{"slug":"stoa0040.stoa080a.opp-lat1","id":"latin:ogl-csel:stoa0040.stoa080a.opp-lat1","title":"Liber de Divinis Scripturis sive Speculum quod fertur S. Augustini","title_source":"Liber de Divinis Scripturis sive Speculum quod fertur S. Augustini","author":"Augustine","genre":"treatise","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T07:38:43Z","cost_usd":0.141691},"source":{"registry_id":"latin:ogl-csel:stoa0040.stoa080a.opp-lat1","work_id":"stoa0040.stoa080a.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/stoa080a/stoa0040.stoa080a.opp-lat1.xml"},"stats":{"passages":296,"english_words":70783,"coptic_letters":0,"source_letters":273603,"commentary_units":1750,"commentary_kinds":9,"derived_notes":7,"ambiguities":525,"work_notes":6,"external_links":0,"timeline":6},"summary":{"work":"stoa0040.stoa080a.opp-lat1","abstract":"The Liber de Divinis Scripturis sive Speculum is a Latin florilegium of scriptural testimonia arranged by moral and doctrinal topics, traditionally attributed to Augustine of Hippo but of disputed authenticity. Its title, Speculum (mirror), reflects the genre’s purpose of moral self-examination. The work compiles biblical passages without continuous exegesis, focusing on monotheism, Christology, and ethical instruction. Transmitted under Augustine’s name, it was widely copied in medieval monastic libraries and influenced later florilegia and canon law. The CSEL edition includes it among spuria, though some scholars defend a genuine Augustinian core. The text’s scriptural citations may reflect Old Latin or Vulgate traditions, and its doctrinal claims represent late antique Latin Christianity rather than necessarily Augustine’s own theology.","historical_context":"The work is undated but, if authentic, would belong to Augustine’s episcopate (after 396). Its florilegium form and lack of engagement with Pelagian or Donatist controversies suggest a date no later than the early 5th century. The place of composition is likely North Africa, possibly Hippo Regius, where Augustine served as bishop. The community was Latin-speaking Christian, likely monastic or clerical, using the work for moral instruction and catechesis. The genre is a testimonia florilegium, a collection of biblical proof-texts arranged by topic, common in late antique Christianity for apologetic and didactic purposes. The work was transmitted widely in medieval monastic libraries, often as a practical manual, and was cited by Gratian in the Decretum. Its attribution to Augustine has been questioned since the 16th century, and the CSEL edition includes it among spuria, though some scholars argue for a genuine Augustinian core. The scriptural citations may derive from Old Latin or Vulgate traditions, but the specific manuscript(s) used are unidentified.","significance":"The Speculum is significant as a witness to late antique Latin Christian florilegia, reflecting the use of scriptural testimonia for moral and doctrinal instruction. It influenced later medieval florilegia and canon law, as seen in Gratian’s Decretum. Its disputed authorship highlights the challenges of attributing works in the Augustinian corpus, and its content provides insight into the theological and ethical concerns of the early 5th-century Latin church.","timeline":[{"date":"Late 4th–early 5th c.","event":"Probable composition of the Speculum, if authentic, during Augustine’s episcopate (after 396)."},{"date":"5th–6th c.","event":"Earliest manuscript transmission; work copied in monastic libraries."},{"date":"12th c.","event":"Gratian cites the Speculum in the Decretum, indicating its authority in canon law."},{"date":"16th c.","event":"Erasmus and other scholars question the work’s authenticity, beginning the debate."},{"date":"19th c.","event":"CSEL edition (vol. 12) includes the Speculum among spuria, though some defend a genuine core."},{"date":"20th–21st c.","event":"Continued scholarly debate on authorship; work studied as a florilegium and witness to late antique biblical use."}],"relations":[{"work":"Decretum Gratiani","relation":"Cited by Gratian, indicating the Speculum’s influence on medieval canon law.","key":"","label":null,"url":null},{"work":"Testimonia ad Quirinum (Cyprian)","relation":"Similar genre of scriptural testimonia; possible model for the Speculum.","key":"","label":null,"url":null},{"work":"Speculum (Pseudo-Augustine)","relation":"Part of a group of spurious works attributed to Augustine; shares the mirror genre.","key":"","label":null,"url":null},{"work":"Augustine, De Doctrina Christiana","relation":"Augustine’s own work on scriptural interpretation; contrasts with the florilegium form.","key":"","label":null,"url":null},{"work":"Old Latin and Vulgate biblical manuscripts","relation":"The Speculum’s citations may reflect these traditions, but specific sources are unidentified.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The work’s date is uncertain; it is placed in the late 4th to early 5th century based on internal evidence, but this is not secure.","Authorship is disputed; the attribution to Augustine is not secure, and the work is often considered spurious.","The specific biblical manuscript(s) used by the compiler are unidentified; variant readings may reflect Old Latin or Vulgate traditions.","Doctrinal claims should be treated as representative of late antique Latin Christianity, not necessarily of Augustine’s own theology."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000593,"generated":"2026-11-15T07:38:41Z"},"links":[{"kind":"source","label":"Open Greek and Latin CSEL","url":"https://github.com/OpenGreekAndLatin/csel-dev/blob/master/data/data/stoa0040/stoa080a/stoa0040.stoa080a.opp-lat1.xml"}],"checks":{"work":"stoa0040.stoa080a.opp-lat1","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"7","kind":"scripture"},{"code":"commentary-single-kind","i":"12","kind":"scripture"},{"code":"commentary-single-kind","i":"21","kind":"scripture"},{"code":"commentary-single-kind","i":"25","kind":"scripture"},{"code":"commentary-single-kind","i":"56","kind":"scripture"},{"code":"commentary-single-kind","i":"68","kind":"scripture"},{"code":"commentary-single-kind","i":"69","kind":"scripture"},{"code":"commentary-single-kind","i":"113","kind":"scripture"},{"code":"commentary-single-kind","i":"116","kind":"scripture"},{"code":"commentary-single-kind","i":"152","kind":"scripture"},{"code":"commentary-single-kind","i":"170","kind":"scripture"},{"code":"commentary-single-kind","i":"227","kind":"scripture"},{"code":"commentary-single-kind","i":"231","kind":"scripture"},{"code":"commentary-single-kind","i":"254","kind":"scripture"},{"code":"commentary-single-kind","i":"288","kind":"scripture"}],"stats":{"passages":296,"translated":296,"commentary_passages":296,"commentary_units":1750,"english_words":70783,"source_letters":273601,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a florilegium of scriptural testimonia arranged by moral and doctrinal topics, not a continuous exegetical treatise. Its title Speculum (mirror) reflects the genre’s purpose of moral self-examination.","cites":[],"named_sources":[],"dropped_cites":["ogl-csel"]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"caution","text":"The work is transmitted under Augustine’s name but its authenticity has been questioned since the 16th century. The CSEL edition (vol. 12) includes it among spuria, though some scholars defend a genuine Augustinian core.","cites":[],"named_sources":[],"dropped_cites":["ogl-csel"]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"If authentic, the work would date to Augustine’s episcopate (after 396). The florilegium form and lack of engagement with Pelagian or Donatist controversies suggest a date no later than the early 5th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The Speculum was widely copied in medieval monastic libraries, often as a practical manual for moral instruction. It influenced later florilegia and was cited by Gratian in the Decretum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not identify the specific biblical manuscript(s) used by the compiler. Variant readings in the scriptural citations may reflect Old Latin or Vulgate traditions that cannot be resolved from this text alone.","cites":[],"named_sources":[],"dropped_cites":["ogl-csel"]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"The attribution to Augustine is not secure. Readers should treat doctrinal claims as representative of late antique Latin Christianity, not necessarily of Augustine’s own theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: treatise in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 296 narrative."},{"kind":"caution","severity":"caution","text":"5 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; John 4:10."},{"kind":"source","severity":"info","text":"Source edition: ogl-csel — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":296},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"I. DE VNO DEO.\n\nIn deuteronomio: Audi, israhel, dominus deus tuus deus unus est. et diliges dominum deum tuum ex toto corde tuo et ex tota anima tua et ex tota uirtute tua. Item illic: Dominus solus ducebat eos, et non erat cum eis deus alienus. Item in euangelio secundum matthaeum: Nemo bonus nisi unus deus. Item apostolus ad roma-\n\nnos: o altitudo diuitiarum et sapientiae et scientiae dei! quam inscrutabilia sunt iudicia eius et inuestigabiles uiae ipsius! quia enim cognouit sensum domini? aut quis illi consiliarius fuit? aut quis prior dedit ei et reddetur illi? quoniam omnia ex ipso et per ipsum et in ipsum omnia. ipsi gloria in saecula. Item ad corinthios: Scimus quia nihil est idolum et quia nemo deus nisi unus. Item ad galatas: Quid ergo est lex? factorum gratia posita est, donec ueniret semen, cui repromissum erat dispositum per angelos in manu mediatoris. mediator autem unius non est, deus uero unus est. Item ad timotheum: Vnus enim deus, et unus mediator dei et hominum, homo christus iesus, qui dedit se ipsum redemptionem pro omnibus.","english":"I. On the One God.\n\nIn Deuteronomy: \"Hear, O Israel, the Lord your God is one God.\" And: \"You shall love the Lord your God with your whole heart and with your whole soul and with your whole strength.\" Likewise there: \"The Lord alone led them, and there was no foreign god with them.\" Likewise in the Gospel according to Matthew: \"No one is good except the one God.\" Likewise the Apostle to the Romans: \"O the depth of the riches and wisdom and knowledge of God! How inscrutable are His judgments and unsearchable His ways! For who has known the mind of the Lord? Or who was His counselor? Or who first gave to Him, and will it be rendered to Him? Since all things are from Him and through Him and in Him are all things. Glory to Him forever.\" Likewise to the Corinthians: \"We know that an idol is nothing and that no one is God except the one.\" Likewise to the Galatians: \"What then is the law? It was placed as a grace of deeds, until the seed should come, to which it was promised, arranged through angels in the hand of a mediator. But a mediator of one is not, and God is truly one.\" Likewise to Timothy: \"For there is one God, and one mediator of God and men, the man Christ Jesus, who gave Himself as a ransom for all.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"I. DE VNO DEO.","severity":"info","text":"The opening rubric 'I. DE VNO DEO.' marks the first chapter heading of the treatise, establishing the theme of monotheism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Audi, israhel, dominus deus tuus deus unus est","severity":"info","text":"This citation from Deuteronomy (6:4) is the Shema Yisrael, a core monotheistic confession, here adapted to a Christian context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nemo bonus nisi unus deus","severity":"info","text":"This phrase is not a direct biblical verse but a patristic or apocryphal saying attributed to Matthew's Gospel, reflecting early Christian monotheistic polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"o altitudo diuitiarum et sapientiae et scientiae dei!","severity":"info","text":"The doxological passage attributed to Romans is not found in the canonical text; it may derive from a liturgical or apocryphal source, common in early Christian florilegia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"mediator","severity":"info","text":"The term 'mediator' (mediator) is used in the Galatians and Timothy citations to distinguish Christ as the unique mediator between the one God and humanity, a key Christological point.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"I. DE VNO DEO.","severity":"info","text":"This chapter's catena of monotheistic proof-texts reflects the anti-polytheistic and anti-heretical concerns of the late fourth-century Latin church, possibly compiled for catechetical or apologetic use.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Romans doxology is uncertain; it may be a non-canonical or liturgical text. The attribution of the Matthew saying is also unclear."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"II. DE DISTINCTIONE PERSONARVM PATRIS ET FILII ET SPIRITVS SANCTI.\n\nIa genesi: Et dixit deus: fiat firmamentum in medio aquae et sit diuidens inter aquam et aquam. et factum est sic. et fecit deus firmamentum. Item illic: Et dixit deus: faciamus hominem ad imaginem et similitudinem nostram. et fecit deus hominem, ad imaginem -dei fecit eum. Item illic: Qui effuderit sanguinem hominis, pro sanguine illius fundetur anima hominis illius, quia ad imaginem dei feci hominem. Item illic: Et dixit ei angelus domini: agar, ancilla sarrae, unde uenis? et quo uadis? et dixit: a facie dominae meae sarrae ego recedo. dixit autem ei angelus domini : reuertere ad dominam tuam et humilia te sub manibus eius. et dixit ei angelus domini: replens replebo semen tuum\n\net non numerabitur a multitudine wquia exaudiuit demimus humilitatem tuam - et noesait nomen dei qui ad eam loquebatur: tu deus qui respexisti me. Item illic: Et ut sol ortus est super terram et Mh intrauit in Mgor, dominus pluit super sodomam et gomorram sulfur et ignem de caelo a domino. item illic: Et dixit mihi angelus domini an ioDmie: incob. et ego dixi: quid est? et dixit: uidi quanta tibi labau fecerit: ego sum deus qui uisus sum tibi in loco ei ubi unxisti mihi lapidem et uouisti mihi ibi netutn. Item illic: Bt uocauit abraham angelus dottiini de caelo et dixit: abraham, abraham. 0t iBe dixit: ecce ego.","english":"II. On the Distinction of the Persons of the Father and the Son and the Holy Spirit.\n\nIn Genesis: And God said: Let there be a firmament in the midst of the water, and let it divide between water and water. And it was done so. And God made the firmament. Likewise there: And God said: Let us make man in our image and likeness. And God made man; He made him in the image of God. Likewise there: Whoever shall have shed the blood of a man, for that blood the soul of that man shall be poured out, because I made man in the image of God. Likewise there: And the angel of the Lord said to her: Hagar, the handmaid of Sarah, whence come you? and whither go you? And she said: I am fleeing from the face of my mistress Sarah. But the angel of the Lord said to her: Return to your mistress and humble yourself under her hands. And the angel of the Lord said to her: I will fill and refill your seed, and it shall not be numbered for multitude, because the Lord has heard your humility. And she named the name of God who was speaking to her: You are God who looked upon me. Likewise there: And when the sun had risen over the earth and Lot had entered Zoar, the Lord rained upon Sodom and Gomorrah sulfur and fire from heaven from the Lord. Likewise there: And the angel of the Lord said to me in Jebus: Jacob. And I said: What is it? And he said: I have seen how much trouble he has caused you. I am God who appeared to you in the place where you anointed a stone for me and vowed to me there a vow. Likewise there: And Abraham called the angel of the Lord from heaven and said: Abraham, Abraham. And he said: Here I am.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"II. DE DISTINCTIONE PERSONARVM PATRIS ET FILII ET SPIRITVS SANCTI","severity":"info","text":"The chapter heading introduces the Trinitarian theme, distinguishing the three persons, which structures the following scriptural testimonies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"fiat firmamentum in medio aquae et sit diuidens inter aquam et aquam","severity":"info","text":"This passage echoes Genesis 1:6-7, where God creates the firmament to separate waters, used here to illustrate the creative word of the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"faciamus hominem ad imaginem et similitudinem nostram","severity":"info","text":"This alludes to Genesis 1:26, where God says 'Let us make man in our image,' interpreted as a plural reference to the Trinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui effuderit sanguinem hominis, pro sanguine illius fundetur anima hominis illius","severity":"info","text":"This legal formula is not a direct biblical verse but reflects the lex talionis principle, possibly from Exodus 21:23-24, adapted to emphasize man made in God's image.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"angelus domini","severity":"info","text":"In the Hagar and Abraham episodes, the angel of the Lord is identified with God, reflecting a common patristic exegesis where the angel is a theophany of the Son or the Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et noesait nomen dei qui ad eam loquebatur: tu deus qui respexisti me","severity":"caution","text":"The Latin text is corrupt here; 'noesait' is likely a scribal error for 'nuncupavit' or similar, and the sense is that Hagar names the angel as God.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several corruptions (e.g., 'noesait', 'Mh', 'Mgor', 'an ioDmie', 'labau', 'netutn') that obscure the exact biblical references; the translation follows the editor's conjectural emendations."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"et dixit illi: in inicias manum tuam super puerum neque facias illi quidquam: nunc cum cognoui quia times dominum et non pepercisti filio tuo dilectissimo propter me. Item illic: Et luctatus est angelus cwm iacob usque in mane. et uidit quia non potest\n\nadnersus eum: et tetigit latitudinem femoris eius, et obstipuit latitudo femoris iacob, cum luctaretur cum eo. et dixit ei: dimitte me, ascendit enim oriens. et iacob dixit: non te dimitto, nisi me benedixeris. dixit autem ei: quod nomen est tibi? et ille dixit: iacob. dixit autem ei: non uocabitur nomen tuum iacob, sed israhel erit nomen tuum: quia conualuisti cum deo, et cum hominibus potens factus eris. interrogauit eum iacob et dixit: indica mihi nomen tuum. et ille dixit: ut quid interrogas nomen meum ? et ipsud est mirabile. et benedixit eum ibi. et uocauit iacob nomen loci illius uisio dei. uidi enim deum facie ad faciem, et salua facta est anima mea. Item illic: Dixit autem deus ad iaeob: surge et ascende in locum bethel et habita ibi et fac ibi altare deo, qui uisus est tibi, cum recederes a facie esau fratris tui. Item in numeris: Non erit labor in iacob neque uidebitur dolor in israhel. dominus deus eius cum eo est, et illud praeclarum principium cum ipso. Item in libro iudicum: Factum est autem, cum adhuc esset gedeon in gofera patris","english":"and he said to him: Do not lay your hand upon the boy, nor do anything to him; now that I have known that you fear the Lord and did not spare your most beloved son for my sake. Likewise there: And the angel wrestled with Jacob until morning, and he saw that he could not prevail against him; and he touched the breadth of his thigh, and the breadth of Jacob’s thigh became lame while he wrestled with him. And he said to him: Let me go, for the dawn is rising. And Jacob said: I will not let you go unless you bless me. And he said to him: What is your name? And he said: Jacob. And he said to him: Your name shall not be Jacob, but Israel shall be your name, because you have prevailed with God, and you will be made mighty among men. Jacob questioned him and said: Tell me your name. And he said: Why do you ask my name? It is wondrous. And he blessed him there. And Jacob called the name of that place the Vision of God. For I saw God face to face, and my soul was saved. Likewise there: And God said to Jacob: Arise and go up to the place Bethel and dwell there, and make there an altar to God, who appeared to you when you fled from the face of your brother Esau. Likewise in Numbers: There will be no labor in Jacob, nor will sorrow be seen in Israel. The Lord God is with him, and that glorious beginning is with him. Likewise in the Book of Judges: Now it happened, while Gideon was still in his father’s winepress.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et dixit illi: in inicias manum tuam super puerum neque facias illi quidquam","severity":"info","text":"This passage echoes Genesis 21:12, where Abimelech speaks to Abraham about Sarah's son Isaac, though the wording is adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et luctatus est angelus cwm iacob usque in mane","severity":"info","text":"This narrative of Jacob wrestling with an angel is not found in the canonical Genesis; it likely derives from apocryphal or haggadic traditions, possibly the 'Prayer of Jacob' or other pseudepigrapha.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dixit autem deus ad iaeob: surge et ascende in locum bethel et habita ibi","severity":"info","text":"This command echoes Genesis 35:1, where God instructs Jacob to go to Bethel, but the wording is paraphrased.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non erit labor in iacob neque uidebitur dolor in israhel","severity":"info","text":"This verse is not found in the canonical Book of Numbers; it may be a citation from a lost apocryphal work or a misattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Factum est autem, cum adhuc esset gedeon in gofera patris","severity":"info","text":"This passage from Judges (likely 6:11) describes Gideon threshing wheat, but the Latin 'gofera' (winepress) is a variant reading; the Vulgate has 'torcular'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cwm iacob","severity":"caution","text":"The Latin 'cwm' is a scribal error for 'cum'; the text is corrupt here, reflecting a copyist's mistake.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Jacob-angel wrestling narrative is unclear; it may be from a lost apocryphal work or a conflation of Genesis 32:24-30 with haggadic expansions.","The citation from Numbers is unattested in the canonical text, suggesting a misattribution or a lost source."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"sui, fili hesdri, locutus est illi in nocte illa dominus dicens: sume duos uitulos, unum pastum patris toi et alium septem annorum et uade euertere aram bahal quam aedificauit pater tuus et lucum qui est super ipsam excide, et aedificabis altarium domino deo tuo qui aisas est tibi in uertice maoch in ordinationem. Item illic: Et dixit manoe ad angelum domini: quod tibi nomen est, ut cum uenerit uerbum tuum, honorificemas te? et dixit illi angelus domini: quare interrogas nomen meum? etillud est mirabile. Item in psalmo XXXII: Verbo domini caeli firmati sunt et spiritu oris eius omnis uirtus eorum. Item illic: Quoniam ipse dixit et facta sunt, ipse mandauit et creata sunt Item in psalmo XLIIII: Sedes tua deus in saeculum saeculi: uirga recta est, uirga regni tui. dilexisti iustitiam et odisti iniquitatem: propterea unxit te deus deus tuus oleum laetitiae prae consortibus tuis.","english":"his son, Heshdri, the Lord spoke to him that night, saying: Take two calves, one from your father’s herd and another of seven years, and go overturn the altar of Baal which your father built, and cut down the grove that is upon it, and you shall build an altar to the Lord your God, which is set for you on the summit of Maoch in order. Likewise there: And Manoah said to the angel of the Lord: What is your name, so that when your word comes, we may honor you? And the angel of the Lord said to him: Why do you ask my name? And that is wonderful. Likewise in Psalm 32: By the word of the Lord the heavens were made firm, and by the breath of his mouth all their power. Likewise there: Because he spoke and they were made, he commanded and they were created. Likewise in Psalm 44: Your throne, O God, is for ever and ever: your scepter is straight, the scepter of your kingdom. You have loved justice and hated iniquity: therefore your God has anointed you with the oil of gladness before your companions.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"fili hesdri","severity":"info","text":"The name 'Heshdri' is not found in the canonical Bible; this passage likely derives from a non-canonical or apocryphal source, possibly a lost Jewish or Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sume duos uitulos... aram bahal","severity":"info","text":"The command to overturn an altar of Baal and cut down a grove echoes the biblical narrative of Gideon (Judges 6:25-32), where Gideon destroys an altar of Baal and builds an altar to Yahweh.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"dixit manoe ad angelum domini","severity":"info","text":"The dialogue between Manoah and the angel of the Lord is from Judges 13:17-18, where Manoah asks the angel's name and receives a cryptic reply.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Verbo domini caeli firmati sunt","severity":"info","text":"This phrase is from Psalm 32 (LXX 32:6), which speaks of the heavens being established by the word of the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sedes tua deus in saeculum saeculi","severity":"info","text":"This is from Psalm 44 (LXX 44:7-8), praising God's eternal throne and his love of justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"fili hesdri","severity":"caution","text":"The name 'Heshdri' is obscure and may be a corruption or variant; the source of this narrative is uncertain and not directly identifiable in canonical scripture.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Heshdri' is unclear; it may be a proper name or a corruption of a biblical figure. The location 'Maoch' is not identified in canonical texts. The phrase 'in ordinationem' is ambiguous, possibly meaning 'in order' or 'as an ordinance'."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"Item in psalmo CVIIII: Bixit dominus domino meo: sede ad dexteram meam, deuec poMm inimicos tuos acabellum podum taonzBL Item in proucubiis salominis: Duminus eresuit me initie uiarum suarum in opera sus et ante saeculum fundauit me: iaitio ante quam torram faceret et aate quam abyssos constitueret, prius quam produceret fontes aquarum, prius quam montes statuerentur, ante omnes cullesgenuit me. dominus fecit regiones et deserta et cacumina quae habitantur sub caelo. cum praepararet caelum, cum illo eram. et cum segregabat sedem suam: quando super nentas fortes faciebat in summo nnbea et emn stabiles fentes ponerob sub caelo et cum firmissima faceret fundamenta terrae, eram aput iMam conponens. Item illic: Quis tenet fines terirae? quod nomen est ei? aut quod nomen iii. eius? Item in libro sapientiae: Candor est enim lucis aeternae et speculum sine macula maiestatis dei et imago bonitatis illius : ' et cum sit una, omnia potest; et permanens in se omnia","english":"Likewise in Psalm 109: The Lord said to my Lord: Sit at my right hand, and I will cast your enemies beneath your feet. Likewise in the Proverbs of Solomon: The Lord raised me up at the beginning of his ways in his works, and before the age he founded me; before he made the earth and before he established the abysses, before he brought forth the springs of waters, before the mountains were set in place, before all the hills he begot me. The Lord made the regions and the deserts and the summits that are inhabited under the sky. When he prepared the sky, I was with him. And when he set apart his seat: when he made strong winds on high in the clouds and placed stable foundations under the sky, and when he made the foundations of the earth most firm, I was with him, arranging. Likewise there: Who holds the ends of the earth? What is his name? Or what is the name of his son? Likewise in the Book of Wisdom: For it is the radiance of eternal light and the spotless mirror of the majesty of God and the image of his goodness; and though it is one, it can do all things; and remaining in itself, it does all things.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 109","severity":"info","text":"The citation 'Psalm 109' in the Latin Vulgate corresponds to Psalm 110 in the Hebrew numbering; the verse quoted is not found in the canonical Psalter and likely derives from a lost or apocryphal source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Proverbs of Solomon","severity":"info","text":"The passage attributed to Proverbs is not from the canonical Book of Proverbs; it resembles Wisdom Christology in Proverbs 8 but is a free expansion or citation from a non-canonical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Book of Wisdom","severity":"info","text":"The quotation from the Book of Wisdom (likely the Wisdom of Solomon) is not found in the received text; it may be a paraphrase or a citation from a lost sapiential work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Bixit ... podum taonzBL","severity":"caution","text":"The Latin text is heavily corrupt: 'Bixit' for 'Dixit', 'deuec poMm' for 'deiciam', 'acabellum podum taonzBL' is garbled; the English translation reconstructs the sense from context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item ... Item ... Item","severity":"info","text":"The repeated 'Item' (Likewise) introduces a series of proof-texts, typical of a florilegium or testimonia collection; this structural pattern supports the work's genre as a scriptural anthology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Psalm 109 quotation is uncertain; it may be a misattribution or a citation from a non-canonical psalm.","The Proverbs and Wisdom passages are not identifiable in the standard biblical texts, leaving their origin ambiguous."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"innouat. Item illic: Deus parentum et domine misericordiae tuae qui fecisti onmia uerbo tuo et sapientia tua constituisti hominem. Item illic: Et tecum sapientia quae nouit opera taa, quae et adfuit tunc, cum orbem terrarum faceres. Item illic: Haec illum qui primus finctus est patrem orbis terrarum, cum solus esMt creatus, custodiuit ei eduxit illum de limo terrae, et dectit illi uirtutem continendi omnia. Item in ecclesiastico: Ego ex ore altissimi exitii primogenita ante omnem creaturam: ego in caelis feci ut oriretur lumen indeficiens. Item in esai. propheta: Accedite ad me et audite haec : non in occulto ab initio locutus sum nec in loco terrae tenebroso. cum fieret, illic eram. et nunc dominus\n\nmisit me et spiritus eius. Item in osee propheta: Filios autem iuda miserebor et saluabo eos in domino deo ipsorum. Item in libro zacchariae prophetae: In sion fugite, qui conmoramini filiam babylonis. quia haec dicit dominus omnipotens: post honorem misit me super gentes quae spoliauerunt uos, quia qui tangit uos sicut qui tangit pupillam oculi ipsius. ecce ego iniciam manum meam super eos, et erunt in praedam his qui seruiunt illis, et scient quoniam dominus omnipotens misit me. Item illic: Et dixit dominus ad diabolum: imperet in te dominus qui elegit hierusalem. Item illic: Et confirmabo eos in domino deo ipsorum et in nomine eius gloriabuntur, dicit dominus.","english":"renews. Likewise there: God of parents and Lord of your mercy, who made all things by your word and established man by your wisdom. Likewise there: And with you is wisdom, which knows your works, and which was also present when you were making the orb of the earth. Likewise there: This one, who was first formed, the father of the orb of the earth, when he alone was created, preserved him and led him out of the slime of the earth, and gave him the power of containing all things. Likewise in Ecclesiasticus: I came forth from the mouth of the Most High, firstborn before every creature: I caused the undying light to arise in the heavens. Likewise in the prophet Isaiah: Draw near to me and hear this: I have not spoken in secret from the beginning, nor in a dark place of the earth. When it was happening, I was there. And now the Lord has sent me and his spirit. Likewise in the prophet Hosea: But I will have mercy on the sons of Judah and will save them in the Lord their God. Likewise in the book of the prophet Zechariah: Flee into Zion, you who dwell with the daughter of Babylon. For thus says the Almighty Lord: After the honor, he sent me against the nations that have plundered you, because whoever touches you is as one who touches the pupil of his own eye. Behold, I will lay my hand upon them, and they will become prey for those who serve them, and they will know that the Almighty Lord has sent me. Likewise there: And the Lord said to the devil: Let the Lord who chose Jerusalem rule over you. Likewise there: And I will confirm them in the Lord their God, and they will glory in his name, says the Lord.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ecclesiastico: Ego ex ore altissimi exitii primogenita ante omnem creaturam","severity":"info","text":"This citation of Ecclesiasticus (Sirach) 24:5 (Vulgate: 'Ego ex ore Altissimi prodivi primogenita ante omnem creaturam') presents Wisdom speaking as a pre-existent entity, a key proof-text in early Christian speculation on the Logos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in esai. propheta: Accedite ad me et audite haec : non in occulto ab initio locutus sum nec in loco terrae tenebroso. cum fieret, illic eram. et nunc domin","severity":"info","text":"This passage is not a direct quotation from the canonical Isaiah; it may be from a pseudepigraphal or apocryphal Isaiah tradition, possibly the Ascension of Isaiah, where the prophet speaks of his presence at creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in osee propheta: Filios autem iuda miserebor et saluabo eos in domino deo ipsorum.","severity":"info","text":"This citation does not correspond to any known verse in the canonical Book of Hosea; it may be a loose paraphrase or derive from a lost version of the Minor Prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in libro zacchariae prophetae: In sion fugite, qui conmoramini filiam babylonis. quia haec dicit dominus omnipotens: post honorem misit me super gentes qua","severity":"info","text":"This citation does not match any canonical Zechariah; it may derive from a pseudepigraphal or apocryphal Zechariah text, possibly related to the 'Apocalypse of Zechariah' or other extracanonical traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Et dixit dominus ad diabolum: imperet in te dominus qui elegit hierusalem.","severity":"info","text":"This verse, with the Lord addressing the devil, is not found in the canonical Zechariah; it may be from a lost apocryphal work or a free composition by the compiler.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the catena of scriptural testimonia, moving from Wisdom literature (Ecclesiasticus) through prophetic books (Isaiah, Hosea, Zechariah), with several citations that appear to be non-canonical or pseudepigraphal.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Isaiah, Hosea, and Zechariah citations is uncertain; they may be from lost apocryphal works or free compositions by the compiler.","The phrase 'post honorem misit me' in the Zechariah citation is obscure and may reflect a textual corruption or a variant reading."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"Item in malachihel propheta: Et subito uenit in templo suo dominus quem uos quaeritis\n\ndomiet angelus testamenti quem uos uultis. Item in euangelio secundum matthaeum: Beepoadens eimon petrus dixit: tu es christus filius dei uiui. Item illic: Ecce ubi de nube audita est dicens : hic est filius meus dilectus, qui mihi placuit: ' ipsum audite. Item illic: Quid nobis et tibi, fili dei? uenisti hic ante tempus torquere nos? Itemillic: Omnia mihi tradita sunt a patre meo. et nemo nouit filium nisi pater: neque patrem quis nouit nisi filius et cui uoluerit filius reuelare. Item illic: Ite nunc, docete omnes gentes baptizantes eos in nomine patris et fili etspiritus sancti. Item secundum iohannem: In principio erat uerbum et uerbum erat aput deum et deus erat uerbum. hoc erat in principio aput deum. omfiia per ipsum facta sunt et sine ipso factum est nihil.","english":"Likewise in the prophet Malachi: And suddenly the Lord whom you seek comes into his temple, and the angel of the testament whom you desire. Likewise in the Gospel according to Matthew: Beepoadens eimon Peter said: You are Christ, the son of the living God. Likewise there: Behold, where from a cloud a voice was heard saying: This is my beloved son, who has pleased me; listen to him. Likewise there: What have we to do with you, son of God? Have you come here before your time to torment us? Likewise there: All things have been handed over to me by my father. And no one knows the son except the father: nor does anyone know the father except the son and whomever the son wishes to reveal him to. Likewise there: Go now, teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit. Likewise according to John: In the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God. All things were made through him, and without him nothing was made.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in malachihel propheta: Et subito uenit in templo suo dominus quem uos quaeritis domiet angelus testamenti quem uos uultis.","severity":"info","text":"This passage conflates Malachi 3:1 (LXX) with a reference to the 'angel of the testament' (angelus testamenti), possibly alluding to Malachi 2:7 or a lost apocryphon. The Latin 'domiet' is likely a corruption of 'dominus et'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in euangelio secundum matthaeum: Beepoadens eimon petrus dixit: tu es christus filius dei uiui.","severity":"info","text":"The Greek phrase 'Beepoadens eimon' is garbled; it may represent a transliteration of a Coptic or Greek formula (e.g., 'βεβαίως δέ' or 'βεβαίως δή'). The verse echoes Matthew 16:16 but is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Ecce ubi de nube audita est dicens : hic est filius meus dilectus, qui mihi placuit: ' ipsum audite.","severity":"info","text":"This appears to be a non-canonical saying, possibly from an apocryphal gospel or a baptismal catechesis. The voice from a cloud recalls the Transfiguration (Matthew 17:5) but the wording is unique.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Quid nobis et tibi, fili dei? uenisti hic ante tempus torquere nos?","severity":"info","text":"This dialogue is unattested in canonical Gospels; it may derive from a Gnostic or apocryphal source, possibly the Gospel of Thomas or a related text, reflecting a hostile reaction to Christ's pre-incarnate visit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Omnia mihi tradita sunt a patre meo. et nemo nouit filium nisi pater: neque patrem quis nouit nisi filius et cui uoluerit filius reuelare.","severity":"info","text":"This saying echoes Matthew 11:27 and John 1:18 but is not a direct quotation; it may be a patristic summary or a citation from a lost apocryphon, emphasizing exclusive mutual knowledge of Father and Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item secundum iohannem: In principio erat uerbum et uerbum erat aput deum et deus erat uerbum. hoc erat in principio aput deum. omfiia per ipsum facta sunt et s","severity":"info","text":"This is a close paraphrase of John 1:1-3, with 'omfiia' likely a corruption of 'omnia'. The Latin reflects the Vetus Latina tradition, not the Vulgate, as seen in the word order and 'aput' for 'apud'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Beepoadens eimon' is corrupt and its original language (Greek or Coptic) is uncertain; the reading assumes a Greek origin. The source of several sayings (e.g., the voice from the cloud, the dialogue about torment) is unknown and may be apocryphal. The Latin text shows signs of scribal error (e.g., 'domiet', 'omfiia')."],"confidence":"medium","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":8,"ref":"p8","source":"Item illic: Ita enim dilexit deus hunc mundum, ut unicum filium suum traderet pro illo ut omnis qui credit in eo non pereat, sed habeat uitam aeternam. non enim misit deus filium suum in hunc mundum ut iudicet mundum, sed ut saluetur mundus per ipsum. qui enim credit in eum, non iudicatur: qui uero non credit in ipsum, iam iudicatus est; quia non credidit in nomine unigeniti fili dei. Item illic: Si non facio opera patris, nolite mihi credere. quod si facio, et ai mihi non uultis credere, uel operibus credite, quia ego in patre et pater in me. ego enim et pater unum sumus. Item illic: Pater meus usque nunc operatur et ego operor. propter hoc magis quaerebant eum iudaei occidere, quia non solum quod soluebat sabbatum, sed et patrem suum dicebat deum, aequalem se faciens deo. Item illic: Neque enim pater iudicat quemquam, sed omne iudicium dedit filio, ut omnes honorificent fllium, sicut honorificant patrem. qui non honorificat filium,","english":"Likewise there: For God so loved this world that he gave his only Son for it, so that everyone who believes in him may not perish but have eternal life. For God did not send his Son into this world to judge the world, but so that the world might be saved through him. For whoever believes in him is not judged; whoever does not believe in him is already judged, because he did not believe in the name of the only-begotten Son of God. Likewise there: If I do not do the works of the Father, do not believe me. But if I do them, and you do not wish to believe me, at least believe the works, because I am in the Father and the Father is in me. For I and the Father are one. Likewise there: My Father works even now, and I work. For this reason the Jews sought all the more to kill him, because not only did he break the Sabbath, but he also called his Father God, making himself equal to God. Likewise there: For the Father does not judge anyone, but he has given all judgment to the Son, so that all may honor the Son just as they honor the Father. Whoever does not honor the Son,","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ita enim dilexit deus hunc mundum, ut unicum filium suum traderet pro illo","severity":"info","text":"This echoes John 3:16, though the wording differs from the Vulgate; the phrase 'unicum filium suum traderet' is a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si non facio opera patris, nolite mihi credere","severity":"info","text":"This saying is not found in the canonical Gospels; it may derive from apocryphal traditions or a lost source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pater meus usque nunc operatur et ego operor","severity":"info","text":"This saying is also unattested in the canonical Gospels; it likely comes from the same apocryphal or oral tradition as the previous unit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Neque enim pater iudicat quemquam, sed omne iudicium dedit filio","severity":"info","text":"This reflects a subordinationist view of the Trinity, where the Father delegates judgment to the Son, a theme in some early Christian texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated 'Item illic' marks a series of proof-texts, typical of a florilegium or testimonia collection, not a continuous narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ai mihi non uultis credere","severity":"caution","text":"The Latin 'ai' is likely a scribal error for 'et' or 'aut'; the English draft reads 'and you do not wish to believe me'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the sayings attributed to Jesus is unclear; they are not in the canonical Gospels and may be apocryphal or invented.","The phrase 'ai mihi' is corrupt; the intended reading is probably 'et mihi' or 'aut mihi'."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"non honorificat patrem qui misit illum. Item illic: Dixit ei thomas: domine, non scimus quo eas, et quomodo. uiam nouimus? ait illi iesus: ego sum uia et ueritas et uita, nemo uenit ad patrem nisi per me. si cognouistis me, et patrem meum cognouistis, et amodo nostis eum et uidetis eum. ait illi philippus: domine, ostende nobis patrem et sufficit nobis. dixit ei iesus: tanto tempore uobiscum sum et non cognouistis me, philippe? qui me uidit, uidit et patrem. quomodo. tu dicis: ostende nobis patrem? non creditis quia ego in patre et pater in me est? uerba quae ego loquor nobis non a me loquor, sed pater in me manens ipse loquitur et opera quae facio ipse facit. credite mihi quia ego in patre et pater. in me est: si quo minus, uel propter ipsa opera credite. Item secundum iohannem: Si quis diligit me, sermonem meum seruabit et pater meus diliget eum, et ad eum ueniemus et \\\\ mansionem aput eum faciemus. Item seeundumiohannem: Haec est autem uita aeterna, ut cognoscant te solum uerum deum et quem misisti iesum christum, ego te clarificaui super terram, opus perfeci quod dedisti mihi ut facerem. et nunc clarifica me, pater, ea claritate quam habui aput te","english":"does not honor the Father who sent him. Likewise there: Thomas said to him: Lord, we do not know where you are going, and how can we know the way? Jesus said to him: I am the way and the truth and the life; no one comes to the Father except through me. If you have known me, you have also known my Father, and from now on you know him and see him. Philip said to him: Lord, show us the Father, and that will be enough for us. Jesus said to him: Have I been with you for so long, and you have not known me, Philip? He who has seen me has also seen the Father. How can you say: Show us the Father? Do you not believe that I am in the Father and the Father is in me? The words that I speak to you I do not speak from myself, but the Father, abiding in me, himself speaks, and the works that I do, he himself does. Believe me that I am in the Father and the Father is in me; if not, then at least believe because of the works themselves. Likewise according to John: If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our abode with him. Likewise according to John: This is eternal life, that they may know you alone as the true God and Jesus Christ whom you sent; I have glorified you on earth, I have completed the work that you gave me to do. And now, Father, glorify me with that glory which I had with you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ego sum uia et ueritas et uita","severity":"info","text":"This is a direct citation of John 14:6, where Jesus declares himself the way, truth, and life, a key Johannine christological statement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"qui me uidit, uidit et patrem","severity":"info","text":"This echoes John 14:9, where Jesus tells Philip that seeing him is seeing the Father, emphasizing the unity of Father and Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ego in patre et pater in me est","severity":"info","text":"This phrase from John 14:10-11 articulates the mutual immanence of Father and Son, a central theme in Johannine theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Haec est autem uita aeterna, ut cognoscant te solum uerum deum et quem misisti iesum christum","severity":"info","text":"This appears to be a conflation or paraphrase of Johannine themes, possibly from John 17, but the exact source is uncertain; it may reflect a variant or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Item seeundumiohannem","severity":"caution","text":"The spelling 'seeundumiohannem' is a scribal error for 'secundum Iohannem', indicating a copying mistake in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated use of 'Item illic' and 'Item secundum Iohannem' structures the passage as a catena of Johannine proof-texts, typical of the Speculum's method.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the final quotation ('Haec est autem uita aeterna...') is unclear; it may be a composite or from a non-canonical Johannine text."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"prius quam mundus esset. Item illic: Respondit thomas et dixit: dominus meus et deus meus! ait illi iesus: quia uidisti, credidisti: beati qui non uiderunt et crediderunt! Item illic: Haec autem scripta sunt, ut credatis quia iesus christus filius dei est, ut credentes uitam habeatis in nomine eius. Item secundum lucam angelus ad mariam: Spiritus sanctus superueniet in te et uirtus altissimi obumbrabit te. propter quod et qui ex te nascetur sanctus uocabitur filius dei. Item in actibus apostolorum: Stephanus uero cum esset plenus spiritu sancto, intendit in caelum et uidit gloriam dei et iesum stantem ad dexteram dei. et dixit: ecce uideo caelos apertos et filium hominis stantem ad dexteram dei. Item illic: Et respondens spado ait: credo filium dei\n\nesse christum iesum. Item illic: Et ingressus paulus statim in synagoga iudaeorum praedicabat eis cum confidentia dominum iesum, dicens quoniam hic est christus filius dei uiui. Item illic: Verbum enim suum misit filiis israhel adnuntians pacem per iesum christum. hic est dominus omnium. Item illic: Quibus praedicabat paulus dicens: hic est iesus christus filius dei uiui, per quem iudicabitur omnis orbis terrarum. Item ad romanos: Si deus pro nobis, quis aduersum nos? si deus filio suo proprio non pepercit, sed pro nobis illum tradidit omnibus, quomodo non etiam omnia nobis cum illo donauit?","english":"before the world existed. Likewise there: Thomas answered and said: My Lord and my God! Jesus said to him: Because you have seen, you have believed: blessed are those who have not seen and have believed! Likewise there: But these things are written, that you may believe that Jesus Christ is the Son of God, that believing you may have life in his name. Likewise according to Luke, the angel to Mary: The Holy Spirit will come upon you, and the power of the Most High will overshadow you. For that reason, he who is born from you will be called holy, the Son of God. Likewise in the Acts of the Apostles: But Stephen, being full of the Holy Spirit, looked up into heaven and saw the glory of God and Jesus standing at the right hand of God. And he said: Behold, I see the heavens opened and the Son of Man standing at the right hand of God. Likewise there: And the eunuch answered, saying: I believe that the Son of God is Christ Jesus. Likewise there: And Paul, entering, immediately in the synagogue of the Jews preached to them with confidence about the Lord Jesus, saying that he is the Christ, the Son of the living God. Likewise there: For he sent his word to the sons of Israel, announcing peace through Jesus Christ. He is the Lord of all. Likewise there: To whom Paul preached, saying: This is Jesus Christ, the Son of the living God, by whom the whole world will be judged. Likewise to the Romans: If God is for us, who is against us? If God did not spare his own Son, but delivered him for us to all, how has he not also given us everything along with him?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated phrase 'Item illic' ('Likewise there') marks a series of proof-texts drawn from various New Testament books, typical of a florilegium or testimonia collection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Spiritus sanctus superueniet in te et uirtus altissimi obumbrabit te","severity":"info","text":"This citation of the angel Gabriel's words to Mary echoes Luke 1:35, though the Vulgate reads 'Spiritus Sanctus superveniet in te, et virtus Altissimi obumbrabit tibi'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Stephanus ... uidit gloriam dei et iesum stantem ad dexteram dei","severity":"info","text":"This passage from Acts 7:55-56 describes Stephen's vision of Jesus standing at the right hand of God, a key proof-text for the Son's distinct person and divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si deus pro nobis, quis aduersum nos? si deus filio suo proprio non pepercit, sed pro nobis illum tradidit omnibus","severity":"info","text":"This citation from Romans 8:31-32 (Vulgate) is adapted to emphasize God's sacrifice of His own Son for humanity, supporting the argument for Christ's divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Item ad romanos","severity":"info","text":"The final citation is introduced as 'Item ad romanos' ('Likewise to the Romans'), but the quoted text does not correspond exactly to any known epistle; it may be a loose paraphrase or a conflation of Romans 8:31-32.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item illic: Haec autem scripta sunt, ut credatis quia iesus christus filius dei est","severity":"caution","text":"The source of this citation is unclear; it does not match any known New Testament verse exactly and may be a summary or a non-canonical saying.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical sources for several citations (e.g., 'Haec autem scripta sunt' and the Romans passage) are uncertain; they may be paraphrases or conflations.","The phrase 'Item illic' does not always refer to the same book; the context shifts from John to Luke to Acts without explicit markers."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Item illic: Quorum patres et ex quibus christus secundum carnem, qui est super omnia deus benedictus in saecula. Item ad c orinthios: Nos autem praedicamus christum crucifixum, iudaeis quidem scandalum, gentibus autem stulti-\n\ntiam, ipsis autem uocatis iudaeis et graecis christum dei uirtutem et dei sapientiam. Item illic: Sed loquimur dei sapientiam in mysterio, quae in abscondito est, quam praedestinauit deus ante saecula in gloriam nostram, quam nemo principum huius saeculi cognouit. si enim cognouissent, numquam dominum maiestatis crucifixissent I tem illic: Propter quod notum uobis facio quia nemo in spiritu dei dicit anathema iesu. et nemo potest dicere dominum iesum nisi in spiritu sancto. diuisiones autem donationum sunt, idem uero spiritus: et diuisiones ministeriorum sunt, idem uero dominus: et diuisiones operationum sunt, sed idem dominus qui operatur omnia in omnibus. Item illic: De escis ergo sacrificatorum scimus quia nihil est idolum et quia nemo deus nisi unus. nam etsi sunt qui dicantur dii siue in caelo siue in terra, nobis tamen unus est deus pater, ex quo omnia nobis et nos in ipsum, et unus dominus iesus christus, per quem omnia","english":"Likewise there: whose fathers and from what Christ according to the flesh, who is the blessed God over all things forever. Likewise to the Corinthians: But we preach Christ crucified, a scandal to the Jews indeed, but foolishness to the Gentiles, and to the Jews and Greeks themselves who are called, Christ the power of God and the wisdom of God. Likewise there: But we speak of the wisdom of God in mystery, which is hidden, which God predestined before the ages for our glory, which none of the princes of this age knew. For if they had known, they would never have crucified the Lord of majesty. Likewise there: For this reason I make known to you that no one in the spirit of God says anathema to Jesus. And no one can say the Lord Jesus except in the Holy Spirit. But the divisions of gifts are the same spirit, and the divisions of ministries are the same Lord, and the divisions of operations are the same Lord who works all things in all. Likewise there: Therefore concerning the food of sacrifices we know that the idol is nothing and that no one is God except the one. For even if there are those who are called gods either in heaven or on earth, for us nevertheless there is one God the Father, from whom all things are for us and we into him, and one Lord Jesus Christ, through whom all things","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quorum patres et ex quibus christus secundum carnem","severity":"info","text":"This phrase echoes a patristic formula contrasting Christ's human lineage with his divine nature, possibly derived from anti-heretical contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nos autem praedicamus christum crucifixum, iudaeis quidem scandalum, gentibus autem stultitiam","severity":"info","text":"A paraphrase of 1 Corinthians 1:23, where Paul contrasts Jewish and Gentile reactions to the crucified Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sed loquimur dei sapientiam in mysterio, quae in abscondito est","severity":"info","text":"Likely alludes to 1 Corinthians 2:7 and the theme of hidden divine wisdom, a key concept in early Christian gnostic and orthodox debates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nemo in spiritu dei dicit anathema iesu","severity":"info","text":"Reflects 1 Corinthians 12:3 and the idea that true spiritual utterance cannot curse Jesus, used in anti-heretical arguments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"De escis ergo sacrificatorum scimus quia nihil est idolum","severity":"info","text":"Echoes 1 Corinthians 8:4 and 10:19 on the nullity of idols and the unity of God, a common apologetic theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated formula 'Item illic' marks a catena-like compilation of Pauline excerpts, typical of the Speculum's method.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ad c orinthios' is a scribal abbreviation for 'ad Corinthios'; the exact chapter and verse references are not given, leaving the precise scriptural source ambiguous."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"et nos per ipsum. Item ad corinthios II: Gratia uobis et misericordia et psx a deo patre nostro et domino nostro iesu christo. Item illic: Benedictus deus domini nostri iesa christi, pater gloriae. Item illic: Qui autem confirmat nos uobiscum christus dominus et qui unxit nos deus et qui signauit nos et dedit pignus spiritus in cordibus nostris. Item illic c: Quod si etiam opertum est euangelium nostrum, in his quae pereunt opertum est, in quibus deus huius saeculi excaecauit mentes infidelium, ut non fulgeat illis inluminatio euangelii gloriae christi qui est imago inuisibilis dei. Item illic: Gratia domini nostri iesu christi et dilectio dei et societas\n\nsancti spiritus cum omnibus uobis. Item ad galatas: Postquam uenit plenitudo temporum, misit deus fiHom suum, natum ex muliere, factum sub lege, ut eos qui sub lege erant redimeret Item illic: Quoniam autem estis fili dei, misit deus spiritum fili sui in corda nostra clamantem: abba, pater. Item a-d philippenges: Hoc enim sentite in uobis quod in christo iosu, qui cam esBet in forma dei, non rapinam arbitratus eat esse se aequalem deo, sed semet ipmun exinaniuit formam serui accipiens in similitudine hominum constitutus speoie inuentus ut homo. humiliauit ae ipsum; obaudiens neque ad mortem, mortem autem crucis.","english":"and we through him. Likewise to the Corinthians II: Grace to you and mercy and peace from God our Father and our Lord Jesus Christ. Likewise there: Blessed is the God of our Lord Jesus Christ, the Father of glory. Likewise there: But he who confirms us with you is Christ the Lord, and he who anointed us is God, and he who sealed us and gave the pledge of the Spirit in our hearts. Likewise there: But if even our gospel is covered, it is covered in those things which perish, in which the god of this world has blinded the minds of the unbelievers, so that the illumination of the gospel of the glory of Christ, who is the image of the invisible God, does not shine for them. Likewise there: The grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit with all of you. Likewise to the Galatians: After the fullness of times came, God sent his Son, born of a woman, made under the law, to redeem those who were under the law. Likewise there: But since you are sons of God, God sent the Spirit of his Son into our hearts crying: Abba, Father. Likewise to the Philippians: For think this in yourselves, that in Christ Jesus, who is in the form of God, he did not consider it a usurpation to be equal to God, but he emptied himself, taking the form of a servant, constituted in the likeness of men, found in appearance as a man. He humbled himself; obedient even unto death, but the death of the cross.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad corinthios II: Gratia uobis et misericordia et pax a deo patre nostro et domino nostro iesu christo.","severity":"info","text":"This greeting formula is not a direct biblical citation but echoes the Pauline epistolary salutation pattern (cf. 2 Cor 1:2).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Benedictus deus domini nostri iesu christi, pater gloriae.","severity":"info","text":"The phrase 'pater gloriae' is a doxological title for God the Father, possibly derived from 2 Cor 1:3 or later liturgical usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Qui autem confirmat nos uobiscum christus dominus et qui unxit nos deus et qui signauit nos et dedit pignus spiritus in cordibus nostris.","severity":"info","text":"This passage conflates imagery from 2 Cor 1:21-22 (anointing, sealing, pledge of the Spirit) but is not a verbatim quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic c: Quod si etiam opertum est euangelium nostrum, in his quae pereunt opertum est, in quibus deus huius saeculi excaecauit mentes infidelium, ut non f","severity":"info","text":"This echoes 2 Cor 4:3-4 and 2 Cor 4:6, with 'deus huius saeculi' (the god of this world) and 'imago inuisibilis dei' (image of the invisible God).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad galatas: Postquam uenit plenitudo temporum, misit deus filium suum, natum ex muliere, factum sub lege, ut eos qui sub lege erant redimeret.","severity":"info","text":"This is a paraphrase of Gal 4:4-5, emphasizing Christ's birth from a woman and his subjection to the law for redemption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item a-d philippenses: Hoc enim sentite in uobis quod in christo iesu, qui est in forma dei, non rapinam arbitratus est esse se aequalem deo, sed semet ipsum ex","severity":"info","text":"This passage adapts Phil 2:6-7, focusing on Christ's self-emptying and assumption of servant form, with 'non rapinam arbitratus' (did not consider it usurpation).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several non-verbatim scriptural paraphrases; the exact biblical sources are inferred but not always directly quoted.","The phrase 'deus huius saeculi' in the Corinthians passage may refer to the devil or a false god, but the context suggests a Pauline allusion to 2 Cor 4:4."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"propter quod et deus illum superexaltauit et donauit illi nomen quod est super omne nomen, ut in nemme iesu omne genu flectatur caelestium et terrestrium et infernorum: et omnis lingua confiteatur, quoniam dominus iesus christus in gloria dei patris est.\n\nItem ad ephesios: Vnus deus, una fides, unum baptisma, unus deus et pater omnium, qui super omnes et per omnes . et in omnibus nobis. Item ad colossenses: Gratias agentes deo patri, quiuocauit nos in partem hereditatis aaneteram in lumine, qui eripuit nos de potestate tenebrarum et transtulit in regnum fili claritatis suae, in quo habemus redemptionem , remissionis peccatorum: qui est imago dei inuisibilis primogenitus omnis creaturae, quia in ipso. creata sunt omnis. Item ad timotheum I: Vnus enim deus et unusmediator dei at hominum homo christus iesus; qui dedit se ipsum redemptionem pro omnibus. Item iohannes apostolus in epistula I: Adnuntiamas uobis uitam aeternam, quae erat aput patrem, et manifestata est nobis. Item iliic: Vt et uos. societatem habeatis nobiscum, et societas nostra sit aput patrem et cum filio eius iesu'christo. Item illic:","english":"Wherefore also God exalted him above all and gave him a name which is above every name, that in the name of Jesus every knee should bow, of the celestial, the terrestrial, and the infernal: and every tongue confess, that the Lord Jesus Christ is in the glory of God the Father.\n\nLikewise to the Ephesians: One God, one faith, one baptism, one God and father of all, who is over all and through all and in all of us. Likewise to the Colossians: Giving thanks to God the Father, who called us into a part of the eternal inheritance in the light, who snatched us from the power of darkness and transferred us into the kingdom of the son of his brightness, in whom we have redemption, remission of sins: who is the image of the invisible God, the firstborn of every creature, because in him all things were created. Likewise to Timothy I: For there is one God and one mediator of God and men, the man Christ Jesus; who gave himself as a redemption for all. Likewise John the apostle in his first epistle: Announcing to you eternal life, which was with the Father, and was manifested to us. Likewise there: That you also may have fellowship with us, and our fellowship may be with the Father and with his son Jesus Christ. Likewise there:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"propter quod et deus illum superexaltauit et donauit illi nomen quod est super omne nomen","severity":"info","text":"This passage echoes Philippians 2:9-11, where Christ's exaltation and the name above every name are emphasized, though the wording is not a direct Vulgate citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad ephesios: Vnus deus, una fides, unum baptisma","severity":"info","text":"The phrase 'one God, one faith, one baptism' is not a direct biblical quotation but reflects Ephesians 4:5-6 and the unity language of the Pauline corpus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad colossenses: Gratias agentes deo patri, qui uocauit nos in partem hereditatis aeternam in lumine","severity":"info","text":"This passage conflates Colossians 1:12-13 and 1:15, blending thanksgiving, inheritance in light, and Christ as the image of the invisible God and firstborn of creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad timotheum I: Vnus enim deus et unus mediator dei et hominum homo christus iesus","severity":"info","text":"This echoes 1 Timothy 2:5-6, emphasizing Christ as the one mediator between God and humanity, though the wording is adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item iohannes apostolus in epistula I: Adnuntiamus uobis uitam aeternam, quae erat aput patrem, et manifestata est nobis","severity":"info","text":"This loosely reflects 1 John 1:2 and 2:28, focusing on eternal life with the Father and its manifestation, but is not a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item ... Item ... Item ... Item ... Item illic","severity":"info","text":"The repeated 'Item' introduces a catena of testimonia, a common patristic technique for assembling proof-texts on a doctrinal point, here Christ's divinity and mediation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains minor scribal errors (e.g., 'aaneteram' for 'aeternam', 'omnis' for 'omnia') that do not affect the doctrinal sense.","The source of the phrase 'Vnus deus, una fides, unum baptisma' is uncertain; it may be a liturgical or catechetical formula rather than a direct scriptural quote."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Omnis qui negat filium., nec patrem habet: qui autem confitetur filium, et filium et patrem habet. Item illic: Ei hoc manifestata est caritas domini in nobis, quod filium suum* unicum misit in hunc mundum, ut uiuamus per ipsum. Item illic: Omnis qui credit quia iesus christus ex deo natus est deus in ipso est, et ipse in deo: et omnis qui diligit genitorem diligit eum qui ex deo natus est. Item illic: Quoniam tres sunt qui testimonium dicunt in terra, spiritus, aqua et sanguis: et hii tres unum sunt in christo iesu. et tres sunt qui testimonium dicunt in caelo, pater, uerbum et spiritus: et hii tres unum sunt. Item illic: Qui credit in filio dei habet testimonium eius in semet ipso: qui autem non credit iesu christo mendacem facit deum, quia non credit testimonio quod testificatus est de filio suo.\n\nItem illic: Et scimus quia filius dei uenit et carnem induit nostri causa et passus est et resurrexit a mortuis, adsumpsit nos et dedit nobis sensum, ut cognosceremus eum qui uerus est et simus in uero filio eius iesa christo. hic est uerus et uita aeterna et resurrectio nostra. Item in eiusdem II: Quoniam multi fallaces prodierunt in hunc mundum, qui non confitentur ieaum christum dominum nostrum in carne uenisse. hii fallaces et antichristi sunt.","english":"Everyone who denies the Son has not the Father; but whoever confesses the Son has both the Son and the Father. Likewise there: And this is how the Lord’s love was manifested in us, that He sent His only Son into this world, so that we might live through Him. Likewise there: Everyone who believes that Jesus Christ was born from God has God in himself, and himself in God; and everyone who loves the Begetter loves him who was born from God. Likewise there: For there are three who bear witness on earth, spirit, water, and blood; and these three are one in Christ Jesus. And there are three who bear witness in heaven, Father, Word, and Spirit; and these three are one. Likewise there: He who believes in the Son of God has his testimony within himself; but he who does not believe in Jesus Christ makes God a liar, because he does not believe the testimony that He testified concerning His Son.\n\nLikewise there: And we know that the Son of God came and put on flesh for our sake, and suffered and rose from the dead, took us up and gave us understanding, so that we might know Him who is true and be in His true Son Jesus Christ. He is the true one and eternal life and our resurrection. Likewise in the same author’s second: For many deceivers have come forth into this world, who do not confess that our Lord Jesus Christ came in the flesh. These are deceivers and antichrists.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated formula 'Item illic' (Likewise there) marks a series of excerpts from a single source, likely a lost work of the same author, structuring the argument as a chain of authoritative testimonies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"tres sunt qui testimonium dicunt in terra, spiritus, aqua et sanguis","severity":"info","text":"This passage echoes 1 John 5:7-8, where the three witnesses (spirit, water, blood) are interpreted as a Trinitarian symbol, though the biblical text itself does not list them as such.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"tres sunt qui testimonium dicunt in caelo, pater, uerbum et spiritus","severity":"info","text":"The triad of Father, Word, and Spirit reflects early Latin Trinitarian theology, possibly drawing on Tertullian or Novatian, and is not a direct biblical quotation but a theological gloss.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"antichristi","severity":"info","text":"The term 'antichristi' (antichrists) is used here in a plural, collective sense for those denying Christ's incarnation, a usage common in early Christian polemic (e.g., 1 John 2:18-19).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"In eiusdem II","severity":"info","text":"The reference 'In eiusdem II' (in the same author's second) indicates a second work by the same author, possibly a lost treatise or letter, suggesting the compiler had access to a now-fragmentary corpus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Omnis qui negat filium., nec patrem habet","severity":"caution","text":"The punctuation after 'filium' (a period) may be a scribal error; the sense requires a comma or no break, as the clause is conditional: 'Everyone who denies the Son does not have the Father.'","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the repeated 'Item illic' excerpts is not identified in the text; it may be a lost work or a compilation of patristic testimonies.","The phrase 'In eiusdem II' could refer to a second book of the same work or a separate treatise; the exact reference is uncertain."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"III. ITEM DE SPIRITV SANCTO, QVOD COOPERATOR SIT PATRIS ET FILI ET QVOD VNIVS CVM PATRE ET FILIO SPIRITVS SANCTVS SVBSTANTIAE SIT ATQVE DEITATIS.\n\nIn genesi: Et spiritus dei superferebatur super aquam.\n\nItem in psalmo CXLn: Doce me facere uoluntatem tnaai, quia tu es deus meus. spiritus tuus bonus deducet me in uia recta. Item in psalmo XXXII: Verbo domini caeli firmati sunt et spiritu oris eius omnis uirtus eorum. Item in iob: Spiritus diuinus qui fecit me, et inspiratio omnipotentis quae docet me. Item in esaia propheta: Et exiet uirga de radice iesse, et flos de radice ascendet, et requiescet in eo spiritus dei, spiritus sapientiae et intellectus, spiritus consilii et uirtutis, spiritus scientiae et pietatis. replebit eum spiritus timoris dei. Item illic: Accedite ad me et audite haec: non in occulto ab initio locutus sum, nec in loco terrae tenebroso. cum fierent, illic eram. et nunc dominus misit me et spiritus eius. Item illic: Spiritus","english":"III. CONCERNING THE HOLY SPIRIT, THAT HE IS THE CO-WORKER OF THE FATHER AND THE SON, AND THAT THE HOLY SPIRIT IS OF ONE SUBSTANCE AND DEITY WITH THE FATHER AND THE SON.\n\nIn Genesis: And the spirit of God was borne over the water.\n\nLikewise in Psalm 140: Teach me to do thy will, for thou art my God. Thy good spirit will lead me in the right way. Likewise in Psalm 32: By the word of the Lord the heavens were made firm, and by the spirit of his mouth all their power. Likewise in Job: The divine spirit which made me, and the inspiration of the Almighty which teaches me. Likewise in the prophet Isaiah: And a rod shall go forth from the root of Jesse, and a flower shall ascend from the root, and the spirit of God shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety. The spirit of the fear of God shall fill him. Likewise there: Draw near to me and hear these things: I have not spoken in secret from the beginning, nor in a dark place of the earth. When they were being made, I was there. And now the Lord has sent me and his spirit. Likewise there: The spirit","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"III. ITEM DE SPIRITV SANCTO","severity":"info","text":"This heading introduces a new section on the Holy Spirit, following the pattern of earlier sections on the Father and the Son. The rubric asserts the Spirit's co-worker status and consubstantiality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In genesi: Et spiritus dei superferebatur super aquam","severity":"info","text":"A loose citation of Genesis 1:2, where the Vulgate reads 'spiritus Dei ferebatur super aquas'. The variant 'superferebatur' may reflect an Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo CXLn: Doce me facere uoluntatem tnaai","severity":"info","text":"Psalm 140 (LXX numbering) corresponds to Psalm 141 in the Vulgate. The text is corrupt: 'tnaai' likely stands for 'tuam'. The citation is not found in the standard Psalter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo XXXII: Verbo domini caeli firmati sunt et spiritu oris eius omnis uirtus eorum","severity":"info","text":"A paraphrase of Psalm 32:6 (LXX 32:6), which in the Vulgate reads 'verbo Domini caeli firmati sunt et spiritu oris eius omnis virtus eorum'. The citation is exact.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in esaia propheta: Et exiet uirga de radice iesse, et flos de radice ascendet, et requiescet in eo spiritus dei","severity":"info","text":"A composite citation blending Isaiah 11:1 (the rod from Jesse) with a list of seven gifts of the Spirit, reminiscent of Isaiah 11:2-3 but freely expanded. The sevenfold list echoes later patristic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"spiritus dei superferebatur super aquam","severity":"info","text":"The citation of Genesis 1:2 to prove the Spirit's co-equality with Father and Son was a standard proof-text in fourth-century Trinitarian debates, used by authors such as Hilary of Poitiers and Ambrose.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The psalm numbering (CXLn, XXXII) follows the Septuagint/Vulgate system, but the text of Psalm 140 is corrupt ('tnaai' for 'tuam').","The Isaiah citation is a free composition, not a direct quotation from the Vulgate; the seven gifts of the Spirit are a later elaboration."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"domini super me, propter quod unxit me, euangelizare pauperi... buB misit me, sanare contritos corde. Item illic: Et inritauerunt spiritum sanctum, et conuersus est ilJis in inimicitiam dominus. Item illic: Vbi est qui posuit in illis spiritum sanctum? qui eduxit de terra moysen per brachium: honoris sui? Item in michaea propheta: Domus iacob inritauit spiritum domini. Item illic: Qifa non erit qui obaudiat: si non ego impleuero uirtutem spiritu meo sancto et iudicio et potestate, ut renuntiem huic iacob iniquitates et huic israhel peccata sua. Item in iohel propheta: Et erit post haec, effundam de spiritu meo super omnem carnem, et prophetabunt filii et filiae eorum. Item in aggaeo propheta: Et spiritus meus instat in medio uestrum. Item in zaccharia pro-\n\npheta: Et uerba quae misit dominus omnipotens per spiritum suum in manibus prophetarum pristinorum. Item in ezechihelo propheta: Et adsumpsit me spiritus et adduxit me in terram Chaldaeorum in captiuitate in uisu spiritus dei. Item illic: Et uenit super me spiritus dei et adsumpsit et eleuauit me et statuit me super pedes meos, et audiebam eum loquentem ad me.' et ait ad me: fili hominis, ueni, mittam te ego ad domum israhel, qui me exasperant secundum despectationem patrum suorum usque in hodiernum diem. Item in danihelo: Et cum duceretur susanna ad mortem, suscitauit dominus spiritum sanctum puero iuniori, cui nomen","english":"Lord over me, because he anointed me to evangelize the poor... He sent me to heal the broken-hearted.\" Likewise there: And they provoked the Holy Spirit, and the Lord turned into enmity for them. Likewise there: Where is he who placed the Holy Spirit in them? who led Moses out of the land by his own arm of honor? Likewise in the prophet Micah: The house of Jacob provoked the spirit of the Lord. Likewise there: Who will not be there to obey: if I do not fill the power with my holy spirit and judgment and authority, so that I may denounce to this Jacob his iniquities and to this Israel his sins. Likewise in the prophet Joel: And it will be after this, I will pour out from my spirit upon all flesh, and their sons and daughters will prophesy. Likewise in the prophet Haggai: And my spirit stands in your midst. Likewise in the prophet Zechariah: And the words which the almighty Lord sent through his spirit into the hands of the former prophets. Likewise in the prophet Ezekiel: And the spirit took me and led me into the land of the Chaldeans in captivity in a vision of the spirit of God. Likewise there: And the spirit of God came upon me and took and lifted me and set me upon my feet, and I heard him speaking to me: and he said to me: Son of man, come, I will send you to the house of Israel, who provoke me according to the contempt of their fathers up to this present day. Likewise in Daniel: And when Susanna was being led to death, the Lord roused the Holy Spirit in a younger boy, whose name","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the catena of scriptural testimonies on the Holy Spirit, following the pattern of the previous section on the Spirit as co-worker.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in michaea propheta","severity":"info","text":"The citation from Micah (likely Mic 2:1-2 or similar) is not directly identifiable; the phrase 'Domus iacob inritauit spiritum domini' may be a loose paraphrase or from a variant Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in iohel propheta","severity":"info","text":"The Joel citation ('effundam de spiritu meo super omnem carnem, et prophetabunt filii et filiae eorum') echoes Joel 2:28-29 LXX, but with expansion; the promise of prophecy for sons and daughters is not in the canonical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in ezechihelo propheta","severity":"info","text":"The Ezekiel citations ('adsumpsit me spiritus et adduxit me in terram Chaldaeorum' and 'venit super me spiritus dei') are not from the canonical book; they likely derive from apocryphal Ezekiel traditions or Old Latin expansions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in danihelo","severity":"info","text":"The Daniel citation refers to the story of Susanna (Dan 13, LXX/Theodotion), where a young boy (Daniel) is inspired by the Holy Spirit to defend her; the phrase 'suscitauit dominus spiritum sanctum puero iuniori' is a free rendering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"Several citations (Micah, Joel, Ezekiel) are not verbatim from the Vulgate or LXX; they may reflect Old Latin versions or apocryphal sources, complicating identification of exact scriptural loci.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'buB misit me' in the Latin is unclear; it may be a scribal error for 'et misit me' or a corruption of a Coptic gloss.","The source of the Micah citation is uncertain; the text may be from a non-canonical or expanded version.","The Ezekiel passages are not found in the canonical book; they may derive from apocryphal Ezekiel literature or Old Latin traditions."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"erat danihel. Item.illic: Est enim uir in regno tuo, inquo est spiritus sanctus dei. Item in euangelio secundum matthaeum: Et cum baptizatus esset iesus, ascendit confestim de aqua: et ecce aperti sunt ei caeli et uidit spiritum descendentem sicut columbam et uenientem in ipsum. Item illic: Cum ergo tradiderint uos, nolite solliciti esse quid loquamini: dabitur enim uobis in ipsa hora quid loquamini: non enim uos estis qui loquimini, sed spiritus patris uestri qui loquitur in uobis. Item illic: Si autem ego in spiritu dei eicio daemonia, utique adpropinquauit regnum dei. Item illic; Ideo dico uobis, omne peccatum et blasphemiae\n\nremittentor hominibus: qui autem in spiritu blasphemauerit non remittetur illi. quicumque enim. dixerit uerbum aduersus filium hominis, remittetur illi : qui autem dixerit aduersus spiritum sanctum, non remittetur illi neque in hoc saeculo neque in futuro. Item secundum iohannem: Respondit iesus nicodemo et ait illi: amen amen dico tibi, nisi quis renatus fuerit ex aqua et spiritu sancto, non potest introire in regno caelorum. quod enim natum est de carne, caro est, et quod natum est de spiritu, spiritus est, quia deus spiritus est. noli mirari, quia dixi tibi: oportet uos iterum renasci. spiritus ubi uoit spirat, et uocem eius audis, sed nescis unde ueniat et quo eat. sic est omnis qui nascitur ex aqua et spiritu.","english":"Daniel. Likewise there: For there is a man in your kingdom in whom is the Holy Spirit of God. Likewise in the Gospel according to Matthew: And when Jesus was baptized, he immediately ascended from the water, and behold, the heavens were opened to him, and he saw the Spirit descending like a dove and coming into him. Likewise there: Therefore, when they have handed you over, do not be anxious about what you should say, for it will be given to you at that very hour what you should say; for it is not you who speak, but the Spirit of your Father who speaks in you. Likewise there: But if I cast out demons in the Spirit of God, then the kingdom of God has drawn near. Likewise there: Therefore I say to you, every sin and blasphemy is forgiven to men; but he who has blasphemed in the Spirit shall not be forgiven. For whoever has spoken a word against the Son of Man shall be forgiven; but he who has spoken against the Holy Spirit shall not be forgiven, neither in this age nor in the future. Likewise according to John: Jesus answered Nicodemus and said to him: Amen, amen, I say to you, unless one is born again from water and the Holy Spirit, he cannot enter the kingdom of heaven. For what is born of flesh is flesh, and what is born of Spirit is spirit, because God is spirit. Do not be surprised that I have told you: You must be born again. The Spirit blows where it wills, and you hear its voice, but you do not know whence it comes and whither it goes. So it is with everyone who is born from water and Spirit.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et cum baptizatus esset iesus, ascendit confestim de aqua: et ecce aperti sunt ei caeli et uidit spiritum descendentem sicut columbam et uenientem in ipsum","severity":"info","text":"This passage conflates the baptism of Jesus (Matthew 3:16) with a dove-like descent of the Spirit, a detail not in canonical Matthew but found in some early Christian traditions, e.g., the Gospel of the Ebionites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nisi quis renatus fuerit ex aqua et spiritu sancto, non potest introire in regno caelorum","severity":"info","text":"This echoes John 3:5 but adds 'et spiritu sancto' and 'ex aqua,' a variant not in the canonical text, possibly reflecting a baptismal liturgy or a theological emphasis on the Spirit's role in regeneration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"spiritus ubi uoit spirat, et uocem eius audis, sed nescis unde ueniat et quo eat","severity":"info","text":"This saying resembles John 3:8 but is freely adapted; the phrase 'ubi uoit spirat' recalls the Spirit's freedom, a theme in early Christian pneumatology, possibly from a lost apocryphon or homiletic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated 'Item illic' ('Likewise there') marks a catena-like compilation, typical of the Speculum genre, stringing together proof-texts on the Holy Spirit without narrative transition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quicumque enim. dixerit uerbum aduersus filium hominis, remittetur illi : qui autem dixerit aduersus spiritum sanctum, non remittetur illi neque in hoc saeculo ","severity":"caution","text":"The Latin text has a punctuation break after 'enim' and a colon before 'qui autem,' which may indicate a scribal misdivision; the sense is clear but the transmission is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"quod enim natum est de carne, caro est, et quod natum est de spiritu, spiritus est, quia deus spiritus est","severity":"info","text":"This dualistic formulation (flesh vs. spirit) reflects a spiritualizing tendency in early Latin Christianity, possibly influenced by Manichaean or Priscillianist ideas, though the Speculum itself is orthodox.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the dove imagery in the Matthew citation is unclear; it may derive from a non-canonical gospel or a liturgical adaptation.","The phrase 'ex aqua et spiritu' in the John citation is not standard; it may reflect a variant manuscript tradition or a theological gloss."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"Item illic: Si diligitis me, praecepta mea seruate. et ego rogabo. patrem, et alium aduocatum dabit uobis, qui uobiscum sit in aeternum, spiritum ueritatis. Item illic: Haec locutus sum uobis aput uos manens. aduocatus autem spiritus sanctus, quem mittet pater in nomine meo, ille uos\n\ndocebit omnia quaecumque dixero. Item illic: Cum uenerit consolator, quem ego uobis mittam a patre meo, spiritum ueritatis, qui a patre procedit, ille testimonium dicet de me: et uos testimonium dicetis de me, quoniam ab initio mecum estis. Item illic: Sed quia haec locutus sum uobis, tristitia replebitur cor uestrum. sed ego ueritatem dico uobis, quia expedit uobis, ut ego eam. quod si non abiero, aduocatus non ueniet ad uos. si autem abiero, ego mittam illum ad uos. Item illic: Adhuc multa habeo uobis dicere, sed non potestis modo portare ea. cum autem uenerit ille spiritus ueritatis, ipse disseret uobis omnem ueritatem. non enim loquetur a semet ipso, sed quae audierit loquetur, et futura adnuntiabit -uobis. ille me clarificabit, quia de meo accipiet, et nuntiabit uobis. omnia quaecumque habet pater meus mea","english":"Likewise there: If you love me, keep my commandments. And I will ask the Father, and he will give you another Advocate, who will be with you forever, the Spirit of Truth. Likewise there: I have spoken these things to you while remaining with you. But the Advocate, the Holy Spirit, whom the Father will send in my name, he will teach you everything that I have said. Likewise there: When the Comforter comes, whom I will send to you from my Father, the Spirit of Truth, who proceeds from the Father, he will bear witness concerning me: and you will bear witness concerning me, because you have been with me from the beginning. Likewise there: But because I have spoken these things to you, your heart will be filled with sadness. But I tell you the truth, that it is expedient for you that I go. For if I do not depart, the Advocate will not come to you. But if I depart, I will send him to you. Likewise there: I still have many things to tell you, but you cannot bear them now. But when that Spirit of Truth comes, he will unfold to you the whole truth. For he will not speak from himself, but he will speak what he has heard, and he will announce future things to you. He will glorify me, because he will receive from what is mine, and will announce to you. Everything that my Father has is mine.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a catena of five quotations, each introduced by 'Item illic' (Likewise there), continuing the pattern of the previous passage. The quotations are attributed to a single source, likely a non-canonical dialogue or apocryphon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"spiritum ueritatis","severity":"info","text":"The phrase 'Spirit of Truth' (spiritum ueritatis) echoes John 14:17 and 15:26, but the extended discourse here is not found in the canonical Gospels. The quotations appear to derive from a lost apocryphal work, possibly the 'Preaching of Peter' or a Gnostic dialogue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"aduocatus","severity":"info","text":"The term 'Advocate' (aduocatus) for the Holy Spirit is used in John 14:16, 26; 15:26. Here it is paired with 'Comforter' (consolator), a translation of Greek 'paraklētos'. The passage's emphasis on the Spirit as a replacement for Jesus reflects early Christian pneumatology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This catena was likely compiled by the author of the 'Liber de Divinis Scripturis' to support a Trinitarian or pneumatological argument. The non-canonical source suggests the work draws on a broader range of early Christian literature than the canonical Bible alone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The source of these quotations is uncertain. They are not found in any known canonical or apocryphal text. The attribution to a single work ('illic') may be a literary device, and the passages may be paraphrases or inventions by the compiler.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the source text for these quotations is unknown. The repeated 'Item illic' suggests a single work, but no extant text matches this sequence of sayings."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"sunt. ideo dixi quia de meo accipiet et nuntiabit uobis. Item secundum lucam: Dixit autem' maria ad angelum: quomodo fiet istud, quia uirum non cognoui? respondens angelus dixit ei: spiritus sanctus ueniet in te et uirtus altissimi obumbrabit te. propter quod et qui ex te nascetur sanctus uocabitur filius dei. Item illic EuntSs nunc docete omnes gentes baptizantes eos in nomine patris et fili et spiritus sancti. Item 'ad romanos: Quia caritas dei diffusa est in cordibus nostris per spiritum sanctum, qui datus est nobis. Item illic: Vos autem in carnenon estis, sed' in spiritu: si tamen spiritus dei habitat in uobis. si quis autem spiritum christi non habet, hic non est eius. corpus quidem mortuum est propter peccatum, spiritus uero uita propter iustificationem.\n\nquod si spiritus eius qui suscitauit iesum de mortuis inhabitat in nobis; qui suscitauit christum de mortuis uiuificabit et' mortalia corpora uestra propter inhabitantem spiritum eius in uobis. Item illic: Quicumque enim spiritu dei aguntur, hii fili dei sunt. Item1 illic: Non enim audeam aliquid dicere, quae non perficit christus per me in1 obauditionem gentium uetbo et opere et uirtute eius, signis et uirtute spiritus sancti. Item ad corinthios I: Nobis enim reuelat deus per spiritum suum : nam spiritus omnia scrutat, . etiam alta dei.","english":"... so I said that he will receive from mine and announce to you. Likewise according to Luke: But Mary said to the angel: How shall this be, since I have not known a man? The angel answered and said to her: The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Because of this, he who will be born from you shall be called holy, the Son of God. Likewise there: Go now, teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit. Likewise to the Romans: Because the love of God is diffused in our hearts through the Holy Spirit, who has been given to us. Likewise there: But you are not in the flesh, but in the spirit—if, however, the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he is not his. The body indeed is dead because of sin, but the spirit is life because of justification. But if his Spirit, who raised Jesus from the dead, dwells in us, he who raised Christ from the dead will also give life to your mortal bodies because of his Spirit dwelling in you. Likewise there: For whoever are led by the Spirit of God, these are sons of God. Likewise there: For I dare not say anything which Christ does not perfect through me in the obedience of the Gentiles, by word and work and his power, by signs and by the power of the Holy Spirit. Likewise to 1 Corinthians: For God reveals to us through his Spirit: for the Spirit searches all things, even the deep things of God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"secundum lucam","severity":"info","text":"The Annunciation dialogue (Luke 1:34-35) is paraphrased, with the angel's reply combining the Holy Spirit's coming and the overshadowing by the power of the Most High.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ad romanos","severity":"info","text":"The phrase 'caritas dei diffusa est in cordibus nostris per spiritum sanctum' echoes Romans 5:5, though the wording is adapted; the following verses on flesh and spirit recall Romans 8:9 and 8:11.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ad corinthios I","severity":"info","text":"The citation 'spiritus omnia scrutat, etiam alta dei' loosely recalls 1 Corinthians 2:10, where the Spirit is said to search the depths of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the catena of biblical testimonies on the Holy Spirit, following the pattern of the previous passage: each unit is introduced by 'Item' and a book reference.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"EuntSs nunc docete","severity":"caution","text":"The Latin 'EuntSs' is a scribal error or abbreviation for 'Euntes'; the phrase 'Go now, teach all nations' is not a direct biblical quotation but a conflation of Matthew 28:19 and Mark 16:15.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"spiritus sanctus","severity":"info","text":"The Holy Spirit is consistently termed 'spiritus sanctus' in this passage, reflecting the Latin theological vocabulary of the treatise, which identifies the Spirit as the agent of revelation and sanctification.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'EuntSs nunc docete' is corrupt; the intended reading is likely 'Euntes nunc docete' (Go now, teach).","The source of the citation 'caritas dei diffusa est...' is not verbatim from Romans; it may be a loose paraphrase or a variant reading."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"quis enim scit hominum quae sunt hominis, quae in ipso sunt, nisi spiritus qui in ipso est ? ita et quae in deo sunt nemo1 cognouit nisi spiritus dei: nos autem non spiritum huius mundi accepimus, sed spiritum qui ex deo est, ut sciamus quae a deo donata sunt nobis. quae etiam loquimur,\n\nnon quae docentur per humanae sapientiae uerbum, sed quae docentur per spiritum, spiritalibus spiritalia conparantes. animalis autem homo non percipit quae spiritus dei sunt: stultitia est enim illi, et non potest scire, quod spiritaliter interrogatur. qui autem spiritalis est, inquirit omnia, ipse autem a nemine iudicatur. Item illic: Propter quod notum uobis facio quod nemo in spiritu dei dicit anathema iesu: et nemo potest dicere christum dominum iesum nisi in spiritu sancto. diuisiones autem donationum sunt, idem uero spiritus. et diuisiones ministeriorum sunt, idem uero dominus. et diuisiones operationum sunt, sed idem dominus qui operatur omnia in omnibus. unicuique autem nostrum datur. manU festatio spiritus ad utilitatem. alii autem datur per spiritum sermo sapientiae: alii uero sermo scientiae secundum eundem spiritum. alii fides in eodem spiritu: alii gratiae sanitatium in uno spiritu. alii operatio uirtutis, alii prophetatio, alii","english":"For who among men knows the things of man, which are in him, except the spirit that is in him? So also no one has known the things that are in God except the Spirit of God. But we have not received the spirit of this world, but the spirit that is from God, so that we may know what has been given to us by God. These things we also speak, not those that are taught through the word of human wisdom, but those that are taught through the spirit, comparing spiritual things with spiritual things. But the carnal man does not perceive what belongs to the Spirit of God: for it is folly to him, and he cannot know what is asked spiritually. But he who is spiritual inquires into all things, yet he himself is judged by no one. Likewise there: For this reason I make known to you that no one in the Spirit of God says \"anathema\" to Jesus: and no one can call Christ Lord Jesus except in the Holy Spirit. But the divisions of gifts are many, yet the spirit is the same. And the divisions of ministries are many, yet the Lord is the same. And the divisions of operations are many, but the same Lord who works all things in all. But to each one of us a manifestation of the spirit is given for utility. But to one is given through the spirit the word of wisdom: to another, however, the word of knowledge according to the same spirit. To another, faith in the same spirit: to another, the graces of healings in one spirit. To another, the working of power, to another, prophecy, to another","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"spiritus qui ex deo est","severity":"info","text":"The author distinguishes the Spirit of God from the spirit of the world, emphasizing that knowledge of divine gifts comes only from the former.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"animalis autem homo","severity":"info","text":"The phrase 'animalis autem homo' (carnal man) contrasts with 'spiritalis' (spiritual man), reflecting a Pauline dichotomy between those who perceive spiritual truths and those who do not.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nemo in spiritu dei dicit anathema iesu","severity":"info","text":"This passage echoes 1 Corinthians 12:3, where Paul discusses the variety of spiritual gifts, and possibly alludes to the anathema against Jesus as a test of orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"diuisiones autem donationum","severity":"info","text":"The enumeration of gifts (wisdom, knowledge, faith, healings, prophecy) follows the Pauline list in 1 Corinthians 12:8-10, adapted to emphasize the unity of the Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The phrase 'Item illic' (Likewise there) marks a transition to a new scriptural citation, maintaining the treatise's pattern of alternating commentary with quoted authorities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"manU festatio","severity":"caution","text":"The manuscript reading 'manU festatio' (with a capital U) may be a scribal error or abbreviation; the intended word is likely 'manifestatio' (manifestation), as in the English draft.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'manU festatio' is ambiguous: it could be a corruption of 'manifestatio' or a deliberate abbreviation; the reading 'manifestatio' is adopted here.","The referent of 'illic' (there) is unclear; it likely points to a preceding scriptural passage not fully preserved in the excerpt."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":"separatio spiritus, alii genera linguarum, alii interpretationes linguarum. omnia autem haec operatur unus atque idem spiritus, diuidens unicuique prout uult. Item ad corinthios II: Nam dominus spiritus est. ubi autem spiritus domini, ibi libertas. Item ad philippenses: Scio enim quod hoc mihi proficiet in salutem per uestram orationem et subministrationem spiritus sancti iesu christi. Item adgalatas: Quoniam autem fili estis dei, misit deus spiritum filii sui in corda nostra clamantem: abba, pater. Item iohannes in epistula I: Spiritus est qui testimonium reddit, quia spiritus\n\nest ueritas. Item illic: Tres sunt qui testimonium dicunt in caelo, pater, uerbum et spiritus, et hii tres unum sunt. Item in actibus apostolorum: Dura ceruice et incircumcisi corde, uos semper spiritui sancto restitistis. Item illic: Dixit mihi spiritus sanctus ut irem cum ds. Item illic: Dixit autem mihi spiritus sanctus: ecce uiri quaerunt te: sed surgens descende et uade cum eis nihil dubitans, quia ego misi eos. Item illic: Dixit spiritus sanctus: segregate mihi barnabam et paulum in opus quo uocaui eos. Itemillic: Placuit enim spiritui sancto et nobis. Item illic: Prohibiti sunt autem a sancto spiritu loqui uerbum dei omnino in asia.","english":"separation of the Spirit, others kinds of tongues, others interpretations of tongues. But all these things one and the same Spirit works, distributing to each as He wills. Likewise to the Corinthians II: For the Lord is Spirit. But where the Spirit of the Lord is, there is liberty. Likewise to the Philippians: For I know that this will profit me for salvation through your prayer and the ministration of the Holy Spirit of Jesus Christ. Likewise to the Galatians: But because you are sons of God, God sent the Spirit of His Son into our hearts crying: Abba, Father. Likewise John in the first epistle: It is the Spirit who bears witness, because the Spirit is truth. Likewise there: There are three who bear witness in heaven, Father, Word, and Spirit, and these three are one. Likewise in the Acts of the Apostles: With stiff neck and uncircumcised heart, you have always resisted the Holy Spirit. Likewise there: The Holy Spirit told me to go with them. Likewise there: But the Holy Spirit said to me: Behold, men are seeking you: but rise, go down, and go with them, doubting nothing, because I sent them. Likewise there: The Holy Spirit said: Separate for me Barnabas and Paul for the work to which I called them. Likewise there: For it pleased the Holy Spirit and us. Likewise there: But they were forbidden by the Holy Spirit to speak the word of God at all in Asia.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad corinthios II: Nam dominus spiritus est. ubi autem spiritus domini, ibi libertas.","severity":"info","text":"This citation conflates 2 Cor 3:17 (ubi autem spiritus domini, ibi libertas) with a phrase not found in the Vulgate; the opening 'Nam dominus spiritus est' may be a loose paraphrase or a memory slip.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad philippenses: Scio enim quod hoc mihi proficiet in salutem per uestram orationem et subministrationem spiritus sancti iesu christi.","severity":"info","text":"No exact Pauline parallel; the phrase 'subministrationem spiritus sancti iesu christi' is unusual and may reflect a non-canonical source or a free adaptation of Phil 1:19 or 2 Cor 1:11.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item adgalatas: Quoniam autem fili estis dei, misit deus spiritum filii sui in corda nostra clamantem: abba, pater.","severity":"info","text":"This citation does not correspond to any known Galatians passage; it echoes Rom 8:15 (abba, pater) and the concept of the Spirit of the Son, but the wording is apocryphal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item iohannes in epistula I: Spiritus est qui testimonium reddit, quia spiritus est ueritas.","severity":"info","text":"Likely a conflation of 1 John 5:6 (Spiritus est qui testimonium perhibet) and 1 John 5:7 (quia spiritus est veritas); the Vulgate reads 'quia spiritus est veritas' in 1 John 5:7.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Tres sunt qui testimonium dicunt in caelo, pater, uerbum et spiritus, et hii tres unum sunt.","severity":"info","text":"This is the Johannine Comma (1 John 5:7), a disputed trinitarian interpolation found in some Vulgate manuscripts; its presence here reflects the Latin textual tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in actibus apostolorum: Dura ceruice et incircumcisi corde, uos semper spiritui sancto restitistis.","severity":"info","text":"No exact parallel in Acts; the phrase 'dura ceruice et incircumcisi corde' is unattested in the canonical text and may be a free composition or from a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the non-canonical citations (e.g., 'ad philippenses', 'adgalatas') is unclear; they may be from lost apocryphal Acts or free compositions by the compiler.","The phrase 'subministrationem spiritus sancti iesu christi' is ambiguous: it could mean 'the ministration of the Holy Spirit of Jesus Christ' or be a corruption of a Pauline phrase."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"Item illic: Adtendite igitur uobis et uniuerso gregi, in quo sanctus spiritus conlocauit uos esse episcopos ad pascendam ecclesiam iesu christi. Item illic: Haec dicit spiritus sanctus: uirum, cuius zona est haec, sic alligabunt in hierusalem iudaei.\n\nIIII. DE DILECTIONE DOMINI.\n\nIn deuteronomio: Audi, israhel: dominus deus noster deus unus est. et diliges dominum deum tuum ex toto corde tuo et ex tota anima tua et ex tota uirtute tua. et erunt uerba haec, quaecumque praecipio tibi hodie in corde tuo et in anima tua et demonstrabis ea filiis tuis et loqueris eis sedens in domo tua et cum iter facies in uia et in quiete et in uigiliis: et obligabis ea in signo super manum tuam. et erunt mobilia ante oculos tuos: et scribe ea super limina domus tuae et in ianuis tuis. Item illic: Et cum manduca\n\nneris et satiatus fueris, caue tibi ne obliuiscaris dominum deum tuum, qui eduxit te de terra aegypti, de domo seruitutis. dominum deum tuum timebis et illi soli seruies et ad illum herebis et nomine eius iurabis. Item illic: Custodies praecepta domini dei tui, testimonia eius et iustitias quascumque praecepit tibi: et facies quod bonum et placitum est ante dominum deum tuum, ut bene tibi sit.","english":"Likewise there: Pay attention therefore to yourselves and to the whole flock, in which the Holy Spirit has placed you to be bishops for pasturing the Church of Jesus Christ. Likewise there: The Holy Spirit says this: The man whose belt this is, the Jews will bind thus in Jerusalem.\n\nIV. ON THE LOVE OF THE LORD.\n\nIn Deuteronomy: Hear, O Israel: The Lord our God is one God. And you shall love the Lord your God with your whole heart and with your whole soul and with your whole strength. And these words, whatever I command you today, shall be in your heart and in your soul, and you shall show them to your sons and speak them to them sitting in your house and when you make a journey on the road and in rest and in vigils: and you shall bind them as a sign on your hand. And they shall be movable before your eyes: and write them on the doorposts of your house and on your gates. Likewise there: And when you have eaten and are satisfied, beware lest you forget the Lord your God, 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 cleave to Him and swear by His name. Likewise there: You shall keep the commandments of the Lord your God, His testimonies and justices, whatever He has commanded you: and you shall do what is good and pleasing before the Lord your God, so that it may be well with you.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"IIII. DE DILECTIONE DOMINI.","severity":"info","text":"The Roman numeral IIII marks the fourth chapter heading in the work, introducing a new thematic section on love of the Lord. The heading is a later editorial addition, not part of the original biblical catena.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Audi, israhel: dominus deus noster deus unus est.","severity":"info","text":"This echoes Deuteronomy 6:4 (LXX/ Vulgate), the Shema Yisrael, though the Latin here is a paraphrase combining the oneness of God with the command to love.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et cum manducaueris et satiatus fueris, caue tibi ne obliuiscaris dominum deum tuum","severity":"info","text":"This is a loose paraphrase of Deuteronomy 8:10-11 (LXX/ Vulgate), warning against forgetfulness after eating, with the exodus motif added.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"zona","severity":"info","text":"The 'belt' (zona) in the preceding citation from an unknown source may refer to a ritual or punitive binding, possibly alluding to Jewish practice in Jerusalem. The source is not identified in the extant text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item illic: Haec dicit spiritus sanctus: uirum, cuius zona est haec, sic alligabunt in hierusalem iudaei.","severity":"caution","text":"The source of this quotation is unknown; it does not correspond to any canonical biblical verse. The phrase may be apocryphal or corrupt in transmission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"episcopos","severity":"info","text":"The use of 'episcopos' (bishops) in the first citation reflects late antique ecclesiastical hierarchy, retrojected onto the pastoral imagery of the flock. This suggests a post-apostolic context for the compilation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the second 'Item illic' quotation (about the belt and Jews in Jerusalem) is unidentified; it may be from a lost apocryphon or a misremembered passage.","The chapter heading 'IIII. DE DILECTIONE DOMINI' is a later structural addition; its exact relation to the preceding material is unclear."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Item illic: Et in mentem habebis omnem uiam, quam adduxit te dominus deus tuus in deserto, ut omnia experirea et temptaret te, et ut dinosceretur cor tuum, an uere custoditurus esses mandata illius an non. et ideo omnia mala expertus es: et esuristi, et dedit tibi escam mannam, quam non nouerant patres tui: ut adnuntiaret tibi, quod non in pane uiuit homo tantum,\n\nsed in omni uerbo quod exierit de ore dei uiuit homo. uestimenta tua non sunt extrita: pedes tui non incallauerunt, ecce quadraginta anni sunt. et scies corde tuo, quia sicut homo docet filium suum, sic dominus deus tuus erudiuit te. et custodies mandata domini dei tui, ambulare in uiis eius et timere illum. Item illic: Et nunc, israhel, quid. dominus deus postulat aliud a te, quam ut timeas dominum deum tuum et ambules per omnes uias eius et diligas eum et seruias domino deo tuo ex toto corde tuo et ex tota anima tna, custodire praecepta domini dei tui et iustitias eius, quas ego mando tibi hodie, ut bene tibi sit? Item in p s almo XCVI: Qui diligitis dominum, odite malum. Item in euangelio secundum iohannem: Si diligitis me, praecepta mea seruate.","english":"Likewise there: And you will keep in mind every path which the Lord your God led you through in the desert, so that he might test and try you in all things, and so that your heart might be known, whether you would truly keep his commandments or not. And therefore you have experienced all evils: and you hungered, and he gave you manna to eat, which your fathers did not know: so that it might be announced to you, that man does not live by bread alone, but by every word that comes out of the mouth of God man lives. Your garments are not worn out: your feet have not become calloused, behold forty years have passed. And you will know in your heart, that just as a man teaches his son, so the Lord your God has instructed you. And you will keep the commandments of the Lord your God, to walk in his ways and to fear him. Likewise there: And now, Israel, what else does the Lord God demand of you, than that you fear the Lord your God and walk in all his ways and love him and serve the Lord your God with all your heart and with all your soul, to keep the precepts of the Lord your God and his ordinances, which I command you today, so that it may be well with you? Likewise in Psalm 96: You who love the Lord, hate evil. Likewise in the Gospel according to John: If you love me, keep my commandments.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deuteronomy 8:2-5 (paraphrase)","severity":"info","text":"The long opening passage echoes Deuteronomy 8:2-5, where Moses recalls the wilderness journey and God's testing, but the wording is freely adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 96 (Vulgate 95):13","severity":"info","text":"The citation 'Qui diligitis dominum, odite malum' is not a direct quote from Psalm 96; it may be a loose paraphrase or a lost variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 14:15 (paraphrase)","severity":"info","text":"The phrase 'Si diligitis me, praecepta mea servate' echoes John 14:15 but is not verbatim; it adapts the Johannine emphasis on love and obedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated 'Item illic' marks a series of prooftexts from Deuteronomy, followed by Psalm and Gospel, structuring the section on love of the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"tna","severity":"caution","text":"The Latin 'ex tota anima tna' contains a probable scribal error: 'tna' likely stands for 'tua' (your), as in the parallel phrase 'ex toto corde tuo'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the long Deuteronomy paraphrase is not precisely identified; it may conflate several verses. The Psalm 96 citation does not match the Vulgate text exactly, suggesting a variant or memory quotation."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"V. DE CONVERSIONE ET CONTEMPTV SAECVLI.\n\nIn genesi dominus ad abraham: Exi de terra tua et de cognatione tua et de domo patris tui, et uade in terram, quam tibi ostendero, et faciam te in gentem magnam, et benedicam te, et magnificabo nomen tuum, et benedictus eris, et benedicam qui te benedixerit et maledicam qui te maledixerit. [Item in psalmo XLIITI: Audi, filia, et uide et inclina aurem tuam, . et obliuiscere populum tuum et domum patris tui, quoniam concupiuit rex speciem tuam, quia ipse est dominus deus tuus.] Item illic ad loth, postquam eiecerunt eos foras, dixerunt: Semans serua animam tuam, et noli respicere post te, neque stes in hac uniuersa regione, sed in montem uade, et ibi saluaberis. Item in numeris: In terra eorum non possidebis, et portio non erit\n\ntibi aput eos, quia ego sum portio tua et hereditas taa. Item in deuteronomio: Qui dicit [ut] patri et matri: non noui te, et fratres suos non cognouit et filios suos non sciuit, custodiuit uerba tua et testamentum tuum obseruabit. Item in regnorum III: Et inuenit helias heliseum filium sapbat, et hic arabat in duodecim paria boum coram se. et ut uenit ad eum, iactauit melotem suam super eum, et cooperuit illum. et ille relinquens boues suos cucurrit post heliam et dixit: osculabor patrem meum et sequar te. et dixit helias: uade et reuertere, quoniam feci tibi. etreuersus est post eum.","english":"V. On Conversion and Contempt for the World.\n\nIn Genesis, the Lord to Abraham: Go out from your land and from your kindred and from your father’s house, and go into the land which I will show you, and I will make you into a great nation, and I will bless you, and I will magnify your name, and you will be blessed, and I will bless whoever blesses you and curse whoever curses you. [Likewise in Psalm 44: Hear, daughter, and see and incline your ear, and forget your people and your father’s house, for the king has desired your beauty, because he is the Lord your God.] Likewise there to Lot, after they had cast them out, they said: Save your soul, and do not look back behind you, nor stand in this whole region, but go into the mountain, and there you will be saved. Likewise in Numbers: In their land you will not possess, and a portion will not be yours among them, because I am your portion and your inheritance. Likewise in Deuteronomy: He who says to father and mother: I do not know you, and did not acknowledge his brothers and did not know his sons, has kept your words and will observe your covenant. Likewise in 3 Kings: And Elijah found Elisha the son of Shaphat, and he was plowing with twelve yoke of oxen before him. And when he came to him, he cast his mantle over him, and covered him. And he, leaving his oxen, ran after Elijah and said: I will kiss my father and follow you. And Elijah said: Go and return, for I have done for you. And he returned after him.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"V. DE CONVERSIONE ET CONTEMPTV SAECVLI","severity":"info","text":"This heading introduces the fifth section of the Speculum, organizing scriptural testimonies around the theme of conversion and renunciation of the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exi de terra tua et de cognatione tua et de domo patris tui","severity":"info","text":"This is a paraphrase of Genesis 12:1, where God commands Abraham to leave his homeland, kindred, and father's house for the promised land.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Audi, filia, et uide et inclina aurem tuam","severity":"info","text":"This citation from Psalm 44 (45 in modern numbering) is a call to a 'daughter' to forget her people and father's house, allegorized as conversion from the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Semans serua animam tuam, et noli respicere post te","severity":"info","text":"This refers to Genesis 19:17, where Lot is warned not to look back as he flees Sodom, interpreted as a command to abandon worldly attachments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In terra eorum non possidebis, et portio non erit tibi aput eos","severity":"info","text":"This echoes Numbers 18:20, where God declares that the Levites will have no territorial inheritance, as God himself is their portion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et inuenit helias heliseum filium sapbat","severity":"info","text":"This recounts 1 Kings 19:19-21, where Elijah calls Elisha from plowing, symbolizing the renunciation of worldly labor for prophetic service.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Semans serua animam tuam' is a garbled Latin rendering of the angel's words to Lot; the original sense is 'save yourself' (flee).","The citation from Deuteronomy is loosely paraphrased and does not correspond exactly to a single verse; it may conflate Deut 33:9 with other passages."],"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":25,"ref":"p25","source":"et deiunxit boues a iugis et occidit et coxit eos in uasis et dedit plebibus, et manducauerunt. et exsurrexit et abiit post heliam et ministrabat ei. Item in psalmo VI: Quoniam non est in morte, qui memor sit tui: in infernum autem quis confitebitur tibi ? Item in psalmo VII:\n\nNisi conuertamini, gladium suum uibrabit: arcum suum tetendit et parabit illum. et in eo parauit uasa mortis. Item in psalmo XXIIII: Vias tuas, domine, notas fac mihi et semitas tuas edoce me. Item in psalmo XXXI: Nolite fieri sicut equus et mulus, quibus non est intellectus: in freno et camo maxillas eorum constringe qui non proximant ad te. Item in psalmo XXXIII: Accedite ad dominum et inluminamini, et uultus uestri non erubescent. Gustate et uidete quoniam suauis est dominus: beatus uir, qui sperat in eum ! Item in eodem psalmo: Venite, fili, audite me, timorem domini docebo uos. quis est homo qui unIt uitam et cupit uidere dies bonos? cohibe linguam tuam a malo et labia toa ne loquantur dolum. declina a malo et fac bonum, inquire pacem et sequere eam. quia oculi domini super iustos et aures eius in preces eorum. uultus autem domini super facientes mala, ut perdat de terra memoriam eorum. Item","english":"and he unyoked the oxen from the yokes and killed them and cooked them in vessels and gave to the peoples, and they ate. And he arose and went after Elijah and served him. Likewise in Psalm VI: For there is no one in death who remembers you; but in hell, who will confess to you? Likewise in Psalm VII:\n\nUnless you turn, he will brandish his sword: he has bent his bow and will prepare it. And in that he has prepared vessels of death. Likewise in Psalm XXIV: Make your ways known to me, O Lord, and teach me your paths. Likewise in Psalm XXXI: Do not become like the horse and the mule, which have no understanding: with bit and bridle constrain the jaws of those who do not draw near to you. Likewise in Psalm XXXIII: Draw near to the Lord and be enlightened, and your faces will not blush. Taste and see that the Lord is sweet: blessed is the man who hopes in him! Likewise in the same psalm: Come, children, hear me, I will teach you the fear of the Lord. Who is the man who wants life and desires to see good days? Restrain your tongue from evil and your lips from speaking deceit. Turn away from evil and do good, seek peace and follow it. For the eyes of the Lord are upon the righteous and his ears are open to their prayers. But the face of the Lord is upon those who do evil, to destroy their memory from the earth. Likewise","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo VI: Quoniam non est in morte, qui memor sit tui: in infernum autem quis confitebitur tibi ?","severity":"info","text":"This citation does not correspond to any known verse of the Vulgate Psalter. It may be a free adaptation or a lost variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo VII: Nisi conuertamini, gladium suum uibrabit: arcum suum tetendit et parabit illum. et in eo parauit uasa mortis.","severity":"info","text":"This passage is not found in Psalm 7 of the Vulgate. It may conflate imagery from Psalms 7 and 10, or derive from a non-Vulgate version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo XXIIII: Vias tuas, domine, notas fac mihi et semitas tuas edoce me.","severity":"info","text":"This resembles Psalm 24:4-5 (Vulgate) but is not a direct quotation. The wording 'notas fac mihi' is a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo XXXI: Nolite fieri sicut equus et mulus, quibus non est intellectus: in freno et camo maxillas eorum constringe qui non proximant ad te.","severity":"info","text":"This is not found in Psalm 31 of the Vulgate. It may be a moralizing expansion or a citation from a lost psalm version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo XXXIII: Accedite ad dominum et inluminamini, et uultus uestri non erubescent. Gustate et uidete quoniam suauis est dominus: beatus uir, qui spera","severity":"info","text":"This is not a direct quotation from Psalm 33 (Vulgate). It echoes themes of Psalm 33:5-6 but is freely composed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in eodem psalmo: Venite, fili, audite me, timorem domini docebo uos. quis est homo qui unIt uitam et cupit uidere dies bonos? cohibe linguam tuam a malo et","severity":"info","text":"This long passage is not found in Psalm 33 of the Vulgate. It appears to be a composite of sapiential exhortations, possibly from a lost source or a free composition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The psalm citations in this passage do not match the Vulgate Psalter; they may derive from a different Latin version (e.g., Vetus Latina) or be free compositions by the compiler.","The narrative opening ('et deiunxit boues...') is obscure; it may refer to a biblical figure (e.g., Elijah) but the source is not identified."],"confidence":"medium","notes":[]},{"i":26,"ref":"p26","source":"in psalmo XXXVI: Noli aemulari inter malignantes, neque aemulatus fueris facientes iniquitatem: quoniam tamquam faenum cito arescent et sicut holera prati cito cadent. spera in domino et fac bonitatem et inhabita terram et pasceris in diuitiis eius. delectare in domino et dabit tibi petitionem cordis tui. reuela ad dominum uiam tuam et spera in eum, et ipse faciet. et educet sicut lumen iustitiam tuam et iudicium tuum sicut meridiem: subditus esto domino et obsecra eum. noli aemulari eum qui prosperatur in uia sua, in homine faciente iniquitatem. Ne aemuleris, ut maligne facias, quia qui iniqua agunt exterminabuntur, sustinentes autem dominum possidebunt terram. et adhuc pusillum et non erit peccator et quaeres locum eius et non inuenies. mansueti autem possidebunt terram et delectabuntur in multitudine pacis. A domino gressus hominis diriguntur et uiam eius cupiet nimis. Declina a malo et fac bonum et inhabita in saecula saeculorum. Custodi innocentiam et uide aequitatem, quoniam sunt reliquiae homini pacifico. Item in psalmo XLV: Vacate et uidete quoniam ego sum dominus*","english":"In Psalm XXXVI: Do not emulate among the malignant, nor be emulous of those doing iniquity: for like hay they will quickly wither and like the herbs of the meadow they will quickly fall. Hope in the Lord and do good, and inhabit the earth and you will be fed by its riches. Delight in the Lord and He will give you the petition of your heart. Reveal your way to the Lord and hope in Him, and He Himself will act. And He will bring forth your righteousness like light and your judgment like noonday: be subject to the Lord and beseech Him. Do not emulate him who prospers in his way, in a man doing iniquity. Do not be emulous, so as to do evil, because those who do unjust things will be destroyed, but those who endure the Lord will possess the earth. And yet a little while and there will be no sinner, and you will seek his place and not find it. But the meek will possess the earth and will delight in an abundance of peace. The steps of a man are directed by the Lord, and he will greatly desire His way. Turn aside from evil and do good, and inhabit the ages of ages. Guard innocence and see equity, because there are remnants for a peaceful man. Likewise in Psalm XLV: Be at leisure and see that I am the Lord.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"psalmo XXXVI","severity":"info","text":"The passage conflates phrases from Psalm 36 (Vulgate numbering), especially verses 2–3, 6–7, 10–11, 15–16, and 20–21, but the wording is not a direct Vulgate citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"psalmo XLV","severity":"info","text":"The final line quotes Psalm 45:11 (Vulgate: 'Vacate et videte quoniam ego sum dominus'), but the surrounding context in the psalm is about divine judgment, not leisure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Noli aemulari inter malignantes","severity":"info","text":"The repeated warnings against emulation reflect a monastic or ascetic milieu, where envy among the wicked is a spiritual danger; the phrase 'noli aemulari' echoes the Vetus Latina tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item in psalmo XLV","severity":"info","text":"The passage is a catena of psalm verses, linked by thematic keywords (emulation, hope, possession of earth), ending with a brief citation from Psalm 45 that serves as a divine self-assertion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in psalmo XXXVI","severity":"caution","text":"The Latin text is not a verbatim Vulgate quotation but a free adaptation; some phrases (e.g., 'sicut holera prati cito cadent') are not found in standard psalm versions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The psalm numbering (XXXVI, XLV) follows the Vulgate, but the exact source of the conflated text is unclear; it may be from a lost Old Latin psalter or a patristic florilegium."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Item in psalmo XCIIII: Hodie si uocem eius audieritis, nolite. obdurare corda uestra. Item in psalmo CXVIII: In quo corrigit iuuenior uiam suam? in custodiendo sermones tuos. Item in ecclesiastico: Non tardes conuerti ad dominum et ne differas de die in diem: subito enim uenit ira illius, et in tempore uindictae disperdet. Item illic: Deus ab initio constituit hominem et reliquit eum in arbitrio suo. adiecit mandata et praecepta, si uolens mandata seruare, et fidem placitam facere. adposuit aquam et ignem: ad quod uis experrige manum tuam. ante hominem uita et mors, bonum et malum: quod placuerit ei, dabitur ilÃ. nemini mandauit impie agere, et nemini dedit laxamentum peccandi. non emm concupiscit multitudinem filiorum infidelium et inutilium. Item illic: Conuertere ad dominum et relinque peccata tua, et niinis odito exsecrationem. cognosce iustitias et iadieia domini. sta in sortem propositionis et oratione","english":"Likewise in Psalm 94: If you hear his voice today, do not harden your hearts. Likewise in Psalm 118: In what does the youth correct his way? In keeping your words. Likewise in Ecclesiasticus: Do not delay in turning to the Lord, and do not put it off from day to day; for his wrath comes suddenly, and at the time of vengeance he will destroy. Likewise there: God from the beginning established man and left him in his own free will. He added commandments and precepts, if he is willing to keep the commandments and make good his pledge. He set before him water and fire: stretch forth your hand to whichever you wish. Before man are life and death, good and evil: what pleases him will be given to him. He commanded no one to act impiously, and he gave no one license to sin. For he does not desire a multitude of unbelieving and useless children. Likewise there: Turn to the Lord and leave your sins, and hate abomination with all your might. Know the judgments and the justice of the Lord. Stand firm in the lot of your purpose and prayer.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 94","severity":"info","text":"The citation 'Hodie si uocem eius audieritis, nolite obdurare corda uestra' does not correspond to any known verse in Psalm 94 (Vulgate numbering). It may be a loose paraphrase or a misattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 118","severity":"info","text":"The phrase 'In quo corrigit iuuenior uiam suam? in custodiendo sermones tuos' echoes Psalm 118:9 (Vulgate: 'In quo corrigit iuvenis viam suam? in custodiendo sermones tuos'), though the exact wording varies slightly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiasticus","severity":"info","text":"The passage 'Non tardes conuerti ad dominum et ne differas de die in diem: subito enim uenit ira illius' is a paraphrase of Ecclesiasticus 5:7 (Vulgate: 'Ne tardes converti ad Dominum, et ne differas de die in diem; subito enim veniet ira illius').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiasticus","severity":"info","text":"The long passage beginning 'Deus ab initio constituit hominem et reliquit eum in arbitrio suo' is a composite of Ecclesiasticus 15:14-18 (Vulgate), emphasizing free will and moral choice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiasticus","severity":"info","text":"The final citation 'Conuertere ad dominum et relinque peccata tua... sta in sortem propositionis et oratione' is a loose paraphrase of Ecclesiasticus 17:8-10 (Vulgate), urging repentance and steadfastness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a catena of scriptural quotations, each introduced by 'Item in' or 'Item illic', typical of the florilegium genre of the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Psalm 94 citation is unattested in the Vulgate; it may be a corruption or a reference to a different psalm.","The phrase 'niinis odito exsecrationem' in the final citation is garbled; likely 'nimis odito exsecrationem' (hate abomination exceedingly)."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"altiasfimi. in partem uade saeculi sancti dum iustis et dantibus confessionem. non demoreris in errore impiorum. a mortuo quasi nihil dimittitur confessioni: uiuus et . sanus confiteberis et laudabis dominum, et gloriaberis in miserationibus illius. quam magna misericordia domini et propitiatio ilBas conuertentibus ad se! Item illic: Quasi a facie colubri fuge peccata. si accesseris ad illa, suscipient te quasi dentes leonis in deuorando interficientes quasi romphaea bis acuta, iniquitatium uindex, plagae illius medella nufia est Item in esaia propheta: Quaerite dominum: et mox inueneritis eum, inuocate eum. statim.. uero cum adpropinquauerit uobis, relinquat impius uias suas et uir iidquds consilia sua: et conuertentur ad dominum, et misericordiam consequantur, quia relinquet multum peccata uestra. Item illic: Cum\n\nclamare coeperis, extraham te de pressura tua. Item illic: Cum conuersus ingemueris, tunc saluus eris et scies ubi fueris. Item in hieremia propheta: State in uiis domini et uidete et interrogate semitas domini aeternas: et uidete quae sit uia bona et ambulate in ea, et inuenietis sanctificationem animabus uestris. Item illic: Corrigite uias uestras et incogitationes uestras: nolite confidere uobis in falsis sermonibus, quia in totum non proderunt uobis.","english":"Go into the part of the holy world while you are among the just and those giving confession. Do not delay in the error of the impious. From a dead man, almost nothing is granted to confession: alive and well you will confess and praise the Lord, and you will glory in his mercies. How great is the mercy of the Lord and the propitiation for those turning to him! Likewise there: Flee from sins as from the face of a serpent. If you approach them, they will seize you like the teeth of a lion in devouring, killing you like a two-edged sword, the avenger of iniquities; there is no remedy for its wound. Likewise in the prophet Isaiah: Seek the Lord; and as soon as you have found him, call upon him. But immediately when he draws near to you, let the impious man leave his ways and the unjust man his counsels; and they will turn to the Lord and obtain mercy, because he will remit many of your sins. Likewise there: When you begin to cry out, I will draw you out of your distress. Likewise there: When you have turned and groaned, then you will be safe and will know where you have been. Likewise in the prophet Jeremiah: Stand in the ways of the Lord and see and inquire into the eternal paths of the Lord; and see which is the good way and walk in it, and you will find sanctification for your souls. Likewise there: Correct your ways and your thoughts; do not trust in false words, because they will not profit you at all.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quasi a facie colubri fuge peccata","severity":"info","text":"This phrase echoes Proverbs 6:16-17 (LXX) or similar wisdom admonitions, though not a direct quotation. The serpent imagery is common in patristic exhortations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quaerite dominum: et mox inueneritis eum, inuocate eum","severity":"info","text":"This likely alludes to Isaiah 55:6 (LXX) or a similar prophetic call, though the exact wording is not verbatim. The passage emphasizes immediate repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"State in uiis domini et uidete et interrogate semitas domini aeternas","severity":"info","text":"This echoes Jeremiah 6:16 (LXX) or a similar exhortation to seek the Lord's ways. The language of 'paths' and 'eternal ways' is typical of Jeremiah's call to repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"romphaea bis acuta","severity":"info","text":"The 'two-edged sword' (romphaea bis acuta) is a classical and biblical metaphor for divine punishment, appearing in Wisdom 18:22 and patristic literature. It underscores the severity of sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated phrase 'Item illic' (Likewise there) marks a series of scriptural testimonies, typical of the florilegium form of this work, linking exhortations from various books.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"altiasfimi","severity":"caution","text":"The opening word 'altiasfimi' is corrupt or a scribal error; it may derive from a Greek or Coptic term, but its meaning is uncertain. The English draft omits it, likely correctly.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening word 'altiasfimi' is unclear; it may be a corruption of a Greek or Coptic phrase, but the context suggests a call to enter the holy world.","The scriptural references are paraphrastic rather than exact quotations, making precise identification uncertain."],"confidence":"medium","notes":[]},{"i":29,"ref":"p29","source":"Item illic: Perscrutemus uias nostras, et conuertamur ad dominum: mundemus corda nostra cum manibus nostris, et respiciamus ad dominum, qui habitat in caelis. Item in michaea propheta: Adnuntiatum est tibi, homo, quid sit bonum: aut quid quaerat a te aliud dominus, nisi ut facias aequitatem,\n\net diligas miserationem, et paratus sis, ut eas cum domino deo tuo? Item in sophonia propheta: Conuenite et congregamini, populus indisciplinatus, prius quam efficiamini sicut flos praeteriens, prius quam superueniat super uos dies iracundiae domini. quaerite dominum omnes humiles terrae, aequitatem operamini, et iustitiam quaerite, et respondete ea, ut protegamini in die irae domini. Item in iob: Quoniam si conuersus humiliaueris te coram ipso et longe feceris omnem iniustitiam a uia tua, tunc erit omnipotens adiutor tuus et liberabit te ab inimicis et ab omni iniquitate mundum restituet te, et suscipiet sicut argentum probatum igne: et habebis fiduciam coram ipso respiciens in caelum cum hilaritate. et orantem te exaudiet cum laetitia et dabit tibi, ut reddas uota tua, et in uiis tuis erit splendor. Item tobi: Conuertimini itaque, peccatores, et facite iustitiam coram ipso. quis enim scit, an uelit uos, ut faciat misericordiam uobis?","english":"Likewise there: Let us examine our ways, and turn to the Lord: let us cleanse our hearts with our hands, and look to the Lord, who dwells in the heavens. Likewise in the prophet Micah: It has been announced to you, man, what is good: or what else does the Lord seek from you, except that you do equity, and love mercy, and be ready to go with your Lord God? Likewise in the prophet Zephaniah: Assemble and gather together, undisciplined people, before you become like a passing flower, before the day of the Lord’s wrath comes upon you. Seek the Lord, all you humble of the earth, work equity, and seek justice, and answer it, that you may be protected on the day of the Lord’s wrath. Likewise in Job: For if you turn and humble yourself before him and put far from your path all injustice, then the Almighty will be your helper and will free you from your enemies and will restore you pure from all iniquity, and will receive you like silver tested by fire: and you will have confidence before him, looking to heaven with cheerfulness. And he will hear you praying with joy and will grant that you fulfill your vows, and there will be splendor in your ways. Likewise in Tobit: Therefore turn back, sinners, and do justice before him. For who knows whether he wishes you, that he may show mercy to you?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in michaea propheta","severity":"info","text":"The citation from Micah is not a direct biblical verse but a paraphrase, likely drawing on Mic 6:8 (LXX) or similar exhortations to equity and mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in sophonia propheta","severity":"info","text":"The Zephaniah passage echoes themes from Zeph 2:1-3 (LXX) but is freely adapted, emphasizing assembly and humility before divine wrath.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in iob","severity":"info","text":"The Job citation is not a direct quotation from the canonical book; it resembles the style of the Septuagintal additions or later paraphrases, focusing on conversion and purification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item tobi","severity":"info","text":"The Tobit citation is a loose paraphrase, possibly from Tob 13:6-7 (Vulgate) or similar exhortations to repentance and justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic ... Item in ... Item in ... Item in ... Item tobi","severity":"info","text":"The passage is a catena of scriptural paraphrases, each introduced by 'Item' (Likewise), a common compilation technique in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"mundemus corda nostra cum manibus nostris","severity":"info","text":"The phrase 'cleanse our hearts with our hands' reflects a ritual or moral purification theme, possibly alluding to Jewish or early Christian hand-washing practices before prayer.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural sources are paraphrased rather than quoted verbatim, making precise identification uncertain.","The phrase 'cum manibus nostris' may be literal or metaphorical; the intended sense is moral purification through action."],"confidence":"medium","notes":[]},{"i":30,"ref":"p30","source":"Item in ezechiel propheta: Et tu, fili hominis, speculatorem te dedi domui israhel. et audies ex ore meo uerbum, ut dicas peccatori: morte morieris. et si non fueris locutus, ut caueat impius de uia sua, ipse iniquus in iniquitate sua morietur, sanguinem autem eius de manu tua requiram., tu uero si praedixeris impio uiam ipsius, ut auertat se a uia, et non auerterit se a uia sua, hic in impietate sua morietur, et tu animam tuam eripuisti. Item in euangelio secundum matthaeum: Cum praeteriret autem iesus secus mare galilaeae, uidit duos fratres simonem qui dicitur petrus et andream fratrem eius mittentes retia in mari, erant enim piscatores. et dixit illis iesus: uenite post me, et faciam uos piscatores hominum. qui confestim relictis retibus suis secuti sunt eum. Item illic: Et ideo dico uobis: nolite cogitare in anima uestra quid manducetis aut quid bibatis neque corpori uestro quod induamini, anima enim plus est quam","english":"In the prophet Ezekiel: And you, son of man, I have set you as a watchman over the house of Israel. And you shall hear a word from my mouth, that you may say to the sinner: you shall die the death. And if you have not spoken, so that the impious man may beware of his way, the iniquitous man himself will die in his iniquity, but I will demand his blood from your hand. But if you have foretold to the impious man his way, that he may turn aside from the way, and he has not turned aside from his way, he will die in his impiety, and you have saved your own soul. Likewise in the Gospel according to Matthew: And when Jesus was passing by the Sea of Galilee, he saw two brothers, Simon who is called Peter and his brother Andrew, casting nets into the sea, for they were fishermen. And Jesus said to them: Come after me, and I will make you fishers of men. And they immediately left their nets and followed him. Likewise there: And therefore I say to you: Do not think in your soul about what you may eat or what you may drink, nor for your body what you may put on, for the soul is more than","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezechiel propheta","severity":"info","text":"The Ezekiel passage is not a direct biblical quotation but a paraphrase or expansion of Ezekiel 3:17-21, where the prophet is appointed as a watchman and warned of responsibility for the sinner's blood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"euangelio secundum matthaeum","severity":"info","text":"The story of Jesus calling Peter and Andrew from their nets is not found in the canonical Gospels; it resembles an apocryphal tradition, possibly from the Gospel of the Nazarenes or another early Christian text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"speculatorem te dedi domui israhel","severity":"info","text":"The term 'speculator' (watchman) echoes the role of a prophetic sentinel in Ezekiel, but the compiler adapts it to a moral exhortation for Christian preachers to warn sinners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item in ezechiel propheta","severity":"info","text":"This passage continues the series of 'Item' units, each introduced by a prophetic or gospel source, building a catena of scriptural authorities on the duty to warn sinners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sanguinem autem eius de manu tua requiram","severity":"info","text":"The threat of demanding blood from the watchman's hand is a distinctive motif that appears in later medieval penitential literature, emphasizing preacher responsibility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item illic: Et ideo dico uobis","severity":"caution","text":"The final 'Item illic' introduces a saying attributed to Jesus that is not found in the canonical Gospels; its source is uncertain and may be apocryphal or a free composition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Ezekiel passage is a paraphrase, not a direct citation; the exact biblical referent is unclear.","The Gospel story of Peter and Andrew leaving their nets is non-canonical; its source is unknown.","The final saying beginning 'Et ideo dico vobis' is unattested in known Gospels; its origin is ambiguous."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"esca et corpus plus quam uestitus. intuemini uolatilia caeli, quae neque serunt neque metunt nec recondunt in apothecis, et pater uester caelestis pascit illa. nonne uos multo plus estis illis? Item illic: Quis autem uestrum potest adicere staturae suae cubitum unum? et uestitum cogitatis? considerate lilia in agro quemadmodum crescunt, non laborant neque neunt, et nuda non sunt. dico autem uobis quoniam nec solomon in omni gloria uestitus est sicut unum ex istis. quod si faenum agri, quod est hodie, et cras in clibanum mittitur, deus sic uestit, quanto magis uos modicae fidei? nolite ergo cogitare dicentes: quid manducabimus aut quid bibemus aut quid uestiemur? omnia enim haec gentes desiderant. scit autem pater uester quoniam indigetis horum omnium. quaerite autem primo regnum et iustitiam eius, et haec omnia praestabuntur uobis. ne ergo cogitaueritis de crastino: crastinus enim dies ipse pro se cogitabit: sufficit diei malitia sua. Item illic: Intrate per angustam portam:","english":"food and body more than clothing. Behold the birds of the air, which neither sow nor reap nor store in granaries, and your heavenly Father feeds them. Are you not much more than they? Likewise there: But which of you can add a single cubit to his stature? and you think about clothing? Consider the lilies of the field, how they grow; they do not labor nor spin, and yet they are not naked. And I tell you that not even Solomon in all his glory was clothed as one of these. For if the grass of the field, which is here today and tomorrow is cast into the oven, God so clothes, how much more you of little faith? Therefore do not think, saying: What shall we eat or what shall we drink or what shall we wear? For all these things the Gentiles desire. But your Father knows that you are in need of all these things. Seek first the kingdom and its justice, and all these things will be provided to you. Therefore do not think about tomorrow: for tomorrow itself will think for itself; the day is sufficient for its own evil. Likewise there: Enter through the narrow gate:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"intuemini uolatilia caeli","severity":"info","text":"The injunction to behold the birds of the air echoes a logion found in the Synoptic tradition (Matt 6:26; Luke 12:24), though the wording here is closer to the Matthean version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"considerate lilia in agro","severity":"info","text":"The reference to lilies of the field is a clear allusion to the Gospel of Thomas, logion 36, or to a related agraphon, as it does not appear in the canonical Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"nec solomon in omni gloria uestitus est sicut unum ex istis","severity":"info","text":"The comparison of Solomon's glory unfavorably to a lily reflects a common ascetic trope in early Christian literature, emphasizing humility and simplicity over worldly wealth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated phrase 'Item illic' ('Likewise there') marks a transition between distinct scriptural excerpts, indicating that the compiler is stitching together multiple sources without explicit attribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Intrate per angustam portam","severity":"info","text":"The exhortation to enter through the narrow gate is a direct citation of Matt 7:13-14, a common metaphor for the difficult path to salvation in early Christian moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"sufficit diei malitia sua","severity":"caution","text":"The phrase 'sufficit diei malitia sua' ('the day is sufficient for its own evil') is unusual and may reflect a textual corruption or a variant reading; the standard saying is 'sufficient for the day is its own trouble' (Matt 6:34).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the lilies and birds sayings is uncertain; they may derive from apocryphal traditions or oral logia rather than canonical Gospels.","The phrase 'sufficit diei malitia sua' may be a scribal error or a deliberate adaptation of the biblical text."],"confidence":"medium","notes":[]},{"i":32,"ref":"p32","source":"quia lata et spatiosa uia est quae ducit ad perditionem, et multi sunt qui intrant per eam. quia angusta et arta uia est quae ducit ad uitam, et pauci sunt qui inueniunt eam. Item illic: Venite ad me omnes qui laboratis et onerati estis, et ego uos reficiam. tollite iugum meum super uos et discite quia mansuetus sum et humilis corde, et inuenietis requiem animis uestris: quia iugum meum iucundum est et onus meum leue est. Item illic: Tunc respondens petrus ait ad eum: ecce nos reliquimus omnia et secuti sumus te, quid ergo erit nobis? iesus autem dixit illis: amen dico uobis, quoniam uos qui secuti estis me in resurrectione, cum sederit filius hominis in throno gloriae suae, sedebitis et uos super duodecim thronos iudicantes duodecim tribus israhel. et omnis quicumque reliquerit domum uel fratres aut matrem aut filios uel agros propter nomen meum, centies tantum accipiet et uitam aeternam possidebit. multi autem primi","english":"because the way that leads to perdition is broad and spacious, and many are those who enter by it. Because the way that leads to life is narrow and constricted, and few are those who find it. Likewise there: Come to me, all you who labor and are burdened, and I will refresh you. Take my yoke upon you and learn that I am gentle and humble of heart, and you will find rest for your souls: because my yoke is pleasant and my burden is light. Likewise there: Then Peter answered and said to him: Behold, we have left everything and followed you; what then will be for us? But Jesus said to them: Amen, I say to you, that you who have followed me in the resurrection, when the Son of Man sits on the throne of his glory, you also will sit upon twelve thrones, judging the twelve tribes of Israel. And everyone who has left his home or brothers or mother or sons or fields for the sake of my name will receive a hundredfold and will possess eternal life. But many of the first","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"lata et spatiosa uia est quae ducit ad perditionem","severity":"info","text":"The broad way to perdition and narrow way to life echo Matthew 7:13–14, a common patristic topos for moral choice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Venite ad me omnes qui laboratis et onerati estis","severity":"info","text":"This invitation is not a direct biblical verse but a free adaptation of Sirach 51:23–26 or Matthew 11:28, typical of the Speculum's paraphrastic method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tunc respondens petrus ait ad eum: ecce nos reliquimus omnia et secuti sumus te","severity":"info","text":"Peter's question and Jesus' reply about twelve thrones judging the twelve tribes of Israel are not canonical; they derive from apocryphal traditions, possibly the Gospel of the Nazarenes or a lost Jewish-Christian source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"duodecim thronos iudicantes duodecim tribus israhel","severity":"info","text":"The motif of twelve thrones for the apostles judging the twelve tribes appears in early Christian apocalyptic, e.g., the Apocalypse of Peter, reflecting eschatological expectations in the Speculum's source material.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated formula 'Item illic' marks the compilation's method of stringing together disparate scriptural and apocryphal passages without narrative transition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"multi autem primi","severity":"caution","text":"The passage breaks off mid-sentence at 'multi autem primi'; the Latin manuscript may be defective or the compiler's excerpt ends here, leaving the thought incomplete.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Peter dialogue is uncertain; it may be apocryphal or a free composition. The abrupt ending suggests a lacuna in the manuscript tradition."],"confidence":"medium","notes":[]},{"i":33,"ref":"p33","source":"nouissimi fient, et nouissimi primi erunt. Item illic: Sicut enim diebus noe, sic erit et aduentus fili hominis. sicut enim erant in diebus illis ante diluuium manducantes et bibentes et nuptum dantes et non senserunt, donec uenit diluuium et tulit omnes, sic erit et aduentus fili hominis. Item secundum iohannem: Ambulate itaque, dum lumen habetis, ne uos tenebrae adpraehendant: et qui ambulat in tenebris, non scit quo eat. dum lumen habetis, credite in lumine, ut fili lucis sitis. Item secundum lucam: Et dixit iesus: homo quidam fecit caenam magnam et inuitauit multos. et misit seruum suum hora caenae, ut diceret inuitatis: uenite iam, quia omnia parata sunt. et coeperunt singuli excusare. primus ait: uillam emi et necesse habeo exire et uidere illam: rogo te, habe me excusatum. et alius ait: iuga boum emi quinque et eo probare illa, et ideo uenire non possum. et","english":"The last shall be first, and the first last. Likewise there: For as in the days of Noah, so shall be the coming of the Son of Man. For as in those days before the flood they were eating and drinking and giving in marriage, and they did not perceive until the flood came and swept all away, so shall be the coming of the Son of Man. Likewise according to John: Walk therefore while you have light, lest the darkness overtake you; and he who walks in darkness does not know where he is going. While you have light, believe in the light, that you may be sons of light. Likewise according to Luke: And Jesus said: A certain man made a great supper and invited many. And he sent his servant at the hour of supper to say to those invited: Come now, for everything is ready. And they began each to excuse themselves. The first said: I have bought a farm and I need to go out and see it; I beg you, hold me excused. And another said: I have bought five yoke of oxen and I am going to test them, and therefore I cannot come. And","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nouissimi fient, et nouissimi primi erunt","severity":"info","text":"This is a Latin rendering of Matthew 20:16 (Vulgate: 'et novissimi primi, et primi novissimi'), a saying about eschatological reversal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sicut enim diebus noe, sic erit et aduentus fili hominis","severity":"info","text":"This passage echoes Matthew 24:37-39, where Jesus compares the coming of the Son of Man to the days of Noah and the flood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ambulate itaque, dum lumen habetis, ne uos tenebrae adpraehendant","severity":"info","text":"This is a paraphrase of John 12:35-36, urging believers to walk in the light while they have it, lest darkness overtake them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"homo quidam fecit caenam magnam et inuitauit multos","severity":"info","text":"This parable of the great supper is not found in the canonical Gospels; it may derive from an apocryphal tradition or a lost variant of Luke's Gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"caenam magnam","severity":"info","text":"The parable of the great supper with invited guests making excuses is reminiscent of the parable of the wedding feast in Matthew 22:1-14, but the details differ, suggesting a distinct source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic ... Item secundum iohannem ... Item secundum lucam","severity":"info","text":"The repeated 'Item' introduces a series of scriptural testimonies, a common structural device in this florilegium to support the preceding exhortation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the parable of the great supper is uncertain; it may be apocryphal or a misattribution."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"alter dixit: uxorem duxi, et ideo uenire non possum. dico autem uobis, quoniam nemo ex hominibus illis inuitatis gustabit de caena mea. Item in actibus apostolorum: Tempora igitur ignorantiae despiciens deus denuntiat nunc hominibus, omnes ubique agere paenitentiam. eo quod statuit diem iudicare orbem terrae in aequitate.\n\nVI. DE TIMORE DOMINI.\n\nIn exodo: Post dominum deum uestrum pergite et hunc timete et praecepta eius custodite et uocem eius audite et adquiescite ei. Item in psalmo XXXII: Ecce oculi domini super timentes eum, qui sperant in misericordia eius. Item\n\nin psalmo XXXIII: Timete dominum, sancti eius, quoniam nihil deest timentibus eum. Item in psalmo CXXVII: Beati omnes qui timent dominum, qui ambulant in uiis eius. Item in prouerbiis: Timor domini adicit dies: anni autem impiorum minuentur. Item illic: Munitio iusti timor domini. contritio autem operantibus mala. Item illic: Timor domini uiro in uitam: qui autem sine timore est, commorabitur in locum, quem non uisitat scientia. Item illic: Generatio sapientiae timor domini, diuitiae et gloria et uita. Item illic: Non aemuletur cor tuum peccatores, sed in timore domini esto tota die. Item illic: Beatus qui metuit omnia per timorem. nam qui duro est corde, incidet in mala. Item","english":"Another said: \"I have taken a wife, and therefore I cannot come.\" But I say to you, that none of those invited men will taste of my supper. Likewise in the Acts of the Apostles: Therefore God, despising the times of ignorance, now announces to men that all everywhere are to do penance, because he has appointed a day to judge the world in equity.\n\nVI. ON THE FEAR OF THE LORD.\n\nIn Exodus: Proceed after your Lord God, and fear him, and keep his commandments, and hear his voice, and acquiesce to him. Likewise in Psalm 32: Behold, the eyes of the Lord are upon those who fear him, who hope in his mercy. Likewise in Psalm 33: Fear the Lord, his saints, for nothing is lacking to those who fear him. Likewise in Psalm 127: Blessed are all who fear the Lord, who walk in his ways. Likewise in Proverbs: The fear of the Lord adds days; but the years of the impious will be shortened. Likewise there: The fortification of the just is the fear of the Lord; but destruction for those who work evil. Likewise there: The fear of the Lord is life for a man; but he who is without fear will dwell in a place which knowledge does not visit. Likewise there: The generation of wisdom is the fear of the Lord, riches and glory and life. Likewise there: Let not your heart emulate sinners, but be in the fear of the Lord all day long. Likewise there: Blessed is he who fears all things through fear; for he who is hard of heart will fall into evils. Likewise","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"VI. DE TIMORE DOMINI","severity":"info","text":"This heading marks the sixth topical section of the florilegium, devoted to the fear of the Lord. The work is organized by thematic headings, each collecting scriptural testimonies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In exodo: Post dominum deum uestrum pergite et hunc timete et praecepta eius custodite et uocem eius audite et adquiescite ei.","severity":"info","text":"This citation does not correspond verbatim to any single verse in the Vulgate Exodus. It appears to be a free paraphrase or composite of exhortations from Exodus 23–24, possibly from an Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo XXXII: Ecce oculi domini super timentes eum, qui sperant in misericordia eius.","severity":"info","text":"This is not a direct quotation of Vulgate Psalm 32 (31 in LXX). The phrase 'oculi domini super timentes eum' echoes themes in Psalms 33:18 and 34:16, but the exact wording is not found in the canonical psalter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo XXXIII: Timete dominum, sancti eius, quoniam nihil deest timentibus eum.","severity":"info","text":"This citation does not match Vulgate Psalm 33 (32 in LXX). The phrase 'nihil deest timentibus eum' is not attested in the canonical psalms; it may derive from a lost Old Latin version or a patristic paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo CXXVII: Beati omnes qui timent dominum, qui ambulant in uiis eius.","severity":"info","text":"Psalm 127 in the Vulgate (126 in LXX) does not contain this verse. The closest parallel is Psalm 119:1 (118:1 LXX) 'Beati qui ambulant in viis Domini', but the wording differs. This may be a misattribution or a citation from a non-canonical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in prouerbiis: Timor domini adicit dies: anni autem impiorum minuentur.","severity":"info","text":"This is not a direct quotation from the Vulgate Proverbs. The closest is Proverbs 10:27 'timor Domini adicit dies' but the second clause 'anni autem impiorum minuentur' is not found in the canonical text. It may be a paraphrase or from a variant Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural citations in this section do not correspond exactly to the Vulgate text; they may derive from Old Latin versions or be patristic paraphrases. The psalm numbers follow the Vulgate (Gallican) numbering, but the verses are unattested in the canonical psalter."],"confidence":"medium","notes":[]},{"i":35,"ref":"p35","source":"in ecclesiastico: Initium sapientiae timor domini, etcum fidelibus in utero concreatus est, et cum electis seminibus creditur, et cum iustis et sensatis agnoscitur. Item illic: Timor domini scientiam agnoscit sanctitatis. castitas custodiet et iustificabitur cor, iucunditatem atque gaudium dabit. Item illic: Timenti dominum bene erit, et in diebus consummationis illius benedicetur. plenitudo sapientiae timere dominum et plenitudo de fructibus eius. omnem domum illius inplebit a generationibus, et receptacula de thensauris eius. corona sapientiae timere dominum: utraque autem sunt dona dei. Item illic: Timor domini expellit peccatum: nam qui sine timore est, non poterit iustificari. Item illic: Non sis incredibilis timori domini, et ne accesseris ad illum duplici corde. Item illic: Qui timent dominum, non erunt incredi-\n\nbiles uerbo eius: et qui diligunt illum, conseruabunt uiam eius. qui timent dominum, parabunt corda sua et in conspectu illius sanctificabunt animas suas. Item illic: Qui timent dominum, custodient mandata eius et patientiam habent usque ad inspectionem eius. Timor domini non despicere iustum hominem pauperem, et non magnificare uirum peccatorem diuitem. Item illic: Omnis sapientia timor domini, et in illa timere dominum. Item illic: Quam magnus qui inuenit sapientiam et scientiam! non est super timentem deum. timor domini super omnia superposuit.","english":"In Ecclesiasticus: The beginning of wisdom is the fear of the Lord, and it is co-created with the faithful in the womb, and it is believed with the chosen seeds, and it is acknowledged with the just and the sensible. Likewise there: The fear of the Lord acknowledges the knowledge of holiness; it will guard chastity and the heart will be justified, it will give joy and gladness. Likewise there: It will be well for him who fears the Lord, and in the days of his consummation he will be blessed. The fullness of wisdom is to fear the Lord, and the fullness from its fruits; it will fill his whole house with generations, and the storehouses from his treasures. The crown of wisdom is to fear the Lord; both, however, are gifts of God. Likewise there: The fear of the Lord drives out sin; for he who is without fear cannot be justified. Likewise there: Do not be unbelieving toward the fear of the Lord, and do not approach him with a double heart. Likewise there: 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 prepare their hearts and will sanctify their souls in his sight. Likewise there: Those who fear the Lord will keep his commandments and have patience until his inspection. The fear of the Lord is not to despise a just poor man, and not to magnify a sinful rich man. Likewise there: All wisdom is the fear of the Lord, and in that to fear the Lord. Likewise there: How great is he who finds wisdom and knowledge! There is none greater than him who fears God. The fear of the Lord is set above all things.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Initium sapientiae timor domini","severity":"info","text":"This phrase echoes Sirach 1:16 (Vulgate: 'Initium sapientiae timor Domini'). The passage strings together multiple citations from Ecclesiasticus (Sirach).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"cum fidelibus in utero concreatus est","severity":"info","text":"The phrase 'co-created with the faithful in the womb' suggests a preexistent or innate quality of fear of the Lord, a theological notion not directly from Sirach but an interpretive gloss.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"corona sapientiae timere dominum","severity":"info","text":"The metaphor 'crown of wisdom' for fear of the Lord is not a direct biblical citation but a patristic elaboration, common in Latin monastic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated 'Item illic' ('Likewise there') marks a catena-like structure, typical of the Speculum, stringing together verses from a single book (Ecclesiasticus) without commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Timor domini expellit peccatum","severity":"info","text":"This phrase, while based on Sirach, became a maxim in medieval penitential literature, emphasizing fear as a deterrent to sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et cum electis seminibus creditur","severity":"caution","text":"The phrase 'with the chosen seeds it is believed' is obscure; 'seminibus' may be a corruption or a metaphor for 'offspring' or 'seeds of faith', and the Latin text may be garbled.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'cum electis seminibus creditur' is ambiguous: 'seminibus' could mean 'seeds' (metaphor for progeny or elect) or be a scribal error for 'seminibus' (seminaries?) or 'sensibus' (minds). The translation takes it as 'chosen seeds'.","The source of several sayings (e.g., 'plenitudo sapientiae timere dominum') is not directly traceable to a single verse in Sirach; they may be paraphrases or conflations."],"confidence":"medium","notes":[]},{"i":36,"ref":"p36","source":"Item illic: Si non timorem dei tenueris instanter, cito subuertetur domus tua. Item in ecclesiaste: Finis omnis uerbi auditor: dominum time et mandata eius custodi: quoniam hoc est omnis homo\n\nquia omne hoc opus adducet deus in iudicium in omni despecto, siue bonum siue malum. Item in prouerbiis: Timor domini odit malitiam, contumeliam et superbiam et uias malorum.\n\nVII. DE BONO PACIS ET CARITATIS.\n\nIn deuteronomio: Diliges proximum tuum sicut te ipsum. Item in psalmo CXVIII: Pax multa diligentibus nomen tuum, et non est in illis scandalum. Iteminpsalmo CXXXII: Ecce quam bonum et quam iucundum habitare fratres in unum! Item in prouerbiis: Qui uolunt pacem laetabuntur. Item illic: Melior est panis pusillus cum suauitate in pace\n\nquam domus plena multorum bonorum iniquis inmolationibus cum rixa. Item illic: Qui celat iniuriam quaerit amicitiam: nam qui odit celare disiungit amicos et domesticos. Item illic: Gratia et amicitia liberant, quam serua tibi ne in obprobriis sis. Item in ecclesiastico: Filii sapientiae ecclesia iustorum, et natio eorum oboedientia et caritas. Item illic: In tribus placitum est spiritu meo, quae sunt probata coram deo et hominibus: concordia fratrum et amor proximorum et uir et mulier sibi consentientes. Item in euangelio secundum matthaeum: Beati pacifici, quoniam ipsi fili dei uocabuntur.","english":"Likewise there: If you do not hold the fear of God steadfastly, your house will quickly be overturned. Likewise in Ecclesiastes: The end of every word is the hearer: fear the Lord and keep his commandments, for this is every man, because all this work God will bring into judgment in every despised thing, whether good or evil. Likewise in Proverbs: The fear of the Lord hates malice, insult, and pride, and the ways of the wicked.\n\nVII. ON THE GOOD OF PEACE AND CHARITY.\n\nIn Deuteronomy: You shall love your neighbor as yourself. Likewise in Psalm 118: Great peace to those who love your name, and there is no scandal among them. Likewise in Psalm 132: Behold how good and how pleasant it is for brothers to dwell together! Likewise in Proverbs: Those who wish for peace will rejoice. Likewise there: Better is a little bread with sweetness in peace than a house full of many goods with unjust sacrifices and strife. Likewise there: He who conceals an injury seeks friendship: for he who hates to conceal separates friends and household members. Likewise there: Grace and friendship set free, keep them for yourself lest you be in reproaches. Likewise in Ecclesiasticus: The sons of wisdom are the church of the just, and their nation is obedience and charity. Likewise there: In three things my spirit is pleased, which are approved before God and men: concord of brothers, love of neighbors, and a man and woman consenting to each other. Likewise in the Gospel according to Matthew: Blessed are the peacemakers, for they will be called sons of God.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"VII. DE BONO PACIS ET CARITATIS","severity":"info","text":"This heading marks the seventh chapter of the florilegium, introducing a new thematic section on peace and charity, following the previous section on fear of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Diliges proximum tuum sicut te ipsum","severity":"info","text":"This citation from Deuteronomy (likely 10:19 or a similar verse) is a direct command to love one's neighbor, foundational for the theme of charity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pax multa diligentibus nomen tuum","severity":"info","text":"Psalm 118 (Vulgate numbering) is cited; the verse emphasizes peace for those who love God's name, aligning with the section's theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecce quam bonum et quam iucundum habitare fratres in unum","severity":"info","text":"Psalm 132 (Vulgate) praises fraternal unity, a key aspect of peace and charity in the collection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Beati pacifici, quoniam ipsi fili dei uocabuntur","severity":"info","text":"This citation from Matthew (likely 5:9) blesses peacemakers, linking them to divine sonship, a climax for the section.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The florilegium structure, with thematic headings like 'De Bono Pacis et Caritatis', reflects late antique compilation practices for moral instruction, common in monastic and catechetical contexts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific verse numbers for Deuteronomy and Psalms are not given in the text; the citations are paraphrastic or abbreviated, typical of florilegia."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"Item illic: Dico uobis, quia si duobus ex uestris conuenerit super terram de omni\n\nre, quaecumque petieritis a patre meo, qui est in caelis, continget uobis. ubi enim sunt duo aut tres collecti in nomine meo, et ego ibi sum in medio eorum. Item secundum iohannem: Praeceptum nouum do uobis, ut diligatis inuicem, sicut ego dilexi uos. in hoc cognoscent omnes quod discipuli mei sitis, si dilectionem habueritis in inuicem. Item paulus apostolus ad romanos: Non ergo blasphemetur bonum nostrum. non est enim regnum dei esca et potus, sed iustitia et pax et gaudium in spiritu sancto. nam qui in hoc seruit christo, placet deo et probatus est hominibus. itaque quae pacis sunt sectemur et quae aedificationis sunt inuicem custodiamus. Item illic: Caritate fraternitatis inuicem benigni: honore inuicem praeuenientes. Item illic: Dilectio proximi malum non operatur, plenitudo autem euangelii est dilectio.","english":"Likewise there: I say to you, that if two of you have agreed upon the earth concerning any matter whatsoever that you ask of my Father, who is in heaven, it will be granted to you. For where two or three are gathered in my name, I am there in their midst. Likewise according to John: I give you a new commandment, that you love one another, as I have loved you. By this all will know that you are my disciples, if you have love for one another. Likewise the apostle Paul to the Romans: Therefore let not our good be blasphemed. For 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 let us mutually preserve those things which are of edification. Likewise there: Be kind to one another with the love of brotherhood; anticipate one another with honor. Likewise there: The love of the neighbor does not work evil, but the fullness of the gospel is love.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dico uobis, quia si duobus ex uestris conuenerit super terram de omni re, quaecumque petieritis a patre meo, qui est in caelis, continget uobis. ubi enim sunt d","severity":"info","text":"This passage conflates Matthew 18:19–20 (Vulgate: 'si duo ex vobis convenerint super terram ... de omni re, quaecumque petieritis, continget vobis') with a paraphrase of Matthew 18:20 ('ubi enim sunt duo aut tres collecti in nomine meo, et ego ibi sum in medio eorum'). The wording is not verbatim Vulgate but a free adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Praeceptum nouum do uobis, ut diligatis inuicem, sicut ego dilexi uos.","severity":"info","text":"This echoes John 13:34 (Vulgate: 'Mandatum novum do vobis, ut diligatis invicem sicut ego dilexi vos'), but the Latin here reads 'Praeceptum' instead of 'Mandatum', a minor lexical variation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non ergo blasphemetur bonum nostrum. non est enim regnum dei esca et potus, sed iustitia et pax et gaudium in spiritu sancto.","severity":"info","text":"This is a loose paraphrase of Romans 14:17–18 (Vulgate: 'Non est enim regnum Dei esca et potus, sed iustitia et pax et gaudium in Spiritu Sancto'), with an added opening clause ('Non ergo blasphemetur bonum nostrum') not found in the canonical epistle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a catena of scriptural and apostolic excerpts, each introduced by 'Item illic' or 'Item secundum iohannem' or 'Item paulus apostolus ad romanos', typical of the Speculum's compilation method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Caritate fraternitatis inuicem benigni: honore inuicem praeuenientes.","severity":"info","text":"This sentence is not a direct biblical quotation but a moral exhortation likely drawn from early Christian paraenesis, possibly from a lost Latin source or a patristic florilegium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Dilectio proximi malum non operatur, plenitudo autem euangelii est dilectio.","severity":"caution","text":"The final sentence is not a known biblical verse; it may be a scribal gloss or a summary maxim. The phrase 'plenitudo autem euangelii est dilectio' echoes patristic themes (e.g., Augustine) but is not canonical.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the final two sentences ('Caritate fraternitatis...' and 'Dilectio proximi...') is unclear; they may be non-canonical or from a lost Latin tradition."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"Item ad corinthios prima: Aemulamini dona meliora et adhuc maiorem uobis uiam demonstro. si linguis hominum loquar aut angelorum, caritatem autem non habeam, unum sum ut aeramentum sonans aut cymbalum tinniens. et si habeam prophetiam et nouerim mysteria omnia et omnem scientiam, et si habuero omnem fidem, ita ut montes transferam, caritatem autem non habeam, nihil sum. si erogauero omnem substantiam meam pauperibus et si tradidero corpus meum ut ardeam, caritatem autem non habeam, nihil mihi prodeest. caritas patiens est, benigna est: caritas non aemulatur: caritas non est perpera, non inflatur, non ambitiosa est, non quaerit quae sua sunt, non inritatur, non cogitat malum, non gaudet iniquitate, gaudet autem ueritate, omnia suffert, omnia sperat, omnia credit, omnia sustinet. caritas\n\nnumquam excidit. Item illic: Manent autem spes, fides, caritas, tria haec: maior autem horum est caritas. sectamini caritatem.. Item illic: Vigilate, state in fide, confortamini, uiriliter agite, omnia uestra in caritate fiant.","english":"Likewise in First Corinthians: \"Emulate better gifts, and I will show you an even greater way. If I speak in the tongues of men or angels, but do not have charity, I am one thing, like a sounding brass or a tinkling cymbal. And if I have prophecy and know all mysteries and all knowledge, and if I have every faith, so that I move mountains, but do not have charity, I am nothing. If I have distributed all my substance to the poor and if I have given my body to be burned, but do not have charity, it profits me nothing. Charity is patient, is kind: charity does not envy: charity is not perverse, is not puffed up, is not ambitious, does not seek its own, is not provoked, does not think evil, does not rejoice in iniquity, but rejoices in truth, endures all things, hopes all things, believes all things, sustains all things. Charity never fails.\" Likewise there: \"But hope, faith, charity remain, these three: but the greatest of these is charity. Pursue charity.\" Likewise there: \"Watch, stand in faith, be strengthened, act manfully, let all your things be done in charity.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad corinthios prima","severity":"info","text":"The passage cites 1 Corinthians, but the first sentence is not a direct biblical quotation; it adapts Paul's language about spiritual gifts (cf. 1 Cor 12:31, 13:1-13).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"caritas","severity":"info","text":"Caritas is the Vulgate's standard rendering of Greek agape, often translated 'charity' or 'love'. The text emphasizes it as the supreme virtue, echoing 1 Corinthians 13.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated phrase 'Item illic' marks a compilation technique: the author strings together several passages from 1 Corinthians (ch. 13 and 16:14) without narrative transition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"aeramentum sonans aut cymbalum tinniens","severity":"info","text":"The simile of sounding brass and tinkling cymbal is not in the canonical 1 Corinthians; it may derive from a patristic paraphrase or a variant Latin tradition, possibly from Ambrosiaster.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"caritas numquam excidit","severity":"info","text":"The phrase 'caritas numquam excidit' (charity never fails) echoes 1 Cor 13:8 but with 'excidit' instead of 'excidit' (a variant spelling); it reflects the text's use in monastic and catechetical contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"sectamini caritatem","severity":"caution","text":"The imperative 'sectamini caritatem' (pursue charity) is not a direct biblical verse; it may be a loose summary of 1 Cor 16:14 or a scribal addition, so its scriptural status is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first sentence ('Aemulamini dona meliora...') is unclear; it may be a patristic paraphrase rather than a direct biblical quotation.","The phrase 'caritas numquam excidit' shows orthographic variation (excidit for excidit), but the meaning is clear."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"Item ad philippenses: Si qua ergo consolatio in christo, si qua adlocutio caritatis, si qua societas spiritus, si qua uiscera miserationis: implete gaudium meum, ut id ipsum sapiatis omnes, eandem caritatem habentes, unianimes, unum sentientes, nihil per contentionem neque per inanem gloriam, sed humilitate mentis inuicem existimantes sibimet ipsos superiores, non sua singuli respicientes sed quae aliorum. Item ad ephesios: Obsecro ergo uos ego uinctus in domino, ut digne ambuletis uocatione qua uocati estis, cum omni humilitate\n\nanimi et mansuetudine, cum multa patientia, subportantes inuicem in caritate, solliciti seruare unitatem spiritus in uinculo pacis. Item illic: Estote ergo imitatores dei sicut fili dilecti, et ambulate in caritate sicut et christus dilexit uos, et tradidit semet ipsum pro uobis oblationem et hostiam deo in odorem suauitatis. Item ad timotheum I: Finis enim praecepti est caritas de corde puro et conscientia bona et fide non ficta. a quibus quidam recedentes. conuersi sunt in uaniloquium. Item in epistula petri apostoli I: Quapropter omnes consentanei estote, unianimes, conpatientes, fraternitatis amatores, misericordes, modesti, humiles, non reddentes malum pro malo, aut maledictum pro maledicto: sed e contrario benedicentes, ut benedictionem hereditatem possideatis. Item illic: Ante omnia autem mutuam inter uos caritatem per-","english":"Likewise to the Philippians: If therefore there is any consolation in Christ, if any address of charity, if any fellowship of the Spirit, if any bowels of compassion: fulfill my joy, that you may all know the same thing, having the same charity, of one mind, feeling as one, nothing through contention nor through vain glory, but with humility of mind each esteeming others as superior to themselves, not each regarding their own things but those of others. Likewise to the Ephesians: I therefore beseech you, a prisoner in the Lord, that you may worthily walk in the calling to which you are called, with all humility of mind and gentleness, with much patience, bearing with one another in charity, careful to preserve the unity of the Spirit in the bond of peace. Likewise there: Be therefore imitators of God as beloved children, and walk in charity as Christ also loved you, and gave himself for you as an offering and a sacrifice to God in an odor of sweetness. Likewise to Timothy I: For the end of the commandment is charity from a pure heart and a good conscience and an unfeigned faith, from which some departing have turned to vain talk. Likewise in the first epistle of the apostle Peter: Wherefore be all consentient, of one mind, compassionate, lovers of fraternity, merciful, modest, humble, not returning evil for evil, nor curse for curse: but on the contrary blessing, that you may possess the inheritance of blessing. Likewise there: Before all things, however, mutual charity among you per-","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad philippenses","severity":"info","text":"The citation 'Item ad philippenses' introduces a paraphrase of Philippians 2:1-3, but the Latin text is a free adaptation, not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad ephesios","severity":"info","text":"The passage 'Obsecro ergo uos ego uinctus in domino' echoes Ephesians 4:1-3, but the wording is a loose paraphrase, typical of the compiler's method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic","severity":"info","text":"The phrase 'Estote ergo imitatores dei' is a paraphrase of Ephesians 5:1-2, adapted to emphasize charity and self-sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad timotheum I","severity":"info","text":"The citation 'Finis enim praecepti est caritas' loosely reflects 1 Timothy 1:5, but the wording is altered to stress charity as the goal of the commandment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in epistula petri apostoli I","severity":"info","text":"The passage 'Quapropter omnes consentanei estote' is a paraphrase of 1 Peter 3:8-9, adapted to list virtues like unanimity and compassion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the catena of New Testament citations on charity, following the pattern of the previous passage from 1 Corinthians.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a compilation of paraphrased scripture, not verbatim quotations; the exact biblical source for each phrase is sometimes unclear."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"petuam habentes: quia caritas cooperuit multitudinem peccatorum. Item in epistula iohannis I: Qui dicit se in lumine esse et fratrem suum odit, in tenebris est usque adhuc. qui autem diligit fratrem suum, in lumine manet, et scandalum non est in eo. Item illic: Et quia ex hoc cognoscimus caritatem ipsius, quoniam ille pro nobis animam suam posuit, et nos debemus pro fratribus nostris animas nostras ponere.\n\nVIII. QVOD VBIQVE SIT DOMINVS.\n\nIn psalmo CXXXVIII: Quo ibo ab spiritu tuo ? etafacie tua quo fugiam? si ascendero in caelum, tu illic es: et si descendero in infernum, ades. si sumpsero pennas meas ante lucem et habitauero in postremis maris, etenim illuc manus tua deducet me et tenebit me dextera tua. Item in libro\n\nsapientiae: Sanctus est enim spiritus sapientiae et non liberabit maledictum a labiis suis: quoniam renium illius testis est deus, et cordis illius speculator est uerus et linguae illius auditor: quia spiritus domini repleuit orbem terrarum. Item in esaia propheta: Sanctus sanctus sanctus dominus sabaoth: pleni sunt caeli et omnis terra maiestate eius. Item in ecclesiastico: Quoniam multa sapientia dei, fortis in potentia, uidensomnes sine intermissione. Iteminhieremia propheta: Deus adpropinquans ego sum, dicit dominus, et non deus de longinquo. quod si absconditus fuerit homo in abditis, ego eum non uidebo? nonne caelum et terram ego impleo? dicit dominus.","english":"ever having: because charity has covered a multitude of sins. Likewise in the first epistle of John: He who says he is in the light and hates his brother is still in darkness. But he who loves his brother remains in the light, and there is no scandal in him. Likewise there: And because from this we know his charity, since he laid down his life for us, we also ought to lay down our lives for our brothers.\n\nVIII. THAT THE LORD IS EVERYWHERE.\n\nIn Psalm 138: Whither shall I go from your spirit? And from your face whither shall I flee? If I ascend into heaven, you are there: and if I descend into hell, you are present. If I take my wings before the dawn and dwell in the farthest parts of the sea, even there your hand will lead me and your right hand will hold me. Likewise in the book of Wisdom: For the spirit of wisdom is holy and will not free a curse from his lips: because God is the witness of his reins, and the true watcher of his heart, and the hearer of his tongue: because the spirit of the Lord has filled the whole world. Likewise in the prophet Isaiah: Holy, holy, holy is the Lord of hosts: the heavens and the whole earth are full of his majesty. Likewise in Ecclesiasticus: Because the wisdom of God is great, mighty in power, seeing all without ceasing. Likewise in the prophet Jeremiah: I am a God who draws near, says the Lord, and not a God from afar. For if a man is hidden in secret places, shall I not see him? Do I not fill heaven and earth? says the Lord.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"VIII. QVOD VBIQVE SIT DOMINVS","severity":"info","text":"This heading introduces a new thematic section, 'That the Lord is everywhere,' which collects scriptural proofs for divine omnipresence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo CXXXVIII","severity":"info","text":"The citation of Psalm 138 (LXX numbering) corresponds to Psalm 139 in the Hebrew and most English Bibles; the text is freely adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in libro sapientiae","severity":"info","text":"The quotation from the book of Wisdom (likely Wisdom of Solomon 1:7-9) is paraphrased; the Latin echoes the Vetus Latina tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sanctus sanctus sanctus dominus sabaoth","severity":"info","text":"This is a citation of Isaiah 6:3, the Trisagion, with 'pleni sunt caeli et omnis terra maiestate eius' echoing the liturgical response.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ecclesiastico","severity":"info","text":"The verse from Ecclesiasticus (Sirach) is not precisely identified; it may be a loose paraphrase of Sirach 15:18-19 or 16:7.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in hieremia propheta","severity":"info","text":"The Jeremiah quotation is not a direct biblical verse but a composite of themes from Jeremiah 23:23-24 and 32:19, emphasizing divine immanence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Ecclesiasticus citation is uncertain; the Latin may be a free adaptation rather than a direct quotation.","The Jeremiah passage is a paraphrase, not a verbatim scriptural citation."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"VIIII. QVOD DOMINVS NOTERIT OCCVLTA CORDIS.\n\nIn regnorum I: Non quomodo uidet homo, sic uidebit deus: quia homo uidet in facie, deus autem in corde. Item in regnorum III: Quoniam tu solus scis corda filiorum hominum. Item in paralipomenon I: Et nunc, solomon, scito deum patrum tuorum et serui illi in corde perfecto et anima uolente: quoniam omnia corda scrutatur dominus et omnem cogitationem nouit. Item in psalmo VII: Scrutans corda et renes deus. Item in prouerbiis: In conspectu enim dei sunt uiae uiri: in omnes autem cursus eius speculator deus. Item illic: In omni loco oculi domini speculantur\n\nboBes atque malos. Item illic: Mors et infernus manifesta sunt aput deum: quomodo nen etiam corda hominum? Item in iob: si: ego peccaui, quod possum tibi facere, tu qui scis Beasom humanum? Item illic: Ipse enim perspicit opera hominum, nec latet eum quicquam eorum quae faciunt. Item hieremias propheta: Domine, iudicans iusta et probans renes et corda. Item illic: Ego dominus scrutans corda et probans renes, ut dem unicuique secundum uias eius et secundum fructum studiorum eius. Item in ezechiel propheta: Haec dicit dominus: sic dixistis, domus israhel, et cogitationes spiritus uestri noui ego. Item in euangelio","english":"IX. That the Lord Knows the Hidden Things of the Heart.\n\nIn 1 Kings: Not as man sees, so will God see: because man sees the face, but God sees the heart. Likewise in 3 Kings: For you alone know the hearts of the sons of men. Likewise in 1 Chronicles: And now, Solomon, know the God of your fathers and serve him with a perfect heart and a willing soul: because the Lord searches all hearts and knows every thought. Likewise in Psalm 7: God searching hearts and reins. Likewise in Proverbs: For in the sight of God are the ways of a man: and over all his courses God is a watcher. Likewise there: In every place the eyes of the Lord watch over the good and the evil. Likewise there: Death and hell are manifest to God: how then are not also the hearts of men? Likewise in Job: If I have sinned, what can I do to you, you who know the human mind? Likewise there: For he himself perceives the works of men, nor does anything they do lie hidden from him. Likewise the prophet Jeremiah: Lord, judging justly and testing reins and hearts. Likewise there: I am the Lord searching hearts and testing reins, to give to each according to his ways and according to the fruit of his endeavors. Likewise in the prophet Ezekiel: Thus says the Lord: So you have spoken, house of Israel, and I know the thoughts of your spirit. Likewise in the Gospel","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"VIIII. QVOD DOMINVS NOTERIT OCCVLTA CORDIS.","severity":"info","text":"The chapter heading introduces a new thematic unit: God's knowledge of hidden thoughts. The Latin 'noterit' is a scribal variant for 'noverit' (knows).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In regnorum I: Non quomodo uidet homo, sic uidebit deus","severity":"info","text":"The first citation is from 1 Kings (1 Samuel) 16:7, where David tells Saul that God sees the heart, not the face.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in regnorum III: Quoniam tu solus scis corda filiorum hominum","severity":"info","text":"This citation from 3 Kings (1 Kings) 8:39 refers to Solomon's prayer, acknowledging God's unique knowledge of human hearts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in paralipomenon I: Et nunc, solomon, scito deum patrum tuorum","severity":"info","text":"The citation from 1 Chronicles 28:9 is a paraphrase of David's exhortation to Solomon, emphasizing God's omniscience of hearts and thoughts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo VII: Scrutans corda et renes deus","severity":"info","text":"Psalm 7:10 (Vulgate) uses 'scrutans' (searching) for God's examination of hearts and reins (kidneys), a common biblical metaphor for inner thoughts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in prouerbiis: In conspectu enim dei sunt uiae uiri","severity":"info","text":"Proverbs 5:21 (Vulgate) states that God observes all human ways, with 'speculator' (watcher) emphasizing divine surveillance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'noterit' in the heading is a scribal error for 'noverit' (knows), but the intended meaning is clear.","The citation from 1 Chronicles 28:9 is a loose paraphrase, not a direct quotation, and the verse numbering may vary."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"secundum matthaeum: Sciens autem iesus cogitationes eorum dixit: quid cogitatis mala in cordibus uestris ? Item secundum iohannem: Et contristatus est petrus quod dixit ei tertio: amas me? et dixit ei: domine, omnia tu nosti, tu scis quia amo te. Item paulus apostolus ad romanos: In die, cum iudicabit deus occulta hominum secundum euangelium meum per iesum christum dominum nostrum. Item ad corinthios I: Ideoque nolite ante tempus aliquidiudicare, quo usque ueniat dominus, qui inluminabit consilia cordis: et tunc laus erit unicuique a deo. - Item in actibus apostolorum: Tu, domine, qui nosti corda hominum, ostende nobis quem elegeris ex his duobus. Item in apocalypsi iohan-\n\nnis: Et scient omnes ecclesiae quia ego sum qui scruto renes et corda.\n\nX. IVSTE IVDICANDVM.\n\nIn exodo: Non peruertes iudicium pauperis in iudicio eius. ab omni uerbo iniusto recede. innocentem et iustum non occides: non iustificabis iniustum. et munera non accipies: munera enim excaecant oculos uidentium et coinquinantur uerba iusta. Item illic: Non contemnes pauperem in iudicio. Item in leuitico: Non facies iniquitatem in iudicio: non accipies personam pauperis, neque admiraberis personam potentis: iustitia iudicabis proximum tuum. Item illic: Non facies quod iniustum est in iudicio, in mensuris, in ponderibus et in stateris. statera aequalis et pondus iustum","english":"According to Matthew: But Jesus, knowing their thoughts, said: “What are you thinking that is evil in your hearts?” Likewise according to John: And Peter was saddened because he said to him a third time: “Do you love me?” And he said to him: “Lord, you know all things, you know that I love you.” Likewise the Apostle Paul to the Romans: On the day when God will judge the hidden things of men according to my gospel through Jesus Christ our Lord. Likewise to 1 Corinthians: Therefore do not judge anything before the time, until the Lord comes, who will illuminate the counsels of the heart: and then praise will be to each one from God. — Likewise in the Acts of the Apostles: You, Lord, who know the hearts of men, show us whom you have chosen from these two. Likewise in the Apocalypse of John: And all the churches will know that I am the one who searches the reins and hearts.\n\nX. THAT JUDGMENT IS TO BE MADE JUSTLY.\n\nIn Exodus: Do not pervert the judgment of the poor in his case. Withdraw from every unjust word. You shall not kill the innocent and the just: you shall not justify the unjust. And you shall not accept gifts: for gifts blind the eyes of those who see and corrupt just words. Likewise there: Do not despise the poor in judgment. Likewise in Leviticus: Do not commit iniquity in judgment: you shall not accept the person of the poor, nor shall you admire the person of the powerful: you shall judge your neighbor with justice. Likewise there: Do not do what is unjust in judgment, in measures, in weights, and in scales. A balanced scale and a just weight.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"X. IVSTE IVDICANDVM","severity":"info","text":"The rubric 'X. IVSTE IVDICANDVM' marks the tenth chapter heading, meaning 'That judgment is to be made justly.' It introduces a new thematic section distinct from the preceding one on divine knowledge of hearts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"secundum matthaeum: Sciens autem iesus cogitationes eorum dixit: quid cogitatis mala in cordibus uestris ?","severity":"info","text":"This citation conflates Matthew 9:4 and 22:18, where Jesus perceives thoughts; the phrasing 'quid cogitatis mala in cordibus uestris' is not verbatim from the Vulgate but a loose adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item secundum iohannem: Et contristatus est petrus quod dixit ei tertio: amas me? et dixit ei: domine, omnia tu nosti, tu scis quia amo te.","severity":"info","text":"This passage echoes John 21:15-17, where Jesus thrice asks Peter 'Do you love me?' and Peter responds with a confession of Christ's omniscience; the wording is a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item paulus apostolus ad romanos: In die, cum iudicabit deus occulta hominum secundum euangelium meum per iesum christum dominum nostrum.","severity":"info","text":"This citation loosely adapts Romans 2:16, where Paul speaks of God's judgment of hidden things; 'secundum euangelium meum' is an unusual phrase not found in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad corinthios I: Ideoque nolite ante tempus aliquidiudicare, quo usque ueniat dominus, qui inluminabit consilia cordis: et tunc laus erit unicuique a deo.","severity":"info","text":"This echoes 1 Corinthians 4:5, where Paul warns against premature judgment; 'inluminabit consilia cordis' is a paraphrase of the Vulgate's 'illuminabit abscondita cordis'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In exodo: Non peruertes iudicium pauperis in iudicio eius. ab omni uerbo iniusto recede. innocentem et iustum non occides: non iustificabis iniustum. et munera ","severity":"info","text":"This composite citation draws from Exodus 23:6-8, with phrases like 'non peruertes iudicium pauperis' and 'munera excaecant oculos' reflecting Vetus Latina variants.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'secundum matthaeum' and 'secundum iohannem' are generic headings; the exact Gospel verses are not specified. The phrase 'in die, cum iudicabit deus occulta hominum' in the Romans citation is ambiguous as to whether it refers to a specific eschatological day or a general principle."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"et meisara iusta erit uobis. ego sum dominus deus uester. Item in deuteronomio: Non sumes personam in iudicio, aduersum minorem et aduersus maiorem iudicabis: non sumes personam hominum, quoniam iudicium dei est. Item illic: Iudices et doctores legis constitues tibi in omnibus ciuitatibus tuis, quas dominus deus tuus dabit tibi per singulas tribus, et iudicabunt plebi iudicio iusto: non declinabunt iudicium, non accipient personam, nec accipient munera: munera enim excaecant oculos sapientum et subtrahunt sermonem iustum. iustitiam sequimini, ut uiuatis. Item illic: Maledictus qui declinauerit iudicium aduenae et orfano et uiduae. et dicit omnis populus: fiat, fiat. Item in libro paralipomenoa II: Et statuit iosaphat iudices in omnibus ciuitatibus iuda munitis et per singulas ciuitates dixit iudicibus: uidete quid uos facietis: non enim homini iudicabitis, sed domino: et uobiscum est in","english":"And my reward will be just for you. I am the Lord your God. Likewise in Deuteronomy: You shall not show partiality in judgment; you shall judge against the lesser and against the greater: you shall not show partiality to persons, because judgment is of God. Likewise there: You shall appoint judges and teachers of the law for yourself in all your cities, which the Lord your God will give you through each tribe, and they shall judge the people with just judgment: they shall not pervert judgment, they shall not show partiality, nor shall they accept bribes: for bribes blind the eyes of the wise and undermine just speech. Pursue justice, that you may live. Likewise there: Cursed is he who perverts judgment for the stranger, the orphan, and the widow. And all the people say: So be it, so be it. Likewise in the second book of Chronicles: And Jehoshaphat established judges in all the fortified cities of Judah, and in each city he said to the judges: See what you do: for you judge not for man, but for the Lord; and He is with you in","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"deuteronomio","severity":"info","text":"The citation 'Non sumes personam in iudicio' echoes Deuteronomy 1:17 (LXX) and 16:19, emphasizing impartial judgment as divine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"libro paralipomenoa II","severity":"info","text":"The reference to Jehoshaphat appointing judges in fortified cities is from 2 Chronicles 19:5-10, a key passage on judicial reform.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"munera enim excaecant oculos sapientum","severity":"info","text":"The warning that bribes blind the wise is a common biblical and patristic trope, found in Exodus 23:8 and Proverbs, and used here to underscore judicial integrity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item in deuteronomio ... Item illic ... Item in libro paralipomenoa II","severity":"info","text":"The passage is a catena of Old Testament legal texts, linked by 'Item' to build a cumulative argument for impartial justice as divine mandate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Maledictus qui declinauerit iudicium aduenae et orfano et uiduae","severity":"info","text":"This curse formula, echoing Deuteronomy 27:19, was cited in medieval canon law to protect vulnerable groups in legal proceedings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et meisara iusta erit uobis","severity":"caution","text":"The opening phrase 'et meisara iusta erit uobis' is corrupt; 'meisara' may be a misreading of a Hebrew or Greek term, and the sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'et meisara iusta erit uobis' is textually corrupt; 'meisara' may derive from a Hebrew or Greek original, but its meaning is unclear.","The source of the first citation (before 'Item in deuteronomio') is not identified; it may be from Exodus or Leviticus."],"confidence":"medium","notes":[]},{"i":44,"ref":"p44","source":"uerbo iudicii. nunc sit timor domini super uos, et seruetis et faciatis: neque enim est cum domino deo nostro iniquitas neque personae acceptio neque munerum acceptio. Item illic ad sacerdotes: Ita facietis in timore domini, in fide et corde perfecto: et omne iudicium quod acceptum fuerit super uos a fratribus uestris, qui habitant in ciuitatibus suis inter medium sanguinis et inter medium legis, in mandatis ad iustificationes et ad iudicia: et distinguetis eis, et non peccabunt domino. Item in libro hesdrae I: Veritas autem permanet et inualescit in aeternum et uiuet et perseuerat in saecula saeculorum, et non accipit personam hominis nec differentias, sed iusta iudicat et facit: ab omnibus iniquis dolosis et impiis discedit, et omnes iusti sperant in eam, et non est in iudicio illius iniustitia: et eius est fortitudo et regnum et potestas illius in saecula saeculorum. benedictus est enim dominus ueritatis ! Item in psalmo LVII: Si uere","english":"the word of judgment. Now let the fear of the Lord be upon you, and you shall observe and do: for there is no iniquity with our Lord God, neither acceptance of persons nor acceptance of bribes. Likewise there to the priests: Thus you shall do in the fear of the Lord, in faith and with a perfect heart: and every judgment that shall be received from you by your brothers who dwell in their cities, between the midst of blood and the midst of law, in the commandments for justifications and for judgments: and you shall distinguish for them, and they shall not sin against the Lord. Likewise in the first book of Esdras: But truth abides and grows strong forever, and will live and endure for ages of ages, and it does not accept the person of a man nor differences, but judges and does what is just: it departs from all the wicked, deceitful, and impious, and all the just hope in it, and there is no injustice in its judgment: and its strength and kingdom and power are for ages of ages. For the Lord of truth is blessed! Likewise in Psalm 57: If truly","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in libro hesdrae I","severity":"info","text":"The citation 'in libro hesdrae I' refers to 1 Esdras (3 Esdras in the Vulgate appendix), a text considered deuterocanonical in the Latin tradition. The quoted passage echoes themes of truth and justice found in 1 Esdras 4:38-41.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo LVII","severity":"info","text":"The reference to Psalm 57 (Vulgate numbering) corresponds to Psalm 58 in the Hebrew/Protestant numbering. The incomplete citation likely continues with a verse on truth or judgment, consistent with the passage's theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"personae acceptio","severity":"info","text":"'Personae acceptio' (acceptance of persons) is a legal and ethical term in Latin Christian discourse, denoting partiality in judgment. It appears in patristic commentaries on justice, e.g., in Augustine's works, and is contrasted with impartial divine judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"inter medium sanguinis et inter medium legis","severity":"info","text":"The phrase 'between the midst of blood and the midst of law' likely reflects a Latin rendering of a Hebrew or Greek idiom concerning kinship obligations (blood) and legal statutes (law), common in Old Testament legal contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic ad sacerdotes","severity":"info","text":"The repeated 'Item' (likewise) introduces a series of scriptural quotations on judgment and impartiality, forming a catena. This structural pattern is typical of the Speculum's compilation of biblical testimonies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item in psalmo LVII: Si uere","severity":"caution","text":"The citation of Psalm 57 breaks off mid-verse ('Si uere...'), possibly due to a lacuna in the manuscript or an intentional abbreviation. The intended verse cannot be identified with certainty.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'inter medium sanguinis et inter medium legis' is ambiguous: it may refer to a specific legal context (e.g., blood feuds vs. written law) or be a corruption of a biblical phrase.","The incomplete citation from Psalm 57 leaves the intended verse uncertain; it may be Psalm 57:11 (Vulgate) on truth, but this is speculative."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"utique iustitiam loquimini, iusta iudicate, fili hominum. tem i n psalmo LXXXI: Quousque iudicatis iniquitatem et faciespeccantium sumitis? iudicate pupillo et egeno, humilem et pauperem iustificate: eripite pauperem, et egenum de manu peccatoris liberate. Item in prouerbiis: Misericordia et fides non te derelinquat, et ueritas possideat te: conprehende eas ex animo tuo diligenter, et inuenies gratiam. et prouide bona coram deo et hominibus. Item illic: Perdit semet ipsum qui munera accipit: nam qui odit munerum acceptiones uiuit. Item illic: Accipientis munera in sinum inique non prosperabuntur uiae. Item illic: Mirari faciem impii non est bonum, nec sanctum est declinare iustum in iudicio. Item illic: Facere iusta et ueracem esse placet deo magis quam hostiarum sanguis. Item illic: Haec autem uobis dico sapientibus cognoscere:","english":"utique iustitiam loquimini, iusta iudicate, fili hominum. Likewise in Psalm 81: How long will you judge iniquity and take the faces of those who sin? Judge for the orphan and the needy, justify the humble and the poor: rescue the poor and the needy from the hand of the sinner. Likewise in Proverbs: Let mercy and faith not abandon you, and let truth possess you: grasp them diligently from your soul, and you will find grace. And provide for good things before God and men. Likewise there: He destroys himself who accepts gifts: for he who hates the acceptance of gifts lives. Likewise there: The ways of one who iniquitously takes gifts into his bosom will not prosper. Likewise there: To admire the face of the impious is not good, nor is it holy to turn aside the just in judgment. Likewise there: To do just things and to be truthful pleases God more than the blood of sacrifices. Likewise there: But these things I say to you who are wise to know:","structure":"narrative","commentary":[{"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 Masoretic numbering. The verse is not exact but echoes themes of justice for the poor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in prouerbiis","severity":"info","text":"The following six quotations are attributed to Proverbs. The first, on mercy, faith, and truth, is not a direct biblical verse but a paraphrase of Proverbs 3:3-4 or similar wisdom sayings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Perdit semet ipsum qui munera accipit","severity":"info","text":"This warning against bribery reflects a common theme in early Christian moral teaching, paralleling Proverbs 15:27 and patristic condemnations of simony.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated 'Item illic' marks a series of short, self-contained proverbial sayings, typical of the florilegium style of the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Haec autem uobis dico sapientibus cognoscere","severity":"info","text":"This concluding phrase addresses 'the wise' as a select audience, a rhetorical device common in wisdom literature and echoed in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"utique iustitiam loquimini, iusta iudicate, fili hominum","severity":"caution","text":"The opening Latin phrase is not a direct biblical quotation; it may be a loose paraphrase or a scribal insertion, as it does not match known scripture.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the opening phrase 'utique iustitiam loquimini, iusta iudicate, fili hominum' is unclear; it may be a paraphrase or a lost text.","The exact biblical references for the Proverbs quotations are not given; they are likely paraphrases or conflations."],"confidence":"medium","notes":[]},{"i":46,"ref":"p46","source":"reuereri personam in iudicio non est bonum. Item illic: Qui dicit iustum impium esse, maledictus erit populis et odibilis gentibus. nam qui arguunt, meliora sperabunt. Item illic: Aperi os tuum uerbo dei et iudica omnibus integre. aperi os trium et iudica iuste: discerne autem pauperem et infirmum. Item illic: Nouit iustus iudicare pauperibus: nam impius non intellegit scientiam, et inopi sensus non est intellector. Item illic: Regis in ueritate iudicantis pauperibus, sedis eius in testimonium resurget. Item in ecclesiastico: Noli quaerere eligi iudex nisi uirtute inrumpere iniquitates: ne forte extimescas faciem potentis, et ponas scandalum in astutia tua. Item illic: Est qui perdat animam suam prae confusione, et prae personae acceptione perdet se. Item illic:\n\nSehia et dona excaecant oculos iudicum, et quasi mutus in ore multorum auertit correptionem. Item in esaia propheta: Vae his qui iustificant impium propter munera, et quod iustum estiniuste auferunt! Item illic: Vae scribentibus nequitiam, declinantes iudicium inopum, et rapientes iudicium pauperum plebis meae ! ita ut sit illis uidua in rapinam, et pupillus in depraedationem. et quid facient in die uisitationis?","english":"It is not good to show respect to a person in judgment. Likewise there: He who calls a just man impious will be cursed among peoples and hateful to nations. For those who reprove will hope for better things. Likewise there: Open your mouth with the word of God and judge all with integrity. Open your mouth and judge justly: but distinguish the poor and the weak. Likewise there: The just man knows how to judge for the poor: for the impious does not understand knowledge, and the needy has no sense as a knower. Likewise there: The king who judges truthfully for the poor, his seat will rise up in testimony. Likewise in Ecclesiasticus: Do not seek to be chosen a judge unless you can break through iniquities by virtue: lest you fear the face of the powerful, and place a stumbling block in your cunning. Likewise there: There is one who destroys his soul out of confusion, and because of acceptance of a person he will destroy himself. Likewise there:\n\nBribes and gifts blind the eyes of judges, and like a mute in the mouth of many, they turn away correction. Likewise in the prophet Isaiah: Woe to those who justify the impious for the sake of gifts, and who unjustly take away what is just! Likewise there: Woe to those who write wickedness, turning aside the judgment of the poor, and seizing the judgment of the poor of my people! so that the widow is for them a prey, and the orphan a plunder. And what will they do on the day of visitation?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Aperi os tuum uerbo dei et iudica omnibus integre","severity":"info","text":"The phrase 'Aperi os tuum uerbo dei et iudica omnibus integre' is not a direct biblical quotation but echoes Proverbs 31:8-9, which speaks of opening the mouth in judgment with righteousness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nouit iustus iudicare pauperibus","severity":"info","text":"The line 'Nouit iustus iudicare pauperibus' may allude to Psalm 72:4, where the just judge is said to know how to judge the poor, though the wording is not exact.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vae his qui iustificant impium propter munera","severity":"info","text":"This passage from Isaiah (likely 5:23 or 10:3) condemns those who justify the impious for gifts, a theme of judicial corruption found in prophetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sehia et dona excaecant oculos iudicum","severity":"info","text":"The term 'Sehia' (likely a transliteration of a Semitic word for 'bribe' or 'gift') appears in patristic Latin texts as a loanword, reflecting the influence of biblical Hebrew or Aramaic on early Christian moral discourse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated formula 'Item illic' (Likewise there) structures the passage as a catena of scriptural and para-scriptural authorities on judicial integrity, typical of the Speculum's compilation method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"aperi os trium et iudica iuste","severity":"caution","text":"The phrase 'aperi os trium' is likely a scribal error for 'aperi os tuum' (open your mouth), as the context and parallel structure suggest a direct address to the judge.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of several 'Item illic' citations is unclear; they may derive from apocryphal or lost wisdom texts rather than canonical scripture.","The term 'Sehia' is ambiguous; it may be a corruption of a Hebrew word for 'bribe' or a proper name."],"confidence":"medium","notes":[]},{"i":47,"ref":"p47","source":"Item illic: Qui ingreditur in aequitate, loquitur rectam uiam, qui odit iniquitatem et iniustitiam, et manus abstinet a muneribus, grauat aures, ut non audiat iudicium sanguinis, eludit oculos, ut non uideat iniquitatem: hic habitabit in alta spelunca petrae firmae, fortis panis illi dabitur et aqua eius fidelis. Item illic: Haec dicit dominus: custodite iudicium, facite iustitiam, adpropriauit enim salutare\n\nmeum aduenire, et misericordia mea reuelari. beatus uir qui facit haec, et homo qui amplectitur ea, et custodit, ne sabbata mea uiolet, et seruat manus suas, ne faciat iniqua. Item illic: Ego sum dominus qui diligo iustitiam et odiui rapinam et iniquitates. Item in iob: Testimonium enim impii mors: et ignis conburet domos eorum qui munera accipiunt. concipiet in uentre gemitus, et uenient ei uana, et uenter eius portabit dolum. Item in hieremia: Iudicate mane iudicium, et recte agite, et liberate direptum de manu laedentis eum, ut non succendatur ut ignis ira mea et ardeat, nec erit qui extinguat. et eripite direptum de manu iniuriantis eum, et aduenam et pupillum et uiduam nolite obprimere: et nolite impie agere, et sanguinem innocentem ne effunderitis in loco isto. Item in michaea propheta: Audite itaque haec, duces domus iacob et reliqui domus israhel, qui abominatis","english":"Likewise there: He who enters with equity speaks the right way, he who hates iniquity and injustice, and keeps his hands from gifts, weighs down his ears so that he does not hear judgment of blood, shuts his eyes so that he does not see iniquity: he will dwell in a high cave of firm rock, strong bread will be given to him and his water faithful. Likewise there: Thus says the Lord: keep judgment, do justice, for my salvation has drawn near to come, and my mercy to be revealed. Blessed is the man who does these things, and the man who embraces them, and keeps them, lest he violate my sabbaths, and restrains his hands, lest he do iniquitous things. Likewise there: I am the Lord who loves justice and hates plunder and iniquities. Likewise in Job: For the testimony of the impious is death: and fire will burn the houses of those who accept gifts. He will conceive groans in his belly, and vain things will come to him, and his belly will bear deceit. Likewise in Jeremiah: Judge judgment in the morning, and act rightly, and free the plundered from the hand of him who harms him, lest my anger be kindled like fire and burn, and there will be none to extinguish it. And rescue the plundered from the hand of him who injures him, and do not oppress the stranger and the orphan and the widow: and do not act impiously, and do not shed innocent blood in this place. Likewise in the prophet Micah: Hear therefore these things, leaders of the house of Jacob and the rest of the house of Israel, who abominate","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated formula 'Item illic' marks this passage as a catena of scriptural testimonia, a common feature of the Speculum genre.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui ingreditur in aequitate... aqua eius fidelis","severity":"info","text":"This passage echoes Psalm 15:1-2 (LXX) and Proverbs 28:20, but the exact source is uncertain; it may be a composite or apocryphal citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Haec dicit dominus: custodite iudicium... ne sabbata mea uiolet","severity":"info","text":"This appears to be a free adaptation of Jeremiah 22:3-4, with added emphasis on Sabbath observance, possibly reflecting a Jewish-Christian milieu.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Testimonium enim impii mors... uenter eius portabit dolum","severity":"info","text":"The citation from Job is not found in the canonical text; it may derive from the Septuagint or a lost version, or be a pseudepigraphical addition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Iudicate mane iudicium... sanguinem innocentem ne effunderitis in loco isto","severity":"info","text":"This passage conflates Jeremiah 21:12 and 22:17, with an added warning against oppressing the stranger, orphan, and widow, typical of early Christian moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Audite itaque haec, duces domus iacob... qui abominatis","severity":"info","text":"The Micah citation is not from the canonical book; it may be a lost apocryphon or a misattribution, reflecting the fluid scriptural canon of the period.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The sources of several citations (e.g., the Job and Micah passages) are uncertain; they may be apocryphal or composite.","The phrase 'alta spelunca petrae firmae' is obscure and may be a symbolic or allegorical reference."],"confidence":"medium","notes":[]},{"i":48,"ref":"p48","source":"aequitatem et omnia recta euertentes, qui aedificatis sion in sanguinibus et hierusalem in iniquitatibus. duces eorum cum muneribus iudicabant, et sacerdotes eorum cum mercedibus respondebant, et prophetae eorum cum pecuniis diuinabant, et in dominum requiescebant dicentes: nonne dominus est in nobis? non uenient super nos mala. Item in ambacum propheta: Vt quid mihi ostendisti labores et dolores, ut uiderem miseriam et impietatem? aduersus me ortum est iudicium, et iudex accepit. propter hoc disiecta est lex, et non perducitur in finem iudicium: quia impius per potentiam deprimit iustum, ideoque exiet iudicium peruersum. Item in zacharia propheta: Haec dicit dominus omnipotens: iudicium iustum iudicate, et misericordiam et pietatem facite unusquisque ad fratrem suum: et uiduam et orfanum et proselytum et pauperem per potentiam nolite obprimere, et malitiam unusquisque fratris sui ne rememoremini in cordibus uestris. Item iob: Ego eram oculus caecorum, ego pes claudorum, ego inpotentium pater. examinabam causas sine","english":"they overturn equity and all that is right, you who build Sion in bloodshed and Jerusalem in iniquities. Their leaders judged with bribes, and their priests answered for hire, and their prophets divined for money, and they rested in the Lord, saying: Is not the Lord among us? Will no evil come upon us? Likewise in the prophet Habakkuk: Why have you shown me toils and sorrows, that I might see misery and impiety? Judgment has risen against me, and the judge has taken. Because of this the law is cast aside, and judgment is not brought to completion: for the impious man oppresses the just man through power, and therefore perverse judgment goes forth. Likewise in the prophet Zechariah: Thus says the almighty Lord: Judge just judgment, and each one of you show mercy and piety to his brother: and do not oppress the widow, the orphan, the proselyte, and the poor through power, and let none of you remember the malice of his brother in your hearts. Likewise Job: I was the eye of the blind, I was the foot of the lame, I was the father of the powerless. I examined cases without","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ambacum propheta","severity":"info","text":"The citation of Habakkuk is not a direct quotation from the canonical book; it echoes themes of injustice and perverted judgment found in Hab 1:2-4.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in zacharia propheta","severity":"info","text":"The Zechariah citation resembles exhortations in Zech 7:9-10 and 8:16-17, but is not a verbatim quote; it adapts prophetic language to the compiler's moral theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item iob","severity":"info","text":"The Job passage is not from the canonical book; it may derive from the apocryphal Testament of Job or a patristic paraphrase, emphasizing the speaker's role as protector of the weak.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"duces eorum cum muneribus iudicabant","severity":"info","text":"The accusation that leaders judged for bribes reflects a common patristic critique of corrupt judicial practices in late antique society.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item in ambacum propheta ... Item in zacharia propheta ... Item iob","severity":"info","text":"The passage follows a consistent pattern: a general indictment of injustice, then three prophetic proof-texts (Habakkuk, Zechariah, Job) each introduced by 'Item'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et iudex accepit","severity":"caution","text":"The phrase 'et iudex accepit' is elliptical; it likely means 'the judge has taken a bribe', but the Latin lacks an object, creating ambiguity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Job citation is uncertain; it may be apocryphal or a patristic invention.","The phrase 'et iudex accepit' lacks a direct object, leaving the nature of what the judge accepted unclear."],"confidence":"medium","notes":[]},{"i":49,"ref":"p49","source":"eiceptione et confringens iniustorum molas auferebam rapinam de mediis dentibus eorum. Item in euangelio secundum iohannem: Nolite iudicare secundum faciem, sed iustum iudicium iudicate.\n\nXI. BENE FACIENDVM PAVPERIBVS ET NON PIGNERANDVM.\n\nIn deuteronomio: Si tibi debitum fuerit a proximo tuo quodcumque, non intrabis in domum eius pignerare pignus: foris stabis, et homo debitum suum, quod est aput ipsum, proferet tibi pignus tuum foras. si autem homo pauper erit, non dormies in pignere eius: reddens reddes ei pignus eius circa solis occasum, et dormiet in uestimento suo et benedicet te, et erit in te misericordia domini in conspectu dei tui. Item illic: Non accipies pignus uestimentum uiduae, quia famulus\n\neras in terra, aegypti et liberauit te dominus deus tunsinde. propter hoc ego mando tibi facere uerbum hoc. Item, is exodo: Si autem pecuniam faeneraueris pauperi de too populo, non eris illi instans nec exiges ab eo usuram. quod si pignus tuleris uestimentum proximi tui, ante occasum solis reddes ei: est enim ei hoc solum opertorium paupertatis eius: ubi dormit? quod si proclamauerit ad me, exaudiam illum: sum enim misericors ad uos. Item in prouerbiis: Noli abstinere bene facere pauperi, cum quando habeat manus tua adiuuare. ne dicas: uade et redi, cras dabo, cum possis statim bene facere. non enim scis quid contingat sequenti die.","english":"and crushing the jaws of the unjust, I used to snatch plunder from between their teeth. Likewise in the Gospel according to John: Do not judge by appearance, but judge a just judgment.\n\nXI. GOOD MUST BE DONE TO THE POOR, AND PLEDGES MUST NOT BE TAKEN.\n\nIn Deuteronomy: If something is owed to you by your neighbor, you shall not enter his house to take a pledge: you shall stand outside, and the man shall bring out your pledge to you outside, which is his debt that is with him. But if the man is poor, you shall not sleep on his pledge: you shall return his pledge to him around sunset, and he shall sleep in his own garment and shall bless you, and the mercy of the Lord shall be upon you in the sight of your God. Likewise there: You shall not take a widow’s garment as a pledge, because you were a servant in the land of Egypt, and the Lord your God freed you from there. For this reason I command you to do this thing. Likewise, in Exodus: But if you lend money to a poor man from your people, you shall not press him nor exact usury from him. But if you take your neighbor’s garment as a pledge, you shall return it to him before sunset: for this is his only covering for his poverty: where does he sleep? But if he cries out to me, I will hear him: for I am merciful to you. Likewise in Proverbs: Do not refrain from doing good to the poor, when your hand is able to help. Do not say: go and come back, I will give tomorrow, when you can do good immediately. For you do not know what may happen on the following day.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In deuteronomio","severity":"info","text":"The first Deuteronomy citation (vv. 10–13) is not a direct Vulgate quotation but a loose paraphrase of Deut 24:10–13, adapted to the compiler's moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Non accipies pignus uestimentum uiduae","severity":"info","text":"The second Deuteronomy citation echoes Deut 24:17, but the phrase 'quia famulus eras in terra Aegypti' is not in the biblical text; it is a midrashic addition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item, is exodo","severity":"info","text":"The Exodus citation (Exod 22:25–26) is paraphrased, with the phrase 'sum enim misericors ad uos' added as a divine voice, not present in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in prouerbiis","severity":"info","text":"The Proverbs citation is not a direct biblical verse but a moral maxim resembling Prov 3:27–28, adapted to the theme of immediate charity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XI. BENE FACIENDVM PAVPERIBVS ET NON PIGNERANDVM","severity":"info","text":"This heading introduces a new thematic section (XI) on charity to the poor and prohibition of pledges, following the pattern of the Speculum's moral chapters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pignerare pignus","severity":"info","text":"The practice of taking pledges (pignus) was common in late antique debt collection; the text's insistence on returning a pledge by sunset reflects Roman legal custom and Christian moral reform.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Deuteronomy and Exodus citations is unclear: they may derive from a lost Latin translation of the Septuagint or from a patristic florilegium.","The phrase 'quia famulus eras in terra Aegypti' is anachronistic and its origin is uncertain; it may be a gloss from a homiletic tradition."],"confidence":"medium","notes":[]},{"i":50,"ref":"p50","source":"Item illic: Qui contumeliam facit pauperibus, peccat: ' qui autem miseretur pauperem, beatus est. Item illic: Qui calumniam facit pauperi, inritat eum qui fecit illum: nam qui\n\nhonorat eum, miseretur pauperis. Item illic: Faenerat domino qui miseretur pauperem: secundum autem datum eius retribuetur ei. Item illic: Qui miseretur pauperi, ipse enutrietur: de suis enim panibus dedit pauperi. Item illic: Qui dat pauperibus, non egebit: qui autem auertit coulam suum, in magna inopia erit. Item in esaia propheta: Vos autem qui succenditis uineam meam, et rapina pauperum in domibus uestris est, ut quid uos iniuriam facitis populo meo et personam inopum confunditis? Item in ezechiel propheta: Egenum et pauperem non depressit et rapinam non rapuit et pignus restituit et in simulacra non posuit oculos suos et iniquitatem non fecit et pecuniam suam non","english":"Likewise there: He who insults the poor sins; but he who has mercy on the poor is blessed. Likewise there: He who brings false accusation against the poor provokes him who made him: for he who honors him has mercy on the poor. Likewise there: He who has mercy on the poor lends to the Lord; and according to his gift it will be repaid to him. Likewise there: He who has mercy on the poor will himself be nourished: for he gave from his own bread to the poor. Likewise there: He who gives to the poor will not be in need; but he who turns away his eye will be in great need. Likewise in the prophet Isaiah: But you who set my vineyard on fire, and have the plunder of the poor in your houses, why do you do injury to my people and confound the persons of the needy? Likewise in the prophet Ezekiel: He did not oppress the needy and the poor, and he did not seize plunder, and he restored a pledge, and he did not set his eyes on idols, and he did not commit iniquity, and he did not","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the series of biblical testimonies on mercy to the poor, following the pattern of 'Item illic' (Likewise there) from a single Old Testament source, then shifting to prophets Isaiah and Ezekiel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in esaia propheta","severity":"info","text":"The citation from Isaiah (likely a loose paraphrase or Vetus Latina version) does not correspond exactly to any known verse; it may conflate themes of vineyard burning and oppression of the poor, e.g., Isaiah 5:5 or 10:5.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ezechiel propheta","severity":"info","text":"The Ezekiel citation echoes the description of a righteous man in Ezekiel 18:5-9, which lists refraining from oppression, plunder, and idolatry, though the wording is adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Faenerat domino","severity":"info","text":"The phrase 'lends to the Lord' reflects a common patristic trope that almsgiving is a loan to God, who repays with spiritual or eschatological reward; see e.g., Tobit 4:7-11 and Cyprian, De opere et eleemosynis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This catena of moral injunctions was influential in medieval penitential and homiletic literature, often excerpted in florilegia on almsgiving and social justice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the repeated 'Item illic' is not identified; it may be a continuous Old Testament book (e.g., Proverbs or Sirach) or a lost florilegium.","The Isaiah and Ezekiel quotations are paraphrastic and do not match the Vulgate or LXX exactly, suggesting use of a Vetus Latina or memory citation."],"confidence":"medium","notes":[]},{"i":51,"ref":"p51","source":"dedit ad usuram: iustus est, uita uiuet domino. Item tobi: Dirigens autem ad iustitiam in omnibus diebus uitae tuae bene facito coram ipso et noli ambulare in piis iniquitatis, nec auertas faciem tuam ab aliquo egeno et paupere, quoniam elemosyna liberabit a morte.\n\nXII. BENE FACIENDVM VIDVAE ET ORFANO BT ADVENAE.\n\nIn exodo: Aduenam non nocebitis, nec tribulabitis: fuistis enim et uos aduenae in aegypto. omnem uiduam et orfanum non nocebitis. si autem malitia nocebitis eos, et cruciantes exclamauerint ad me, auditione audiam clamorem illorum, et irascar animo et occidam uos gladio, et erunt uxores uestrae uiduae et filii uestri orfani. Item illic: Et aduenam non tribulabitis: uos enim scitis animas aduenarum: ipsi enim\n\naduenae foistis in terra aegypti. Item in leuitico: Si quis autem ad uos accesserit aduena in terra uestra, nOli tribulabitis eum: sicut conterraneus inter uos erit aduena, qui accesserit ad uos: diligetis eum tamquam uos, quia et uos aduenae fuistis in terra aegypti. ego' sum dominus deus uester. Item illic: Et metentibus uobis messem terrae uestrae, non consummabitis messem agri tui permetere: et quae cadent ex messe tua, non colliges. et uineam tuam non racemabis, nec acinam uineae tuae colliges: pauperi et aduenae relinques ea. ego sum dominus deus uester. non declinabis iudicium aduenae et orfani etuiduae.","english":"He who lends at usury: he is just, he will live his life for the Lord. Likewise in Tobit: Directing yourself to justice in all the days of your life, do good before him, and do not walk in the paths of iniquity, nor turn your face away from any needy and poor person, for almsgiving will deliver from death.\n\nXII. GOOD MUST BE DONE TO THE WIDOW AND THE ORPHAN AND THE STRANGER.\n\nIn Exodus: You shall not harm the stranger, nor oppress him: for you yourselves were strangers in Egypt. You shall not harm any widow or orphan. But if you harm them out of malice, and they cry out to me in their torment, I will hear their cry when I hear it, and I will be angry in my spirit and will kill you with the sword, and your wives will be widows and your children orphans. Likewise there: And you shall not oppress the stranger: for you know the souls of strangers: for you yourselves were strangers in the land of Egypt. Likewise in Leviticus: If any stranger comes to you in your land, you shall not oppress him: the stranger who comes to you shall be as a fellow countryman among you: you shall love him as yourselves, for you yourselves were strangers in the land of Egypt. I am the Lord your God. Likewise there: And when you are reaping the harvest of your land, you shall not finish reaping the harvest of your field: and what falls from your harvest, you shall not gather. And you shall not glean your vineyard, nor gather the grapes of your vineyard: you shall leave them for the poor and the stranger. I am the Lord your God. You shall not turn aside the judgment of the stranger, the orphan, and the widow.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XII. BENE FACIENDVM VIDVAE ET ORFANO BT ADVENAE","severity":"info","text":"The rubric introduces a new section (XII) on care for widows, orphans, and strangers, marking a thematic shift from the preceding material on usury and almsgiving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item tobi","severity":"info","text":"The citation 'Item tobi' refers to the Book of Tobit, a deuterocanonical book. The quoted passage loosely adapts Tobit 4:5-11, emphasizing almsgiving and justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In exodo","severity":"info","text":"The Exodus citations (Exod 22:21; 23:9) are paraphrased, blending legal material on strangers and widows with a threat of divine punishment, not a direct Vulgate quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In leuitico","severity":"info","text":"The Leviticus citations (Lev 19:9-10, 19:33-34) are paraphrased, combining laws on gleaning and treatment of strangers with a first-person divine address ('ego sum dominus deus vester').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"aduenae","severity":"info","text":"The repeated reference to Israelites as 'advenae' (strangers) in Egypt reflects a typological reading common in patristic exegesis, linking Old Testament law to Christian ethics of hospitality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item tobi: Dirigens autem ad iustitiam","severity":"caution","text":"The Tobit citation is a free paraphrase, not a verbatim Vulgate text; the Latin may reflect a lost Old Latin version or a memory-based adaptation, complicating source identification.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'uita uiuet domino' (he will live his life for the Lord) is ambiguous: it may be a moral maxim or a direct quotation from a lost source.","The rubric 'BENE FACIENDVM VIDVAE ET ORFANO BT ADVENAE' contains 'BT' which is likely a scribal error for 'ET' (and).","The Exodus and Leviticus citations are composite paraphrases, not exact scriptural quotations, leaving their precise textual basis uncertain."],"confidence":"high","notes":[]},{"i":52,"ref":"p52","source":"Item iob: Saluabam enim pauperem de manu potentis, et adiuuabam pupillum, cui non erat adiutorium. os uiduae benedixit me. et indutus eram iudicio, et circumdatus aequitate. ego eram oculus caecorum, ego pes claudorum, ego inpotentium pater. examinabam causas sine exceptione, et confringens iniustorum molas auferebam rapinam de mediis dentibus eorum. Item\n\nin numeris: Scitote autem quia omnis anima, quae superbiens despexerit mandata domini, siue ab indigenis seu de proselytis sit in ciuitate, periet de populo suo, quoniam uerbum domini contempsit et praecepta eius neglexit, et ideo in tribulatione contribulabitur anima ipsa, et peccatum eius in ipsa erit.\n\nXIII. NON RETINENDAM MERCEDEM MERCENNARII.\n\nIn leuitico: Non nocebis proximum tuum et non facies rapinam et non manebit merces mercennarii aput te usque in mane. Item in deuteronomio: Non fraudabis mercedem pauperis et egentis ex fratribus tuis aut ex aduenis qui sunt hoc ciuitatis: cottidianam mercedem eius reddes: non occidet sol super eum, quia pauper est, et in ea habet spem, et non proclamabit aduersus te ad dominum, et erit in te peccatum. Item in prouerbiis: Noli uiolentus esse pauperi: inops est","english":"Likewise in Job: For I was saving the poor man from the hand of the powerful, and I was aiding the orphan, who had no assistance. The mouth of the widow blessed me. And I was clothed in judgment, and surrounded by equity. I was the eye of the blind, I was the foot of the lame, I was the father of the powerless. I examined cases without exception, and, breaking the jaws of the unjust, I carried off plunder from between their teeth. Likewise\n\nin Numbers: But know that every soul which, being proud, has despised the commands of the Lord, whether it be from the natives or from the proselytes in the city, will perish from its people, because it has contemned the word of the Lord and neglected his precepts, and therefore in tribulation that soul itself will be afflicted, and its sin will be in it.\n\nXIII. THAT THE WAGE OF A HIRELING IS NOT TO BE WITHHELD.\n\nIn Leviticus: You shall not harm your neighbor, and you shall not commit robbery, and the wage of a hireling shall not remain with you until morning. Likewise in Deuteronomy: You shall not defraud the wage of the poor and needy from among your brothers or from the strangers who are of this city: you shall pay his daily wage: the sun shall not set upon him, because he is poor, and has hope in it, and he will not cry out against you to the Lord, and sin will be in you. Likewise in Proverbs: Do not be violent toward the poor: he is needy.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item iob: Saluabam enim pauperem de manu potentis...","severity":"info","text":"The Job passage is not a direct biblical quotation but a paraphrase or expansion, likely from a Vetus Latina version or a patristic florilegium. It echoes themes of justice and care for the vulnerable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in numeris: Scitote autem quia omnis anima...","severity":"info","text":"The Numbers passage is not a direct biblical citation; it resembles a homiletic expansion on Numbers 15:30-31, warning against pride and disobedience. The reference to 'proselytes' reflects late antique Jewish-Christian contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"XIII. NON RETINENDAM MERCEDEM MERCENNARII.","severity":"info","text":"The heading 'That the wage of a hireling is not to be withheld' introduces a moral-legal topic common in early Christian ethical compilations, drawing on biblical laws about prompt payment (e.g., Lev 19:13, Deut 24:15).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In leuitico: Non nocebis proximum tuum...","severity":"info","text":"The Leviticus citation is a loose paraphrase of Lev 19:13-14, combining prohibitions against harming neighbors and delaying wages. The Vetus Latina likely underlies this version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in deuteronomio: Non fraudabis mercedem pauperis...","severity":"info","text":"The Deuteronomy passage echoes Deut 24:14-15, emphasizing daily payment before sunset. The phrase 'non occidet sol super eum' is a distinctive Vetus Latina rendering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in prouerbiis: Noli uiolentus esse pauperi: inops est","severity":"info","text":"The Proverbs citation is a paraphrase of Prov 22:22, warning against oppressing the poor. The Vetus Latina text may differ from the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Job and Numbers passages are not direct biblical quotations; their source is uncertain, possibly from apocryphal or homiletic traditions. The Latin text may reflect Vetus Latina readings not preserved in the Vulgate."],"confidence":"high","notes":[]},{"i":53,"ref":"p53","source":"enim. Item in ecclesiastico: Non laedas seruum operantem in ueritate, neque mercennarium dantem animam suam. Item illic: Qui profert sacrificium ex substantia pauperis, quasi qui percutit filium in conspectu patris sui. panis egentium uita pauperum: qui defraudat illum, homo est sanguinum. qui aufert in sudore panem, quasi qui occidit proximum suum, et qui fraudem facit mercedem mercennario. Item tobi: Propter quod et tu, fili, dilige fratres tuos, et noli superbo corde agere cum filiabus filiarum populi tui: nec accipias quemquam ex his in subiectione causa inopiae et necessitatis: quoniam in superbia abundat perditio et infidelitas, nec consistit fortiter cui gradus in tabulis figitur: quia fructus stellionatus decoloratio et deminoratio uitae est: et in tempore angustiae captatio exiguitatis mater est totius nequitiae: et emolumentum turpis lucri in fame adquisitio aeterni ignis est. et haec deuitans, redde mercedem omni homini in die operationis laboranti aput te.","english":"Likewise in Ecclesiasticus: Do not harm a servant who works in truth, nor a hireling who gives his life. Likewise there: He who offers a sacrifice from the substance of the poor is like one who strikes a son in the presence 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, and he who cheats the hireling of his wages. Likewise in Tobit: Therefore, my son, love your brothers, and do not act with a proud heart toward the daughters of your people's daughters; nor take anyone among them into subjection because of poverty and need; for in pride abounds ruin and faithlessness, nor does one stand firmly whose step is fixed on planks; for the fruit of fraud is discoloration and diminution of life; and in time of distress, the exploitation of poverty is the mother of all wickedness; and the profit of base gain acquired in famine is the acquisition of eternal fire. And avoiding these things, pay every man his wage who labors for you on the day of his work.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ecclesiastico","severity":"info","text":"The citation 'Item in ecclesiastico' introduces a passage from the Book of Sirach (Ecclesiasticus), specifically Sirach 7:20-21 and 34:24-27, though the Latin text conflates and adapts them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item tobi","severity":"info","text":"The citation 'Item tobi' introduces a passage from the Book of Tobit, specifically Tobit 4:13-16, though the Latin version here is a loose paraphrase or expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"stellionatus","severity":"info","text":"'Stellionatus' is a Latin legal term for fraud or embezzlement, derived from the chameleon (stellio), implying deceitful change. The English draft renders it as 'fraud'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"fructus stellionatus decoloratio et deminoratio uitae est","severity":"info","text":"The phrase 'the fruit of fraud is discoloration and diminution of life' reflects a moralizing interpretation of fraud as causing spiritual and social decay, common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item in ecclesiastico ... Item illic ... Item tobi","severity":"info","text":"The passage uses a repetitive structural pattern ('Item in... Item illic... Item tobi') to string together scriptural proof-texts on social justice, typical of the florilegium genre of the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et haec deuitans, redde mercedem omni homini in die operationis laboranti aput te","severity":"caution","text":"The concluding sentence 'et haec deuitans...' is not a direct biblical quotation but a moralizing summary by the compiler, possibly from the Latin translator or the author of the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text of the Ecclesiasticus and Tobit passages does not correspond exactly to any known Vulgate or Old Latin version, suggesting the compiler used a variant source or adapted the text freely.","The phrase 'fructus stellionatus decoloratio et deminoratio uitae est' is obscure; 'decoloratio' may be a corruption or a rare term for 'disgrace'."],"confidence":"high","notes":[]},{"i":54,"ref":"p54","source":"XIIII. NON LAEDENDVM INFIRMVM\n\nIn leuitico: Non maledices surdum. et ante caecum nn pones offendiculum. et timebis dominum deum tuum. ego sam dominus deus uester. Item in deuteronomio: Maledictus qui seduxerit caecum in uia, et dicit omnis populus: fiat, fiat. maledictus qui percusserit proximum in dolo. et dicit omnis populus: fiat, fiat. maledictus qui acceperit munera, at percutiat animam sanguinis innocentis. et dicit omnis populus: fiat. fiat. Item in prouerbiis: Qui obdurat aures suas, ut non audiat infirmum. ipse inuocabit dominum, et non erit qui exaudiat eum. Item illic: Noli uiolentus esse pauperi: inops est enim. nec contumeliam\n\nfeceris infirmo in portis: dominus enim iudicat iudicium eius, et tu liberabis animam tuam innocentem. Item in iob: Non te auertat uoluntas animi a precibus infirmorum, cum in necessitate fuerint.","english":"XIIII. THE WEAK ARE NOT TO BE HARMED\n\nIn Leviticus: You shall not curse the deaf, and before the blind you shall place no stumbling block, and you shall fear the Lord your God. I am the Lord your God. Likewise in Deuteronomy: Cursed is he who leads a blind man astray on the road, and all the people say: Amen, amen. Cursed is he who strikes his neighbor deceitfully, and all the people say: Amen, amen. Cursed is he who accepts bribes to strike the life of innocent blood, and all the people say: Amen, amen. Likewise in Proverbs: He who stops up his ears so that he does not hear the weak man will himself call upon the Lord, and there will be no one to hear him. Likewise there: Do not be violent toward the poor, for he is needy; nor do injury to the weak man at the gates, for the Lord judges his case, and you will free your own innocent soul. Likewise in Job: Do not let the will of your mind turn you away from the prayers of the weak when they are in need.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XIIII. NON LAEDENDVM INFIRMVM","severity":"info","text":"The chapter heading 'XIIII. NON LAEDENDVM INFIRMVM' introduces a thematic unit on protecting the vulnerable, consistent with the treatise's moral-didactic structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non maledices surdum. et ante caecum nn pones offendiculum","severity":"info","text":"The Leviticus citation echoes a prohibition against harming the disabled, likely from Lev 19:14, though the exact wording is not verbatim from the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Maledictus qui seduxerit caecum in uia","severity":"info","text":"The Deuteronomy curse formula appears in Deut 27:18, where a curse is pronounced on one who leads a blind person astray, part of a series of curses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui obdurat aures suas, ut non audiat infirmum","severity":"info","text":"The Proverbs citation is not a direct quotation from the canonical Proverbs but may derive from a variant or apocryphal tradition; it warns against ignoring the weak.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non te auertat uoluntas animi a precibus infirmorum","severity":"info","text":"The Job citation is not found in the canonical Book of Job; it may be from a lost or apocryphal source, reflecting the compiler's use of extra-biblical material.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"et dicit omnis populus: fiat, fiat","severity":"info","text":"The repeated 'fiat, fiat' (amen, amen) reflects a liturgical response pattern, suggesting the compiler adapted Deuteronomy's curse ritual for a Christian audience.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text conflates canonical and non-canonical scripture; the Proverbs and Job citations lack clear Vulgate parallels, possibly from apocryphal or lost sources."],"confidence":"medium","notes":[]},{"i":55,"ref":"p55","source":"XV. NON AMBVLANDVM IN DOLO VEL HVPOCRISI.\n\nIn leuitico: Non ambulabis subdole in gente tua, non facies aggressuram in sanguinem proximi tui: ego sum dominus deus uester. non loqueris cum fratre tuo aut sorore tua ficte, sed ez corde loqueris, et non erit in te peccatum: ego enim sum dominus deus uester. non habebis odio fratrem tuum in animo tuo: arguendo argues proximum tuum, et non accipies pro illo peccatum: et non uindicabit manus tua, et non irasceris filiis populi tui et diliges proximum tuum tamquam te. ego sum dominus deus uester. legem meam custodite.\n\nnon eris consentaneus cum derogantibus aduersus proximum tuum, et non accipies per eos peccatum. pecoribus tuis non facies admissuram aduerso genere, et in uinea tua non seminabis ob duplicem fructum et uestimentum ex duplici textura exsecrabile non cooperiea te. Item in ecclesiastico: Non sis incredibilis timori domini et ne accesseris ad illum duplici corde. ne fueris hypocrita in conspectu hominum et non scandalizeris labiis tuis. adtende in illis, ne forte cadas et adducas animae tuae confusionem, et denudet deus absconsa tua, et in medio synagogae elidat te: quoniam accessisti maligne ad dominum, et cor tuum plenum est dolo et fallacia. Item illic: Vae duplici corde et labiis scelestis, etpeccatori ingredienti duas uias!","english":"XV. ONE MUST NOT WALK WITH GUILE OR HYPOCRISY.\n\nIn Leviticus: You shall not walk deceitfully among your people, you shall not make an attack upon the blood of your neighbor: I am the Lord your God. You shall not speak with your brother or your sister feignedly, but you shall speak from the heart, and there will be no sin in you: for I am the Lord your God. You shall not hold hatred for your brother in your heart: by arguing you shall argue with your neighbor, and you shall not incur sin for him; and your hand shall not take vengeance, and you shall not be angry with the children of your people, and you shall love your neighbor as yourself. I am the Lord your God. Keep my law.\n\nYou shall not be in agreement with those who speak ill against your neighbor, and you shall not incur sin through them. You shall not cause your cattle to mate with a different kind, and in your vineyard you shall not sow for a double harvest, and you shall not cover yourself with a garment of double weave, which is abominable. Likewise in Ecclesiasticus: Do not be unbelieving regarding the fear of the Lord, and do not approach him with a double heart. Do not be a hypocrite in the sight of men, and do not stumble with your lips. Pay attention to them, lest you fall and bring confusion to your soul, and God lay bare your secrets, and cast you down in the midst of the synagogue: because you approached the Lord wickedly, and your heart is full of guile and deceit. Likewise there: Woe to the double heart and the wicked lips, and to the sinner entering two ways!","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XV. NON AMBVLANDVM IN DOLO VEL HVPOCRISI.","severity":"info","text":"The chapter heading introduces the theme of avoiding guile and hypocrisy, which the following scriptural catena illustrates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In leuitico: Non ambulabis subdole in gente tua...","severity":"info","text":"The first Leviticus citation is a composite of phrases from Lev 19:14 (not cursing the deaf) and Lev 19:16–18, adapted to forbid deceit and attack.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non loqueris cum fratre tuo aut sorore tua ficte...","severity":"info","text":"The second Leviticus passage echoes Lev 19:17–18, urging sincerity and forbidding hatred, with an added command to love one's neighbor as oneself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"pecoribus tuis non facies admissuram aduerso genere...","severity":"info","text":"The prohibitions against mixed breeding, double sowing, and double-woven garments derive from Lev 19:19, which forbids mixing kinds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ecclesiastico: Non sis incredibilis timori domini...","severity":"info","text":"The Ecclesiasticus (Sirach) citations are from Sir 1:28–30 and Sir 2:12, warning against duplicity and hypocrisy before God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Vae duplici corde et labiis scelestis...","severity":"info","text":"The final woe, 'Woe to the double heart and the wicked lips,' is a free rendering of Sir 2:12, emphasizing the condemnation of hypocrisy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text conflates several Leviticus passages (ch. 19) without clear verse divisions; the exact source of the composite 'non ambulabis subdole' is uncertain."],"confidence":"high","notes":[]},{"i":56,"ref":"p56","source":"Item illic: Cor ingrediens duas uias non habebit successus: et prauicordius in illis scandalizabitur. Item illic: Qui in altum mittit lapidem, in ipsum\n\neadet: et plaga dolosi diuidet uulnera: et qui fodit foueam, ia illam eadet: et qui statuet laqueum proximo suo, periet in illo: facienti nequissimum super ipsum deuoluetur, et non agnoscet unde ueniat illi. Item in iob: Simulatores et callidi prouocant iram dei. Item in hieremia propheta: Ferrum uulnerans lingua eorum, dolosa uerba oris eorum: proximo suo loquuntur pacifica et inter semet ipsos habent inimicitiam. in his ergo non uisitabo, dicit dominus, aut in populum talemnon uindicabit anima mea? Item in Bolomone: Verba callidorum mollia sunt, feriunt autem interiora uiscerum.\n\nItem apostolus ad corinthios II: Nos uero reuelata facie gloriam domini speculantes in eadem imagine transformamur a gloria in gloriam, tamquam a domini spiritu. et ideo habentes hanc ministrationem, prout misericordiam consecuti sumus, non deficimus, sed abnegamus occulta dedecoris, non","english":"Also there: The heart that enters two ways will have no success; and the perverse of heart will be scandalized among them. Also there: He who throws a stone upward, it will fall upon him; and the wound of the deceitful will divide his wounds; and he who digs a pit will fall into it; and he who sets a snare for his neighbor will perish in it; the most wicked deed will roll back upon the doer, and he will not know whence it comes to him. Also in Job: Dissemblers and cunning men provoke the wrath of God. Also in the prophet Jeremiah: Their tongue wounds like iron, the deceitful words of their mouth: they speak peaceably to their neighbor and among themselves they have enmity. In these, therefore, will I not visit, says the Lord, or will not my soul take vengeance on such a people? Also in Solomon: The words of the cunning are soft, but they strike the inner parts of the bowels.\n\nAlso the Apostle to the Corinthians II: But we, with unveiled face, beholding the glory of the Lord, are transformed in that same image from glory to glory, as by the Spirit of the Lord. And therefore, having this ministry, as we have obtained mercy, we do not fail, but we renounce the hidden things of shame, not","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cor ingrediens duas uias non habebit successus","severity":"info","text":"The Latin echoes a biblical proverb about the heart entering two ways, likely from the Old Testament sapiential tradition, though not verbatim in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui in altum mittit lapidem, in ipsum cadet","severity":"info","text":"This proverb about a stone thrown upward recurs in the Speculum and parallels Sirach 27:4-5, which warns against deceit and its recoil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Simulatores et callidi prouocant iram dei","severity":"info","text":"The citation from Job is not verbatim in the Vulgate; it may derive from a lost Old Latin version or a patristic florilegium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ferrum uulnerans lingua eorum","severity":"info","text":"The Jeremiah citation is not found in the canonical text; it likely comes from a pseudepigraphal or apocryphal source circulating in Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Verba callidorum mollia sunt, feriunt autem interiora uiscerum","severity":"info","text":"The Solomon citation is not from Proverbs or Ecclesiastes; it may be from the Wisdom of Solomon or a sapiential pseudepigraphon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nos uero reuelata facie gloriam domini speculantes","severity":"info","text":"The Pauline citation (2 Corinthians) is paraphrased; the phrase 'revelata facie' and 'transformamur a gloria in gloriam' echo 2 Cor 3:18 but are not exact.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The biblical sources for several proverbs and citations are uncertain; they may derive from Old Latin versions or apocryphal texts.","The transition from the Old Testament citations to the Pauline passage is abrupt; the connection is thematic (deceit vs. openness) but not explicit."],"confidence":"medium","notes":[]},{"i":57,"ref":"p57","source":"ambulantes in astutia, neque adulterantes uerbum dei, sed in manifestatione ueritatis commendantes nosmet ipsos ad omnem conscientiam hominum coram deo. Item illic: Prouidemus enim bona non tantum coram deo, sed etiam coram hominibus. Item illic: Quae secundum faciem sunt, uidete. Item in euangelio secundum matthaeum: Cauete a pseudoprophetis, qui ueniunt ad uos in uestitu ouium, abintus autem sunt lupi rapaces: ex fructibus ergo eorum cognoscetis eos.\n\nXVI. NON REDDENDVM MALVM PRO MALO.\n\nIn exodo: Si autem obuiaueris boni inimici tui aut iumento illius errantibus, reduces et reddes ei. quod si uideris\n\ninmentum inimici tui cecidisse sub onere suo, non pertransies illum, sed potius diriges eum cum eo. Item in prouerbiis: Si ceciderit inimicus tuus, noli gratulari et in subplantatione eius noli extolli, ne forte uideat dominus et non placeat ei et auertat iram suam ab eo. Item illic: Si esurit inimicus tuus, ciba illum: si sitit, potum da illi. hoc enim faciendo carbones ignis coaceruas super caput eius. deus autem retribuet tibi. Item in ecclesiastico: Qui se [non] uindicat, adeo inueniet uindictam, et peccata illius seruans seruabit. relinque proximo nocenti te, et tunc petenti tibi peccata tua soluentur. homo homini seruat iram, et a deo quaerit medellam? in hominem similem sibi non habet misericordiam, et de peccatis suis deprecatur?","english":"walking in cunning, nor adulterating the word of God, but in the manifestation of truth commending ourselves to every conscience of men before God. Also there: For we provide for goods not only before God, but also before men. Also there: Those things which are according to the face, see. Also in the Gospel according to Matthew: Beware of false prophets, who come to you in sheep's clothing, but within they are ravenous wolves: you will know them by their fruits.\n\nXVI. EVIL IS NOT TO BE RETURNED FOR EVIL.\n\nIn Exodus: But if you meet the ox of your enemy or his beast wandering, you shall lead them back and return them to him. And if you see the beast of your enemy fallen under its burden, you shall not pass it by, but rather you shall set it upright with him. Also in Proverbs: If your enemy falls, do not rejoice and do not exalt yourself in his stumbling, lest the Lord see and it not please him and he turn his anger away from him. Also there: If your enemy is hungry, feed him: if he thirsts, give him drink. For by doing this you heap coals of fire upon his head. But God will reward you. Also in Ecclesiasticus: He who does not avenge himself will indeed find vengeance, and preserving his sins will preserve them. Leave your neighbor who harms you, and then your sins will be loosed for you when you ask. Does a man keep anger against a man, and seek healing from God? Does he have no mercy for a man like himself, and pray for his own sins?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XVI. NON REDDENDVM MALVM PRO MALO","severity":"info","text":"The chapter heading introduces a new thematic unit, marking a shift from warnings against false teachers to the principle of non-retaliation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In exodo: Si autem obuiaueris boni inimici tui aut iumento illius errantibus, reduces et reddes ei.","severity":"info","text":"This citation from Exodus is not a direct quotation of the Vulgate; it likely adapts or paraphrases a legal precept about returning a neighbor's stray animal, possibly from Exod 23:4-5 or a related tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in prouerbiis: Si ceciderit inimicus tuus, noli gratulari...","severity":"info","text":"The proverb about not rejoicing at an enemy's fall is not found in the canonical Book of Proverbs; it may derive from a lost apocryphal or patristic source, or be a loose adaptation of Prov 24:17-18.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ecclesiastico: Qui se [non] uindicat, adeo inueniet uindictam...","severity":"info","text":"This passage from Ecclesiasticus (Sirach) is not a direct Vulgate citation; it appears to be a paraphrase or expansion of themes from Sir 19:28-30 or 20:1-3, emphasizing forgiveness and divine retribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"carbones ignis coaceruas super caput eius","severity":"info","text":"The image of heaping coals of fire on an enemy's head is a vivid metaphor for heaping shame or divine punishment; it may reflect a proverbial or rhetorical tradition in early Christian moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Qui se [non] uindicat","severity":"caution","text":"The bracketed 'non' in the Latin text indicates a textual crux: the manuscript tradition may vary, and the intended sense (whether 'he who does not avenge himself' or 'he who avenges himself') is uncertain, affecting the interpretation of the passage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Exodus and Proverbs citations is unclear; they may be from non-canonical or adapted texts.","The bracketed 'non' in the Ecclesiasticus citation creates ambiguity about whether the passage advocates or condemns vengeance."],"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":58,"ref":"p58","source":"ipse coepit retinere iram, et propitiationem petit a deo? quis praestabitur pro delictis eius? memento nouissima, et desine inimicari. memorare timorem dei et non irascaris proximo. memorare testamenti altissimi, et despice\n\nignorantiam proximi. abstine a lite, minus peccabis. Item in esaia propheta: Audite uerbum domini, qui pauetis nomen eius: dicite: fratres nostri estis his qui uos oderunt et abominantibus uos, ut nomen domini magnificetur et appareat ipsis in iucunditate eorum, et illi confundentur. Item in euangelio secundum matthaeum: Diligite inimicos uestros, et orate pro eis qui uos persequuntur: benedicite maledicentes uos, benefacite eis qui uos oderunt: at sitis fili patris uestri qui est in caelis, qui solem suum iubet oriri super bonos et malos et pluit super iustos et iniuatos. Item apostolus ad romanos: Nolite esse pradentes aput uos: nulli malum pro malo reddentes: prouidentes bona non tantum coram deo, sed etiam coram hominibus, si possibile est, quod ex uobis est, cum omnibus hominibus pacem habentes, non uos defendentes, carissimi, sed date locum irae. scriptum est enim: mihi uindictam, ego retribuam,","english":"He himself began to restrain his anger and sought propitiation from God. Who will be offered for his transgressions? Remember the last things, and cease to be hostile. Remember the fear of God and do not be angry with your neighbor. Remember the testament of the Most High, and disregard the ignorance of your neighbor. Abstain from strife; you will sin less. Likewise in the prophet Isaiah: Hear the word of the Lord, you who fear his name; say: You are our brothers to those who hate you and to those who abhor you, so that the name of the Lord may be magnified and appear to them in their joy, and they will be confounded. Likewise in the Gospel according to Matthew: Love your enemies, and pray for those who persecute you; bless those who curse you, do good to those who hate you; and be sons of your Father who is in heaven, who commands his sun to rise over the good and the bad and rains upon the just and the unjust. Likewise the Apostle to the Romans: Do not be wise in your own conceit; render no one evil for evil; providing for goods not only before God, but also before men, if possible, that which is from you, having peace with all men, not defending yourselves, dearest ones, but give place to anger. For it is written: Vengeance to me, I will repay,","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Diligite inimicos uestros","severity":"info","text":"The command to love enemies and pray for persecutors echoes Matthew 5:44, though the phrasing is expanded with additional exhortations to bless and do good.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nolite esse pradentes aput uos","severity":"info","text":"The phrase 'Do not be wise in your own conceit' and the injunction to render no evil for evil recall Romans 12:16-21, with a paraphrase of the call to peace and non-retaliation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"mihi uindictam, ego retribuam","severity":"info","text":"The closing line 'Vengeance to me, I will repay' is a loose citation of a scriptural principle (cf. Leviticus 26:25 or Psalm 94:23), but the exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"testamenti altissimi","severity":"info","text":"The phrase 'testament of the Most High' likely refers to the covenant or divine law, a common theme in patristic exhortations to forgive.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item in esaia propheta","severity":"info","text":"The passage follows a pattern of scriptural authorities: first a moral exhortation, then citations from Isaiah, Matthew, and Romans, each introduced by 'Item'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"pradentes","severity":"caution","text":"The Latin 'pradentes' is a variant spelling of 'prudentes' (wise), but the context suggests a negative connotation of self-conceit, not prudence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the closing quotation 'mihi uindictam, ego retribuam' is unclear; it may be a loose paraphrase of an Old Testament verse or a patristic maxim.","The phrase 'date locum irae' (give place to anger) is ambiguous: it could mean yielding to anger or allowing anger to pass, but the context advises non-retaliation."],"confidence":"high","notes":[]},{"i":59,"ref":"p59","source":"dicit dominus. si esurit inimicus tuus, ciba illum: si sitit, potum da illi. hoc enim faciendo carbones ignis coaceruas super caput eius. noli uinci a malo, sed uince in bono malum. Item petrus apostolus I: Quapropter omnes consentanei estote, unianimes, conpatientes, fraternitatis amatores, misericordes, modesti, humiles, non reddentes malum pro malo aut maledictum pro maledicto: sed e contrario benedicentes, ut benedictionem hereditate possideatis. Item in actibus apostolorum: Et lapidabant stephanum inuocantem et dicentem: domine iesu, accipe spiritum meum. ponens autem genua exclamauit uoce magna dicens: domine, ne statuas eis hoc peccatum.\n\nXVII. REMITTENDVM FRATRI QVOD IN FRATREM DELIQVERIT.\n\nIn genesi: Videntes autem fratres ioseph quod defunctus esset pater ipsorum dixerunt: ne forte reminiscatur malitiae nostrae ioseph et redditione reddat nobis omnia mala, quae ostendimus ei. et uenerunt ad ioseph dicentes: pater tuus adiurauit nos prius quam moreretur dicens: dicite ioseph: dimitte eis iniquitatem et peccatum, quia maligna tibi ostenderunt. et nunc sume iniquitatem seruorum patris tui. et plorauit ioseph loquentibus eis ad se. et uenientes ad eum dixerunt: ecce nos famuli tui sumus. et dixit eis ioseph: nolite timere: dei enim sum ego: uos cogitastis aduersus me mala, deus autem cogitauit de me bona quemadmodum fierent, sicut hodie, ut pasceretur populus multus.","english":"The Lord says: If your enemy is hungry, feed him; if he is thirsty, give him drink. For by doing this you heap coals of fire upon his head. Do not be overcome by evil, but overcome evil with good. Likewise the Apostle Peter, I: Wherefore be all of one mind, unanimous, compassionate, lovers of brotherhood, merciful, modest, humble, not returning evil for evil or curse for curse; but on the contrary blessing, that you may possess the blessing as an inheritance. Likewise in the Acts of the Apostles: And they were stoning Stephen, who was invoking and saying: Lord Jesus, receive my spirit. But kneeling down, he cried out with a loud voice, saying: Lord, do not lay this sin to their charge.\n\nXVII. THAT IT MUST BE FORGIVEN A BROTHER WHAT HE HAS COMMITTED AGAINST A BROTHER.\n\nIn Genesis: But the brothers of Joseph, seeing that their father was dead, said: Lest Joseph perhaps remember our malice and repay us with all the evils which we showed him. And they came to Joseph, saying: Your father adjured us before he died, saying: Tell Joseph: Forgive them the iniquity and the sin, because they showed themselves malign to you. And now take the iniquity of your father's servants. And Joseph wept when they spoke to him. And coming to him they said: Behold, we are your servants. And Joseph said to them: Do not fear; for I am of God. You thought evil against me, but God thought good concerning me, as it would come to pass, as today, that a great multitude might be fed.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XVII. REMITTENDVM FRATRI QVOD IN FRATREM DELIQVERIT","severity":"info","text":"This rubric introduces the seventeenth chapter, stating the theme of forgiving a brother for offenses committed against a brother. It marks a clear structural division in the treatise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"dicit dominus. si esurit inimicus tuus, ciba illum: si sitit, potum da illi","severity":"info","text":"This saying is not a direct biblical quotation but echoes Proverbs 25:21-22 and the ethical teaching of heaping coals of fire (cf. Romans 12:20-21). The source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item petrus apostolus I: Quapropter omnes consentanei estote...","severity":"info","text":"This passage is attributed to 1 Peter, but the wording does not correspond exactly to the canonical text. It may be a paraphrase or a citation from a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in actibus apostolorum: Et lapidabant stephanum inuocantem...","severity":"info","text":"This account of Stephen's martyrdom is not verbatim from Acts 7:59-60 but adapts the narrative, emphasizing Stephen's prayer for his persecutors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In genesi: Videntes autem fratres ioseph quod defunctus esset pater ipsorum...","severity":"info","text":"This retelling of Genesis 50:15-21 expands the biblical account with dialogue and a moralizing conclusion, typical of the treatise's method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"carbones ignis coaceruas super caput eius","severity":"info","text":"The image of heaping coals of fire on an enemy's head is a proverbial expression for heaping benefits that cause shame, found in patristic literature (e.g., Jerome, Epist. 125).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first saying (dicit dominus) is unclear; it may be a free adaptation of Proverbs or a lost apocryphon.","The citation from 1 Peter does not match the Vulgate text exactly, suggesting a variant tradition or loose quotation."],"confidence":"high","notes":[]},{"i":60,"ref":"p60","source":"et dixit eis: nolite timere, ego pascam uos et domos uestras. et rogauit eos, et locutus est in corde eorum. Item in euangelio secundum matthaeum: Accessit ad iesum petrus, et ait illi: domine,\n\nsi peccauerit in me frater meus, quotiens remittam illi? usque septies? ait illi: non dico tibi usque septies, sed usque septuagies septies. Item illic: Serue nequam, omne debitum dimisi tibi, quia rogasti me: ita non oportebat te misereri conaeruo tuo, quomodo ego tibi misertus sum ? et iratus dominus eius tradidit eum tortoribus, donec redderet debitum. sic et uobis faciet pater meus, qui est in caelis, si non remiseritis unusquisque fratri suo ex cordibus uestris. Item secundum lucam: Adtendite uobis: si peccauerit frater tuus, corripe illum, et si paenitentiam egerit, dimitte illi. et . si septies in die peccauerit in te, et si septies in die conuersus uerit dicens: paenitet me, dimitte illi. Item secundum marcum: Et cum steteritis ad orationem, dimittite si quid habetis aduersus aliquem, ut et pater uester, qui est in caelis, dimittat uobis peccata uestra. si autem uos non dimiseritis, neque pater uester, qui est in caelis, dimittet","english":"And he said to them: Do not be afraid, I will feed you and your households. And he begged them, and spoke in their hearts. Likewise in the Gospel according to Matthew: Peter approached Jesus and said to him: Lord, if my brother sins against me, how many times shall I forgive him? Up to seven times? He said to him: I do not tell you up to seven times, but up to seventy times seven. Likewise there: Wicked servant, I have forgiven you every debt because you asked me; thus you ought not to have shown mercy to your fellow servant, just as I showed mercy to you? And his master, angered, handed him over to the torturers until he paid the debt. So also will my Father, who is in heaven, do to you, if you do not each forgive your brother from your hearts. Likewise according to Luke: Take heed: if your brother sins, reprove him, and if he does penance, forgive him. And if he sins against you seven times in a day, and if seven times in a day he turns and says: I repent, forgive him. Likewise according to Mark: And when you stand at prayer, forgive if you have anything against anyone, so that your Father, who is in heaven, may forgive you your sins. But if you do not forgive, neither will your Father, who is in heaven, forgive","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in euangelium secundum matthaeum","severity":"info","text":"The dialogue between Peter and Jesus about forgiveness (up to seventy times seven) is not a canonical Gospel verse but a variant found in some early Christian traditions, possibly from the Gospel of the Nazarenes or a lost apocryphon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Serue nequam","severity":"info","text":"The parable of the wicked servant and the forgiving master is not found in the canonical Gospels; it may derive from the Gospel of the Nazarenes or another apocryphal source, reflecting early Christian teaching on forgiveness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item secundum lucam","severity":"info","text":"The Lukan citation about forgiving a brother who sins seven times in a day is not in the canonical Gospel of Luke; it likely comes from an apocryphal tradition or a variant text of Luke known to the compiler.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item secundum marcum","severity":"info","text":"The Markan citation linking forgiveness before prayer to the Lord's Prayer is not in the canonical Gospel of Mark; it may be a free adaptation of Matthew 6:14-15 or from an apocryphal source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"et dixit eis: nolite timere, ego pascam uos et domos uestras","severity":"info","text":"This opening sentence, not attributed to a specific source, may reflect a lost apocryphal saying of Jesus or a prophetic utterance, emphasizing divine provision and comfort.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item ... Item ... Item ... Item","severity":"info","text":"The passage is structured as a catena of four 'Item' units, each introduced as a Gospel citation (Matthew twice, Luke, Mark), but all are non-canonical, suggesting the compiler used apocryphal or harmonized Gospel traditions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The sources of the non-canonical Gospel citations are uncertain; they may come from the Gospel of the Nazarenes, the Gospel of the Hebrews, or other apocryphal texts.","The opening sentence lacks an explicit source attribution, leaving its origin ambiguous."],"confidence":"high","notes":[]},{"i":61,"ref":"p61","source":"uobis peccatauestra. Item apostolus ad eolossenses: Induite ergo uos tamquam electi dei sancti et dilecti uiscera misericordiae, benignitatem, lenitatem, iustitiam, patientiam: subportantes inuicem et donantes uobis ipsis, ei quis aduersus aliquem habet querellam: sicut et dominus donauit uobis, sic et uos facite.\n\nXVIII. DE CAVENDA SEDVCTIONE MALORVM.\n\nIn exodo: Non accipies auditionem uanam: non consenties cum iniusto fieri testis iniustus: non eris cum pluribus in malitia: non adpones cum multitudine diuertere se cum pluribus, ut excludaris. Item in psalmo I: Beatus uir qui non abiit in consilio impiorum, et in uia peccatorum non stetit, et in cathedra pestilentiae non sedit: sed in lege\n\ndomini fuit uoluntas eius, et in lege eius meditabitur die ae nocte. Item in psalmo XXV: Non sedi in concilio uanitatis, et cum iniqua gerentibus non introibo. odio habui congregationem malignantium, et cum impiis non sedebo. lauabo inter innocentes manus meas, et circumibo altare tuum, domine. Item in prouerbiis: Fili, non te seducant uiri impii, neque uelis, si te rogauerint dicentes: ueni, communica. nobiscum sanguinem, abscondamus autem in terra oirom iustum iniuste: deuoremus autem eom sicut infernus uiuum, et tollamus memoriam eius a terra: possessionem autem eius pretiosam possideamus. Item illic: Fili, ne abieris uias cum illis, declina autem pedem tuum a semitis eorum.","english":"your sins. Likewise the Apostle to the Colossians: Therefore clothe yourselves as chosen of God, holy and beloved, with the bowels of mercy, kindness, gentleness, justice, patience: bearing with one another and forgiving one another, if anyone has a complaint against someone: just as the Lord forgave you, so also do you.\n\nXVIII. ON AVOIDING THE SEDUCTION OF THE WICKED.\n\nIn Exodus: You shall not accept a vain hearing: you shall not consent to become an unjust witness with an unjust man: you shall not be with the majority in wickedness: you shall not join with the multitude to turn aside with the many, so that you are excluded. Likewise in Psalm I: 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 pestilence: but his will was in the law of the Lord, and he will meditate on his law day and night. Likewise in Psalm XXV: I have not sat in the council of vanity, and I will not go in with those who do iniquity. I have hated the congregation of the malignant, and I will not sit with the impious. I will wash my hands among the innocent, and I will go around your altar, O Lord. Likewise in Proverbs: Son, let not impious men seduce you, nor wish, if they ask you saying: Come, share blood with us, let us hide in the earth the just man unjustly: let us devour him as hell devours the living, and let us remove his memory from the earth: let us possess his precious possession. Likewise there: Son, do not go their ways, but turn your foot away from their paths.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XVIII. DE CAVENDA SEDVCTIONE MALORVM.","severity":"info","text":"This heading introduces a new thematic section on avoiding the seduction of the wicked, following the previous section on forgiveness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"apostolus ad eolossenses","severity":"info","text":"The citation 'apostolus ad eolossenses' refers to Colossians, likely Col 3:12, though the wording is paraphrastic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In exodo","severity":"info","text":"The Exodus citation is not a direct biblical verse but a composite of moral injunctions, possibly from Exodus 23:1-2 or similar legal passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo I","severity":"info","text":"The citation from Psalm I (Psalm 1) loosely echoes verses 1, 4, and 6, but is a free adaptation rather than a direct quote.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo XXV","severity":"info","text":"The citation from Psalm XXV (Psalm 25) is a composite of verses 4, 5, and 6, with paraphrastic elements.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In prouerbiis","severity":"info","text":"The Proverbs citations are not direct biblical verses but appear to be moral expansions, possibly from Proverbs 1:10-15 or similar passages.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'eolossenses' for Colossians, likely a scribal error for 'Colossenses'.","The Exodus and Proverbs citations are not verbatim from the Vulgate and may be paraphrases or from a different textual tradition.","The phrase 'oirom' in the Proverbs citation is unclear; it may be a corruption of 'hominem' or another word."],"confidence":"medium","notes":[]},{"i":62,"ref":"p62","source":"non enim iniuste tenduntur retia auibus. ipsi enim qui homicidii participes sunt congregant sibi mala, euersio autem uirorum iniquorum mala. Item illic: Noli gaudere super male facientes, nec aemuleris peccatores: non nim erunt. nati maligno, lumen autem impiorum extinguetur. Item in\n\nI ecclesiastico: Loage abesto ab homine potestatem habente occidendi et non suspicaueris timorem mortis. scito quoniam in medio laqueorum ambulas et inter dolentium arma consistis. secundum uirtutem tuam caue tibi a proximo et cum sapientibus et sensatis tracta. Item tobi: Vide, fili, ne sequaris iter iniquorum, et multitudo peccantium non suadeat te: quoniam stipendia eorum confusio est, finis eorum mors est. tu autem si operatus fueris ueritatem, erit respectus dei in operibus tuis, et cum omnibus qui faciunt iustitiam hereditabis uitam aeternam.","english":"For not unjustly are nets spread for birds. For those who are participants in homicide gather evils for themselves, but the overthrow of wicked men is evil. Likewise there: Do not rejoice over evildoers, nor emulate sinners: they will not be. Born of evil, the light of the impious will be extinguished. Likewise in Ecclesiasticus: Keep far away from a man who has the power to kill, and do not entertain the fear of death. Know that you walk in the midst of snares and stand among the weapons of the grieving. According to your strength, beware of your neighbor, and consult with the wise and prudent. Likewise Tobit: See, my son, do not follow the path of the wicked, and let the multitude of sinners not persuade you: for their wages are confusion, their end is death. But if you have worked the truth, there will be the regard of God in your works, and with all who do justice you will inherit eternal life.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Noli gaudere super male facientes","severity":"info","text":"The phrase 'Item illic' refers back to a preceding biblical book, likely Proverbs or a similar wisdom text, but the exact source is not identified in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiasticus","severity":"info","text":"The quotation from Ecclesiasticus (Sirach) is not verbatim from the Vulgate; it may be a loose citation or from an Old Latin version. The phrase 'Loage abesto' appears corrupt; likely 'Longe abesto' (keep far away).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tobit","severity":"info","text":"The Tobit quotation closely parallels the Vulgate (Tob. 4:18-19), advising against following the wicked and promising eternal life for truth and justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XVIII. ON AVOIDING THE SEDUCTION OF THE WICKED","severity":"info","text":"This passage continues the thematic section 'On Avoiding the Seduction of the Wicked,' as indicated by the preceding English draft heading, organizing scriptural testimonies against evil association.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Loage abesto","severity":"caution","text":"The Latin 'Loage abesto' is likely a scribal error for 'Longe abesto' (keep far away). The text may be corrupt at this point, affecting the citation's accuracy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"non enim iniuste tenduntur retia auibus","severity":"info","text":"The opening proverb about nets for birds is a common moral metaphor in patristic literature, possibly derived from a lost sapiential source or adapted from classical sayings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first two quotations ('Item illic') is not specified; they may be from Proverbs or another wisdom book, but the exact reference is unclear.","The phrase 'nati maligno' is ambiguous: it could mean 'born of evil' or be a corruption of 'nati maligni' (children of the evil one)."],"confidence":"medium","notes":[]},{"i":63,"ref":"p63","source":"XVIIII. DE HONORANDIS SACERDOTIBVS VEL MINISTRIS.\n\nIn exodo: Non maledices principem populi tui. Item in leuitico: A facie canitiam habentis exurges, et honorabis\n\nfaciem presbiteri: et timebis dominum deum tuum. ego sum dominus deus uester. Item in deuteronomio: Et homo quicumque fecerit in superbia, ut non exaudiat sacerdotem, qui adstat ministrare in nomine domini dei tui, aut iudices, qui fuerint in diebus illis, morietur homo ille. Item in ecclesiastico: Congregationi pauperum affabilem te facito, et presbitero humilia animam tuam, et magnato humilia caput tuum. Item illic: In tota anima tua time dominum et sacerdotes illius sanctifica. ex tota uirtute tua dilige eum qui te fecit, et ministros eius non derelinquas. honora deum ex tota anima tua, et honorifica sacerdotes. Item illic: Ne despicias narrationem presbiterorum sapientium, et in prouerbiis illorum conuersare: ab ipsis enim disces doctrinam intellectus et seruire magnato sine querella. non te praetereat narratio seniorum, et ipsi enim didicerunt a patribus. Item","english":"XIX. ON HONORING PRIESTS OR MINISTERS.\n\nIn Exodus: You shall not curse the prince of your people. Likewise in Leviticus: You shall rise before the face of one having gray hair, and you shall honor the face of a presbyter, and you shall fear the Lord your God. I am the Lord your God. Likewise in Deuteronomy: And any man who acts in pride, so that he does not heed the priest who stands to minister in the name of the Lord your God, or the judges who are in those days, that man shall die. Likewise in Ecclesiasticus: Make yourself affable to the assembly of the poor, and humble your soul before a presbyter, and humble your head before a magnate. Likewise there: With your whole soul fear the Lord and sanctify his priests. With all your strength love him who made you, and do not forsake his ministers. Honor God with your whole soul, and honor the priests. Likewise there: Do not despise the discourse of wise presbyters, and abide by their proverbs; for from them you will learn the teaching of understanding and to serve a magnate without complaint. Let not the discourse of elders pass you by, for they too learned from their fathers. Likewise","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XVIIII. DE HONORANDIS SACERDOTIBUS VEL MINISTRIS.","severity":"info","text":"The chapter heading introduces a new thematic unit on honoring priests or ministers, following the previous passage on evildoers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non maledices principem populi tui","severity":"info","text":"This citation from Exodus (22:28) is a paraphrase of the injunction not to curse a ruler, adapted to the context of honoring priests.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"A facie canitiam habentis exurges, et honorabis faciem presbiteri","severity":"info","text":"This citation from Leviticus (19:32) is a loose paraphrase of the command to rise before the elderly, here applied to presbyters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et homo quicumque fecerit in superbia, ut non exaudiat sacerdotem","severity":"info","text":"This citation from Deuteronomy (17:12) is a paraphrase of the penalty for disobeying a priest or judge, emphasizing the authority of ministers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Congregationi pauperum affabilem te facito, et presbitero humilia animam tuam","severity":"info","text":"This citation from Ecclesiasticus (4:7) is a paraphrase urging humility before the poor and presbyters, adapted to the theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ne despicias narrationem presbiterorum sapientium","severity":"info","text":"This citation from Ecclesiasticus (8:8) is a paraphrase advising respect for the discourse of wise elders, here applied to presbyters.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a compilation of scriptural paraphrases; the exact biblical verses are not directly quoted but adapted, making precise identification uncertain."],"confidence":"high","notes":[]},{"i":64,"ref":"p64","source":"apostolus ad timotheum I: Qui bene praesunt presbiteri, duplici honore honorentur, maxime qui laborant in uerbo et in doctrina.\n\nXX. DE HONORANDIS PARENTIBVS.\n\nIn exodo: Honora patrem tuum et matrem tuam, ut bene tibi sit et longinqui temporis sis super terram bonam, quam dominus deus tuus dabit tibi. Item in leuitico: Vnusquisque patrem suum et matrem suam timeat. Item tobi: Honorem habe matri tuae, et non derelinquas eam, sed consolare eam omnibus diebus uitae tuae, et non contristes uel in modico spiritum eius: sed quod illi placet hoc facito. et commemorare enim, fili, quanta pericula uiderit, cum te pareret: nouem mensibus in utero portauit te: et gemitus\n\npartoritionis eius ne obliuiscaris, quoniam nisi per illam non fuisses. et ideo honora illam in uita sua. Item in ecclesiastico: Qui honorat patrem suum, longiori uita uiuet, et qui obaudit patri, refrigerat matrem. et quasi dominis semet his qui se generauerunt, opere et sermone et omni patientia: et benedictio eius in nouissimo manet. Item illic: Fili, sustine senectam patris tui, et ne contristes eum in uita ipsius: et si defecerit sensus, habe ueniam, et ne spernas eum in tua uirtute: non est enim tibi gloria, sed confusio. elemosyna enim patris non erit in obliuionem. et iustitia aedificabitur tibi, et in die tribulationis commemorabitur tibi: et sicut serenum in glacie, tua soluentur peccata.","english":"The Apostle to Timothy I: Those who preside well as presbyters are to be honored with a double honor, especially those who labor in word and in doctrine.\n\nXX. ON HONORING PARENTS.\n\nIn Exodus: Honor your father and your mother, that it may be well with you and that you may be long upon the good earth which the Lord your God will give you. Likewise in Leviticus: Let each one fear his father and his mother. Likewise in Tobit: Have honor for your mother, and do not abandon her, but console her all the days of your life, and do not grieve her spirit even in the least; but do what pleases her. And remember, son, how many dangers she saw when she bore you: for nine months she carried you in her womb; and do not forget her groans of childbirth, since without her you would not have been. And therefore honor her in her life. Likewise in Ecclesiasticus: He who honors his father will live a longer life, and he who obeys his father refreshes his mother. And behave as servants to those who begot you, in deed and word and with all patience; and their blessing remains at the end. Likewise there: Son, bear your father's old age, and do not grieve him in his life; and if his mind fails, have patience, and do not despise him in your strength; for it is not glory for you, but shame. For the alms of a father will not be forgotten. And righteousness will be built up for you, and in the day of tribulation it will be remembered for you; and like fair weather in ice, your sins will be dissolved.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XX. DE HONORANDIS PARENTIBVS","severity":"info","text":"The chapter heading marks a new thematic unit, following the pattern of the Speculum: a brief topical rubric introduces a catena of scriptural authorities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"apostolus ad timotheum I","severity":"info","text":"The opening citation is from 1 Timothy 5:17 (Vulgate), though the verse numbering differs; the phrase 'duplici honore' echoes the Vulgate's 'duplici honore' for presbyters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In exodo: Honora patrem tuum et matrem tuam","severity":"info","text":"This Exodus citation is not a direct Vulgate verse but a paraphrase of the Decalogue's spirit (Exodus 20:12); the promise of long life on good land is an expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in leuitico: Vnusquisque patrem suum et matrem suam timeat","severity":"info","text":"No exact Leviticus verse matches; the command to 'fear' parents may derive from Leviticus 19:3 or be a loose moral paraphrase common in patristic florilegia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item tobi: Honorem habe matri tuae","severity":"info","text":"The Tobit passage (Tobit 4:3-4 in Vulgate) is closely followed, with the added detail of nine months' gestation and birth groans, typical of moralizing expansions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ecclesiastico: Qui honorat patrem suum","severity":"info","text":"The Ecclesiasticus (Sirach) citations blend Sirach 3:2-3 and 3:8-9 (Vulgate), with the simile 'sicut serenum in glacie' not found in standard Vulgate, possibly a scribal or memory variant.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Exodus and Leviticus citations is uncertain; they may be paraphrases or drawn from a lost Latin florilegium.","The Ecclesiasticus simile 'sicut serenum in glacie' is unattested in standard Vulgate editions and may reflect a variant Latin tradition or scribal error."],"confidence":"high","notes":[]},{"i":65,"ref":"p65","source":"Item illic: Honora patrem, et gemitus matris tuae ne obliuiscaris: nisi enim per illos, non fuisses natus: et nunc retribues illis, quomodo illi tibi. Memento matris tuae et patris, in medio\n\nenim magnatorum consistes. Item apostolus ad coloasenses: Fili, obaudite parentibus per omnia: hoc enim placet deo.\n\nXXI. DE FILIIS SVPERBIS.\n\nIn exodo: Qui autem percusserit patrem suum aut matrem suam, morte moriatur: qui autem maledixerit patrem suum aut matrem suam, morte moriatur. Item in deuteronomio: Maledictus homo, qui non honorificat patrem suum aut matrem suam, et dicit omnis populus: fiat, fiat. Item in prouerbiis: Filio doloso nihil erit boni. Item illic: Qui non honorificat\n\npatrem suum et repellit matrem suam filius, confundetur et in opprobriis erit. filius, qui omittit custodire disciplinam patris, meditabitur eloquia malitiae. Item illic: Maledicentis patri aut matri extinguetur lumen, pupillae autem soculorum eius uidebunt tenebras. Item illic: Filius malus patrem maledicit, matrem autem non benedicit. filius malus iustum se iudicat, exitum autem suum non abluet. filius malus superbos oculos habet, palpebris autem suis extolletur. filius malus gladios dentes habet et cultros molares, ita ut occidat et deuoret humiles a terra et pauperes eorum ex hominibus.","english":"Also there: Honor your father, and do not forget the groans of your mother; for unless through them, you would not have been born; and now you will repay them, as they did for you. Remember your mother and your father, for you will stand among the great. Also the Apostle to the Colossians: Children, obey your parents in all things; for this pleases God.\n\nXXI. ON PROUD CHILDREN.\n\nIn Exodus: Whoever strikes his father or his mother shall die; whoever curses his father or his mother shall die. Also in Deuteronomy: Cursed is the man who does not honor his father or his mother, and all the people say: Amen, amen. Also in Proverbs: A deceitful son will have nothing good. Also there: The son who does not honor his father and drives away his mother will be confounded and will be in disgrace. The son who neglects to keep his father’s discipline will meditate on words of malice. Also there: The one cursing his father or mother, his light will be extinguished, and the pupils of his eyes will see darkness. Also there: A bad son curses his father, but does not bless his mother. A bad son judges himself just, but will not wash away his own end. A bad son has proud eyes, and will be lifted up by his own eyelids. A bad son has sword-like teeth and knife-like molars, so that he kills and devours the humble from the earth and their poor from among men.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Honora patrem, et gemitus matris tuae ne obliuiscaris","severity":"info","text":"The opening injunction echoes the Decalogue's call to honor parents (Exod 20:12) but is not a direct biblical quotation; it may derive from a lost apocryphon or patristic florilegium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item apostolus ad coloasenses: Fili, obaudite parentibus per omnia","severity":"info","text":"The citation to Colossians is not found in the canonical epistle; it likely refers to a pseudo-Pauline or apocryphal source, common in early Christian paraenetic collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In exodo: Qui autem percusserit patrem suum aut matrem suam, morte moriatur","severity":"info","text":"This law is not verbatim in Exodus; it conflates Exod 21:15 (striking a parent) with the death penalty for cursing (Exod 22:28), reflecting a harmonized legal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In deuteronomio: Maledictus homo, qui non honorificat patrem suum aut matrem suam","severity":"info","text":"No such curse formula appears in Deuteronomy; the passage may derive from a liturgical or catechetical adaptation of Deut 27:16 (cursing a parent).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in prouerbiis: Filio doloso nihil erit boni","severity":"info","text":"This proverb is not found in the canonical Proverbs; it may be a paraphrase of Prov 10:32 or a sapiential saying from the Septuagintal additions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XXI. DE FILIIS SVPERBIS","severity":"info","text":"The chapter heading marks a new thematic unit on proud children, following the prior section on honoring parents, and organizes a series of proof-texts from Exodus, Deuteronomy, and Proverbs.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Colossians citation is uncertain; it may be a misattribution or a lost apocryphon.","Several scriptural references (Exodus, Deuteronomy, Proverbs) are not verbatim and may derive from paraphrastic or harmonized traditions."],"confidence":"high","notes":[]},{"i":66,"ref":"p66","source":"Item illic: Oculum inreuerentem patri et contumeliosum senectae matris, effodiant illum corui dd conuallibus, et comedant illum pulli aquilarum. Item illic: Custodit legem filius sapiens: nam qui pascitur luxoria dehonestat patrem. Item illic: Qui repellit patrem suum aut matrem suam, existimat se non peccare, hic particeps est\n\nuiro impio. Item illic: Benedictio patris aedificat domos filiorum, maledictio matris eradicat fundamenta.\n\nXXII. NON PRODEESSE THENSAVROS INIQVIS.\n\nIn prouerbiis: Non prodeerunt thensauri iniquis, iustitia autem eripit de morte. Item illic: Non proderunt diuitiae in die irae, iustitia . autem liberat a morte. Item illic: Qm confidet in diuitiis, hic cadit: qui uero adiuuat iustos, hic exorietur. Item illic: Melior est modica pars cum timore domini quam thensauri magni sine timore. Item illic: Melior est modica adquisitio cum iustitia quam multi fructus","english":"Also there: Let the eye that is irreverent toward a father and insulting to the old age of a mother be plucked out by ravens in the valleys, and let the young of eagles devour it. Also there: A wise son keeps the law; for he who is fed by luxury dishonors his father. Also there: He who drives away his father or his mother, thinking he does not sin, is a partner of an impious man. Also there: The blessing of a father builds the houses of sons; the curse of a mother uproots the foundations.\n\nXXII. THAT TREASURES ARE OF NO USE TO THE UNJUST.\n\nIn Proverbs: Treasures will be of no use to the unjust, but justice snatches from death. Also there: Riches will be of no use on the day of wrath, but justice frees from death. Also there: He who trusts in riches falls; but he who aids the just will rise. Also there: A modest portion with fear of the Lord is better than great treasures without fear. Also there: A modest acquisition with justice is better than many fruits","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XXII. NON PRODEESSE THENSAVROS INIQVIS","severity":"info","text":"The heading marks a new section, XXII, on the uselessness of treasures to the unjust, following the previous section on proud children.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In prouerbiis","severity":"info","text":"The five citations are drawn from the biblical book of Proverbs, though exact chapter and verse are not given; they are likely paraphrases or conflations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"thensauros","severity":"info","text":"The Latin 'thensauros' (Greek thesauros) means 'treasures'; the spelling with 'th' reflects Greek influence common in late Latin biblical texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"iustitia autem eripit de morte","severity":"info","text":"The phrase 'justice snatches from death' echoes Proverbs 10:2 (LXX) and 11:4, though not verbatim; the compiler adapts freely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Melior est modica pars cum timore domini","severity":"info","text":"This sentiment aligns with Proverbs 15:16 and 16:8, emphasizing the value of piety over wealth, a common theme in early Christian moral instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"multi fructus","severity":"caution","text":"The English draft ends mid-sentence; the Latin breaks off at 'multi fructus', suggesting the passage may be incomplete in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical verses for the Proverbs citations are not specified; the compiler likely paraphrases from memory or a florilegium.","The final sentence is truncated in both Latin and English, leaving the sense incomplete."],"confidence":"high","notes":[]},{"i":67,"ref":"p67","source":"cum iniquitate. Item illic: Melius est nomen bonum quam diuitiae multae: super argentum autem et aurum gratia bona est Item illic: Diues et pauper obuiauerunt inuicem, fecit autem ambos dominus. Item in ecclesiastico: Noli adtendere ad possessiones iniquas, et ne dixeris: est mihi sufficiens uita: nihil enim proderit in tempore uindictae et obductionis. Item illic: Nihil est iniquius quam amare pecuniam: tales enim etiam animam suam uenundant: quoniam in uita sua proiecit intima sua. Item illic: Viro cupido tenaci non est bona substantia: et homini liuido ut quid aurum? est qui locupletatur parce agendo, et haec pars mercedis illius, cum dicit: inueni requiem mihi, manducabo de bonis meis solus. et nescit quod tempus praetereat, et relinquet omnia illis. Item illic: Qui aceruat multa ei\n\nanimo suo iniuste, aliis congregat, et in bonis illius alius huoriabitur. Item illic: Qui aurum diligit, non iustificabitur: et qui sequitur multa, in illis inplanabitur. multi dati sunt in auri casum, et facta est in facie illius perditio illorum. Item illic: Lignum ostensionis est aurum: uae qui sectantur . illud! et omnis inprudens periet in illo: multos enim seduxit aurum, et exciderunt sperantes in eo. Item illic: Qui diligit pecuniam, non satiabitur pecunia.","english":"with iniquity. Also there: A good name is better than great riches; but over silver and gold a good grace is better. Also there: A rich man and a poor man met each other, but the Lord made both. Also in Ecclesiasticus: Do not pay attention to unjust possessions, and do not say: I have enough for life; for nothing will avail at the time of vengeance and death. Also there: Nothing is more unjust than to love money; for such men even sell their own soul: because in their life they have cast out their innermost self. Also there: For a greedy, miserly man there is no good substance; and for an envious man, what use is gold? There is one who grows rich by being sparing, and this is part of his reward, when he says: I have found rest for myself, I will eat of my goods alone. And he does not know that time passes, and he will leave all to them. Also there: He who heaps up much unjustly for his own soul gathers for others, and in his goods another will rejoice. Also there: He who loves gold will not be justified; and he who pursues many things will be ensnared in them. Many have been given to the fall of gold, and their ruin has been made in his face. Also there: Gold is a tree of display; woe to those who pursue it! And every imprudent man will perish in it; for gold has seduced many, and those hoping in it have fallen away. Also there: He who loves money will not be satisfied with money.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ecclesiastico","severity":"info","text":"The passage cites Ecclesiasticus (Sirach) repeatedly, a deuterocanonical book of the Old Testament, common in Latin Christian moral anthologies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"super argentum autem et aurum gratia bona est","severity":"info","text":"The Latin 'gratia bona' likely translates the Greek χάρις ἀγαθή, meaning 'good grace' or 'favor', not 'gratitude'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"obductionis","severity":"info","text":"'Obductio' is rare; here it likely means 'death' (literally 'covering over'), a late Latin usage found in biblical glosses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Diues et pauper obuiauerunt inuicem, fecit autem ambos dominus","severity":"info","text":"This proverb-like saying is not a direct biblical verse but a sententia from the wisdom tradition, possibly from a lost apocryphon or florilegium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Lignum ostensionis est aurum","severity":"info","text":"The metaphor 'gold is a tree of display' echoes patristic critiques of wealth; 'ostensio' suggests ostentation, a theme in Latin moral treatises.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"inplanabitur","severity":"caution","text":"The verb 'inplanabitur' is obscure; it may be a scribal error for 'implacabitur' (will be insatiable) or 'inplicabitur' (will be entangled).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in tempore uindictae et obductionis' is ambiguous: 'obductio' could mean 'death' or 'covering', and the exact eschatological sense is unclear.","The source of the saying 'Diues et pauper obuiauerunt inuicem' is not identified in the biblical canon; it may be from a lost apocryphal work."],"confidence":"medium","notes":[]},{"i":68,"ref":"p68","source":"Item in eeclesiaste: Est calamitas, quam uidi sub sole, diuitias custodiri in malum possidentis eas, aput quem sunt in perniciem ipsius — sicut uenit, et nihil accipiet ex labore suo, ut uadat, in manu sua. Dixi: melior est super hunc abortus: — requies magis huic quam illi. Item in esaia propheta: Sicut qui in somnis esuriunt et manducant et, cum surrexerint, uanum est somnium eorum, et quemadmodum somniat qui sitit, tamquam bibat et surgens adhuc sitiat, anima autem\n\neius in uacuum laborauit, ita erunt diuitiae omnium gentium. Item in hieremia propheta: Qui argentum thensaurizant et aurum, in quo confidebant homines, nec est finis substantiae eorum, exterminati sunt, et in infernum descenderunt, et alii in locum. eorum resurrexerunt pro eis. uiam autem domini non intellexerunt neque recordati sunt semitas eius. Item in osee propheta: Pecuniam interitus possidebit: honores eorum ex usuris et ei doloribus. Item in amos propheta: Audite igitur haec, qui opprimitis in mane pauperes, et uiolatis inopes a terra, dicentes: aperiamus thensauros, et faciamus mensuram minorem et adampliemus pondus et faciamus stateram iniquam, ut possideamus pecuniam pauperes etinopespro calciamentis. Item in sophonia propheta: Disperierunt omnes qui exaltantur in argento et auro. Item in ambacum propheta:s o qui adquirit auaritiam malam domui suae!","english":"Also in Ecclesiastes: There is a calamity which I have seen under the sun, that riches are kept for the evil of their possessor, with whom they are to his own ruin — just as he comes, and he will receive nothing from his labor, so that he goes, empty-handed. I said: Better than this is a miscarriage: — rest is more for this one than for that one. Also in Isaiah the prophet: Just as those who in dreams are hungry and eat, and when they have awakened, their dream is vain, and just as one who is thirsty dreams, as if he drinks, and upon waking still thirsts, his soul has labored in vain, so will be the riches of all nations. Also in Jeremiah the prophet: Those who hoard silver and gold, in which men trusted, and there is no end of their substance, have been destroyed, and have descended into hell, and others have risen up in their place. But they did not understand the way of the Lord nor did they remember his paths. Also in Hosea the prophet: Money will possess destruction: their honors from usury and their sorrows. Also in Amos the prophet: Therefore hear these things, you who oppress the poor in the morning, and violate the needy from the land, saying: Let us open treasuries, and let us make a smaller measure and let us increase the weight and let us make a false balance, so that we may possess the money of the poor and needy for shoes. Also in Zephaniah the prophet: All who exalt themselves in silver and gold have perished. Also in Habakkuk the prophet: O he who acquires evil greed for his own house!","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiastes","severity":"info","text":"The first citation conflates Ecclesiastes 5:12-14 (Vulgate) with a paraphrase of the 'miscarriage' saying, which is not canonical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah","severity":"info","text":"The Isaiah citation echoes Isaiah 29:7-8 (LXX/Vulgate), comparing wealth to a dream of eating or drinking that leaves one empty upon waking.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jeremiah","severity":"info","text":"The Jeremiah passage is a loose paraphrase of Jeremiah 17:3-4 (LXX/Vulgate), condemning those who hoard silver and gold and descend into hell.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hosea","severity":"info","text":"The Hosea citation is not a direct biblical verse but a sententious summary of themes from Hosea 4:7-8 and 12:8, linking money to destruction and usury to sorrow.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Amos","severity":"info","text":"The Amos passage paraphrases Amos 8:4-6 (LXX/Vulgate), condemning fraudulent measures and oppression of the poor for profit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Zephaniah and Habakkuk","severity":"info","text":"The Zephaniah citation echoes Zephaniah 1:18 (LXX/Vulgate); the Habakkuk citation is a loose paraphrase of Habakkuk 2:5 (LXX/Vulgate), condemning evil greed.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Ecclesiastes 'miscarriage' saying is not in the canonical text; it may derive from a variant LXX reading or a patristic gloss.","The Hosea citation is a free composition rather than a direct quotation, making its scriptural basis uncertain."],"confidence":"high","notes":[]},{"i":69,"ref":"p69","source":"cogitasti confusionem domui tuae, peccauit anima taa. Item in sophonia propheta: Et effundam sanguinem\n\neorum sicut limum, et carnes eorum sicut stercus boum, et argentum et aurum eorum non poterit liberare eos in die irae domini. Item in ezechiel propheta: Argentum et aurum proicietur in plateis, et aurum eorum disperdetor, animae eorum non fruentur, et uentres eorum non inplebuntur: quoniam tormentum iniquitatium eorum factum est. electa mundi in superbiam posuerunt, et imagines abominationum suarum fecerunt ex eis. Item in hieremia propheta: Non glorietur sapiens in sua sapientia, neque glorietur fortis in fortitudine sua, sed glorietur qui gloriatur scire et intellegere dominum et facere iustitiam et iustificationem, iudicium in medio terrae. Item in psalmo XXXVIII: Quamquam in imagine dei ambulet homo, tamen uane conturbabitur: thensaurizat et ignorat cui congregabit ea. Item in psalmo XLVIII: Ne timueris cum diaes factus fuerit homo, et cum multiplicata fuerit gloria domus eius: quoniam non cum morietur accipiet omnia, neque simul descendet cum eo gloria domus eius. Item in psalmo LI: Ecce homo, qui non posuit deum adiutorium suum, sed sperauit in multitudine diuitiarum suarum et praeualuit in uanitate sua. Item in","english":"you have devised confusion for your house; your soul has sinned. Likewise in the prophet Zephaniah: And I will pour out their blood like mud, and their flesh like the dung of oxen, and their silver and gold will not be able to free them on the day of the Lord’s wrath. Likewise in the prophet Ezekiel: Silver and gold will be thrown into the streets, and their gold will be destroyed, their souls will not enjoy, and their bellies will not be filled: because the torment of their iniquities has been accomplished. The chosen of the world placed them in pride, and they made images of their abominations from them. Likewise in the prophet Jeremiah: Let not the wise man boast in his wisdom, nor let the strong man boast in his strength, but let him boast who boasts that he knows and understands the Lord and does justice and righteousness, judgment in the midst of the earth. Likewise in Psalm 38: Although man walks in the image of God, yet he will be vainly troubled: he hoards and does not know for whom he will gather them. Likewise in Psalm 48: Do not fear when man has become rich, and when the glory of his house has multiplied: because when he dies he will not take all things, nor will the glory of his house descend with him. Likewise in Psalm 51: Behold a man who did not place God as his helper, but trusted in the multitude of his riches and prevailed in his vanity. Likewise in","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in sophonia propheta","severity":"info","text":"The citation from Zephaniah (likely 1:15–18) is freely adapted: the Vulgate has 'effundam sanguinem eorum' but the phrase 'sicut limum' and 'sicut stercus boum' are not exact; the compiler may be paraphrasing or using a lost Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ezechiel propheta","severity":"info","text":"The Ezekiel passage echoes 7:19–22 (silver and gold thrown into streets, souls not enjoying) but is not a direct Vulgate quotation; the phrase 'electa mundi in superbiam posuerunt' is a free expansion, possibly from a homiletic source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in hieremia propheta","severity":"info","text":"The Jeremiah citation is not a direct verse; it resembles 9:23–24 (boasting of wisdom/strength) but is heavily reworked. The phrase 'iudicium in medio terrae' may echo Jeremiah 22:3 or be a moralizing addition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo XXXVIII","severity":"info","text":"Psalm 38 (Vulgate numbering = Psalm 39) verse 6 is loosely cited: 'Quamquam in imagine dei ambulet homo' is not in the Vulgate; the compiler may be conflating with Genesis 1:26 or using a variant text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo XLVIII","severity":"info","text":"Psalm 48 (Vulgate = Psalm 49) verse 17 is paraphrased: 'Ne timueris cum diaes factus fuerit homo' is not a direct Vulgate reading; the phrase 'gloria domus eius' is a free rendering of the theme of transience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo LI","severity":"info","text":"Psalm 51 (Vulgate = Psalm 52) verse 1 is loosely cited: 'Ecce homo, qui non posuit deum adiutorium suum' is not in the Vulgate; the compiler may be adapting a moralizing paraphrase of the psalm's theme of false reliance on wealth.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'anima taa' for 'anima tua' (a scribal error).","The phrase 'thensaurizat' is a Latinized Greek borrowing (θησαυρίζει) for 'thesaurizat' (hoards).","The source of the Zephaniah, Ezekiel, Jeremiah, and Psalm citations is uncertain: they may be from a lost Old Latin version or free compilations."],"confidence":"high","notes":[]},{"i":70,"ref":"p70","source":"psalmo LXI: Nolite sperare in iniquitate, et in rapinas nolite concupiscere. diuitiae si fluant, nolite cor adponere. Item in euangelio secundum matthaeum: Nolite thensaurizare uobis thensauros super terram, ubi tinea et aerugo disperdunt et ubi fures effodiunt. sed facite uobis thensauros in caelis, ubi neque tinea, neque aerugo disperdunt, et ubi fures non furantur. ubi enim fuerit thensaurus tuus, illic erit et cor tuum. Item paulus apostolus ad timotheum I: Diuitibus huius saeculi praecipe non superbe sapere, neque sperare in incertum diuitiarum, sed in deum uiuum, qui praestat nobis omnia ad fauendum in uoluntate operum bonorum. bene faciant, diuites sint in operibus bonis, facile tribuant, communicent, thensaurizent sibi fundamentum bonum in futurum, ut adpraehendant ueram uitam. Item iacobus apostolus: Age nunc, diuites, plangite uos ululantes super miserias uestras, quae superueniunt diuitiis","english":"Psalm 61: Do not hope in iniquity, and do not covet plunder. If riches flow, do not set your heart upon them. Likewise in the Gospel according to Matthew: Do not lay up treasures for yourselves on earth, where moth and rust destroy and where thieves dig through. But make for yourselves treasures in heaven, where neither moth nor rust destroy, and where thieves do not steal. For where your treasure is, there will your heart be also. Likewise the Apostle Paul to Timothy I: Command the rich of this world not to be proud, nor to hope in the uncertainty of riches, but in the living God, who provides us with everything to favor the will of good works. Let them do good, let them be rich in good works, let them give readily, let them share, let them lay up for themselves a good foundation for the future, so that they may grasp the true life. Likewise the Apostle James: Come now, you rich, weep and howl over your miseries, which come upon riches.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"psalmo LXI","severity":"info","text":"The citation 'psalmo LXI' refers to Psalm 61 in the Vulgate numbering (Psalm 62 in the Hebrew numbering). The quoted text is not a direct Vulgate verse but a paraphrase or adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nolite thensaurizare uobis thensauros super terram","severity":"info","text":"This echoes Matthew 6:19-20, but the wording is a loose paraphrase. The phrase 'ubi tinea et aerugo disperdunt' is not in the canonical Gospel text, suggesting a secondary source or mnemonic adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item paulus apostolus ad timotheum I","severity":"info","text":"The passage attributed to 1 Timothy is not a direct quotation from the canonical epistle. It appears to be a free composition or a citation from a lost homiletic tradition, possibly influenced by 1 Timothy 6:17-19 (Vulgate).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item iacobus apostolus","severity":"info","text":"The James citation is not found in the canonical Epistle of James. It may derive from a pseudepigraphal or apocryphal source, or from a patristic florilegium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a consistent pattern: a scriptural incipit (psalmo, euangelium, paulus, iacobus) followed by a moral exhortation against wealth and treasure on earth, urging heavenly treasure instead.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The use of non-canonical or adapted scriptural citations is characteristic of the Speculum's compilation method, which often draws on patristic florilegia and Latin translations of Greek sources.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the James citation is unknown; it may be from a lost apocryphon or a patristic paraphrase.","The Psalm 61 citation does not match any known Vulgate verse exactly, leaving its origin uncertain."],"confidence":"high","notes":[]},{"i":71,"ref":"p71","source":"uestris: putruerunt et tiniauerunt uestes uestrae: aurum et argentum uestrum, quod reposuistis in nouissimis diebus, aeruginauit et aerugo eorum in testimonium uobis erit et comedet carnes uestras sicut ignis.\n\nXXIII. DE PAENITENTIA.\n\nIn regnorum III: Tu enim solus, domine, qui cadentem populum tuum israhel in conspectu inimicorum suorum erigas dextera tua. quoniam si peccauerint tibi, reuertentur iterum et confitebuntur nomini tuo, et orabunt et deprecabuntur in hac domo, et tu exaudies de caelo, et propitiaberis peccatis populi tui israhel. Item illic: Et si humiliauerit inimicus quamlibet unam ciuitatem eorum, tu aderis tuis in omnem occursum et mitigabis omnem dolorem: quoniam in omnem . orationem et deprecationem paratus es dominus: ut si conuersus fuerit homo, et cognouerit unusquisque admissa cordis\n\nsui, statim ut expanderit manus suas in domum hanc, tu exaudies ex praeparata habitatione et propitiaberis et facies iustificationem secundum omnes uias rogantium te et secundum quod cognoueris cor hominis: quoniam tu solus scis corda filiorum hominum, ut timeant te omnibus diebus, quibus uixerint super terram. Item in psalmo XXXI: Delictum meum cognitum tibi feci, et iniustitiam meam non operui. dixi: pronuntiabo aduersum me iniustitiam meam domino meo, et tu remisisti impietatem cordis mei. Item in aopsalmo XXIIII: Delicta iuuentutis et ignorantiae meae ne memineris.","english":"your garments have rotted and become moth-eaten; your gold and silver, which you stored up in the last days, have grown tarnished, and their rust will be a witness against you and will consume your flesh like fire.\n\nXXIII. ON PENITENCE.\n\nIn 3 Kings: For you alone, Lord, who raise up your falling people Israel in the sight of their enemies with your right hand. For if they sin against you, they will return again and confess your name, and they will pray and beseech in this house, and you will hear from heaven, and you will be propitiated for the sins of your people Israel. Likewise there: And if the enemy humiliates any one of their cities, you will be present to your own in every encounter and will mitigate all sorrow: for you, Lord, are ready for every prayer and supplication: so that if a man is converted, and each one acknowledges the offenses of his own heart, as soon as he stretches out his hands in this house, you will hear from your prepared dwelling and be propitiated and will make justification according to all the ways of those who ask you and according to what you know of the human heart: for you alone know the hearts of the sons of men, so that they may fear you all the days they live upon the earth. Likewise in Psalm 31: I have made my offense known to you, and I have not concealed my injustice. I said: I will declare my injustice against myself to my Lord, and you have remitted the impiety of my heart. Likewise in Psalm 24: Do not remember the offenses of my youth and my ignorance.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XXIII. DE PAENITENTIA","severity":"info","text":"This heading marks the twenty-third chapter of the Speculum, introducing a thematic section on penance. The chapter collects scriptural testimonies on repentance, confession, and divine forgiveness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In regnorum III","severity":"info","text":"The first citation, introduced as 'In regnorum III' (3 Kings), corresponds to 1 Kings 8:46-50 in the Vulgate, part of Solomon's prayer at the dedication of the Temple. The text emphasizes God's readiness to forgive repentant Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic","severity":"info","text":"The second citation, marked 'Item illic' (Likewise there), continues from the same passage in 3 Kings, stressing God's mercy when the people confess and pray in the Temple.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo XXXI","severity":"info","text":"The citation from Psalm 31 (Vulgate numbering, = Psalm 32 in Hebrew) quotes verses 5-7, where the psalmist confesses his sin and acknowledges God's remission of impiety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo XXIIII","severity":"info","text":"The citation from Psalm 24 (Vulgate numbering, = Psalm 25 in Hebrew) quotes verse 7, a plea for God to forget youthful sins and ignorance, reinforcing the theme of penitence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"aopsalmo","severity":"caution","text":"The Latin text reads 'aopsalmo' for Psalm 24, likely a scribal error for 'in psalmo'. The English draft silently corrects this to 'in Psalm 24'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the 3 Kings citation is not precisely identified; it may conflate verses from 1 Kings 8. The phrase 'aopsalmo' is a clear scribal error for 'in psalmo'."],"confidence":"high","notes":[]},{"i":72,"ref":"p72","source":"propter nomen tuum, domine, propitiaberis peccato meo: copiosum est enim. Item in psalmo L: Sacrificium deo spiritus contribulatus, cor contritum et humiliatum deus non spernet. Item in ecclesiastico: Quoniam pius et misericors dominus, et remittet in die tribulationis peccata omnibus exquirentibus se in ueritate. Item illic: Sipaenitentiam non egerimus, incidemus in manus domini. secundum magnitudinem eius et misericordia eius cum ipso est. Item illic: Qui diligit dominum, exorabit pro peccatis, et continebit\n\nincise ab illis, et in oratione dierum exaudietur. Item illic: Paenitentibus autem dedit uiam iustitiae, et conroborauit deficientes sustinere, et destinauit illis sortem ueritatis. conuertere ad dominum et relinque peccata tua, et nimis odito exsecrationem. cognosce iustitias et iudicia domini. sta in sorte propositionis et oratione altissimi. in partem uade saeculi sancti cum iustis et dantibus confessionem. non demoreris in errore impiorum. a mortuo quasi nihil dimittitur confessioni. uiuus et sanus confiteberis et laudabis dominum, et gloriaberis in miserationibus illius. magna misericordia domini et propitiatio illius conuertentibus ad se! Item illic: Fili, peccasti, non adicias iterum, sed et de pristinis deprecare, ut tibi dimittantur. Item illic: Quasi a facie colubri fuge peccata.","english":"For your name's sake, O Lord, you will be merciful to my sin: for it is abundant. Likewise in Psalm 50: The sacrifice to God is a troubled spirit; a contrite and humbled heart God will not despise. Likewise in Ecclesiasticus: For the Lord is pious and merciful, and on the day of tribulation he will remit the sins of all who seek him in truth. Likewise there: If we do not do penance, we will fall into the hands of the Lord; according to his greatness, his mercy is with him. Likewise there: He who loves the Lord will pray for his sins, and will refrain from them, and in the prayer of days he will be heard. Likewise there: But to those repenting he gave a way of justice, and he strengthened the faltering to endure, and he assigned to them a lot of truth. Turn to the Lord and leave your sins, and greatly hate abomination. Know the justices and judgments of the Lord. Stand in the lot of proposition and in the prayer of the Most High. Go into the part of the holy world with the just and those giving confession. Do not linger in the error of the impious. From a dead man, almost nothing is granted to confession. Alive and sound, you will confess and praise the Lord, and you will glory in his mercies. Great is the mercy of the Lord and his propitiation to those turning to him! Likewise there: Son, you have sinned, do not add again, but also pray concerning your former sins, that they may be forgiven you. Likewise there: As from the face of a serpent, flee sins.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo L: Sacrificium deo spiritus contribulatus, cor contritum et humiliatum deus non spernet.","severity":"info","text":"This citation of Psalm 50 (LXX) is not a direct quotation; it adapts the sense of a contrite heart as an offering, a theme common in penitential literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ecclesiastico: Quoniam pius et misericors dominus, et remittet in die tribulationis peccata omnibus exquirentibus se in ueritate.","severity":"info","text":"This passage from Ecclesiasticus (Sirach) is not verbatim from the Vulgate; it appears to be a free rendering or a conflation of verses on divine mercy and repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"paenitentibus","severity":"info","text":"The term 'paenitentibus' (to those repenting) reflects the Latin Christian concept of penance as a process of conversion and discipline, not merely remorse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated phrase 'Item illic' (Likewise there) marks a series of quotations from Ecclesiasticus, structuring the passage as a catena of penitential exhortations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Quasi a facie colubri fuge peccata.","severity":"info","text":"The simile of fleeing sin as from a serpent is a common biblical and patristic trope, emphasizing the danger and urgency of avoiding sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Fili, peccasti, non adicias iterum, sed et de pristinis deprecare, ut tibi dimittantur.","severity":"info","text":"This exhortation echoes the penitential discipline of the early Church, where confession and the resolve not to repeat sin were central to reconciliation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Ecclesiasticus quotations is uncertain; they may be from a Latin version differing from the Vulgate or from memory.","The phrase 'in oratione dierum' (in the prayer of days) is ambiguous; it may refer to daily prayer or a specific liturgical period."],"confidence":"medium","notes":[]},{"i":73,"ref":"p73","source":"si accesseris ad illa, capient te quasi dentes leonis in deuorando interficientes quasi romphaea bis acuta, iniquitatium uindex, plagae illius medella non est. Item in esaia propheta: Memores estote\n\nhorum et ingemescite, paenitentiam habete qui erratis, conuertimini ex corde. Item illic: Sic dicit dominus sanctus israhel: cum conuersus ingemueris, tunc saluus eris et scies ubi fueris. cum confidebas in illis, uana uirtus uestra facta est. et nolebatis audire. Item illic: Domine, miserere nobis: in te enim confidimus. factum est semen nostrum in perditionem non credentium, salus autem nostra in tempore tribulationis. propter uocem timoris tui. Item illic: Ego sum qui doleo iniquitates tuas et memordi iniquitates tuas prius, ut iustificeris. Item illic: Abstine te ab iniquitate, et non timebis ea: mors non adpropriat tibi. Item illic: Quaerite dominum, et mox inueneritis eum, inuocate eum. statim uero cum adpropinquauerit uobis, relinquat impius uias suas et uir iniquus consilia sua, et conuertantur ad dominum, et misericordiam consequentur: quia relinquet multum peccata uestra. Item illic: . Cum clamare coeperis, extraham te de pressura tua. Item illic: Conualescite, manus dimissae et genua dissoluta, consolamini qui pusillo animo estis, conaalescite corde, ne timeatis: conuertimini, et salui eritis. Item illic: Spiritus domini","english":"If you approach them, they will seize you like the teeth of a lion devouring, killing like a two-edged sword, the avenger of iniquities, and there is no cure for that wound. Likewise in the prophet Isaiah: Be mindful of these things and groan, have repentance, you who err, turn from the heart. Likewise there: Thus says the holy Lord of Israel: When you have turned and groaned, then you will be safe and will know where you have been. When you trusted in them, your vain strength came to nothing. And you were unwilling to listen. Likewise there: Lord, have mercy on us: for in you we trust. Our seed has become the ruin of the unbelieving, but our salvation is in the time of tribulation, because of the voice of your fear. Likewise there: I am the one who grieves over your iniquities and I have gnawed at your iniquities beforehand, so that you may be justified. Likewise there: Abstain from iniquity, and you will not fear it: death will not approach you. Likewise there: Seek the Lord, and as soon as you find him, call upon him. But immediately when he approaches you, let the impious man abandon his ways and the wicked man his counsels, and let them turn to the Lord, and they will obtain mercy: because he will forgive many of your sins. Likewise there: When you begin to cry out, I will draw you out from your distress. Likewise there: Take heart, you with slack hands and weak knees, be comforted, you who are faint-hearted, be strong in heart, do not fear: turn, and you will be saved. Likewise there: The Spirit of the Lord","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in esaia propheta","severity":"info","text":"The series of quotations beginning 'Memores estote horum et ingemescite' draws on the Latin Vetus Latina version of Isaiah, not the Vulgate, as shown by the phrasing 'paenitentiam habete'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated formula 'Item illic' (Likewise there) marks a chain of excerpts from the same biblical book, here Isaiah, creating a catena of exhortations to repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"romphaea bis acuta","severity":"info","text":"'Romphaea' is a Greek loanword (ῥομφαία) for a broadsword; 'bis acuta' (two-edged) intensifies the image of divine punishment, common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"paenitentiam habete","severity":"info","text":"The phrase 'paenitentiam habete' reflects the early Latin biblical idiom for 'do penance' or 'repent', distinct from later Vulgate usage of 'paenitentiam agite'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Spiritus domini","severity":"info","text":"The passage breaks off mid-sentence with 'Spiritus domini', suggesting the manuscript or source edition ends the excerpt here; the next passage likely continues the Isaiah citation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a catena of Isaiah quotations; the exact Vetus Latina source is not identified, and the break at 'Spiritus domini' may be due to the compiler's selection or manuscript lacuna."],"confidence":"high","notes":[]},{"i":74,"ref":"p74","source":"super me, propter quod unxit me euangelizare pauperibus, misit me sanare contritos corde, praedicare captiuis remissionem et caecis uisum restituere, uocare annum domini acceptum, diem retributionis: consolari omnes lugentes, dare eis qui lugunt sion gloriam pro cinere, unctionem laetitiae lugentibus, pro spiritu maestitiae amictum gloriae: et uocabuntur saecula iustitiae, plantatio domini in gloriam. Item in hieremia propheta: Conuertimini, fili reuertentes, et sanabo contritiones uestras. Item illic: Ecce ego iudico aduersus te, in eo quod dicis: non peccaui. quia contempsisti nimis iterando uias tuas, quia reppulit deus spem tuam, et non proficies in ea. Item illic: Cingite uos ciliciis et plangite et ululate: quoniam non auertit ira domini a uobis. Item illic: Ablue a malitia cor tuum, hierusalem, ut salueris. usquequo erunt in te cogitationes dolorum tuorum? Item illic: Haec dicit dominus: numquid qui cadet non resurget ? aut qui auertit se non conuertetur? quare conuertit populus iste conuersionem malignam, et tenuerunt praesumptionem suam et noluerunt conuerti? praebete ergo aurem et audite: non est homo paenitentiam agens a malitia sua, dicens: quid. feci? defecit quia currebat a cursu suo, sicut equus sudans in hinnitu suo. et asida in caelo cognouit tempus suum,","english":"upon me, because He anointed me to evangelize the poor, sent me to heal the broken-hearted, to preach remission to captives and to restore sight to the blind, to call the acceptable year of the Lord, the day of retribution: to console all who mourn, to give to those who mourn glory for ashes, anointing of joy to the mourners, for the spirit of sadness a garment of glory: and they shall be called the ages of justice, the planting of the Lord in glory. Likewise in the prophet Jeremiah: Turn back, O son of those returning, and I will heal your contritions. Likewise there: Behold, I judge against you, in that you say: I have not sinned. Because you have too much despised repeating your ways, because God has rejected your hope, and you will not prosper in it. Likewise there: Gird yourselves with sackcloth and lament and wail: because the wrath of the Lord is not turned away from you. Likewise there: Wash your heart from malice, Jerusalem, that you may be saved. How long will the thoughts of your sorrows be in you? Likewise there: Thus says the Lord: Does not he who falls rise again? Or he who turns himself away, does he not turn back? Why has this people turned a malignant conversion, and held onto their presumption and refused to be converted? Therefore give ear and listen: There is no man repenting of his malice, saying: What have I done? He has failed because he ran from his course, like a horse sweating in its neighing. And the stork in the sky knows its time,","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage continues the first-person speech of a prophetic or Christ-like figure, then shifts to a series of quotations from Jeremiah, each introduced by 'Item illic'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in hieremia propheta: Conuertimini, fili reuertentes, et sanabo contritiones uestras.","severity":"info","text":"This quotation is not a direct Vulgate verse but a paraphrase of Jeremiah 3:22 or 31:18, emphasizing repentance and healing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecce ego iudico aduersus te, in eo quod dicis: non peccaui.","severity":"info","text":"Echoes Jeremiah 2:35 or similar judgment language, though not verbatim; the phrase 'non peccaui' recalls the denial of sin in prophetic rebuke.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cingite uos ciliciis et plangite et ululate: quoniam non auertit ira domini a uobis.","severity":"info","text":"Alludes to Jeremiah 4:8 or 6:26, where sackcloth and wailing are called for in response to divine wrath.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ablue a malitia cor tuum, hierusalem, ut salueris.","severity":"info","text":"Paraphrases Jeremiah 4:14 or 13:13, urging Jerusalem to cleanse its heart from malice for salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Haec dicit dominus: numquid qui cadet non resurget ? aut qui auertit se non conuertetur?","severity":"info","text":"Reflects Jeremiah 8:4 or 31:18, with rhetorical questions about falling and rising, turning and returning.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the opening first-person speech is unclear; it may be a conflation of Isaiah 61:1 and other prophetic passages.","The phrase 'asida in caelo' (stork in the sky) is obscure; it may be a corruption or a reference to a lost source."],"confidence":"medium","notes":[]},{"i":75,"ref":"p75","source":"turtur et hirundo, cui cellae agri, custodierunt tempora. introitus sui: populus autem meus non cognouit iudicium domini sui. Item illic: Auertatur iam nunc unusquisque a uia sua mala, et meliora facite studia uestra. Item illic: Domine omnipotens, deus israhel, anima in angustia et spiritus anxius clamat ad te. audi [me], domine, quia tu deus misericors, et miserere quia peccauimus in conspectu tuo, quia tu es deus in aeternum. Item illic: Domino deo nostro iustitia, nobis autem confusio [et] faciei nostrae: quia peccauimus in conspectu domini et non credidimus ei, et non audiuimus uoqum domini dei nostri, ut ambularemus in praeceptis eius, quae dedit nobis. Et non sumus deprecati dominum, ut auerteremus unusquisque a cogitationibus cordis sui nequissimi. Peccauimus, impie gessimus, iniquitatem egimus, domine deus noster, in omnibus iustificationibus tuis.","english":"The turtledove and the swallow, to which the fields’ cells belong, have kept the times of their entering; but my people have not known the judgment of their Lord. Likewise there: Let each one now turn away from his evil way, and make your pursuits better. Likewise there: Almighty Lord, God of Israel, a soul in distress and an anxious spirit cries out to you. Hear me, Lord, for you are a merciful God, and have mercy, for we have sinned in your sight, for you are God forever. Likewise there: To our Lord God belongs justice, but to us belongs confusion of our face: for we have sinned in the sight of the Lord and have not believed in him, and we have not heard the voice of our Lord God, so that we might walk in his commandments, which he gave us. And we have not besought the Lord, that each one might turn away from the most wicked thoughts of his heart. We have sinned, we have acted impiously, we have done iniquity, O Lord our God, in all your justifications.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"turtur et hirundo","severity":"info","text":"The turtledove and swallow imagery likely derives from Song of Songs 2:12 or a related patristic allegory of seasonal migration, here applied to the people's failure to observe divine times.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"cellae agri","severity":"info","text":"'Cellae agri' (fields' cells) is an unusual phrase; it may refer to nesting places or storage chambers, possibly a Latin rendering of a Greek or Hebrew agricultural term.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated 'Item illic' (Likewise there) marks a series of scriptural quotations or paraphrases, typical of the Speculum's catena style, linking Old Testament laments to the preceding narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Domine omnipotens, deus israhel","severity":"info","text":"This invocation echoes penitential psalms (e.g., Psalm 79 or 85) and the communal confession of sins, reflecting the treatise's theme of collective guilt and divine mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"peccauimus in conspectu domini","severity":"info","text":"The repeated confession 'we have sinned' aligns with Augustine's later anti-Pelagian emphasis on original sin and the necessity of grace, though the Speculum's authorship is debated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the turtledove and swallow quotation is uncertain; it may be a lost apocryphon or a misremembered biblical verse.","The phrase 'cellae agri' is obscure and may be a textual corruption or a technical term from agriculture or architecture."],"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":76,"ref":"p76","source":"Inclina, domine, aurem tuam et audi: aperi, domine, oculos tuos et uide quia non mortui qui in inferno sunt, quorum accepisti spiritum de uisceribus eorum, dabunt gloriam et iustificationem domino: sed anima anxia in statu, quod ambulat inclinatum et infirmum, et oculi deficientes et anima esuriens dabunt tibi gloriam et iustificationem, domine., Item illic: Perscrutemus uias nostras et conuertamur ad dominum: mundemus corda nostra cum manibus nostris et respiciamus ad dominum, qui habitat in caelis. Item in. osee propheta: Reuertere, israhel, ad dominum deum\n\ntuum, quia infirmatus es per iniquitates tuas. sumite uobiscum multos et conuertimini ad dominum deum uestrum. dicite illi: potens es dimittere peccata, ut accipiatis bona. Item in iohel propheta: Et nunc sic dicit dominus deus uester: conuertimini ad me ex toto corde uestro et ex tota anima uestra in ieiunio et fletu et in planctu. et disrumpite corda uestra et non uestimenta uestra: et conuertimini ad dominum deum uestrum, quia misericors et patiens est et magnianimus et multum misericors et patiens in malignitatibus.","english":"Incline, Lord, your ear and hear: open, Lord, your eyes and see that it is not the dead who are in hell, whose spirit you have taken from their innermost being, who will give glory and justification to the Lord: but the anxious soul in its state, which walks bowed and weak, and the failing eyes and the hungry soul will give you glory and justification, Lord. Likewise there: Let us scrutinize our ways and turn to the Lord: let us cleanse our hearts with our hands and look to the Lord, who dwells in the heavens. Likewise in the prophet Hosea: Return, Israel, to the Lord your God, because you have grown weak through your iniquities. Take many with you and turn to the Lord your God. Say to him: You are mighty to forgive sins, that you may receive good things. Likewise in the prophet Joel: And now thus says the Lord your God: Turn to me with your whole heart and with your whole soul in fasting and weeping and lamentation. And rend your hearts, not your garments: and turn to the Lord your God, because he is merciful and patient and great-hearted and very merciful and patient in the face of wickednesses.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Inclina, domine, aurem tuam et audi","severity":"info","text":"The opening phrase echoes Psalm 85:2 (LXX 84:2), 'Inclina aurem tuam' (Incline your ear), a common petition in penitential contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Reuertere, israhel, ad dominum deum tuum","severity":"info","text":"The Hosea citation conflates Hosea 14:2 (LXX) and the call to return, though the exact verse is not verbatim; it reflects the prophetic theme of Israel's repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et nunc sic dicit dominus deus uester: conuertimini ad me","severity":"info","text":"The Joel citation loosely adapts Joel 2:12-13 (LXX), emphasizing fasting, weeping, and lamentation as acts of repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic ... Item in osee propheta ... Item in iohel propheta","severity":"info","text":"The passage is a catena of scriptural exhortations to repentance, linked by 'Item' (Likewise), typical of the Speculum's compilation method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"disrumpite corda uestra et non uestimenta uestra","severity":"info","text":"The injunction to rend hearts rather than garments reflects a common patristic trope against external displays of mourning, emphasizing inner contrition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"anima anxia in statu","severity":"caution","text":"The phrase 'anima anxia in statu' is ambiguous: 'in statu' may mean 'in its (present) state' or could be a corruption of 'in statu (peccati)' (in a state of sin); the translation follows the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'anima anxia in statu' is ambiguous: 'in statu' may mean 'in its (present) state' or could be a corruption of 'in statu (peccati)' (in a state of sin); the translation follows the former.","The Hosea citation is not verbatim from the Vulgate; it may be a loose quotation or from an Old Latin version."],"confidence":"high","notes":[]},{"i":77,"ref":"p77","source":"Item in ezechiel propheta: Et iniquus si conuertat se ab omnibus iniquitatibus suis, quas fecit, et custodierit omnia mandata mea et fecerit iustitiam et misericordiam, uita uiuet et non morietur: et omnia delicta, quaecumque fecit, non erunt in memoria: in sua iustitia, quam fecit, uitam uiuet, dicit dominus. numquid enim uolo mortem iniqui, quam ut auertat se a uia sua maligna et uiuat? Item illic: Conuertimini et auertite uos ab omnibus impietatibus uestris, et non erunt uobis in poenam iniquitatis. proicite a uobis omnes impietates uestras, quas impie fecistis in me, et facite uobis cor nonum et spiritum nouum. et ut quid moriemini, domus srahel? Item in euangelio secundum matthaeum:\n\nQuis ex uobis habens centum oues, cui si errauerit una, nonne relictis nonaginta et nouem in montibus ibit quaerere illam quae errauit? si contigerit, ut inueniat eam, amen dico uobis quia gaudebit super illam magis quam propter nonaginta et nouem quae non errauerunt. sic uoluntas non est patris uestri, qui est in caelis, ut pereat unus ex istis pusillis. Item in actibus apostolorum: Paenitentiam agite et conuertimini, ut deleantur peccata uestra. Item paulus apostolus ad corinthios II: Nunc gaudeo, non quia contristati estis, sed quia contristati estis ad paenitentiam. contristati enim estis secundum deum, ut in nullo detrimentum patiamini ex uobis.","english":"Again in the prophet Ezekiel: \"And if the wicked man turns himself away from all his iniquities which he has committed, and keeps all my commandments and does justice and mercy, he shall live life and shall not die: and all the offenses, whatever he has committed, shall not be remembered: in the justice which he has done, he shall live life,\" says the Lord. \"For do I desire the death of the wicked man, rather than that he turn himself away from his evil way and live?\" Again there: \"Turn yourselves and turn yourselves away from all your impieties, and they shall not be to you a penalty for iniquity. Cast away from yourselves all your impieties, which you have impiously committed against me, and make for yourselves a new heart and a new spirit. And why should you die, house of Israel?\" Again in the Gospel according to Matthew: \"Which of you, having a hundred sheep, if one has gone astray, does not leave the ninety-nine in the mountains and go to seek that one which went astray? If it happens that he finds it, amen I say to you that he will rejoice over it more than over the ninety-nine which did not go astray. Thus it is not the will of your Father, who is in heaven, that one of these little ones should perish.\" Again in the Acts of the Apostles: \"Do penance and be converted, so that your sins may be blotted out.\" Again the Apostle Paul to the Corinthians II: \"Now I rejoice, not because you are saddened, but because you are saddened to repentance. For you are saddened according to God, so that you may suffer no detriment from yourselves.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezechiel propheta","severity":"info","text":"The first two quotations are not direct Vulgate text but free adaptations of Ezekiel 18:21-23 and 18:30-32, emphasizing repentance and divine mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"euangelium secundum matthaeum","severity":"info","text":"The parable of the lost sheep (Matthew 18:12-14) is paraphrased, with the shepherd leaving the ninety-nine to seek the one stray, a variant of the canonical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"actibus apostolorum","severity":"info","text":"The phrase 'Paenitentiam agite et conuertimini' echoes Acts 2:38 but is not a direct quotation; it condenses Peter's call to repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"paulus apostolus ad corinthios II","severity":"info","text":"The citation of 2 Corinthians 7:10 (Vulgate numbering) is loose; the Latin 'contristati estis ad paenitentiam' adapts Paul's words on grief leading to repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the catena of scriptural proofs for repentance and conversion, following the previous passage's theme of the anxious soul seeking justification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The Speculum's use of Ezekiel 18 as a prooftext for repentance influenced medieval penitential theology, though the text is freely adapted rather than verbatim.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Ezekiel quotations is uncertain; they may derive from a lost Latin version or a florilegium rather than the Vulgate."],"confidence":"high","notes":[]},{"i":78,"ref":"p78","source":"nam secundum deum tristitia paenitentiam in salutem stabilem operatur. nam huius mundi tristitia mortem operatur. Item petrus apostolus in epistula II: Non tardat dominus sui promissi, sicut quidam tarditatem existimant, sed expectat propter uos nolens aliquem perdere,\n\nsed omDef expectat in paenitentiae locum reuerti. Item in apocalypsi: Et angelo laodiciae ecclesiae scribe: haec dicit ille amen, testis fidelis et uerax, principium creaturae dei: noui opera tua, quia neque frigidus neque calidus ea: utfoam frigidus esses aut calidus sed quoniam tepidus, euomam te ex ore meo. quia dicis: diues sum et locupletatus sum, et nihil opus est mihi: et nescis, quia tu es miser et miserabilis et mendicus et nudus et caecus. suadeo tibi a me emere aurum igne probatum, ut diues sis et locupleteris, et uestimenta mea alba, ut induaris, ut non appareat confusio nuditatis tuae: et collurio inungue oculos tuos, ut uideas. ego quoscumque amo arguo. et castigo. aemulare igitur et age paenitentiamecce sto ad ianuam et pulso. si quis audierit uocem meam et aperuerit ianuam, introibo ad illum et caenabo cum illo, et ille mecum. qui uincit, dabo illi sedare mecum in sede mea, quomodo et ego uici et sedeo cum patre meo in sede ipsius.","english":"For sorrow according to God works repentance into stable salvation. For the sorrow of this world works death. Again the apostle Peter in his second epistle: The Lord does not delay his promise, as some think he delays, but he waits because of you, unwilling to lose anyone, but expects everyone to return to the place of repentance. Again in the Apocalypse: And to the angel of the Laodicean church write: Thus says that Amen, the faithful and true witness, the beginning of the creature of God: I know your works, because you are neither cold nor hot. I wish you were cold or hot, but since you are tepid, I will vomit you out of my mouth. Because you say: I am rich and wealthy, and I have no need of anything; and you do not know that you are wretched and miserable and a beggar and naked and blind. I urge you to buy from me gold tested by fire, so that you may be rich and wealthy, and my white garments, so that you may clothe yourself, so that the confusion of your nakedness may not appear; and with eye-salve anoint your eyes, so that you may see. I reprove and chastise whomever I love. Therefore be zealous and do penance. Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will enter to him and dine with him, and he with me. To the one who conquers, I will give him to sit with me on my throne, just as I also conquered and sit with my father on his throne.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item petrus apostolus in epistula II","severity":"info","text":"The citation of 2 Peter is not a direct quotation but a paraphrase of the theme of God's patience and delay in judgment, possibly echoing 2 Peter 3:9 or a lost variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in apocalypsi","severity":"info","text":"The long passage attributed to the Apocalypse is not found in the canonical Revelation; it is a free composition or apocryphal expansion, possibly from a Latin apocalyptic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"paenitentiam","severity":"info","text":"Paenitentiam (repentance/penance) is a key theological term in this passage, linking the two sorrows and the apocalyptic exhortation; the Latin conflates inner repentance with ecclesiastical penance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general maxim on sorrow and repentance to two scriptural testimonies (2 Peter, Apocalypse), the second being an extended allegorical speech of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"euomam te ex ore meo","severity":"info","text":"The image of being vomited from the mouth (euomam te ex ore meo) recalls the 'tepid' Christian rejected by Christ, a motif found in early Christian discipline and later in the Donatist controversy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"omDef","severity":"caution","text":"The word 'omDef' in the Latin is a scribal corruption or abbreviation; the intended reading is likely 'omnes' or 'omne', but the text is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Apocalypse passage is unclear; it may be a lost apocryphon or a free composition.","The phrase 'omDef' is corrupt; the intended word is uncertain."],"confidence":"medium","notes":[]},{"i":79,"ref":"p79","source":"XXIIII. DE ELEMOSVNIS.\n\nIn psalmo CXI: Diaperait, dedit pauperibus, iustitia eius manet in saeculum saeculi. Item in prouerbiis: Noli abstinere bene facere pauperi, cum quando habeat manus tua\n\npaaadiuuare. ne dicas: uade et redi, cras do, cum possis statim bene facere: non enim scis quid contingat sequenti die. Item illic: Redemptio animae hominis diuitiae ipsius. Item illic: Qui miseretur pauperem, beatus est. Item illic: Qui honorat dominum, miseretur pauperem. Item illic: Elemosynis et fide mundantur peccata: qui autem miseretur, misericordiam consequetur. Item illic: Faenerat dominum qui miseretur pauperem: secundum autem datum eius retribuetur ei. Item illic: Fructus hominis elemosyna est. Item illic: Qui obdurat aures, ut non audiat infirmum, et ipse inuocabit dominum et non erit qui exaudiat eum. Item illic: Qui miseretur pauperem, ipse enutrietur: de suis enim panibus dedit pauperi. Item illic: Qui dat pauperibus, non egebit: qui autem auertit oculum suum, in","english":"CHAPTER 24. ON ALMS.\n\nIn Psalm 111: He who distributes, who gives to the poor, his justice endures forever and ever. Likewise in Proverbs: Do not refrain from doing good to the poor, when your hand is able to help. Do not say: go and come back, I will give tomorrow, when you are able to do good immediately: for you do not know what may happen on the following day. Likewise there: The redemption of a man's soul is his wealth. Likewise there: He who has mercy on the poor is blessed. Likewise there: He who honors the Lord has mercy on the poor. Likewise there: By alms and faith are sins cleansed: but he who has mercy will obtain mercy. Likewise there: He who has mercy on the poor lends to the Lord: and according to his gift it will be repaid to him. Likewise there: The fruit of a man is alms. Likewise there: He who hardens his ears, so that he does not hear the weak, he himself will call upon the Lord and there will be no one to hear him. Likewise there: He who has mercy on the poor will himself be nourished: for he gave from his own bread to the poor. Likewise there: He who gives to the poor will not be in need: but he who turns away his eye, in","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XXIIII. DE ELEMOSVNIS.","severity":"info","text":"The chapter heading marks a new thematic unit on almsgiving, following the previous passage on repentance and sorrow.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo CXI","severity":"info","text":"Psalm 111 in the Vulgate corresponds to Psalm 112 in the Hebrew numbering; the verse cited is not directly identifiable in modern Bibles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in prouerbiis","severity":"info","text":"The following series of quotations is attributed to Proverbs, but many are not found in the canonical text; they likely derive from the Old Latin or apocryphal wisdom collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Redemptio animae hominis diuitiae ipsius","severity":"info","text":"This phrase echoes a common patristic theme that wealth is redeemed by almsgiving, found in works like Cyprian's De opere et eleemosynis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Faenerat dominum qui miseretur pauperem","severity":"info","text":"The idea of lending to God through alms is a topos in early Christian moral teaching, appearing in later medieval penitentials and sermons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"paaadiuuare","severity":"caution","text":"The Latin text is corrupt here; 'paaadiuuare' appears to be a scribal error or misreading, possibly for 'ad adiuvare' or 'ad iuvandum'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Proverbs quotations is uncertain; they may come from a lost Old Latin version or a florilegium.","The phrase 'paaadiuuare' is corrupt and its intended reading is unclear."],"confidence":"medium","notes":[]},{"i":80,"ref":"p80","source":"magna inopia erit. Item in ecclesiastico: Ignem ardentem extinguet aqua, et elemosyna resistet peccata: et deus conspector, qui reddet gratiam, meminit in posterum, et in tempore casus tui inuenies firmamentum. Item illic: Fili, elemosynam ne defraudes pauperis, et ne auertas oculum tuum ab egeno et inope: animam esurientem ne despexeris, et non protrahas datum angustati: rogationem tribulati ne abicias, et non auertas faciem tuam ab egeno, et ab inope non auertas oculum tuum propter iram: et non relinquas quaerentibus retro maledicere tibi: maledicentis enim te in amaritudine, exaudietur precatio illius: exaudiet autem qui fecit illum. declina pauperi aurem tuam, et redde debitum tuum, et responde pacifica in mansuetudine. Item illic: Noli esse pusillianimis in anima tua: exorare et facere elemosynam non despicias. et pauperibus porrige manum tuam, ut perficiatur propitiatio et benedictio tua. Item illic: Bene fac iusto, et inuenies retributionem magnam: et si non ab ipso, certe a domino. Item illic: Fili, bene fac tecum, si habes, et domino dignas oblationes offers. memorare quoniam mors non tardat et testamentum inferorum demonstratum est tibi: testamentum huius mundi morte moritur. ante mortem bene fac amico tuo, et secundum uires tuas","english":"There will be great poverty. Likewise in Ecclesiasticus: Water extinguishes a burning fire, and alms resists sins: and God the overseer, who will return the favor, remembers for the future, and at the time of your fall you will find support. Likewise there: Son, do not defraud the poor man of alms, and do not turn your eye away from the needy and destitute: do not despise a hungry soul, and do not delay your gift to the distressed: do not cast aside the plea of the afflicted, and do not turn your face away from the needy, and do not turn your eye away from the destitute on account of anger: and do not leave behind those who seek to curse you: for the prayer of the one cursing you in bitterness will be heard: but the one who made him will hear. Incline your ear to the poor man, and pay your debt, and answer peacefully with gentleness. Likewise there: Do not be faint-hearted in your soul: do not despise to pray and to give alms. And reach out your hand to the poor, so that your propitiation and blessing may be perfected. Likewise there: Do good to the just man, and you will find a great reward: and if not from him, certainly from the Lord. Likewise there: Son, do good to yourself, if you have the means, and offer worthy oblations to the Lord. Remember that death does not tarry and the testament of the underworld has been shown to you: the testament of this world dies with death. Before death, do good to your friend, and according to your means","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiasticus","severity":"info","text":"The passage cites Ecclesiasticus (Sirach) multiple times, a deuterocanonical book. The first citation echoes Sir 3:30 (Vulgate) on alms resisting sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"elemosyna","severity":"info","text":"The Latin 'elemosyna' (alms) is a loan from Greek ἐλεημοσύνη, meaning mercy or charitable giving. It is a key term in this chapter on almsgiving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"testamentum inferorum","severity":"info","text":"'Testamentum inferorum' (testament of the underworld) likely refers to a testament or covenant associated with death or the underworld, contrasting with the testament of this world that dies with death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated phrase 'Item illic' (Likewise there) structures the passage as a catena of scriptural excerpts from Ecclesiasticus, typical of the Speculum's florilegium form.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"magna inopia erit","severity":"caution","text":"The opening 'magna inopia erit' (there will be great poverty) appears to be a fragment or heading, not a complete sentence, possibly a scribal remnant from the previous chapter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"deus conspector","severity":"info","text":"The phrase 'deus conspector' (God the overseer) reflects a theological emphasis on divine omniscience and reward, common in patristic exhortations on almsgiving.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening 'magna inopia erit' may be a fragment from a preceding verse or a heading; its exact source is unclear.","The phrase 'testamentum inferorum' is ambiguous; it may refer to a specific apocryphal text or a metaphorical covenant with death."],"confidence":"high","notes":[]},{"i":81,"ref":"p81","source":"eiporrigens da pauperi. non defrauderis a die bono, et particula boni doni non te praetereat. nonne aliis relinques labores et dolores tuos? ante obitum tuum para iustitiam, quoniam non est aput inferos inuenire cibum. Item illic: Elemosyna uiri quasi signaculum cum eo, et gratia hominis quasi pupillam conseruabit Item illic: Verum tamen super humilem animaequitarda, et pro elemosyna non trahas illum. perde pecuniam propter fratrem et amicum, et non abscondas illam sub lapide in perditionem. pone thensaurum tuum in praeceptis altissimi, proderit tibi magis quam mater. conclude elemosynam in corde pauperis, et haec pro te exorabit ab omni malo. Item illic: Speciosa misericordia in tempore tribulationis, quasi nubes pluuiae in tempore necessitatis. Item in osee propheta: Quoniam misericordiam uolo quam sacrificium, et agnitionem dei quam holocausta. Item in deuteronomio: Non deerit egens a terra tua: propter hoc praecipio tibi facere hoc uerbum dicens: aperiens aperies manus tuas fratri tuo pauperi et egenti in terra tua, unusquisque pro uiribus manuum suarum secundum benedictionem domini dei tui quam dedit tibi. Item iob: Viduae oculum non feci flere super me, uel si umquam panem meum solus","english":"reach out to the poor. Do not deprive yourself of a good day, and let no portion of a good gift pass you by. Will you not leave your labors and sorrows to others? Before your death, prepare justice, for there is no way to find food in the underworld. Likewise there: A man's alms is like a seal with him, and a man's grace will preserve him like the pupil of the eye. Likewise there: Yet do not be slow to pity the humble soul, and do not drag him for the sake of alms. Lose money for the sake of a brother and a friend, and do not hide it under a stone to perish. Place your treasure in the commandments of the Most High; it will profit you more than a mother. Store alms in the heart of the poor, and this will plead for you against all evil. Likewise there: Mercy is beautiful in time of tribulation, like a cloud of rain in time of need. Likewise in the prophet Hosea: For I desire mercy more than sacrifice, and knowledge of God more than burnt offerings. Likewise in Deuteronomy: Let there be no needy person lacking in your land; for this reason I command you to do this thing, saying: You shall open your hands to your poor and needy brother in your land, each according to the strength of his hands, in accordance with the blessing of the Lord your God which he has given you. Likewise Job: I did not make a widow's eye weep over me, nor did I ever eat my bread alone.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in osee propheta: Quoniam misericordiam uolo quam sacrificium, et agnitionem dei quam holocausta","severity":"info","text":"This citation of Hosea 6:6 (LXX) is a free rendering; the Vulgate reads 'misericordiam volo et non sacrificium'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in deuteronomio: Non deerit egens a terra tua...","severity":"info","text":"The Deuteronomy passage is a composite paraphrase, not a direct quotation; it echoes Deut 15:7-11 on care for the poor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item iob: Viduae oculum non feci flere super me, uel si umquam panem meum solus","severity":"info","text":"This Job citation is not found in the canonical book; it may derive from a lost apocryphal Job tradition or a misattributed source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"non est aput inferos inuenire cibum","severity":"info","text":"The phrase 'no food in the underworld' reflects a non-Christian, possibly classical or Jewish, view of Hades as a place of deprivation, not a Christian eschatology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic... Item in osee... Item in deuteronomio... Item iob","severity":"info","text":"The passage is a catena of scriptural and para-scriptural authorities on almsgiving, linked by 'Item' (likewise), typical of the Speculum's florilegium form.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"eiporrigens da pauperi","severity":"caution","text":"The Latin 'eiporrigens' is a hapax or corruption; the English draft reads 'reach out to the poor', but the text may be garbled from 'porrigens' or 'porrige'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Job citation is uncertain; it may be apocryphal or a scribal error.","The phrase 'eiporrigens' is obscure and may be a textual corruption."],"confidence":"medium","notes":[]},{"i":82,"ref":"p82","source":"Speciosa misericordia in die tribulationis. In iob cap. : (la-\n\nmanducaui et non tradidi pupillo ex ipso, si despexi nudum transeuntem et non uestiui, si infirmorum non me benedixerunt umeri, si de tonsura ouium mearum non calefacti sunt, si non aperui ad pupillum manum meam aut non fui adiutorium illis: discedat umerus meus a iugulo meo, et brachium meum a iugulo meo disrumpatur. haec enim facientem timor domini continebat me. Si permisi minimum et inpotentem uacuo gremio exire ianuam meam, non respiciat me manus domini: dirigens enim in hoc cor meum timebam deum. Item bias: Bene facito coram ipso, et noli ambulare in uias iniquitatis. nec auertas faciem tuam ab egeno et paupere, quoniam elemosyna liberat a morte. et uide, fili, ne sequaris Uias iniquorum, et multitudo peccantium non suadeat te. Item illic: Tu autem si operatus fueris ueritatem, erit respectus dei in operibus tuis, et cum omnibus qui faciunt iustitiam hereditabis uitam aeternam. Item illic: Non tardes autem de substantia tua elemosynam porrigere, nec auertas faciem tuam a paupere: hoc enim faciente te non","english":"Beautiful is mercy in the day of tribulation. In Job, chapter: (I ate and did not give to the orphan from it; if I despised the naked passerby and did not clothe him; if the shoulders of the sick did not bless me; if they were not warmed from the shearing of my sheep; if I did not open my hand to the orphan or was not a help to them: let my shoulder depart from my neck, and let my arm be torn from my neck. For the fear of the Lord restrained me from doing these things. If I allowed the least and the powerless to go out of my door with an empty lap, let the hand of the Lord not look upon me: for in directing my heart to this, I feared God.) Likewise Baruch: Do good before him, and do not walk in the ways of iniquity. Nor turn your face away from the needy and the poor, for almsgiving frees from death. And see, son, that you do not follow the ways of the wicked, and let the multitude of sinners not persuade you. Likewise there: But if you have worked the truth, there will be regard of God in your works, and with all who do justice you will inherit eternal life. Likewise there: Do not delay, however, in offering alms from your substance, nor turn your face away from the poor: for by your doing this,","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In iob cap.","severity":"info","text":"The passage introduced by 'In iob cap.' is not a direct biblical quotation but a paraphrase or apocryphal expansion, possibly from a lost version of Job or a related testamentary work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item bias","severity":"info","text":"'Item bias' likely refers to the book of Baruch, a deuterocanonical work. The following exhortation echoes themes from Baruch 4:5-6 and 4:9, though not verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"tonsura ouium mearum","severity":"info","text":"'Tonsura ouium mearum' (shearing of my sheep) is a concrete image of pastoral charity, typical of the agrarian context of the source material.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"discedat umerus meus a iugulo meo","severity":"info","text":"The curse formula 'let my shoulder depart from my neck' reflects a self-maledictory oath style found in ancient Near Eastern treaties and biblical imprecations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated 'Item illic' (Likewise there) marks a series of short, thematically linked excerpts from the same source, likely Baruch, building a catena on almsgiving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non tardes autem de substantia tua elemosynam porrigere","severity":"caution","text":"The Latin text breaks off mid-sentence after 'non', leaving the conclusion of the Baruch citation incomplete in the manuscript.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Job passage is uncertain; it may be from a lost version or a pseudepigraphon. The exact chapter reference is missing in the manuscript.","The identity of 'bias' is ambiguous: it is taken here as Baruch, but could be a corruption of another name."],"confidence":"medium","notes":[]},{"i":83,"ref":"p83","source":"auertet a te facies dei: quia restituet unicuique secundum opera eius. Item illic: Tu autem secundum quod habuerit manus tua porrige illam: et si fuerit tibi copiosa substantia, facile tribuens bene fac, et diues esto in operibus bonis. sed et si exigua fuerit substantia tua, ex hac ipsa sine tristitia communica, et ne timueris paupertatem faciens elemosynam, quia indeficiens est in suis des, et tu praemium bonum repones tibi, praeparans praesidium eius in diem necessitatis. quoniam elemosyna eruet a morte, et non patitur ire in tenebras facientem bene. elemosyna enim acceptabile munus dei est, et adest omnibus qui faciunt eam coram domino. Et de pane tuo communica esurienti: et tege nudos de uestimentis tuis : ex omni quod euperhabundauerit tibi fac elemosynam, et non inuideat bonae uoluntati tuae oculus tuus. Et noli commoueri, fili, quod pauperam uitam gessimus: habes enim multa bona, si custodieris hereditatem praeceptorum meorum: quoniam perfecta est oratio cum ieiunio, et elemosyna cum iustitia. et in his omnibus etiam modicum cum iustitia melius est, quam plurimum cum iniquitate: et potius est te thensaurizare elemosynam misericordiae quam abundantia pecuniarum. quoniam elemosyna liberat a morte et non patitur ire in tenebras, et ipsa est quae purgat peccata: et qui faciunt elemosynam operantur iustitiam, saturabuntur in uitam aeternam.","english":"The face of God will turn away from you: for he will repay each one according to his works. Likewise there: But you, according as you have, stretch out your hand; and if your substance is abundant, give readily, do good, and be rich in good works. But even if your substance is meager, from this same share without sadness, and do not fear poverty in giving alms, because the giver is inexhaustible in his gifts, and you will store up a good reward for yourself, preparing its aid for the day of need. For alms will rescue from death, and does not allow the one who does good to go into darkness. For alms are an acceptable gift of God, and are present to all who do them before the Lord. And share your bread with the hungry: and cover the naked with your garments: from everything that you have in abundance, give alms, and let not your eye begrudge your good will. And do not be troubled, son, that we have lived a poor life: for you have many goods, if you keep the inheritance of my precepts: for prayer with fasting is perfect, and alms with justice. And in all these things, even a little with justice is better than much with iniquity: and it is better for you to treasure up the alms of mercy than an abundance of money. For alms frees from death and does not allow one to go into darkness, and it is this which purges sins: and those who give alms work justice, they will be filled for eternal life.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"auertet a te facies dei","severity":"info","text":"The phrase 'the face of God will turn away from you' echoes a biblical idiom of divine judgment, possibly reflecting Psalm 21:2 or similar passages where God's face is averted as punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"elemosyna eruet a morte","severity":"info","text":"The claim that alms rescue from death and prevent darkness recalls Tobit 4:10-11, where almsgiving is linked to salvation and light, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"thenaurizare","severity":"info","text":"The verb 'thenaurizare' (to treasure) is a Latinized Greek borrowing from 'θησαυρίζω', common in patristic Latin for storing spiritual wealth, contrasting material treasure with alms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from direct admonition to a parenthetical address ('fili'), framing the teaching as a fatherly instruction, typical of wisdom literature in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"elemosyna cum iustitia","severity":"info","text":"The pairing of alms with justice and the superiority of modest alms with justice over wealth with iniquity parallels Sirach 29:11-13 and early Christian moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"elemosyna purgat peccata","severity":"caution","text":"The claim that alms purge sins reflects a late antique penitential theology, but may be misattributed to Augustine; the Speculum often compiles non-Augustinian sources.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the extended quotation (from 'Tu autem' to 'uitam aeternam') is not identified; it may be a composite of biblical and paraenetic material, possibly from a lost homily or apocryphon."],"confidence":"high","notes":[]},{"i":84,"ref":"p84","source":"Item paulus apostolus ad romanos: Placuit autem in machedonia et achaia commemorationem aliquam facere in pauperes, qui sunt in hierusalem sanctorum. debitores sunt enim ipsorum. si enim spiritalibus eorum communicauerunt gentes, debent et gentes in carnalibus seruire eis. Item ad corinthios II: Necessarium autem existimaui rogare fratres, ut pergant ad uos et praeparent ante promissam benedictionem hanc paratam esse, sed sic quasi benedictionem, non quasi auaritiam. hoc autem dico, quia qui seminat parce, parce et metet, et qui seminat in benedictione de benedictione et metet uitam aeternam. unusquisque sicut proposuit corde, non ex tristitia aut necessitate: hilarem enim datorem diligit deus. Item ad galatas: Bonum autem facientes non deficiamus: tempore enim suo metemus non deficientes. ergo dum tempus habemus, operemur bonum ad omnes, maxime autem ad domesticos fidei. Item ad philippenses: Non quod quaeram datum, sed requiro fructum habundantem in ratione uestra. habeo autem omnia, et habundo: repletus sum acceptis ab epaphrodito quae a uobis missa sunt, odorem suauitatis, hostiam acceptabilem placentem deo. Item iohannes apostolus I:","english":"Item Paul the Apostle to the Romans: It pleased, however, in Macedonia and Achaia to make some collection for the poor who are in Jerusalem among the saints. For they are debtors of them. For if the Gentiles have shared in their spiritual things, the Gentiles ought also to serve them in carnal things. Item to the Corinthians II: I thought it necessary to ask the brothers to go to you and prepare beforehand this promised blessing to be ready, but as a blessing, not as avarice. I say this, because he who sows sparingly, sparingly also reaps, and he who sows in blessing reaps from blessing and reaps eternal life. Each one as he has purposed in his heart, not from sadness or necessity: for a cheerful giver does God love. Item to the Galatians: Doing good, let us not grow weary: for in its time we shall reap, not growing weary. Therefore while we have time, let us work good towards all, but especially towards the household of the faith. Item to the Philippians: Not that I seek a gift, but I require an abundant fruit in your account. I have everything, and I abound: I am filled with what was sent by Epaphroditus from you, the odor of sweetness, an acceptable offering pleasing to God. Item John the Apostle I:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item paulus apostolus ad romanos: Placuit autem in machedonia et achaia commemorationem aliquam facere in pauperes, qui sunt in hierusalem sanctorum.","severity":"info","text":"This passage loosely adapts Romans 15:26-27, which mentions the collection for the poor in Jerusalem from Macedonia and Achaia. The Latin text conflates the biblical verse with interpretive gloss.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad corinthios II: Necessarium autem existimaui rogare fratres, ut pergant ad uos et praeparent ante promissam benedictionem hanc paratam esse, sed sic quas","severity":"info","text":"This echoes 2 Corinthians 9:2-6 (Vulgate numbering), where Paul discusses the collection for Jerusalem. The phrase 'benedictionem' (blessing) is a Pauline term for the collection, contrasting with 'auaritiam' (avarice).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad galatas: Bonum autem facientes non deficiamus: tempore enim suo metemus non deficientes.","severity":"info","text":"This loosely cites Galatians 6:9-10, where Paul encourages perseverance in doing good, with the agricultural metaphor of reaping. The Latin text adapts the verse to the context of almsgiving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad philippenses: Non quod quaeram datum, sed requiro fructum habundantem in ratione uestra.","severity":"info","text":"This adapts Philippians 4:17-18, where Paul acknowledges gifts from Epaphroditus. The Latin text emphasizes spiritual fruit over material gifts, aligning with the treatise's theme of disinterested charity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item iohannes apostolus I:","severity":"info","text":"This heading introduces a citation from 1 John, but the passage breaks off. The pattern of 'Item ...' headings organizes the catena of scriptural authorities on almsgiving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"debitores sunt enim ipsorum. si enim spiritalibus eorum communicauerunt gentes, debent et gentes in carnalibus seruire eis.","severity":"info","text":"This reflects the early Christian theology of spiritual debt: Gentiles, having received spiritual benefits from Jewish Christians, owe material support. This argument appears in patristic exegesis of Romans 15.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text of the 2 Corinthians citation is not a direct quotation from the Vulgate but a paraphrase; the exact source is uncertain.","The passage breaks off after 'Item iohannes apostolus I:', leaving the intended citation incomplete."],"confidence":"high","notes":[]},{"i":85,"ref":"p85","source":"Qnicumque autem habuerit substantiam mundi, et uiderit fratrem suum egere, et clauserit uiscera sua ab eo, quomodo . caritas dei manet in illo? filioli, non diligamus uerbo tantum et lingua, sed opere et ueritate. Item iacobus apostolus: Sanctitas autem pura et incontaminata haec est aput deum patrem uisitare orfanos et uiduas in angustia ipsorum, et inmaculatum se seruare a mundo. Item illic: Iudicium . enim sine misericordia ei qui non fecit misericordiam: quoniam misericordia praefertur iudicio. Item illic: Quid prodeeat, fratres, si fidem quis dicat in semet ipso manere, opera autem non habeat? numquid potest fides sola saluare eum? si frater aut soror nudi fuerint, et defuerit eis cottidianus cibus, dicat autem eis aliquis uestrum: ite in pace et calefacimini et satiemini, et non det eis necessaria corporis, quid prodeest haec dixisse eis ? sic et fides, quae non habet opera, mortua est circa se. sicut enim corpus sine spiritu mortuum est, sic et fides sine operibus mortua est. Item in euangelio secundum matthaeum: Omni petenti te","english":"Whoever, however, has worldly substance and sees his brother in need and closes his heart to him, how does the love of God remain in him? Little children, let us not love only in word and tongue, but in deed and truth. Likewise James the Apostle: Pure and uncontaminated holiness before God the Father is this: to visit orphans and widows in their distress, and to keep oneself unstained from the world. Likewise there: Judgment without mercy for him who did not show mercy, for mercy is preferred to judgment. Likewise there: What good is it, brothers, if someone says that faith remains in himself, but he has no works? Can faith alone save him? If a brother or sister is naked and lacks daily bread, and one of you says to them: Go in peace, warm yourselves and be filled, but does not give them the necessities of the body, what good is it to have said these things to them? So also faith which has no works is dead in itself. For just as the body without the spirit is dead, so also faith without works is dead. Likewise in the Gospel according to Matthew: To everyone asking you","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"clauserit uiscera sua ab eo","severity":"info","text":"The Latin phrase 'clauserit uiscera sua ab eo' (closes his heart to him) is a vivid metaphor for withholding compassion, echoing biblical language of inner organs as seats of emotion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item iacobus apostolus","severity":"info","text":"The following citations are attributed to the Epistle of James, though the first (on visiting orphans and widows) is not a direct quotation but a paraphrase of themes in Jas 2:15-17.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Iudicium . enim sine misericordia","severity":"info","text":"This sentence echoes Jas 2:13 ('judgment without mercy') and the principle that mercy is preferred to judgment, a common patristic gloss on the epistle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"fides sine operibus mortua est","severity":"info","text":"The phrase 'faith without works is dead' is a close paraphrase of Jas 2:26, though the Latin here expands the analogy with the body and spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item in euangelium secundum matthaeum","severity":"info","text":"The passage breaks off mid-sentence at 'Omni petenti te' (To everyone asking you), indicating that the original source continued with a quotation from Matthew's Gospel, likely Mt 5:42 or a similar verse on almsgiving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Qnicumque","severity":"caution","text":"The initial 'Qnicumque' is a scribal error for 'Quicumque' (Whoever), a common misspelling in medieval manuscripts due to confusion of 'u' and 'n'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first James citation is unclear; it may be a loose paraphrase or a lost variant reading.","The abrupt break at the end suggests the manuscript or exemplar was incomplete at this point."],"confidence":"high","notes":[]},{"i":86,"ref":"p86","source":"tribue: et ab eo qui mutuum uult accipere noli te auertere. Item illic: Cum facis elemosynam, noli tuba canere ante te, sicut hypocritae faciunt in synagogis et in plateis, ut honorificentur ab hominibus: amen dico uobis, quia habent mercedem suam. te autem faciente elemosynam, nesciat manus tua sinistra quid faciat dextera tua, ut elemosyna tua in abaconso, et pater tuus qui uidet in absconso reddet tibi in palam. Item secundum lucam: Verum tamen date elemosynam, et ecce omnia munda uobis. Item illic: Ifitendens autem iesus, uidit eos qui mittebant munera sua in gazophylacium diuites. uidit autem et quandam uiduam pauperculam mittentem aera minuta duo. et dixit: uere dico uobis, quia uidua haec paupercula plus omnibus misit. omnes hi ex abundanti sibi miserunt in dona dei: haec autem ex eo quod deest illi, omnem uictum quem habuit misit. Item illic: Yendite quae possidetis, et date elemosynam. facite uobis sacculos, qui non ueterescunt, thensaurum non deficientem in caelis, ubi Air non accedit neque tinea conrumpit. ubi enim fuerit thensaurus uester, ibi et cor","english":"give; and do not turn away from him who wishes to borrow. Likewise there: When you give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be honored by men: amen I say to you, they have their reward. But when you give alms, let not your left hand know what your right hand does, so that your alms be in secret, and your Father who sees in secret will repay you openly. Likewise according to Luke: Yet give alms, and behold, all things are clean for you. Likewise there: And Jesus, looking, saw those who were placing their gifts in the treasury, the rich. He also 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. All these gave abundantly from their own to the gifts of God: but she gave from what she lacked, all the sustenance she had. Likewise there: Sell what you possess, and give alms. Make for yourselves purses that do not grow old, a treasure that does not fail in heaven, where no air reaches nor moth destroys. For where your treasure will be, there also will be your heart.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Cum facis elemosynam, noli tuba canere ante te","severity":"info","text":"The saying about not sounding a trumpet before giving alms is not a direct biblical quotation but a proverbial expression; the closest parallel is Matthew 6:3-4 on secret almsgiving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nesciat manus tua sinistra quid faciat dextera tua","severity":"info","text":"The phrase 'let not your left hand know what your right hand does' is proverbial, not scriptural; it appears in early Christian moral teaching, e.g., in the Didache 1.5.","cites":[],"named_sources":["Didache"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item secundum lucam: Verum tamen date elemosynam, et ecce omnia munda uobis","severity":"info","text":"This saying is not found in the canonical Gospel of Luke; it may derive from an apocryphal or variant tradition, possibly the Gospel of the Hebrews or a lost agraphon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Ifitendens autem iesus, uidit eos qui mittebant munera sua in gazophylacium diuites","severity":"info","text":"The story of the poor widow giving two small copper coins is not in the canonical Gospels; it resembles a narrative from the Gospel of the Hebrews or another apocryphal source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Yendite quae possidetis, et date elemosynam","severity":"info","text":"The exhortation to sell possessions and give alms echoes Jesus' words to the rich young man in the Gospel of the Hebrews (fragment preserved by Clement of Alexandria, Quis Dives Salvetur?).","cites":[],"named_sources":["Clement of Alexandria"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ifitendens","severity":"caution","text":"The Latin 'Ifitendens' is a scribal corruption; it likely represents 'Intendens' (looking) or 'Aspiciens' (gazing). The English draft reads 'And Jesus, looking'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of several sayings is unclear: they are attributed to 'Item illic' or 'Item secundum Lucam' but do not match canonical texts, suggesting dependence on apocryphal gospels or oral tradition.","The phrase 'Ifitendens' is a textual corruption; the intended reading is uncertain but likely 'Intendens'."],"confidence":"medium","notes":[]},{"i":87,"ref":"p87","source":"uegtrum erit. Item in actibus apostolorum: Omnes autem qui credebant habebant in unum omnia communia, . et possessiones et quaecumque habebant uendebant, et diuidebant cottidie omnibus, prout unicuique opus erat. Item illic: Multitudinis uero credentium erat cor et anima una: et nemo eorum quae possidebant quidquam suum proprium esse dicebant, sed erant eis omnia communia.\n\nXXV. SEMPER ORANDVM.\n\nIn psalmo CXVIII: Memor fui in nocte nominis tui; domine, et custodiui legem tuam. Item illic: Medianocte surgebam ad confitendum tibi super iudicia iustitiae tuae. Item in psalmo VI: Lauabo per singulas noctes lectum meum, lacrimis stratum meum rigabo. Item in psalmo CXXXIII: In noctibus extollite maaus uestras in sancta, et\n\nbenedicite dominum. Item in ecclesiastico: Non inpediaris orare semper, et non ueteris usque ad mortem iustifieari: quia merces domini manet in aeternum. ante orationem praepara animam tuam, et noli esse quasi homo, qui temptat deum. Item illic: Deprecatio pauperis ex ore festinat usque ad nubes, et iudicium festinato ueniet illi, et precationem molem exaudit. Item illic: Non despiciet preces pupilli, nec uiduam si effundat orationem. nonne lacrima ad maxillam descendit, exclamatio uero ad caelum ascendit, et deus exauditor delectans in illis ? Item illic: Qui placet domino, in oblectatione suscipietur, et precatio illius usque ad nubes propinquabit.","english":"yours will be. Likewise in the Acts of the Apostles: But all who believed had everything in common, and they sold their possessions and whatever they had, and distributed daily to all, as each had need. Likewise there: But the multitude of believers had one heart and one soul: and none of them called anything they possessed their own, but all things were common to them.\n\nXXV. ONE MUST ALWAYS PRAY.\n\nIn Psalm 118: I was mindful of your name in the night, O Lord, and I kept your law. Likewise there: At midnight I arose to confess to you concerning the judgments of your justice. Likewise in Psalm 6: I will wash my bed each night, I will water my couch with tears. Likewise in Psalm 133: In the nights lift up your hands in the sanctuary, and bless the Lord. Likewise in Ecclesiasticus: Do not be hindered from praying always, and do not grow old until death without being justified: for the Lord's reward remains forever. Before prayer prepare your soul, and do not be like a man who tempts God. Likewise there: The prayer of the poor hastens from the mouth up to the clouds, and judgment will come quickly to him, and he hears the weighty supplication. Likewise there: He will not despise the prayers of an orphan, nor a widow if she pours forth prayer. Does not the tear fall to the cheek, and the cry ascend to heaven, and God the hearer delight in them? Likewise there: He who pleases the Lord will be received with delight, and his prayer will approach up to the clouds.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XXV. SEMPER ORANDVM.","severity":"info","text":"The heading 'XXV. SEMPER ORANDVM' marks a new section, continuing the work's numbered series of moral or spiritual headings. The Latin 'orandum' is a gerund expressing obligation, rendered 'One must always pray'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo CXVIII","severity":"info","text":"The citation 'In psalmo CXVIII' refers to Psalm 118 (Vulgate numbering; = Psalm 119 in the Hebrew/Masoretic numbering). The verse 'Memor fui in nocte nominis tui' is not a direct match to the canonical Psalm 118; it may be a loose paraphrase or a variant from an Old Latin psalter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo VI","severity":"info","text":"The citation 'In psalmo VI' refers to Psalm 6 (Vulgate; = Psalm 7 Hebrew). The quoted text 'Lauabo per singulas noctes lectum meum, lacrimis stratum meum rigabo' does not appear in the canonical Psalm 6; it may be from a non-canonical source or a misattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In ecclesiastico","severity":"info","text":"The citations from 'ecclesiastico' refer to the book of Sirach (Ecclesiasticus). The quoted passages, e.g., 'Non inpediaris orare semper', are not verbatim from the Vulgate Sirach; they may be from an Old Latin version or a florilegium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Item in actibus apostolorum","severity":"info","text":"The passage from Acts of the Apostles describing communal property ('Omnes autem qui credebant habebant in unum omnia communia') is not a direct quotation from the canonical Acts; it reflects early Christian ideals of communal living, possibly from apocryphal Acts or a patristic summary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"In psalmo CXXXIII","severity":"caution","text":"The citation 'In psalmo CXXXIII' (Psalm 133 Vulgate; = Psalm 134 Hebrew) is not a standard psalm number in the Vulgate psalter, which has only 150 psalms. This may be a scribal error or a reference to a non-canonical psalm.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Several psalm citations (Psalms 118, 6, 133) do not match the canonical Vulgate text, suggesting the author used an Old Latin psalter or a florilegium with variant readings.","The Acts quotation on communal property is not verbatim from the canonical Acts; its source is uncertain.","The Ecclesiasticus quotations are paraphrastic and may derive from a lost Latin version or a patristic compilation."],"confidence":"medium","notes":[]},{"i":88,"ref":"p88","source":"oratio humiliantis se nubes penetrabit, et donec propinquet non tardabitur, nec recedet donec inspiciat\n\naltissimus. Item secundum lucam: Et ait iesus: quis uestrum habebit amicum et ibit ad illum media nocte et dicet illi: amice, commoda mihi tres panes, quoniam amicus meus uenit ad me de uia et non habeo quod ponam ante illum. et ille intus respondens dicet: noli mihi molestus esse, iam enim ostium clausum est, et pueri in cubiculo mecum sunt, non possum surgere et dare tibi. et ille si perseuerauerit pulsans, dico uobis, et si non dabit ei surgens eo quod amicus eius est, propter improbitatem autem eius surget et dabit illi quantos desiderat ego uobis dico: petite, et dabitur uobis: quaerite, et inuenietis: pulsate, et aperietur uobis. omnia enim qui petit accipit, et qui quaerit inuenit, et pulsanti aperietur. Item illic: Vigilate itaque in omni tempore, ut digni habeamini effugire ista omnia quae futura sunt, et stabitis ante filium hominis. Item ad philippenses: Dominus in proximo est: nihil solliciti sitis, sed in omni","english":"The prayer of one who humbles himself will pierce the clouds, and it will not be delayed until it draws near, nor will it withdraw until the Most High looks down. Likewise according to Luke: And Jesus said: Which of you will have a friend and go to him at midnight and say to him: Friend, lend me three loaves, because my friend has come to me from the road and I have nothing to set before him. And he, answering from within, will say: Do not trouble me, for the door is already shut, and the boys are in the bedroom with me, I cannot get up and give to you. And if he persists in knocking, I tell you, even if he does not give to him rising up because he is his friend, yet on account of his importunity he will rise and give him as many as he desires. I tell you: Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everything that one asks he receives, and what one seeks he finds, and to one who knocks it will be opened. Likewise there: Watch therefore at all times, that you may be deemed worthy to escape all those things which are to come, and you will stand before the Son of Man. Likewise to the Philippians: The Lord is near: be anxious about nothing, but in all","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"oratio humiliantis se nubes penetrabit","severity":"info","text":"The opening sentence echoes Psalm 56:2 (Vulgate: 'oratio mea nubes penetrabit'), but the wording is adapted to a general maxim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item secundum lucam","severity":"info","text":"The parable of the friend at midnight is not canonical; it is a free adaptation of Luke 11:5-10 (on persistence in prayer) or an apocryphal saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"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'), but the context is non-canonical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vigilate itaque in omni tempore","severity":"info","text":"The exhortation to watchfulness and standing before the Son of Man is not a direct biblical quotation; it may derive from a lost apocryphon or a patristic homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad philippenses: Dominus in proximo est","severity":"info","text":"The phrase 'Dominus in proximo est' is not found in the canonical Epistle to the Philippians; it may be a misattribution or a paraphrase of Philippians 4:5-6.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a catena of scriptural and para-scriptural sayings on prayer, persistence, and vigilance, linked by 'Item' (likewise).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the parable of the friend at midnight is uncertain; it may be an apocryphal saying or a free composition.","The attribution to Luke and Philippians is not supported by canonical texts; the compiler may have used non-canonical sources or misremembered."],"confidence":"medium","notes":[]},{"i":89,"ref":"p89","source":"watione cugi gratiarum actione postulationes uestrae innotescant aput deum. et pax dei, quae superat omnem mentem, dirigit corda uestra et corpora in christo iesu. Item ad tbessalonieenses I: Semper gaudete in domino, sine intermissione orate, in omnibus gratias agite: haec est enim uoluntas dei in christo iesu ad uos. Item ad colossenses: Orationi instate, uigilantes in illa cum gratiarum actione. Item ad timotheum I: Volo, igitur uiros orare in omni loco, leuantes sanctas manus sine ira et disceptatione. Item illic: Quae autem uere uidua est et desolata, sperat in deum et instat orationibus nocte et die.\n\nXXVI. DE ISA DEI ET IVDICIO VENTVRO.\n\nIn deuteronomio: Quia ignis exarsit ab ira mea, et ardebit usque ad inferos deorsum: comedit terram et nascentia eius, et concremat fundamenta montium. Item illic: Ecce haec collecta sunt in thensauris meis: in die iudicii reddam in tempore, cum lapsus fuerit pes eorum: quia prope est dies perditionis eorum, et adueniet parata uobis: quia iudicauit dominus plebem suam, et in seruis suis consolabitur. Item illic : Et retribuam iudicium inimicis, et odientibus me restituam. Item in psalmo VII: Dominus iudex iustus, fortis et patiens, numquid irascetur per singulos dies? nisi conuertamini, gladium suum uibrabit, arcum suum tetendit et parauit illum: et in eo parauit uasa mortis, sagittas suas","english":"has a reason to flee from gratitude, your petitions become known before God. And the peace of God, which surpasses all understanding, directs your hearts and bodies in Christ Jesus. Likewise to the Thessalonians I: Always rejoice in the Lord, pray without ceasing, give thanks in all things: for this is the will of God in Christ Jesus towards you. Likewise to the Colossians: Be diligent in prayer, watchful in it with thanksgiving. Likewise to Timothy I: I desire, therefore, that men pray in every place, lifting holy hands without anger and disputation. Likewise there: But she who is truly a widow and desolate, hopes in God and persists in prayers night and day.\n\nXXVI. CONCERNING THE WRATH OF GOD AND THE COMING JUDGMENT.\n\nIn Deuteronomy: Because fire blazed forth from my wrath, and it will burn down to the depths of the underworld: it consumes the earth and its produce, and burns up the foundations of the mountains. Likewise there: Behold, these things are gathered in my treasuries: on the day of judgment I will repay in time, when their foot has slipped: because the day of their destruction is near, and it will come, prepared for you: for the Lord has judged his people, and will take comfort in his servants. Likewise there: And I will repay judgment to my enemies, and to those who hate me I will requite. Likewise in Psalm VII: The Lord is a just judge, strong and patient, does he not grow angry day by day? Unless you turn back, he will brandish his sword, he has stretched his bow and made it ready: and in it he has prepared vessels of death, his arrows.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XXVI. DE ISA DEI ET IVDICIO VENTVRO.","severity":"info","text":"This heading marks the twenty-sixth chapter of the florilegium, introducing a new thematic section on divine wrath and eschatological judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In deuteronomio: Quia ignis exarsit ab ira mea, et ardebit usque ad inferos deorsum","severity":"info","text":"This citation is not a direct quotation from the Vulgate Deuteronomy; it appears to be a free adaptation or conflation of Old Testament theophanic language, possibly from a lost Latin version or a patristic paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo VII: Dominus iudex iustus, fortis et patiens, numquid irascetur per singulos dies?","severity":"info","text":"This is not a direct quotation from Psalm 7 in the Vulgate; it may be a paraphrase or a citation from an Old Latin psalter, reflecting the fluidity of biblical texts in early Latin Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Item ad tbessalonieenses I: Semper gaudete in domino, sine intermissione orate, in omnibus gratias agite","severity":"info","text":"This citation echoes themes from 1 Thessalonians 5:16-18, but the wording is not verbatim from the Vulgate; it may be a patristic summary or a variant reading from an Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"watione cugi gratiarum actione postulationes uestrae innotescant aput deum","severity":"caution","text":"The Latin text at the start of the passage is corrupt: 'watione cugi' likely results from scribal error; the intended phrase may be 'oratione cum gratiarum actione' (prayer with thanksgiving), as suggested by the context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Item ad colossenses: Orationi instate, uigilantes in illa cum gratiarum actione","severity":"info","text":"This citation resembles Colossians 4:2 in some Old Latin traditions, but the Vulgate has no such verse; it may reflect a lost Latin version or a patristic adaptation of Pauline exhortations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text at the start is corrupt ('watione cugi'), likely a scribal error for 'oratione cum' or similar. The source of the Deuteronomy and Psalm citations is uncertain; they may be from Old Latin versions or patristic paraphrases rather than the Vulgate."],"confidence":"medium","notes":[]},{"i":90,"ref":"p90","source":"ardentibus operatus est. Item in psalmo XLVIUI: Deus manifeste ueniet, deus noster, et non silebit. ignis in conspectu eius ardebit, et in circuitu eius tempestas ualida. Item in esaia propheta: Ylulate: prope est enim dies domini, et contritio a deo ueniet. Item illic: Ecce enim dies domini sine refrigerio adueniet indignationis et irae, ponere orbem terrae desertum et peccatores perdere ex eo. nam stellae caeli et lucifer et omne ornamentum caeli lumen non dabunt, et obscurabuntur sole oriente, et lunae non permanebit lumen. et mandabo uniuerso orbi mala et impiis peccata eorum: et perdam contumeliam iniquorum, et contumeliam superborum . humiliabo. et erunt qui derelicti sunt pretiosi magis quam aurum, et homo pretiosus magis quam lapis ex saphir. Item illic: Ecce enim dominus ut ignis ueniet, et ut tempestas currus eius, reddere in ira uindictam et interitum flammae ignis. in igne enim domini iudicabitur omnis terra, et in","english":"has been at work among those burning. Likewise in Psalm 46: God will come manifestly, our God, and he will not be silent. Fire will burn before his face, and a mighty storm around him. Likewise in the prophet Isaiah: Howl, for the day of the Lord is near, and destruction will come from God. Likewise there: For behold, the day of the Lord will come without respite, of indignation and wrath, to lay waste the orb of the earth and destroy sinners from it. For the stars of heaven and Lucifer and all the ornament of heaven will give no light, and they will be darkened at the rising of the sun, and the moon will not retain its light. And I will command evils upon the whole world and upon the impious their sins: and I will destroy the insolence of the wicked, and I will humble the insolence of the proud. And those who are left will be more precious than gold, and a man more precious than a sapphire stone. Likewise there: For behold, the Lord will come like fire, and his chariot like a storm, to render vengeance in wrath and the destruction of the flame of fire. For in the fire of the Lord every land will be judged, and in","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in psalmo XLVIUI","severity":"info","text":"The citation 'Psalm 46' (Vulgate numbering) corresponds to Psalm 46:4-5, but the Latin text conflates several verses; the fire and storm imagery is not verbatim from the canonical psalm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in esaia propheta","severity":"info","text":"The Isaiah passages are not direct quotations but composite paraphrases, likely from Pseudo-Isaiah or apocryphal expansions; the 'howl' and 'day of the Lord' motifs echo Isaiah 13:6-8 and 24:1-6.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ignis in conspectu eius ardebit","severity":"info","text":"The fire-and-storm theophany is a common apocalyptic trope in early Christian and Jewish literature, e.g., 2 Esdras and Sibylline Oracles, reflecting divine judgment imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item in psalmo ... Item in esaia ... Item illic","severity":"info","text":"The repeated 'Item' marks a catena-like structure, typical of the Speculum, stringing together prooftexts on divine judgment without narrative transition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Speculum quod fertur S. Augustini","severity":"info","text":"This work, attributed to Augustine but likely spurious, was used in medieval florilegia; its apocalyptic citations influenced later eschatological compilations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"psalmo XLVIUI","severity":"caution","text":"The numeral 'XLVIUI' is corrupt; it likely intends 'XLVI' (46) or 'XLVIII' (48). The English draft reads '46', but the Latin is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The psalm number is uncertain: 'XLVIUI' may be a scribal error for 46 or 48.","The Isaiah citations are not verbatim from the canonical text, suggesting use of apocryphal or paraphrased sources."],"confidence":"medium","notes":[]},{"i":91,"ref":"p91","source":"romphaea omnis caro. Item illic: Visitatio enim erit cum commotione et tonitruis et terrae motus, cum uoce maxima tempestas decidens, et flamma ignis consumens. Et conuoluetur caelum ut liber, et omnia sidera eius cadebunt ut folia de uite et ut folia de ficu. Dies enim iudicii domini et annus retributionis. Item in amos propheta: Vae qui concupiscunt diem domini! et ut quid uobis hunc diem domini? et hic est dies tenebrae et non lux. quemadmodum si fugiat homo. a facie leonis, et incidat ei ursus, et insiliat in domum suam et infulciat manus suas in parietem, et mordeat eum serpens. nonne tenebrae sunt dies illa domini, et non lux, et nebula sine lumine? Item in iohel propheta: Praecingemini et plangite uos, sacerdotes, lugite, deseruientes altario, introite, dormite in ciliciis, qui deseruitis deo, quia cessauit de domo dei uestri sacrificium et elibatio. Item illic: Sanctificate ieiunium, praedicate deseruitionem,","english":"a sword of all flesh. Likewise there: For the visitation will be with commotion and thunder and earthquake, with a very loud tempest falling, and a flame of fire consuming. And the sky will be rolled up like a scroll, and all its stars will fall like leaves from a vine and like leaves from a fig tree. For it is the day of the Lord's judgment and the year of retribution. Likewise in the prophet Amos: Woe to those who desire the day of the Lord! And why do you desire this day of the Lord? For this is a day of darkness and not light, as if a man flees from the face of a lion, and a bear falls upon him, and he rushes into his house and thrusts his hands into the wall, and a serpent bites him. Is not that day of the Lord darkness, and not light, and a mist without light? Likewise in the prophet Joel: Gird yourselves and lament, you priests, mourn, you who serve the altar, enter, sleep on sackcloth, you who serve God, because the sacrifice and the libation have ceased from the house of your God. Likewise there: Sanctify a fast, proclaim a service,","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"romphaea omnis caro","severity":"info","text":"The phrase 'a sword of all flesh' likely echoes a biblical image of divine judgment, possibly from the Old Testament prophets, though the exact source is not identified in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Visitatio enim erit cum commotione et tonitruis et terrae motus","severity":"info","text":"This description of a visitation with commotion, thunder, and earthquake is reminiscent of theophany and judgment scenes in the prophets, such as Isaiah or Joel, but no direct verse is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vae qui concupiscunt diem domini","severity":"info","text":"The citation from Amos (likely Amos 5:18-20) warns against desiring the day of the Lord, which is portrayed as darkness and not light, a theme of judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Praecingemini et plangite uos, sacerdotes","severity":"info","text":"The call for priests to gird themselves and lament in Joel (likely Joel 1:13-14) reflects a ritual of mourning due to the cessation of sacrifice, a sign of divine displeasure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"dies tenebrae et non lux","severity":"info","text":"The day of darkness and not light is a common apocalyptic motif in early Christian and Jewish literature, symbolizing divine judgment and the absence of grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item in amos propheta","severity":"info","text":"The passage follows a pattern of sequential scriptural citations, each introduced by 'Item' (Likewise), building a catena of prophetic testimonies on the day of judgment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical verses for the citations from Amos and Joel are not specified; the phrasing may be a loose paraphrase or composite of multiple verses.","The phrase 'romphaea omnis caro' is unclear; it may be a corruption or a unique expression not directly traceable to a known scripture."],"confidence":"medium","notes":[]},{"i":92,"ref":"p92","source":"conuocate seniores et omnes inhabitantes terram in domum domini dei nostri et clamate ad dominum uehementer: uae mihi, uae mihi, uae mihi, in diem domini! quia prope est dies domini, dies tenebrarum et caliginis, dies nubis et nebulae. ante conspectum eius turbabitur terra et mouebitur caelum, et sol et luna contenebrabuntur, et sidera decident nec dabunt lumen suum. et dominus dabit uocem suam ante conspectum exercitus sui, quia multus est nimium exercitus illius, et quia ualida sunt opera sermonum eius, et magnus est dies domini, magnus et manifestus nimium, et quis erit sufficiens illi? Item in sophonia propheta: Vox diei domini amara et dura constituta. dies potens, dies iracundiae dies ille, dies tribulationis et necessitatis, dies infelicitatis et exterminii, dies tenebrarum et tempestatis, dies nubis et caliginis, dies tubae et clamoris super ciuitates firmas et super angulos excelsos. Item illic: Et effundam sanguinem eorum sicut limum, et carnes eorum sicut stercora boum, et argentum et aurum eorum non poterit liberare eos in die","english":"summon the elders and all the inhabitants of the land into the house of our Lord God, and cry out vehemently to the Lord: Woe to me, woe to me, woe to me, on the day of the Lord! For the day of the Lord is near, a day of darkness and gloom, a day of cloud and fog. Before his face the earth will be shaken and the sky will be moved, and the sun and moon will be darkened, and the stars will fall and will not give their light. And the Lord will give his voice before the face of his army, because that army is exceedingly great, and because the works of his words are mighty, and the day of the Lord is great, exceedingly great and manifest, and who will be sufficient for him? Likewise in the prophet Zephaniah: The voice of the day of the Lord is established as bitter and harsh. That day is a powerful day, a day of wrath, a day of tribulation and necessity, a day of unhappiness and destruction, a day of darkness and tempest, a day of cloud and fog, a day of trumpet and clamor over strong cities and over high towers. Likewise there: And I will pour out their blood like mud, and their flesh like the dung of oxen, and their silver and gold will not be able to free them on the day","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a continuous narrative of eschatological prophecy, combining a first-person exhortation (conuocate ... clamate) with a series of descriptive clauses and two explicit prophetic citations (Zephaniah).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in sophonia propheta","severity":"info","text":"The second citation is from Zephaniah 1:15-16 (LXX/Vulgate), describing the day of the Lord as a day of wrath and destruction. The phrase 'Vox diei domini amara et dura constituta' echoes Zeph 1:14-15.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et effundam sanguinem eorum sicut limum","severity":"info","text":"The final citation ('Et effundam sanguinem eorum sicut limum ...') is a loose paraphrase of Zephaniah 1:17-18, emphasizing the futility of wealth in the day of judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"conuocate seniores et omnes inhabitantes terram in domum domini dei nostri","severity":"info","text":"The opening summons to elders and inhabitants into the Lord's house reflects a liturgical or penitential context, possibly derived from a lost apocryphon or homiletic tradition, not directly from a canonical biblical book.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"uae mihi, uae mihi, uae mihi","severity":"info","text":"The triple 'uae mihi' (woe to me) is a rhetorical lament, not a biblical quotation, and may reflect a liturgical or penitential formula used in early Christian communal confession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item illic","severity":"caution","text":"The phrase 'Item illic' (Likewise there) is ambiguous: it may refer to the same prophet Zephaniah or to a different source within the same compilation. The following text is not a direct biblical verse but a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the opening summons (conuocate ... clamate) is unidentified; it may be from a lost apocryphon or a liturgical composition.","The phrase 'Item illic' could refer to Zephaniah or to another source in the compiler's collection."],"confidence":"high","notes":[]},{"i":93,"ref":"p93","source":"irae domini. Item in esaia propheta: Et exibunt sancti, et uidebunt membra hominum, qui praeuaricati sunt in me: uermis enim eorum non morietur, et ignis eorum non extinguetur: et erunt in aspectu omni carni. Item secundum matthaeum : Sic erit in consummatione saeculi huius: exient angeli et separabunt malos a conuersatione iustorum, et mittent illos in caminum ignis: ibi erit fletus eorum et stridor dentium. Item illic: Confestim autem post illos dies tribulationum sol conuertetur in tenebras, et luna non dabit lumen suum, et stellae cadebunt de caelo, et uirtutes caelorum mouebuntur. et tunc apparebit signum fili hominis in caelo, et tunc plangent se uniuersae tribus terrae, et uidebunt filium hominis uenientem in nubibus caeli cum uirtute multa et maiestate. et mittet angelos suos cum tuba et uoce magna, et congregabunt electos eius a quattuor","english":"wrath of the Lord. Also in the prophet Isaiah: And the saints shall go forth, and they shall see the limbs of men who have transgressed against me: for their worm shall not die, and their fire shall not be extinguished: and they shall be in the sight of all flesh. Also according to Matthew: Thus it shall be at the consummation of this age: angels shall go forth and separate the wicked from the company of the righteous, and they shall cast them into the furnace of fire: there shall be their weeping and gnashing of teeth. Also there: Immediately after those days of tribulation the sun shall be turned into darkness, and the moon shall not give its light, and the stars shall fall from the sky, and the powers of the heavens shall be shaken. And then the sign of the Son of Man shall appear in the sky, and then all the tribes of the earth shall lament, and they shall see the Son of Man coming in the clouds of the sky with great power and majesty. And he shall send his angels with a trumpet and a loud voice, and they shall gather his elect from the four","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in esaia propheta","severity":"info","text":"The citation 'Et exibunt sancti...' is not a direct Vulgate verse but an apocryphal or conflated eschatological passage, possibly from a Latin translation of a lost apocryphon or a patristic florilegium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item secundum matthaeum","severity":"info","text":"The phrase 'Sic erit in consummatione saeculi huius: exient angeli...' is not found in the canonical Gospel of Matthew; it likely derives from a Latin apocryphal apocalypse, such as the Apocalypse of Peter or a related text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic","severity":"info","text":"The description of the sun turning to darkness, moon losing light, and stars falling echoes Revelation 6:12-13 and 8:12, but the phrasing 'Confestim autem post illos dies tribulationum' suggests a composite source, possibly from a Latin translation of the Apocalypse of John or a related tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"uirtutes caelorum mouebuntur","severity":"info","text":"The phrase 'powers of the heavens' (uirtutes caelorum) is a Latin rendering of Greek δυνάμεις τῶν οὐρανῶν, common in apocalyptic literature to denote angelic or cosmic forces, e.g., in the Ascension of Isaiah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item in esaia propheta... Item secundum matthaeum... Item illic","severity":"info","text":"The passage is structured as a catena of three scriptural testimonia, each introduced by 'Item', a common feature of the Speculum genre, linking Old Testament prophecy (Isaiah) with New Testament and apocalyptic sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Speculum quod fertur S. Augustini","severity":"info","text":"This work, traditionally attributed to Augustine, is now considered pseudepigraphal; its use of non-canonical sources reflects the fluidity of scriptural canons in late antique Latin Christianity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The sources of the Isaiah and Matthew citations are uncertain; they may derive from lost apocrypha or patristic compilations. The phrase 'Item illic' could refer to the same Matthew source or a different one."],"confidence":"medium","notes":[]},{"i":94,"ref":"p94","source":"angulis uentorum, a summis caeli usque ad summum eorum. Item petrus apostolus II: Adueniet autem dies domini sicut fur, in qua caeli magno impetu transcurrent, et elementa ignis calore soluentur, et terra et ea quae in ipsa opera omnia. eorum omnium pereuntium, qualia debent edere exsecrabilibus escis et impietatibus non expectantes praesentiam diei domini, per quem caeli ardentes soluentur et elementa ignis ardore decoquentur. Item in apocalypsi iohannis: Dubiis autem et infidelibus et abominandis et homicidis et adulteris et maleficis et idolis seruientibus et mendacibus pars illorum in stagno ignis ardentis et sulfore, quod est mors secunda.\n\nXXVII. DE RESVRRECTIONE.\n\nIn iob: Fili tui erunt sicut uiridia agri. et in consummatione saeculi exurgens de sepultura reuerteris ut triticum maturum, quod ad tempus suum secatur, et ascendit in massa areae, quae omni hora adcumulatur. nam suscitauit eum de terra qui sine malitia est, nec obliuiscetur illum. Item illic: Quoniam scio quod, etsi mortuus fuerit homo, consummans dies uitae suae, non periet coram te, sed uiuet. propter quod et ego sustinebo, quousque iterum fiar: et cum uocaueris me, obaudiam. opera manuum tuarum. Item in ezechiel propheta: Et facta est super me manus domini, et duxit me in spiritu dominus, et posuit me in medio campo, et hic plenus erat ossibus humanis. et circumduxit me per gyrum super faciem eorum.","english":"in the corners of the winds, from the heights of heaven to their highest point. Likewise the apostle Peter II: But the day of the Lord will come like a thief, in which the heavens will rush by with great force, and the elements will be dissolved by the heat of fire, and the earth and all the works in it. Of all those perishing, such as they must eat abominable foods and impieties, not awaiting the presence of the day of the Lord, through which the burning heavens will be dissolved and the elements will be boiled down by the heat of fire. Likewise in the Apocalypse of John: But for the doubtful and the unfaithful and the abominable and murderers and adulterers and sorcerers and those serving idols and liars, their portion is in the lake of burning fire and sulfur, which is the second death.\n\nXXVII. ON THE RESURRECTION.\n\nIn Job: Your sons will be like the green of the field. And at the consummation of the age, rising from the tomb, you will return like ripe wheat, which is cut at its own time, and ascends in the heap of the threshing floor, which is accumulated every hour. For he who is without malice has raised him from the earth, and will not forget him. Likewise there: Because I know that, even if a man has died, having completed the days of his life, he will not perish before you, but will live. For which reason I too will endure, until I am made again: and when you call me, I will obey. The works of your hands. Likewise in the prophet Ezekiel: And the hand of the Lord was upon me, and the Lord led me in spirit, and placed me in the middle of a field, and it was full of human bones. And he led me around in a circle over their faces.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XXVII. DE RESVRRECTIONE","severity":"info","text":"This heading marks the start of a new chapter on the resurrection, following a section on eschatological punishment. The treatise is organized as a florilegium of scriptural testimonies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Adueniet autem dies domini sicut fur","severity":"info","text":"This passage echoes 2 Peter 3:10, though the Latin text is not a direct Vulgate citation. The phrase 'dies domini sicut fur' recalls the synoptic tradition of the day of the Lord coming like a thief (cf. Matthew 24:43).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dubiis autem et infidelibus et abominandis et homicidis et adulteris et maleficis et idolis seruientibus et mendacibus pars illorum in stagno ignis ardentis et ","severity":"info","text":"This is a paraphrase of Revelation 21:8, describing the lake of fire and sulfur as punishment for various sinners. The list of sinners expands on the biblical text, reflecting early Christian moral catalogues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Fili tui erunt sicut uiridia agri. et in consummatione saeculi exurgens de sepultura reuerteris ut triticum maturum","severity":"info","text":"This is a loose citation of Job 5:23-25, but the wording differs from the Vulgate. The imagery of resurrection as ripe wheat is an early Christian allegorical reading of Job's text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quoniam scio quod, etsi mortuus fuerit homo, consummans dies uitae suae, non periet coram te, sed uiuet","severity":"info","text":"This passage is not a direct Vulgate citation but appears to be a paraphrase of Job 14:14 or a similar verse, emphasizing the survival of the soul after death. The phrasing 'non periet coram te, sed uiuet' is distinctive.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et facta est super me manus domini, et duxit me in spiritu dominus, et posuit me in medio campo, et hic plenus erat ossibus humanis","severity":"info","text":"This is a paraphrase of Ezekiel 37:1-2, describing the vision of the valley of dry bones. The text adapts the biblical narrative to emphasize resurrection, a common patristic interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Peter II citation is unclear; it may be a conflation of 2 Peter 3:10 with other apocalyptic traditions.","The Job citations are not verbatim from the Vulgate and may derive from an Old Latin version or a patristic florilegium."],"confidence":"high","notes":[]},{"i":95,"ref":"p95","source":"et ecce multa nimis super faciem campi, arida nimis. et ait ad me: fili hominis, si uiuent ossa ista?\n\net ego respondi: domine, tu scis haec. et ait ad me: fili hominis, prophetare super ossa ista et dices illis: ossa arida, audite uerbum domini. haec dicit dominus ossibus istis: ecce ego inferam in uobis spiritum uitae, et dabo in uos neruos, et adducam super uos uiscera, et extendam super uos cutem, et dabo spiritum meum in uobis, et uiuetis, et scietis quia ego sum dominus. et prophetaui sicuti mandauit mihi dominus. et factum est, dum propheto ego, et ecce terrae motus magnus, et accedebant ossa unumquodque ad conpaginem suam. et uidi et ecce nascebantur super illa nerui et carnes, et cutis eitendebatur, et spiritus non erat in eis. et ait ad me dominus: prophetare in spiritu, prophetare, fili hominis, et dic spiritui: haec dicit dominus: a quattuor uentis caeli ueni, spiritus, et insuffia in mortuos istos et uiuant. et prophetaui, sicut mandauit mihi: et intrauit in eos spiritus uitae et uixerunt, et steterunt super pedes suos, congregatio multa nimis. et locutus est dominus ad me dicens: fili hominis, ossa haec domus israhel est. et ipsi dicunt: arida effecta sunt ossa nostra, interiit spes nostra. propterea prophetare et dic: haec dicit dominus: ecce ego aperiam monumenta uestra, et educam uos de monumentis uestris, ut inducam uos in terram israhel.","english":"And behold, there were very many bones, exceedingly dry, upon the face of the plain. And he said to me: Son of man, shall these bones live?\n\nAnd I answered: Lord, you know this. And he said to me: Son of man, prophesy over these bones and say to them: Dry bones, hear the word of the Lord. Thus says the Lord to these bones: Behold, I will bring into you the spirit of life, and I will give you sinews, and I will bring flesh upon you, and I will stretch skin over you, and I will give my spirit into you, and you will live, and you will know that I am the Lord. And I prophesied as the Lord commanded me. And it came to pass, while I was prophesying, and behold, a great earthquake, and the bones were coming together, each to its own joint. And I saw, and behold, sinews and flesh were growing upon them, and skin was being stretched, but there was no spirit in them. And the Lord said to me: Prophesy in the spirit, prophesy, son of man, and say to the spirit: Thus says the Lord: Come from the four winds of heaven, O spirit, and breathe into these dead ones, and let them live. And I prophesied as he commanded me: and the spirit of life entered into them, and they lived, and they stood upon their feet, a very great multitude. And the Lord spoke to me, saying: Son of man, these bones are the house of Israel. And they themselves say: Our bones have become dry, our hope has perished. Therefore prophesy and say: Thus says the Lord: Behold, I will open your tombs, and I will lead you out of your tombs, that I may bring you into the land of Israel.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezekiel 37:1-14","severity":"info","text":"The passage is a close Latin rendering of Ezekiel's vision of the valley of dry bones (Ezek 37:1-14), a prophecy of Israel's restoration. The dialogue and details follow the Vulgate text closely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"prophetare in spiritu","severity":"info","text":"The phrase 'prophetare in spiritu' (prophesy in the spirit) is a distinctive rendering of the Hebrew 'hinnabē' ruaḥ' (Ezek 37:9), emphasizing prophetic inspiration as a separate act from the initial command to prophesy over the bones.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"domus israhel","severity":"info","text":"The identification of the bones as 'the house of Israel' (domus israhel) reflects the exilic context of Ezekiel, where the dry bones symbolize the dead nation awaiting restoration. The Speculum uses this to allegorize the resurrection of the faithful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage is a continuous narrative from Ezekiel, but the Speculum excerpts it as a self-contained unit, omitting the surrounding prophetic context. The repetition of 'prophetare' and the two-stage resurrection (bones then spirit) structure the unit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Speculum","severity":"info","text":"The Speculum's inclusion of this Ezekiel passage supports its theme of scriptural prophecy as a model for Christian hope in resurrection. The allegorical reading of Israel's restoration as the Church's renewal is typical of patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cutis eitendebatur","severity":"caution","text":"The Latin 'cutis eitendebatur' appears to be a scribal error for 'cutis extendebatur' (skin was being stretched). The English draft corrects this, but the manuscript reading may cause confusion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'prophetare in spiritu' could be interpreted as a command to prophesy while in an ecstatic state, or as a command to address the spirit directly. The translation follows the latter reading.","The identity of the speaker ('he said to me') is ambiguous in the first line; the context identifies the speaker as God, but the Latin does not name him until later."],"confidence":"high","notes":[]},{"i":96,"ref":"p96","source":"et scietis quoniam ego sum dominus, cum aperiam sepulchra uestra, et educam de monumentis populum meum. et dabo spiritum meum in uos et uiuetis, et ponam uos in terram uestram, et scietis quoniam ego sum dominus: et locutus sum et faciam, dicit dominus. Item in danihelo propheta: Et multi de dormientibus exurgent in opertionem terrae, et exurgent in uitam aeternam. Item illic: Et hii in opprobrium et confusionem aeternam. Item illic: Et exurges in sorte tua in fine dierum. Item in machabaeorum II: Dominus ergo, qui fecit caelum et terram et mare, qui fecit hominem et omnium inquirit actum, ipse spiritum et animam nobis iterum restituet cum misericordia. Item illic: Tu quidem, scelerate et impie, de praesenti uita nos perdes : rex autem mundi — qui regnat in aeternum, et regni eius finis non est — mortuos nos pro suis sanctis legibus in aeternae uitae conuersationem resuscitabit.","english":"and you will know that I am the Lord, when I open your tombs and lead my people out of the monuments. And I will place my spirit in you and you will live, and I will set you in your land, and you will know that I am the Lord: and I have spoken and I will do it, says the Lord. Likewise in the prophet Daniel: And many of the sleeping will arise upon the covering of the earth, and they will arise into eternal life. Likewise there: And these into reproach and eternal confusion. Likewise there: And you will arise in your lot at the end of days. Likewise in 2 Maccabees: Therefore the Lord, who made heaven and earth and the sea, who made man and examines the deed of all, he himself will restore spirit and soul to us again with mercy. Likewise there: You indeed, wicked and impious one, will destroy us from the present life: but the king of the world—who reigns eternally, and whose kingdom has no end—will resurrect us, dead for his sacred laws, into the fellowship of eternal life.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in danihelo propheta","severity":"info","text":"The citation 'Item in danihelo propheta' introduces a non-canonical Daniel passage, likely from the Old Greek or Theodotion additions, not the Masoretic text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in machabaeorum II","severity":"info","text":"The citation from 2 Maccabees echoes themes of resurrection and divine judgment, particularly 2 Maccabees 7:36–38, though the wording is paraphrastic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"rex autem mundi — qui regnat in aeternum","severity":"info","text":"The phrase 'king of the world who reigns eternally' reflects Hellenistic Jewish and early Christian apocalyptic language, contrasting earthly rulers with divine sovereignty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item ... Item illic ... Item illic ... Item in machabaeorum II ... Item illic","severity":"info","text":"The passage is a catena of scriptural testimonia on resurrection, linked by 'Item' (Likewise), a common compilation technique in patristic florilegia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"et scietis quoniam ego sum dominus","severity":"info","text":"The repeated formula 'you will know that I am the Lord' echoes Ezekiel and Exodus, and was used in anti-heretical contexts to assert divine agency in resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item in danihelo propheta: Et multi de dormientibus exurgent in opertionem terrae","severity":"caution","text":"The Daniel citation is not found in the canonical book; it may derive from a lost apocryphon or a misattributed patristic source, so its authority is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Daniel citation is unclear; it may be from a non-canonical Danielic tradition or a scribal error.","The phrase 'in opertionem terrae' is ambiguous: it could mean 'upon the surface of the earth' or 'as a covering of the earth'."],"confidence":"high","notes":[]},{"i":97,"ref":"p97","source":"Item illic: Melius est eligere mori ab hominibus et a domino spem denuo futurae resurrectionis habere. tibi autem, tyranne, resurrectio in uitam non erit. Item illic: Noli ergo timere carnificem hanc, sed dignus talium fratrum suscipe mortem, ut in ingenti misericordia cum fratribus te recipiam. Item in euangelio secundum iohannem: Sicut enim pater suscitat mortuos et uiuificat, sic et filius quos uult uiuificat. Item illic: Amen dico uobis, quia uenit hora et nunc est, quando mortui audient uocem fili dei et qui audierint uiuent. Item illic: Dico enim uobis, nolite mirari istud, quia ueniet hora, in qua omnes qui in monumentis sunt audient uocem eius et procedent qui bona fecerunt in resurrectionem uitae, et qui mala fecerunt in resurrectionem\n\niudicii. Item illic: Haec est enim uoluntas patris mei, qui me misit, ut omnis qui uidet filium et credit in eum habeat uitam aeternam, et ego resuscitabo eum nouissima me. Item in euangelio secundum matthaeum: Cum coeperint autem haec fieri, respirabitis et leuabitis capita uestra, quia adpropriauit redemptio uestra. Item paulus apostolus ad corinthios I: Nunc autem christus surrexit ex mortuis, incohatio dormientium. nam quia per hominem mors, et per hominem resurrectio mortuorum. sicut enim in adam omnes moriuntur, ita in christo omnes uiuificabuntur.","english":"Also there: It is better to choose to die at the hands of men and to have hope from the Lord for a future resurrection. But for you, tyrant, there will be no resurrection into life. Also there: Therefore do not fear this executioner, but accept death worthy of such brothers, so that I may receive you in great mercy together with your brothers. Also in the Gospel according to John: For just as the Father raises the dead and gives life, so also the Son gives life to whom he wills. Also there: Amen I say to you, the hour has come and is now, when the dead will hear the voice of the Son of God, and those who hear will live. Also there: For I say to you, do not marvel at this, because the hour will come in which all who are in the tombs will hear his voice and will come forth—those who have done good into the resurrection of life, and those who have done evil into the resurrection of judgment. Also there: For this is the will of my Father, who sent me, that everyone who sees the Son and believes in him may have eternal life, and I will raise him up at the last with me. Also in the Gospel according to Matthew: But when these things begin to happen, you will breathe again and lift up your heads, because your redemption has drawn near. Also the Apostle Paul to the Corinthians I: But now Christ has risen from the dead, the beginning of the sleeping. For because through man came death, so through man comes the resurrection of the dead. For just as in Adam all die, so in Christ all will be given life.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated phrase 'Item illic' (Also there) marks a series of quotations from a single source, likely a lost apocryphon or a homiletic compilation, before shifting to canonical Gospels and Paul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sicut enim pater suscitat mortuos et uiuificat, sic et filius quos uult uiuificat","severity":"info","text":"This saying is not found in the canonical Gospel of John; it may derive from apocryphal traditions or a loose paraphrase of Johannine theology (cf. John 5:21).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Amen dico uobis, quia uenit hora et nunc est, quando mortui audient uocem fili dei et qui audierint uiuent","severity":"info","text":"This saying is not attested in the canonical Gospels; it resembles eschatological passages in the Apocalypse of Peter or other early Christian apocrypha.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nunc autem christus surrexit ex mortuis, incohatio dormientium","severity":"info","text":"This is a paraphrase of 1 Corinthians 15:20, where Paul speaks of Christ as the 'firstfruits' (ἀπαρχή) of the dead; the Latin 'incohatio' (beginning) reflects a non-standard rendering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tyranne","severity":"info","text":"The address to a 'tyrant' suggests a martyrdom narrative or a polemical context, possibly from the Acts of Thomas or another apocryphal Acts, where a persecutor is denied resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item illic","severity":"caution","text":"The source of the first three 'Item illic' quotations is uncertain; they may come from a lost apocryphon or a composite florilegium, and their attribution to a specific work is speculative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the source for the first three 'Item illic' quotations is unclear; they may be from a lost apocryphal gospel or a homiletic compilation.","The phrase 'incohatio dormientium' is a non-standard rendering of Paul's 'firstfruits of the dead' (1 Cor 15:20), possibly reflecting a variant Latin translation."],"confidence":"medium","notes":[]},{"i":98,"ref":"p98","source":"unusquisque autem in suo ordine: initium christus, deinde hii qui sunt christi, qui in aduentum eius crediderunt, deinde finis. Item illic: Nolite seduci: conrumpunt mores bonos\n\nconloquia mala. sobrii estote et iusti, et nolite peccare: ignorantiam enim dei quidam habent. ad uerecundiam dico uobis. sed dicit aliquis: quomodo resurgunt mortui? quo autem corpore ueniunt? insipiens: tu quod seminas non uiuificatur nisi moriatur et quod seminas non corpus quod nascitur seminas, sed nudum granum, ut puta tritici aut alicuius ceterorum: deus autem illi dat corpus prout uult, et unicuique seminum proprium corpus. non omnis caro eadem caro, sed alia quidem hominis, alia pecoris. alia uolatilium, alia autem piscium. et corpora caelestia, et corpora terrestria: alia quidem caelestium gloria, alia autem terrestrium : alia gloria solis, alia gloria lunae, et alia gloria stellarum: stella enim ab stella differt in claritate. ita et resurrectio mortuorum. seminatur in interitum, surgit in perpetuitatem.","english":"Each one, however, in his own order: the beginning is Christ, then those who are of Christ, who believed in his coming, then the end. Also there: Do not be led astray: evil conversations corrupt good morals. Be sober and just, and do not sin: for some have ignorance of God. I say this to you for shame. But someone says: How do the dead rise? And with what body do they come? Foolish one: what you sow is not given life unless it dies, and what you sow you do not sow as the body that is born, but as a bare grain, for example of wheat or of some other among the rest: but God gives it a body as he wills, and to each of the seeds its own body. Not all flesh is the same flesh, but one kind is of man, another of beast, another of birds, another of fish. And there are celestial bodies and terrestrial bodies: one kind is of celestial glory, another of terrestrial glory: one glory of the sun, another glory of the moon, and another glory of the stars: for star differs from star in brightness. So also is the resurrection of the dead. It is sown into destruction, it rises into perpetuity.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"initium christus, deinde hii qui sunt christi, qui in aduentum eius crediderunt, deinde finis","severity":"info","text":"This sentence presents a tripartite eschatological schema: Christ as beginning, believers in his advent as middle, and the end as conclusion. It likely reflects a millenarian or recapitulationist framework.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"conrumpunt mores bonos conloquia mala","severity":"info","text":"This phrase echoes 1 Corinthians 15:33 (Vulgate: 'bonos mores corrumpunt conloquia mala'), though the wording is adapted. The passage warns against corrupting influences.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quomodo resurgunt mortui? quo autem corpore ueniunt?","severity":"info","text":"The question about the mode and body of resurrection was a standard topic in early Christian apologetics, addressed by authors like Tertullian (De Resurrectione Carnis) and Augustine (De Civitate Dei).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"tu quod seminas non uiuificatur nisi moriatur","severity":"info","text":"The analogy of the seed dying to produce new life is a common patristic image for resurrection, found in 1 Corinthians 15:36-38 and in Augustine's Enarrationes in Psalmos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"seminatur in interitum, surgit in perpetuitatem","severity":"info","text":"'Perpetuitatem' (perpetuity) contrasts with 'interitum' (destruction), emphasizing the eternal quality of the resurrected state. The term is used in Latin Christian eschatology to denote everlasting life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ad uerecundiam dico uobis","severity":"caution","text":"The phrase 'ad uerecundiam dico uobis' is ambiguous: it could mean 'I say this to you for shame' (as translated) or 'I speak to you with modesty'. The intended sense is unclear without a known source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quotations (e.g., 'Item illic') is not identified; they may derive from a lost apocryphon or a patristic florilegium.","The phrase 'ad uerecundiam dico uobis' could be read as either a rebuke or a rhetorical modesty topos."],"confidence":"medium","notes":[]},{"i":99,"ref":"p99","source":"seminatur in contumelia, surgit in gloria. seminatur in infirmitate , surgit in uirtute. seminatur corpus animale, surgit spiritale. sic etiam scriptum est: factus est primus homo adam in animam uiuentem, nouissimus adam in spiritu uiuificante. sed non primum quod spiritale est, sed quod animale, deinde spiritale. Item illic: Ecce dico uobis mysterium: omnes quidem resurgimus, sed non omnes inmutabimur in momento, in ictu oculi, in nouissima tuba, canet enim tuba, et mortui resurgent incorrupti, et nos inmutabimur. oportet enim corruptibile hoc induere incorruptionem et mortale hoc induere inmortalitatem. Item ad corinthios II : Sic enim nos qui uiuimus in mortem tradimur propter iesum, ut et uita iesu manifestetur in carne nostra mortali. Item illic: Scimus enim, quoniam si terrestris domus nostra huius habitationis dissoluatur, quod aedificationem a deo","english":"It is sown in contumely, it rises in glory. It is sown in infirmity, it rises in virtue. It is sown as an animal body, it rises as a spiritual body. Thus also it is written: the first man Adam was made into a living soul, the last Adam into a life-giving spirit. But not that which is spiritual comes first, but that which is animal, then spiritual. Likewise there: Behold, I tell you a mystery: we all indeed rise again, but not all will be changed in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will rise incorrupt, and we will be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. Likewise to the Corinthians II: For we who live in death are thus delivered up for the sake of Jesus, so that the life of Jesus may be manifested in our mortal flesh. Likewise there: For we know that if our earthly house of this habitation is dissolved, the building from God","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"seminatur in contumelia, surgit in gloria","severity":"info","text":"The passage develops a Pauline metaphor of sowing and resurrection, contrasting humiliation and glory, infirmity and virtue, animal and spiritual body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"factus est primus homo adam in animam uiuentem, nouissimus adam in spiritu uiuificante","severity":"info","text":"This echoes 1 Corinthians 15:45 and the Adam-Christ typology, though the wording is not a direct Vulgate citation; it adapts the Pauline contrast between the first Adam (living soul) and the last Adam (life-giving spirit).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecce dico uobis mysterium: omnes quidem resurgimus, sed non omnes inmutabimur in momento","severity":"info","text":"This appears to be a paraphrase or apocryphal expansion of 1 Corinthians 15:51-52, blending resurrection and transformation at the last trumpet; the source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad corinthios II","severity":"info","text":"The citation 'Sic enim nos qui uiuimus in mortem tradimur propter iesum' is not found in the canonical 2 Corinthians; it may be a loose quotation or from a pseudepigraphal source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"corpus animale ... corpus spiritale","severity":"info","text":"The distinction between an animal (ensouled) body and a spiritual body reflects late antique Christian anthropology, influenced by Origenist and Pauline thought, common in Latin patristic speculation on resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic ... Item ad corinthios II ... Item illic","severity":"info","text":"The passage is a catena of scriptural or quasi-scriptural quotations linked by 'Item', typical of the florilegium style of the Speculum, assembling authorities on resurrection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the 'Ecce dico uobis mysterium' passage is unclear; it may be from an apocryphon or a lost homily. The citation 'ad corinthios II' does not match the canonical text, leaving its origin ambiguous."],"confidence":"medium","notes":[]},{"i":100,"ref":"p100","source":"habemus, domum non factam, aeternam in caelis. nam in hoc gemimus, habitaculum nostrum, quod de caelo est, superuestiri cupientes: si tamen spoliati, non nudi, inueniamur. nam et qui sumus in habitaculo hoc, gemimus grauati in eo quod nolumus spoliari, sed superuestiri, cupientes, ut absorbeatur mortale hoc a uita. qui autem efficit nos in hoc ipsum, deus, qui dedit nobis arram spiritus. Item ad philippenses: Nostra autem conuersatio in caelis est, unde et saluatorem expectamus dominum iesum christum, qui reformauit corpus humilitatis nostrae conforme corpori gloriae suae. Item ad thessalonicenses: Nolumus autem uos ignorare, fratres, de dormientibus, ut non tristes sitis sicut et ceteri qui spem non habent in domino. si enim credimus quia iesus mortuus est et resurrexit, ita et deus eos qui dormierunt per iesum adducet cum illo. hoc enim nobis dicimus in uerbo domini, quia nos qui uiuimus, qui residui sumus, in aduentum domini non praeueniemus dormientes: quoniam ipse dominus in clamore archangeli et in tuba dei","english":"we have a home not made by hands, eternal in the heavens. For in this we groan, our dwelling-place, which is from heaven, desiring to be clothed over: if, however, we are found stripped, not naked. For even we who are in this dwelling-place groan, burdened by that which we are unwilling to be stripped of, but desire to be clothed over, so that this mortal thing may be absorbed by life. But the one who makes us in this very thing is God, who gave us the pledge of the Spirit. Likewise to the Philippians: But our citizenship is in the heavens, whence we await the Savior, the Lord Jesus Christ, who reformed the body of our humility conformed to the body of his glory. Likewise to the Thessalonians: But we do not wish you to be ignorant, brothers, concerning those who sleep, that you may not be sad as the rest who have no hope in the Lord. For if we believe that Jesus died and rose again, so also God will bring those who have slept through Jesus with him. For this we say to you in the word of the Lord, that we who live, who are left behind, will not anticipate those who sleep at the coming of the Lord: since the Lord himself, in the cry of the archangel and in the trumpet of God","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"domum non factam, aeternam in caelis","severity":"info","text":"The phrase 'home not made by hands, eternal in the heavens' echoes 2 Corinthians 5:1, where Paul speaks of an eternal dwelling not built by human hands.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad philippenses","severity":"info","text":"The citation 'to the Philippians' likely refers to Philippians 3:20, though the wording is paraphrastic; the 'Savior' and 'reformed body' echo Christ's transformative role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad thessalonicenses","severity":"info","text":"The passage 'to the Thessalonians' adapts 1 Thessalonians 4:13-17, focusing on resurrection hope and the Lord's coming with angelic trumpet.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"arram spiritus","severity":"info","text":"'Arram spiritus' (pledge of the Spirit) is a Latin rendering of the Greek 'arrabōn' (pledge), used in patristic theology for the Holy Spirit as a guarantee of salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item ad philippenses ... Item ad thessalonicenses","severity":"info","text":"The passage follows a pattern of scriptural catena: a theological statement (home in heaven) is supported by two Pauline citations, each introduced by 'Item ad'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"spoliati, non nudi","severity":"info","text":"The distinction 'stripped, not naked' reflects patristic debates on the resurrection body: the righteous are divested of sin but retain spiritual form, unlike the utterly bereft.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'domum non factam' may be a loose citation of 2 Cor 5:1 or a common eschatological trope; the exact source is not explicit.","The citation 'ad philippenses' is not verbatim from Philippians; it may be a paraphrase or from a lost variant.","The clause 'in clamore archangeli et in tuba dei' is not directly from 1 Thessalonians; it may be an interpretive addition."],"confidence":"high","notes":[]},{"i":101,"ref":"p101","source":",descendet de caelo: et mortui qui in christo resurgent primi: deinde nos qui uiuimus simul cum illis rapiemur in nubibus in obuiam christo in aere, et ita semper cum domino erimus. Item in apocalypsi: Et uidi mortuos pusillos et magnos stantes in conspectu sedis. et libri aperti sunt: et alius liber apertus est, qui est uitae, et iudicati sunt mortui secundum ea quae scripta sunt in libris, et secundum opera sua. et dedit mare mortuos qui fuerunt in ipso et mors et infernus dederunt mortuos qui fuerunt in ipsis, et iudicati sunt singuli secundum facta sua.\n\nXXVIII. DE TRIBVLATIONIBVS ET PROBATIONIBVS IVSTORVM.\n\nIn psalmo XVIIII: Hii in curribus et hii in equis, nos autem in nomine domini dei nostri magnificabimur. ipsi obligati sunt et ceciderunt, nos uero resurreximus et erecti\n\nsumus. Item in psalmo XXXII: Anima autem nostra patiens est in domino, quoniam adiutor et protector noster est: et in ipso laetabitur cor nostrum, et in nomine sancto eius sperauimus. fiat misericordia tua, domine, super nos, sicut sperauimus in te. Item in psalmo XXXIII: Inquisiui dominum, et exaudiuit me et ex omnibus angustiis meis eripuit me. inmittit dominus angelum in circuitum timentium eum et eripiet eos. timete dominum, sancti eius, quoniam nihil deest timentibus eum. Item in psalmo XXXVI: Cum ceciderit iustus, non conturbabitur, quoniam dominus firmat manum eius.","english":"...will descend from heaven: and the dead who rise first in Christ: then we who are living will be snatched up together with them in clouds to meet Christ in the air, and thus we will always be with the Lord. Likewise in the Apocalypse: And I saw the dead, small and great, standing before the throne. And books were opened: and another book was opened, which is of life, and the dead were judged according to what was written in the books, and according to their works. And the sea gave up the dead who were in it, and death and hell gave up the dead who were in them, and each one was judged according to his deeds.\n\nXXVIII. ON THE TRIBULATIONS AND PROBATIONS OF THE JUST.\n\nIn Psalm XIX: These in chariots and these on horses, but we shall be magnified in the name of our Lord God. They were bound and fell, but we rose and were raised up.\n\nLikewise in Psalm XXXII: But our soul is patient in the Lord, because he is our helper and protector: and in him our heart will rejoice, and we have hoped in his holy name. Let your mercy, Lord, be upon us, as we have hoped in you. Likewise in Psalm XXXIII: I sought the Lord, and he heard me and delivered me from all my distresses. The Lord sends an angel around those who fear him and will deliver them. Fear the Lord, his saints, for nothing is lacking to those who fear him. Likewise in Psalm XXXVI: When the just man falls, he will not be troubled, because the Lord steadies his hand.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in apocalypsi: Et uidi mortuos pusillos et magnos stantes in conspectu sedis","severity":"info","text":"This passage loosely adapts Rev 20:12-13, describing the judgment of the dead before the throne, with books opened and judgment by works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo XVIIII: Hii in curribus et hii in equis, nos autem in nomine domini dei nostri magnificabimur","severity":"info","text":"This citation of Psalm 19 (LXX) contrasts the proud with the faithful who are magnified in God's name; the Latin text follows the Vetus Latina version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo XXXII: Anima autem nostra patiens est in domino","severity":"info","text":"This citation of Psalm 32 (LXX) emphasizes patience in the Lord as helper and protector, with a plea for mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo XXXIII: Inquisiui dominum, et exaudiuit me et ex omnibus angustiis meis eripuit me","severity":"info","text":"This citation of Psalm 33 (LXX) describes the Lord delivering from distress and sending an angel to protect the fearful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo XXXVI: Cum ceciderit iustus, non conturbabitur, quoniam dominus firmat manum eius","severity":"info","text":"This citation of Psalm 36 (LXX) assures that the just are not troubled when they fall, as the Lord steadies their hand.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XXVIII. DE TRIBVLATIONIBVS ET PROBATIONIBVS IVSTORVM","severity":"info","text":"This chapter heading introduces a new thematic section on the tribulations and probations of the just, organizing the catena of scriptural testimonies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text of the Apocalypse citation does not exactly match any known Vulgate or Vetus Latina verse; it may be a paraphrase or composite.","The psalm numbering follows the Septuagint (LXX) tradition, which differs from the Hebrew numbering in modern Bibles."],"confidence":"high","notes":[]},{"i":102,"ref":"p102","source":"Item in psalmo XLI: Fuerunt mihi lacrimae meae panes die ac nocte, dum dicitur mihi cottidie: ubi est deus tuus? haec recordatus sum, et effudi in me animam meam. Item in psalmo XLIII: In te inimicos\n\nnostros uentilabimus, et in nomine tuo spernimus insurgentes in nos. saluasti enim nos, deus, ex adfligentibus nos, et eos qui nos oderunt confudisti. dedisti nos tamquam oues escarum, a uoce exprobrantis et obloquentis, a facie inimici et persequentis. haec omnia uenerunt super nos, et obhti non sumus te, et inique non egimus in testamento tuo, et non recessit retro cor nostrum. et declinasti semitas nostras a uia tua, et operuit nos umbra mortis. si obliti sumus nomen dei nostri, et si expandimus manus nostras ad deum alienum, nonne deus requiret ista? ipse enim nouit occulta cordis. quoniam propter te mortificamur tota die, aestimati sumus ut oues occisionis. Item in psalmo LIIII : Contristatus sum in exercitatione mea, et conturbatus sum a uoce inimici et a tribulatione peccatoris. cor meum conturbatum est in me, et formido mortis cecidit super me. et dixi : quis dabit mihi pennas sicut columbae, et uolabo et requiescam ? Item in psalmo LXV: Quoniam probasti nos, deus, igne nos examinasti, sicut in igne examinatur argentum. transiuimus per ignem et aquam, et induxisti nos in refrigerium. Item","english":"Likewise in Psalm 41: My tears have been my bread day and night, while it is said to me daily: Where is your God? These things I have remembered, and I have poured out my soul within me. Likewise in Psalm 43: In you we will winnow our enemies, and in your name we despise those who rise up against us. For you have saved us, God, from those afflicting us, and you have confounded those who hated us. You have given us as sheep for food, from the voice of the reproacher and reviler, from the face of the enemy and persecutor. All these things have come upon us, and we have not forgotten you, and we have not acted unjustly in your covenant, and our heart has not drawn back. And you have turned our paths from your way, and the shadow of death has covered us. If we have forgotten the name of our God, and if we have stretched out our hands to a foreign god, will not God require these things? For he himself knows the secrets of the heart. Because we are put to death all day for your sake, we have been reckoned as sheep for slaughter. Likewise in Psalm 54: I have been saddened in my exercise, and I have been disturbed by the voice of the enemy and by the tribulation of the sinner. My heart has been disturbed within me, and the fear of death has fallen upon me. And I said: Who will give me wings like a dove, and I will fly and rest? Likewise in Psalm 65: Because you have tested us, God, you have examined us with fire, as silver is examined in fire. We have passed through fire and water, and you have led us into a place of refreshment. Likewise","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"psalmo XLI","severity":"info","text":"The citation of Psalm 41 (LXX) corresponds to Psalm 42 in the Hebrew numbering. The verse quoted is from Psalm 42:3-4.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"psalmo XLIII","severity":"info","text":"The citation of Psalm 43 (LXX) corresponds to Psalm 44 in the Hebrew numbering. The passage conflates several verses, including 44:2-3, 11, 14, 16, 22.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"psalmo LIIII","severity":"info","text":"The citation of Psalm 54 (LXX) corresponds to Psalm 55 in the Hebrew numbering. The verse quoted is from Psalm 55:5-7.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"psalmo LXV","severity":"info","text":"The citation of Psalm 65 (LXX) corresponds to Psalm 66 in the Hebrew numbering. The verse quoted is from Psalm 66:12.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item in psalmo","severity":"info","text":"The repeated formula 'Item in psalmo' structures the passage as a catena of psalm quotations, typical of the Speculum's method of compiling scriptural testimonies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"obhti","severity":"caution","text":"The Latin 'obhti' is a scribal error or abbreviation; the intended word is likely 'obliti' (forgotten), as in the English draft. The text is corrupt here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains a corrupt form 'obhti' which is resolved as 'obliti' (forgotten) based on context and the English draft."],"confidence":"high","notes":[]},{"i":103,"ref":"p103","source":"in psalmo CXXV: Qui seminant in lacrimis, in gaudio metent. euntes ibant et flebant mittentes semina sua: uenientes autem uenient in exultatione, portantes manipulos suos. Item in prouerbiis: Sieut probatur argentum in camino et aurum, ita electa corda aput deum. Item illic: Fac, fili, quae ego mando tibi, et saluus eris. uenisti enim in manus malorum propter amicum tuum. esto infatigabilis, adtende autem amicum. tuum, quem spopondisti. ne dederis somnum oculis neque dormites palpebris tuis, ut euadas sieut dammula. ej retibus et sicut auis ex laqueo. Item in libro sapientiae: Iustorum autem animae in manu domini ' sunt, et non continget illos tormentum. nisi sunt oculis insipientium mori, et aestimata est malitia exitus eorum. et\n\nsi coram hominibus tormenta passi sunt, spes illorum inmortalitate plena est et in paucis uexati, in multis bene disponentur. quoniam deus temptauit illos et inuenit illos dignos se esse. sicut aurum in fornace probauit illos, et quasi holocausta bostiam accepit illos, et in tempore erit respectus illorum. fulgebunt tamquam scintillae in arundinetum discurrentes, iudicabunt nationes et dominabuntur populis, et regnabit dominus illorum in perpetuum. Item in ecclesiastico: Fili, accedens ad seruitutem domini sta in iustitia et timore, et praepara animam tuam ad temptationem.","english":"In Psalm 125: Those who sow in tears will reap in joy. They went forth and wept, casting their seeds; but coming, they will come in exultation, bearing their sheaves. Likewise in Proverbs: As silver and gold are tested in the furnace, so are chosen hearts before God. Likewise there: Do, son, what I command you, and you will be safe. For you have come into the hands of evil men because of your friend. Be untiring, but attend to your friend whom you have pledged. Give no sleep to your eyes nor slumber to your eyelids, that you may escape like a doe from nets and like a bird from a snare. Likewise in the Book of Wisdom: But the souls of the just are in the hand of the Lord, and torment will not touch them. Unless they appear to die in the eyes of the foolish, and the malice of their end is reckoned. And if they have suffered torments before men, their hope is full of immortality, and having been vexed for a short time, they will be well disposed in many things. For God has tested them and found them worthy of himself. As gold in a furnace he has tested them, and as a sacrificial offering he has accepted them, and in time there will be regard for them. They will shine like sparks running through a reed-bed, they will judge nations and rule over peoples, and their Lord will reign forever. Likewise in Ecclesiasticus: Son, approaching the service of the Lord, stand in justice and fear, and prepare your soul for temptation.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in psalmo CXXV","severity":"info","text":"Psalm 125 is not in the standard Vulgate numbering; this likely refers to a Septuagint-based psalm, possibly Psalm 126 (125 LXX), which contains the sowing/reaping imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in prouerbiis","severity":"info","text":"The first Proverbs citation echoes Prov 17:3 (Vulgate: 'sicut in fornace aurum et argentum probatur'), but the wording is adapted to 'electa corda'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Fac, fili, quae ego mando tibi","severity":"info","text":"The second Proverbs passage is not a direct biblical quotation but a moralizing expansion, possibly from a lost sapiential tradition or a paraphrase of Prov 6:20-22.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in libro sapientiae","severity":"info","text":"The Wisdom of Solomon passage is a free paraphrase of Wis 3:1-7, emphasizing testing like gold and eschatological reward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ecclesiastico","severity":"info","text":"The Ecclesiasticus (Sirach) citation loosely echoes Sir 2:1-3, urging preparation for service and temptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item in prouerbiis: ... ut euadas sieut dammula. ej retibus","severity":"caution","text":"The phrase 'dammula' (doe) and the escape imagery are not found in canonical Proverbs; the text may be corrupt or drawn from a non-canonical source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The psalm numbering (CXXV) is ambiguous: it may refer to a different tradition or a misnumbering.","The Proverbs passages are not verbatim from the Vulgate; their source is uncertain.","The phrase 'ej retibus' (from nets) appears to be a scribal error for 'e retibus'."],"confidence":"medium","notes":[]},{"i":104,"ref":"p104","source":"deprime cor tuum et sustine: declina aurem tuam et excipe uerba intellectus, et ne festines in tempus obductionis. sustine sustentationem domini: coniungere domino et sustine, ut crescat in nouissimo uita tua. omne quod tibi adplicitum fuerit accipe et in dolore sustine et in humilitate tua habe patientiam: quoniam in igne probatur aurum et argentum, homines uero iusti in camino humiliationis. Item illic: Vasa figuli\n\nprobat fomax, et homines iustos temptatio tribulationis. Item in ecclesiaste : Et deus quaeret persecutionem patientem. Item in tobi: Benedictus dominus deus noster, quia ecce uideo te, fili : et benedictum nomen illius, quod est magnum: et benedicti omnes sancti angeli eius: et sit nomen illius sanctum et benedictum in omnia saecula saeculorum. quoniam ipse flagellauit me in redarguitione mea, et ipse misertus est mei, et reddidit lumen oculis meis, ut uiderem filium meum. Item in iob: Et haec audiens dominus dixit de nube ad iob: ideo magis adcingere sicut uir lumbum tuum: et ego interrogabo te, et tu responde mihi. nec putes a te alienum esse iudicium meum, et non aestimes me aliter decreuisse, nisi ut tu minus appareas iniustus. Item illic: Conscius enim mihi sum, quia non protulit lingua mea quidquam, et numquam non guttur meum intellectum meditatur.","english":"Humble your heart and endure; incline your ear and receive the words of understanding, and do not hasten toward the time of concealment. Endure the support of the Lord; join yourself to the Lord and endure, so that your life may grow in the end. Accept everything that is imposed upon you, and endure it in pain, and in your humility have patience; for gold and silver are tested in fire, but righteous men in the furnace of humiliation. Likewise there: The potter's vessel is tested by the furnace, and righteous men by the temptation of tribulation. Likewise in Ecclesiastes: And God will seek out the one who endures persecution. Likewise in Tobit: Blessed is our Lord God, because behold, I see you, son; and blessed is His name, which is great; and blessed are all His holy angels; and may His name be holy and blessed in all ages of ages. For He scourged me in my reproof, and He had mercy on me, and restored the light to my eyes, so that I might see my son. Likewise in Job: And hearing this, the Lord said from the cloud to Job: Therefore gird your loins more like a man, and I will question you, and you shall answer me. Do not think that my judgment is alien to you, and do not suppose that I have decreed otherwise than that you should appear less unjust. Likewise there: For I am conscious that my tongue has uttered nothing, and my throat has never ceased to meditate on understanding.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the catena of scriptural testimonies on enduring tribulation, following the pattern of the previous passage. It strings together citations from Proverbs, Ecclesiastes, Tobit, and Job, each introduced by 'Item'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ecclesiaste : Et deus quaeret persecutionem patientem","severity":"info","text":"The citation from Ecclesiastes is not a direct quotation from the canonical book; it may be a loose paraphrase or derive from a variant Latin version. The phrase 'God will seek out the one who endures persecution' does not appear verbatim in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in tobi: Benedictus dominus deus noster...","severity":"info","text":"The Tobit citation closely follows the Vulgate (Tobit 11:9, 13:1-2), where Tobit blesses God for restoring his sight. The phrase 'flagellauit me in redarguitione mea' echoes the theme of divine chastisement and mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in iob: Et haec audiens dominus dixit de nube ad iob...","severity":"info","text":"The Job citation is a loose paraphrase of Job 38:3 and 40:2-4, where God challenges Job from the whirlwind. The phrase 'adcingere sicut uir lumbum tuum' (gird your loins like a man) is not in the Vulgate but may reflect a Latin translation of the Septuagint or a patristic adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"obductionis","severity":"info","text":"'Obductionis' (genitive of obductio) is rare in classical Latin, meaning 'covering' or 'concealment'. Here it likely refers to the time of death or divine concealment, consistent with the theme of patient endurance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item illic: Vasa figuli probat fomax...","severity":"caution","text":"The phrase 'Vasa figuli probat fomax' (the potter's vessel is tested by the furnace) is not a direct biblical quotation; 'fomax' is a variant spelling of 'fornax'. This may be a misremembered or adapted proverb, possibly from Sirach 27:5-6 or a patristic source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Ecclesiastes citation is uncertain; it may be a paraphrase or from a non-Vulgate version.","The Job citation is a loose paraphrase; the exact biblical referent is unclear.","The phrase 'Vasa figuli probat fomax' is not a standard biblical verse; its origin is ambiguous."],"confidence":"high","notes":[]},{"i":105,"ref":"p105","source":"probatio enim hominis in terra uita eius est, et actus illius sicut merces cotidiana. Item illic: Suscipe in te altitudinem et uirtutem, et claritatem et honorem induere. dimitte angelos irae, et omnem iniuriosum et superbum extingue. separa a te impios confestim et absconde eos omnes in terra et confunde facies eorum ignominia, et redde illis sua. si autem sint aput te sine honore, et tunc uidebis et confiteberis quoniam potens est dextera mea saluare te. Item illic: Dominus scit uiam meam et ipse iudicat me tamquam aurum, quod probatur igne. ut procedam in mandatis, ut custodiam iter eius. et non declinabo a praeceptis eius, nec egrediar uias eius et non mouebor, sed in sinu meo abseoD- . dam uerba illius. quod enim sustineo, scio quod sicut uoluit iudicauit. et quis est, qui contradicat illi? quod enim uoluit, hoc fecit. et propter hoc correptus festinabo ad ipsum, et sollicitus intendam in eum, quia ipse est dominus et ipse emolliuit cor meum et ipse circumdedit me. Item in libro","english":"For the proof of a man is his life on earth, and his deed is like his daily wage. Likewise there: Take upon yourself height and strength, and put on brightness and honor. Dismiss the angels of wrath, and extinguish every injurious and proud one. Separate the impious from yourself at once and hide them all in the earth, and confound their faces with disgrace, and render to them what is theirs. But if they are with you without honor, then you will see and confess that my right hand is powerful to save you. Likewise there: The Lord knows my way, and he judges me like gold that is tested by fire, so that I may proceed in his commands, so that I may keep his path. And I will not turn aside from his precepts, nor will I depart from his ways, and I will not be moved, but in my bosom I will store his words. For what I endure, I know that he has judged as he wished. And who is there who contradicts him? For what he wished, he did. And because of this, rebuked, I will hasten to him, and I will diligently attend to him, because he is the Lord, and he has softened my heart, and he has encompassed me. Likewise in the book","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a continuous chain of biblical quotations introduced by 'Item illic' (Likewise there), typical of the florilegium form of the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"probatio enim hominis in terra uita eius est","severity":"info","text":"This phrase echoes Job 7:1 (Vulgate: 'Vita hominis est in terra probatio eius'), though the wording is reversed and adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dominus scit uiam meam et ipse iudicat me tamquam aurum, quod probatur igne","severity":"info","text":"This is a composite allusion to Psalm 1:6 (Vulgate: 'Dominus scit viam meam') and to the testing of gold by fire, a common biblical metaphor (e.g., Proverbs 17:3, Sirach 2:5).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"dimitte angelos irae","severity":"info","text":"The phrase 'angelos irae' (angels of wrath) is unusual; it may reflect a Coptic or Greek source where 'angelos' means 'messenger' or a spiritual being, but here it likely denotes punitive agents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"abseoD- . dam uerba illius","severity":"caution","text":"The text is corrupt: 'abseoD-' appears to be a scribal break or misdivision; the intended reading is likely 'abscondam' (I will hide), as in the English draft 'I will store'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated 'Item illic' signals that the compiler is excerpting from a single source, possibly a lost apocryphon or a homiletic work, rather than from canonical scripture directly.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quotations marked 'Item illic' is not identified; they may come from a non-canonical text or a patristic florilegium.","The phrase 'angelos irae' is ambiguous: it could mean 'angels of wrath' or 'messengers of wrath', and its referent is unclear."],"confidence":"medium","notes":[]},{"i":106,"ref":"p106","source":"machabaeorum I: Et adproximaurunt dies matthatiae, dies moriendi, et dixit filiis suis: nunc consummata eet superbia et pressura et tempus euersionis et iracundiae et indignationis. nunc, fili, aemulamini legi et date animas uestras propter sponsionem paternam: et memores estote patrum uestrorum quae fecerant temporibus suis, relinquentes exemplum posteritatibus suis, et suscipite gloriam magnam et nomen sempitemale. abraham nonne in temptationibus inuentu est fidelis, et reputatum est illi ad iustitiam? ioseph in tempore angustiae custodiuit mandatum, et factus est dominus in aegypto. phinees pater noster cum zelatus fuisset . zelum, accepit sponsionem sacerdotii aeterni. iesus cum conplesset uerbum, factus est iudex super israhel. caleb dum testimonium diceret in ecclesia, accepit hereditatem. dauid in sua misericordia consecutus est sedem regni aeterni. helias cum zelatus fuisset zelum legis, eleuatus est in caelum. annanias, azarias et misahel credentes liberati sunt de flamma. danihel in simplicitate sua liberatus est de ore leonum. propter quod et uos considerantes per generationes generationum, quia omnes sperantes in deum non infirmabuntur, a uerbis uiri peccatoris nolite timere, quia gloria eius in stercore et in uermibus erit. hodie extolletur et cras non","english":"1 Maccabees: And the days of Mattathias drew near, the days of his dying, and he said to his sons: Now pride and oppression and the time of destruction and wrath and indignation are consummated. Now, sons, emulate the law and give your lives for the paternal covenant; and be mindful of your fathers, who did what they did in their times, leaving an example to their posterity, and receive great glory and an everlasting name. Was not Abraham found faithful in temptations, and was it not accounted to him for righteousness? Joseph in a time of distress kept the commandment, and became ruler in Egypt. Phinehas, our father, when he had been zealous with zeal, received the covenant of the everlasting priesthood. Joshua, when he had fulfilled the word, became judge over Israel. Caleb, while bearing testimony in the assembly, received an inheritance. David, in his mercy, obtained the seat of an eternal kingdom. Elijah, when he had been zealous with zeal for the law, was taken up into heaven. Hananiah, Azariah, and Mishael, believing, were freed from the flame. Daniel, in his simplicity, was freed from the mouth of the lions. Therefore, consider through the generations of generations, that all who hope in God will not be weakened; fear not the words of a sinful man, for his glory will be in dung and in worms. Today he will be exalted, and tomorrow he will not be.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"machabaeorum I","severity":"info","text":"The passage is a Latin paraphrase of 1 Maccabees 2:49-70, specifically Mattathias’ deathbed speech to his sons, with expansions and adaptations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The unit is a continuous narrative block, structured as a series of exempla from biblical history, each following a pattern: name + action + reward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sponsionem","severity":"info","text":"The Latin 'sponsionem' (covenant, pledge) translates Greek διαθήκη; here it refers to the Maccabean covenant of faithfulness to the law, not a testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"phinees","severity":"info","text":"Phinehas (Numbers 25:7-13) is invoked as a model of zealous priesthood; the phrase 'sponsionem sacerdotii aeterni' echoes the promise of a perpetual priesthood in the Maccabean context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This passage, with its list of Old Testament exemplars, was influential in medieval moral theology and monastic literature as a model of steadfast faith under persecution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"eet","severity":"caution","text":"The Latin 'consummata eet' is likely a scribal error for 'consummata est'; the text shows other minor corruptions (e.g., 'inuentu est' for 'inventus est').","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several minor scribal errors (e.g., 'eet' for 'est', 'inuentu' for 'inventus') that do not affect the overall sense.","The phrase 'sponsionem paternam' could be read as 'paternal covenant' or 'fatherly pledge'; the translation follows the former."],"confidence":"high","notes":[]},{"i":107,"ref":"p107","source":"inuenietur, quia reuertetur ad puluerem suum, et cogitatio illius periet. et fili mei, confortamini et praeualete in lege, quia ipsa glorificabit uos. Item paulus apostolus ad romanos: Non solum autem, sed et gloriamur in tribulationibus, scientes quod tribulatio patientiam operatur, patientia autem probationem, probatio uero spem, spes autem non confundit: quia caritas dei diffusa est in cordibus nostris per spiritum sanctum, qui datus est nobis. Item illic: Quis ergo nos separabit a dilectione christi? tribulatio? an angustia? an persecutio? an famis? an nuditas? an periculum ? an gladius? sicut scriptum est, quoniam propter te mortificamur tota die, aestimati sumus ut oues occisionis. Item ad corinthios II: In omnibus adtribulationem passi, sed non angustiati: confusi, sed non aporiamur: persecutionem patimur, sed non derelinquimur: deicimur, sed non perimus.","english":"will be found, because it will return to its dust, and its thought will perish. And my sons, be strengthened and prevail in the law, for it will glorify you. Likewise the apostle Paul to the Romans: Not only that, but we also glory in tribulations, knowing that tribulation produces patience, patience produces testing, testing produces hope, hope does not confound: because the love of God is diffused in our hearts through the Holy Spirit, who is given to us. Likewise there: Who then will separate us from the love of Christ? Tribulation? Or distress? Or persecution? Or famine? Or nakedness? Or danger? Or the sword? As it is written, because we are mortified for you all day long, we are considered as sheep for slaughter. Likewise to the Corinthians II: In all things we have suffered tribulation, but not distressed: confused, but not at a loss: we suffer persecution, but are not abandoned: we are cast down, but do not perish.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item paulus apostolus ad romanos","severity":"info","text":"The citation of Paul to the Romans is not a direct quotation but a pastiche of Romans 5:3-5 and possibly other passages, reflecting the compiler's method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic","severity":"info","text":"The second Romans citation echoes 2 Corinthians 11:23-27 and Romans 8:35-36, but the phrasing is loose, typical of the Speculum's adaptive use.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad corinthios II","severity":"info","text":"The citation of 2 Corinthians is not a direct verse but a summary of themes from 2 Corinthians 4:8-9 and 6:4-10, emphasizing endurance without despair.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item ... Item ... Item","severity":"info","text":"The repeated 'Item' marks a catena-like structure, linking scriptural testimonies without narrative transition, typical of the Speculum's florilegium form.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quia caritas dei diffusa est in cordibus nostris per spiritum sanctum","severity":"info","text":"This phrase reflects a Latin theological emphasis on the Holy Spirit as the agent of divine love, possibly influenced by Augustine's anti-Pelagian writings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"aestimati sumus ut oues occisionis","severity":"caution","text":"The phrase 'sheep for slaughter' is not a direct biblical quotation but a common early Christian metaphor; its source here is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Item illic' could refer to the same epistle (Romans) or a different passage; the translation assumes the former.","The phrase 'quoniam propter te mortificamur tota die' is ambiguous: 'te' may refer to Christ or the reader; the translation takes it as Christ."],"confidence":"medium","notes":[]},{"i":108,"ref":"p108","source":"semper mortem domini nostri ieau christi in corpore nostro circumferentes, ut et uita christi ieau in corpore nostro manifestetur. sic enim nos qui uiuimus in mortem tradimur propter iesum, ut et uita iesu manifestetur in carne nostra mortali. Item secundum matthaeum: Beati qui persecutionem patiuntur propter iustitiam, quoniam ipsorum est regnum caelorum. Item illic: Beati estis, cum uos odio habuerint homines et abigent et persequentur et exprobrabunt et dicent aduersum uos omne malum. gaudete et exultate, quoniam merces uestra multa est in caelis: sic enim persecuti sunt et prophetas ante uos. Item illic: Beati qui lugunt, quoniam ipsi consolabuntur. Item illic: Cauete ab hominibus: tradent enim uos in concilio, et in synagogis suis flagellabunt uos: ante reges et praesides stabitis propter me,\n\nin testimonium eorum et gentium. cum autem tradent uos, nolite solliciti esse quid loquamini: dabitur enim uobis in illa hora quid loquamini: non enim uos estis qui loquimini, sed spiritus patris uestri qui loquitur in uobis. Nec timeatis eos qui occidere corpus possunt, animam autem non possunt occidere: timete autem magis eum qui potest animam et corpus occidere et in gehennam mittere. Item illic: Qui inuenit animam suam, perdet illam: et qui perdiderit animam suam propter me, inueniet illam.","english":"always bearing the death of our Lord Jesus Christ in our body, so that the life of Christ Jesus may be manifested in our body. For thus we who live are delivered unto death for the sake of Jesus, so that the life of Jesus may be manifested in our mortal flesh. Likewise according to Matthew: Blessed are those who suffer persecution for the sake of justice, for the kingdom of heaven is theirs. Likewise there: Blessed are you, when men have hated you and drive you away and persecute you and reproach you and speak every evil against you. Rejoice and exult, for your reward is great in heaven: for thus they persecuted the prophets before you. Likewise there: Blessed are those who mourn, for they will be comforted. Likewise there: Beware of men: for they will betray you in the council, and in their synagogues they will scourge you: you will stand before kings and governors for my sake, as a testimony to them and to the nations. But when they betray you, do not be anxious about what you will 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. Nor fear those who can kill the body, but cannot kill the soul: rather fear him who can kill both soul and body and cast into Gehenna. Likewise there: He who finds his soul will lose it: and he who has lost his soul for my sake will find it.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item secundum matthaeum: Beati qui persecutionem patiuntur propter iustitiam","severity":"info","text":"This beatitude is not a direct quotation from the canonical Gospel of Matthew but resembles sayings in Matthew 5:10-12 and 13:49-50, possibly from an apocryphal or harmonized source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Beati qui lugunt, quoniam ipsi consolabuntur","severity":"info","text":"This beatitude is not found in the canonical Gospels; it may derive from a lost apocryphal gospel or a patristic adaptation of Matthew 5:4.","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 illam","severity":"info","text":"This paradoxical saying echoes Gospel of Thomas logion 87 and may reflect a tradition shared with early Christian ascetic or gnostic circles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"spiritus patris uestri qui loquitur in uobis","severity":"info","text":"The phrase 'spirit of your father' suggests a Montanist or prophetic milieu, where the Paraclete was believed to speak through inspired individuals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated formula 'Item illic' (Likewise there) organizes a catena of sayings attributed to Matthew, typical of the florilegium genre of the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Cauete ab hominibus: tradent enim uos in concilio, et in synagogis suis flagellabunt uos","severity":"caution","text":"This warning is not found in canonical Matthew; it may be a composite or a citation from a lost apocryphon, and its attribution to Matthew is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the beatitudes and sayings attributed to Matthew is unclear; they may come from an apocryphal gospel or a patristic compilation.","The phrase 'spiritus patris uestri' could be interpreted as the Holy Spirit or a Montanist Paraclete; the text does not specify."],"confidence":"medium","notes":[]},{"i":109,"ref":"p109","source":"XXVIIII. QVOD NON MANEAT DOMINVS IN HIS QVI A PRAECEPTIS EIVS DEVIAVERINT.\n\nIn genesi : Videntes autem angeli dei filias hominum quod essent formonsae, acceperunt sibi mulieres ab omnibus quas elegerunt. et tunc dixit deus: non permanebit spiritus meus in istis hominibus in aeternum propter quod sint car-\n\nnales. Item in regnorum I: Numquid uult deus holocausta et sacrificia magis quam exaudire uocem suam ? quia dictoaudientia melior est quam sacrificium, et audientia mandatorum quam adeps arietum. quoniam peccatum inproperium est, dolor et gemitus ad te adducentur. pro quibus spreuisti uerbum domini, spernet te dominus, ne regnes in israhel. et spiritus domini recessit ab saule et coopraehendit eum spiritus malus a domino et subfocabat eum. Item in regnorum III: Et rex solomon erat diligens mulieres. et per haec factum est ut in tempore senectutis eius non esset cor illius directum a domino. et iratus est dominus super solomonem, quoniam declinauerat cor suum a domino deo israhel. et suscitauit dominus satanan super solomonem, et erat satanas super israhel omnibus diebus solomonis. Item in paralipomenon: Dominus deus uester","english":"XXIX. That the Lord does not remain in those who have deviated from his precepts.\n\nIn Genesis: But the angels of God, seeing the daughters of men that they were beautiful, took for themselves wives from among all those whom they chose. And then God said: My spirit will not remain in these men forever, because they are carnal.\n\nAgain in 1 Kings: Does God desire holocausts and sacrifices more than to hear his own voice? For obedience to what is said is better than sacrifice, and obedience to the commandments better than the fat of rams. Since sin is a disgrace, pain and groaning will be brought to you. Because you have spurned the word of the Lord, the Lord will spurn you, so that you may not reign in Israel. And the spirit of the Lord departed from Saul, and an evil spirit from the Lord seized him and suffocated him.\n\nAgain in 3 Kings: And King Solomon was fond of women. And because of this it came to pass that in the time of his old age his heart was not directed by the Lord. And the Lord was angry with Solomon, because he had turned his heart away from the Lord God of Israel. And the Lord raised up Satan against Solomon, and Satan was over Israel all the days of Solomon.\n\nAgain in Paralipomenon: The Lord your God","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XXVIIII","severity":"info","text":"The chapter number XXVIIII (29) marks a new unit in the treatise, following the pattern of numbered chapters with thematic headings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In genesi","severity":"info","text":"The Genesis citation (6:2, 4) refers to the 'sons of God' (angeli dei) taking human wives, leading to God's declaration that his spirit will not remain in carnal men. This is a free paraphrase of the biblical narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In regnorum I","severity":"info","text":"The 1 Kings (1 Samuel) citation echoes 1 Sam 15:22-23, where Samuel rebukes Saul for disobedience, and the spirit of the Lord departs, replaced by an evil spirit. The text conflates obedience with sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In regnorum III","severity":"info","text":"The 3 Kings (1 Kings) citation refers to Solomon's apostasy (1 Kings 11:1-13), where his many wives lead to idolatry and God's anger, raising up 'Satan' as an adversary. The Latin 'satanan' is a transliteration of Hebrew 'śāṭān'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In paralipomenon","severity":"info","text":"The citation from Paralipomenon (Chronicles) is incomplete in the passage, but likely continues the theme of divine abandonment due to disobedience, as in 2 Chron 24-25.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"spiritus domini recessit ab saule","severity":"info","text":"The departure of the spirit of the Lord from Saul (1 Sam 16:14) is a key example in patristic literature of divine abandonment due to sin, often cited in moral exhortations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Genesis paraphrase is unclear; it may conflate Gen 6:2 with later angel traditions. The incomplete Paralipomenon citation leaves the intended verse uncertain."],"confidence":"high","notes":[]},{"i":110,"ref":"p110","source":"uobisoum est, quamdiu uos estis cum eo: quod si dereliqueritis eam, derelinquet uos. Item in psalmo LXXX Et non obaudiuit populus uocem meam, et israhel non intendit mihi: et dimisi illos secundum desideria cordis illorum. si plebs mea audisset me, israhel si uias meas ambulasset, ad nihilum inimicos eius humiliassem et super tribulantes eos misissem manum meam. Item in sapientia solomonis: Peruersae enim cogitationes separant a deo, probata autem uirtus arguit insipientes: quoniam in maliuola anima non intrabit sapientia, nec habitabit in corpore subdito peccatis. sanctus enim spiritus disciplinae effugiet dolum, et auferet se a cogitationibus quae sunt sine intellectu, et arguetur a superueniente iniquitate. Item in esaia propheta: Quis dedit in rapinam iacob et israhel depraedantibus eum? nonne\n\ndeus, cui peccauerunt, et noluerunt ingredi uias eius ? et induxit super eos iram suam, et praeualuit in eos bellum, et non cognouerunt unusquisque eorum. neque posuerunt in animam suam. Item illic: Numquid non ualet manus domini, ut saluos faciat? aut grauauit aurem, ut non exaudiat ? sed peccata uestra inter uos et deum separant: et propter peccata uestra auertit faciem ne misereatur. manus enim uestrae sanguine coinquinatae sunt, et digiti uestri in peccatis: labia autem uestra locuta sunt iniquitatem, et lingua uestra iniustitiam meditatur.","english":"She is with you as long as you are with her; but if you abandon her, she will abandon you. Likewise in Psalm 80: And the people did not obey my voice, and Israel did not heed me; and I let them go according to the desires of their hearts. If my people had listened to me, if Israel had walked in my ways, I would have humbled their enemies to nothing and laid my hand upon those who troubled them. Likewise in the Wisdom of Solomon: For perverse thoughts separate from God, but proven virtue convicts the foolish; for wisdom will not enter a malicious soul, nor will it dwell in a body subject to sins. For the holy spirit of discipline will flee from deceit, and will withdraw itself from thoughts that are without understanding, and will be convicted by the iniquity that comes upon it. Likewise in the prophet Isaiah: Who gave Jacob and Israel into plunder to those who despoil them? Was it not God, against whom they sinned, and they refused to enter his ways? And he brought his wrath upon them, and war prevailed against them, and each one of them did not know. Nor did they take it to heart. Likewise there: Does not the hand of the Lord avail to save? Or has he made his ear heavy, so that he does not hear? But your sins separate between you and God; and because of your sins he turns away his face so that he may not have mercy. For your hands are stained with blood, and your fingers are in sins; your lips have spoken iniquity, and your tongue meditates injustice.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"psalmo LXXX","severity":"info","text":"The citation of Psalm 80 (LXX) corresponds to Psalm 81 in the Hebrew numbering. The quoted text is a free adaptation of verses 9-11, emphasizing divine abandonment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sapientia solomonis","severity":"info","text":"The passage from the Wisdom of Solomon (likely ch. 1) is not a direct quotation but a paraphrase, stressing that perverse thoughts and sin exclude wisdom and the holy spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"esaia propheta","severity":"info","text":"The two citations from Isaiah (cf. ch. 42-43) are composite paraphrases, linking Israel's plunder and divine wrath to their refusal to follow God's ways.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the theme of divine abandonment due to human sin, using a series of scriptural testimonies (Psalm, Wisdom, Isaiah) to reinforce the point.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The phrase 'spirit of discipline' (spiritus disciplinae) in the Wisdom citation reflects a Latin theological concept of divine pedagogy, common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text shows minor textual variation (e.g., 'uobisoum' for 'vobiscum') and the scriptural citations are paraphrastic, not verbatim, which may affect identification of exact sources.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical verses for the Wisdom and Isaiah citations are unclear due to paraphrasing; the Psalm reference is to LXX 80 but the text is adapted."],"confidence":"high","notes":[]},{"i":111,"ref":"p111","source":"nemo loquitur iustitiam, nec est iudicium uerum: confidunt in uanis et loquuntur inania, quia parturiunt dolum et pariunt iniquitatem. Item in hieremia propheta: Et peccata uestra amouerunt bona a uobis, quoniam inuentae sunt in populo meo impietates. Item illic: Sed quoniam mritastis dominum, traditi estis aduer\n\nsanis: exaceruastis enim eum qui nos fecit dominum aeternum, sacrificantes daemoniis et non deo. Item apostolus ad romanos: Dicentes enim se esse sapientes stulti facti sunt. et mutauerunt gloriam incorruptibilis dei in similitudinem imaginis corruptibilis hominis et uolucrum et quadripedum et serpentium. propter quod tradidit illos deus in desideria cordis illorum in inmunditiam, ut contumeliis adficiant corpora sua inter semet ipsos, qui commutauerunt ueritatem dei in mendacio, et coluerunt et seruierunt creaturae potius quam creatori, qui est benedictus in saecula. propter quod tradidit illos deus in passiones contumeliae.","english":"No one speaks justice, nor is there true judgment; they trust in vanities and speak empty words, because they give birth to deceit and bring forth iniquity. Likewise in the prophet Jeremiah: And your sins have removed good things from you, because impieties have been found in my people. Likewise there: But because you have embittered the Lord, you have been handed over to adversaries; for you have exasperated him who made us, the eternal Lord, sacrificing to demons and not to God. Likewise the Apostle to the Romans: For saying that they are wise, they have become fools. And they have exchanged the glory of the incorruptible God for the likeness of a corruptible image of man and of birds and of four-footed beasts and of serpents. Because of this, God has delivered them over to the desires of their hearts, to uncleanness, so that they may inflict insults upon their bodies among themselves, those who have exchanged the truth of God for a lie, and have worshipped and served the creature rather than the creator, who is blessed forever. Because of this, God has delivered them over to the passions of dishonor.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in hieremia propheta","severity":"info","text":"The first citation from Jeremiah is not a direct biblical quotation but a paraphrase or composite, possibly from Jer 5:25 or a lost source. The second citation echoes themes from Jer 2:19 and 7:6, but the phrasing is non-canonical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item apostolus ad romanos","severity":"info","text":"The passage attributed to Romans is not found in the canonical epistle. It appears to be a free composition or a citation from a pseudepigraphal or apocryphal source, possibly influenced by Rom 1:23-25 but heavily expanded.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sacrificantes daemoniis et non deo","severity":"info","text":"This phrase reflects early Christian polemic against pagan sacrifice, common in Latin patristic literature. The accusation of sacrificing to demons rather than God is a topos in works like Augustine's *De Civitate Dei*.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item ... Item ... Item apostolus","severity":"info","text":"The passage uses a repetitive structural pattern ('Item ... Item ... Item apostolus') typical of the *Speculum*'s catena style, linking scriptural or quasi-scriptural authorities without narrative transition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"mritastis","severity":"caution","text":"The Latin 'mritastis' is a corrupt form; the intended word is likely 'amariastis' (you have embittered) or 'irritastis' (you have provoked). The reading is uncertain and affects the sense of the Jeremiah citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"tradidit illos deus in desideria cordis illorum","severity":"info","text":"This phrase echoes a theme in Augustine's anti-Pelagian writings, where God's abandonment of sinners to their own desires is a consequence of sin. The *Speculum* may reflect later Augustinian tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Jeremiah citations are not identifiable as direct biblical quotations; they may be from lost apocrypha or free compositions.","The Romans citation is non-canonical; its source is unknown.","The Latin word 'mritastis' is corrupt; the intended verb is uncertain."],"confidence":"medium","notes":[]},{"i":112,"ref":"p112","source":"XXX. NON SVPERANDVM SERVVM DEI DETRACTIONE MALORVM.\n\nIn esaia propheta: Audite me, qui nostis iudicium, populus meus, in quorum corde lex mea est: nolite metuere\n\nobprobria hominum et detractione eorum ne superemini. nam sicut uestimentum, ita per tempus absumentur: et uelut lanam comedet eos tinea. iustitia autem mea in aeternum erit, salutare uero meum in saecula saeculorum. Item tobias: Omnes proximi mei deridebant me dicentes: quomodo non timet hic qui iam quaesitus est, ut occideretur huius rei causa, et fugit? quomodo iterum coepit sepelire mortuos? ego autem intentus in mandatis dei non timebam quid loqueretur homo. Item in machabaeorum I: A uerbis uiri peccatoris nolite timere, quia gloria eius in stercore et in uermibus erit hodie extolletur et cras non inuenietur, quia reuertetur ad puluerem suum, et cogitatio illius periet. Item in euangelio secundum matthaeum: Beati eritis, cum uos odio habuerint homines et abigent et persequentur","english":"XXX. THE SERVANT OF GOD MUST NOT BE OVERCOME BY THE DETRACTION OF THE WICKED.\n\nIn the prophet Isaiah: Hear me, you who know judgment, my people, in whose heart my law is: do not fear the reproaches of men and their detraction, lest you be overcome. For as a garment, so in time they will be consumed: and like wool, a moth will devour them. But my justice will be eternal, and my salvation for ages of ages. Likewise Tobit: All my neighbors mocked me, saying: how does this man not fear, who has already been sought out to be killed for this cause, and fled? how has he again begun to bury the dead? But I, intent on the commandments of God, did not fear what man might say. Likewise in 1 Maccabees: Do not fear the words of a sinful man, for his glory is in dung and in worms; today he will be exalted and tomorrow he will not be found, for he will return to his dust, and his thought will perish. Likewise in the Gospel according to Matthew: Blessed will you be, when men have hated you and drive you away and persecute you.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XXX. NON SVPERANDVM SERVVM DEI DETRACTIONE MALORVM.","severity":"info","text":"The chapter heading introduces a thematic unit on resisting slander, followed by a catena of scriptural authorities (Isaiah, Tobit, 1 Maccabees, Matthew).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In esaia propheta: Audite me, qui nostis iudicium, populus meus...","severity":"info","text":"The Isaiah quotation is not a direct Vulgate verse but a composite or paraphrase; it echoes themes from Isaiah 1 and 51, emphasizing divine justice over human reproach.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item tobias: Omnes proximi mei deridebant me...","severity":"info","text":"The Tobit passage (likely Tobit 2:7-8 Vulgate) recounts Tobit's perseverance in burying the dead despite mockery, illustrating steadfastness in divine command.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in machabaeorum I: A uerbis uiri peccatoris nolite timere...","severity":"info","text":"The 1 Maccabees citation (cf. 1 Macc 2:3-4 Vulgate) contrasts the ephemeral glory of sinners with eternal justice, reinforcing the theme of ignoring detractors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in euangelio secundum matthaeum: Beati eritis, cum uos odio habuerint homines...","severity":"info","text":"The Matthew citation (cf. Matt 5:11-12) adapts the Beatitudes to promise blessing when hated and persecuted, aligning with the chapter's exhortation to withstand slander.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"detractione","severity":"info","text":"The term 'detraction' (detractio) in the heading reflects a concern with slander and verbal abuse, a common theme in early Christian ascetic and pastoral literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Isaiah quotation is not verbatim from the Vulgate; its source is uncertain.","The Matthew citation is a loose paraphrase; the exact verse reference is ambiguous."],"confidence":"high","notes":[]},{"i":113,"ref":"p113","source":"et exprobrabant, et dicent aduersus uos omne malum. gaudete et exultate, quoniam merces uestra multa est in caelis. sic enim persecuti sunt et prophetas, qui ante uos fuerunt.\n\nXXXI. NON DETRAHENDVM.\n\nIn numeris : Et dixit dominus ad aaron et mariam; audite uerba mea si fuerit propheta domini in uobis, in uisu ei innotescam et in somno loquar ei, non sicut famulo meo mpysi, qui in tota domo mea fidelis est; os: ad os loquar ei in specie et non per aenigmata, et honorem domini uidit. et quare non tim uistis detrectare de famulo IDeO moysi ? et ira indignationis domini super uos erit. Item in psalmo XLVIIII: Sedens aduersus fratrem tuum detrahebas, et aduersus filium matris tuae ponebas scandalum. haec fecisti,\n\net tacui: aestimasti iniquitatem quod ero tibi similis. arguam te et statuam illa contra faciem tuam. Item in psalmo C : Detrahentem adnenras proximum suum occulte, hunc persequebar. Item in psalmo LXX: Confundantur et deficiant detrahentes animae meae. Item in prouerbiis: Noli diligere detrahere, ne eradiceris. adaperi autem oculos tuos, et iusta uidebis. Item in sapientia: Gustodite ergo uos a murmuratione, quae nihil prodeest, et a detractione parcite linguae: quoniam responsum obscurum in uacuum non ibit, os autem, quod mentitur, occidit animam.. Item iacobus apostolus: Fratres, nolite uobis detrahere.","english":"and they reproached, and they will speak all evil against you. Rejoice and exult, for your reward is great in the heavens. For thus they also persecuted the prophets who were before you.\n\nXXXI. ONE MUST NOT DETRACT.\n\nIn Numbers: And the Lord said to Aaron and Miriam: Hear my words. If there is a prophet of the Lord among you, I will make myself known to him in a vision and I will speak to him in a dream, not as to my servant Moses, who is faithful in my whole house; mouth to mouth I will speak to him in a visible form and not through riddles, and he saw the honor of the Lord. And why did you not fear to detract from my servant Moses? And the wrath of the Lord's indignation will be upon you. Likewise in Psalm 49: Sitting against your brother you detracted, and against the son of your mother you placed a scandal. These things you did, and I was silent: you thought it iniquity that I would be like you. I will reprove you and set those things before your face. Likewise in Psalm 100: The one detracting, secretly slandering his neighbor, I pursued him. Likewise in Psalm 70: Let those detracting my soul be confounded and fail. Likewise in Proverbs: Do not love to detract, lest you be rooted out. But open your eyes, and you will see just things. Likewise in Wisdom: 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 the mouth that lies kills the soul. Likewise James the Apostle: Brethren, do not detract from one another.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In numeris","severity":"info","text":"The citation 'In numeris' refers to the Book of Numbers. The passage conflates Numbers 12:4-8 (Aaron and Miriam's complaint against Moses) with later traditions about prophetic vision.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo XLVIIII","severity":"info","text":"Psalm 49 (Vulgate numbering; = Psalm 50 in Hebrew) is quoted: 'Sedens aduersus fratrem tuum detrahebas...' The text adapts the psalm's reproach of slander.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo C","severity":"info","text":"Psalm 100 (Vulgate; = Psalm 101 in Hebrew) is cited: 'Detrahentem adnenras proximum suum occulte, hunc persequebar.' The Latin is corrupt; the sense is 'I pursued the one secretly slandering his neighbor.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo LXX","severity":"info","text":"Psalm 70 (Vulgate; = Psalm 71 in Hebrew) is quoted: 'Confundantur et deficiant detrahentes animae meae.' This is a prayer against slanderers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In prouerbiis","severity":"info","text":"The citation from Proverbs is not a direct biblical verse but a paraphrase of wisdom themes (cf. Proverbs 10:18, 11:9). The warning 'Noli diligere detrahere, ne eradiceris' echoes sapiential admonitions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In sapientia","severity":"info","text":"The citation from the Book of Wisdom (Sapientia Salomonis) is not a direct verse but a moral exhortation against murmuring and detraction, reflecting Wisdom 1:11 and 2:22.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text of Psalm 100 is corrupt: 'adnenras' is likely a scribal error for 'adversus' or 'adnectens'.","The citation from Proverbs is a loose paraphrase, not a verbatim biblical quotation.","The citation from Wisdom is a composite of sapiential themes rather than a specific verse."],"confidence":"high","notes":[]},{"i":114,"ref":"p114","source":"qui enim uituperat fratrem suum et iudicat, legem uituperat et iudicat. si legem iudicas, iam non factor legis, sed iudex es. unus est enim legum dator et iudex, qui potest saluare\n\net perdere. tu antem quis es qui iadicaB proximum ? Item in psalmo C : Qui loquitur iniqua, non direxit in conspectu coalonim meoram. in matutinis interficiebam omnes peedatores terrae, ut disperdam eos de ciuitate domini, omnes. qui operantur iniquitatem.\n\nXXXII. DE CORREPTIONE ET DISCIPLINA.\n\nIn psalmo II: Continete disciplinam, ne quando irascatur dominus, et pereatis a uia recta, cum exarserit in breui ira eius. Item in prouerbiis: Argue sapientem, et amabit te: insipientem, et adiciet odisse te. Item illic: Da sapienti occasionem, et sapientior erit: notum fac iusto, et adiciet percipere. Item illic: Qui diligit disciplinam, diligit sensum; nam qui odit arguentes se stultus est Item illic: Non diligit indisciplinatus arguentes se, cum sapientibus autem non conloquitur. Item illic: Qui repellit disci-","english":"For whoever disparages his brother and judges him, disparages the law and judges it. If you judge the law, you are no longer a follower of the law, but a judge. For there is one giver and judge of the laws, who is able to save and to destroy. But you, who are you to judge your neighbor? Likewise in Psalm 100: He who speaks iniquity has not directed it before my eyes. In the mornings I would slay all the sinners of the earth, that I might destroy them from the city of the Lord, all who work iniquity.\n\nXXXII. ON CORRECTION AND DISCIPLINE.\n\nIn Psalm 2: Restrain discipline, lest the Lord grow angry, and you perish from the right way, when his wrath has blazed up in a brief moment. Likewise in Proverbs: Rebuke a wise man, and he will love you; a foolish man, and he will come to hate you. Likewise there: Give occasion to a wise man, and he will be wiser; make it known to a just man, and he will increase in understanding. Likewise there: He who loves discipline loves wisdom; for he who hates those who rebuke him is foolish. Likewise there: The undisciplined man does not love those who rebuke him, nor does he converse with the wise. Likewise there: He who rejects disci-","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XXXII. DE CORREPTIONE ET DISCIPLINA","severity":"info","text":"The heading marks a new section, shifting from a warning against detraction to a positive treatment of correction and discipline, following the pattern of the work's thematic divisions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo II","severity":"info","text":"The citation 'In psalmo II' refers to Psalm 2 (likely Vulgate numbering), but the quoted text does not correspond to any known version of that psalm; it may be a loose paraphrase or a conflation with other passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in prouerbiis","severity":"info","text":"The proverbs cited are not direct quotations from the canonical Book of Proverbs but appear to be adapted or apocryphal sayings, common in patristic florilegia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"unus est enim legum dator et iudex","severity":"info","text":"The phrase echoes a legal and theological principle common in early Christian moral teaching, contrasting divine authority with human presumption in judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in matutinis interficiebam omnes peedatores terrae","severity":"caution","text":"The Latin text contains a probable scribal error: 'peedatores' for 'peccatores' (sinners). The English draft correctly reads 'sinners'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Qui loquitur iniqua, non direxit in conspectu coalonim meoram","severity":"info","text":"The garbled Hebrew phrase 'coalonim meoram' (likely for 'oculorum meorum') suggests a transmission error or a gloss from a Hebrew-influenced source, reflecting the work's complex textual history.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Psalm 2 citation is unclear; it may be a paraphrase or a misattribution.","The proverbs cited are not verbatim from the canonical Book of Proverbs, leaving their origin uncertain."],"confidence":"high","notes":[]},{"i":115,"ref":"p115","source":"plinam, odit semet ipsum: nam qui seruat obiurgationem, adquirit prudentiam. Item illic: Timor domini disciplina et sapientia. Item illic: Qui excipit disciplinam, in bonis erit: nam qui custodit increpationes, sapiens fiet. Item illic: Pestifero castigato insipiens astutior fit: si autem arguas uirum prudentem, intelleget sensum. Item illic: Da in disciplina cor tuum, et aures tuas para uerbis prudentiae. Item illic: Indisciplinatis obuiat mors, moritur autem insipiens peccatis. Item illic: Si flagellaueris stultum in medio concilio contumeliam faciendo, non auferes stultitiam eius. Item illic: Melior est uir arguens quam uir dura ceruice: subito enim ardenti illi non erit sanitas. Item illic: Qui arguit hominem uias suas, gratiam habebit\n\nmagis quam qui adulatur. Item illic: Plagae et increpationes dant sapientiam: puer autem errans confundit patrem. Item in libro sapientiae: Sapientiam enim et disciplinam qui abicit, infelix est: et uacua est spes illorum, et labores eorum sine fructu, et inutilia sunt opera illorum. Item illic: Magna enim sunt iudicia tua et inenarrabilia: propter hoc indisciplinatae animae errauerunt. Item in ecclesiastico: Qui gaudet iniquitate, denotabitur: et qui odit correptionem, minuitur uita. Item illic: Corripe proximum ante quam conmineris, et da locum timori altissimi.","english":"He who hates discipline, hates himself: for he who preserves reproof acquires prudence. Likewise there: The fear of the Lord is discipline and wisdom. Likewise there: He who receives discipline will be in good; for he who keeps reproofs will become wise. Likewise there: When a pestilent man is chastised, the fool becomes more astute; but if you rebuke a prudent man, he will understand the sense. Likewise there: Give your heart to discipline, and prepare your ears for words of wisdom. Likewise there: Death confronts the undisciplined, but the fool dies by his sins. Likewise there: If you scourge a fool in the midst of an assembly, doing him dishonor, you will not remove his folly. Likewise there: A man who rebukes is better than a man with a stiff neck; for suddenly there will be no health for that burning one. Likewise there: He who rebukes a man for his ways will have more grace than he who flatters. Likewise there: Blows and reproofs give wisdom; but a wandering child shames his father. Likewise in the book of Wisdom: For he who casts aside wisdom and discipline is unhappy; and their hope is empty, and their labors without fruit, and their works useless. Likewise there: For your judgments are great and ineffable; because of this, undisciplined souls have gone astray. Likewise in Ecclesiasticus: He who rejoices in iniquity will be marked; and he who hates correction has his life diminished. Likewise there: Reprove your neighbor before you threaten, and give place to the fear of the Most High.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a catena of biblical quotations on discipline and reproof, drawn primarily from Proverbs (marked 'illic') and then from Wisdom and Ecclesiasticus. The repeated 'Item illic' signals a continuous chain of authorities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Timor domini disciplina et sapientia","severity":"info","text":"This phrase echoes Proverbs 1:7 (Vulgate: 'Timor Domini initium sapientiae') but is not a direct quotation; it may be a loose citation or a conflation of Proverbs 1:7 and 15:33.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui excipit disciplinam, in bonis erit","severity":"info","text":"This resembles Proverbs 19:20 (Vulgate: 'Qui custodit disciplinam, in bonis erit') but with 'excipit' instead of 'custodit', suggesting a variant textual tradition or memory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Plagae et increpationes dant sapientiam","severity":"info","text":"This is not a direct biblical verse but a proverbial sentiment found in Proverbs 22:15 (Vulgate: 'Flagella et increpationes dant sapientiam'). The Latin here uses 'plagae' instead of 'flagella'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sapientiam enim et disciplinam qui abicit, infelix est","severity":"info","text":"This echoes Wisdom 3:11 (Vulgate: 'Sapientiam et disciplinam qui abicit, infelix est'), though the verse numbering varies. The citation is accurate to the Vulgate text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui gaudet iniquitate, denotabitur","severity":"info","text":"This is a loose citation of Ecclesiasticus 19:1 (Vulgate: 'Qui gaudet iniquitate, denotabitur'), though the Vulgate reads 'denotabitur' as 'notabitur' in some editions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The repeated 'Item illic' does not specify which biblical book is being cited after the initial reference to Proverbs; the context suggests Proverbs throughout, but the shift to 'In libro sapientiae' and 'In ecclesiastico' clarifies later citations.","Several quotations are not verbatim from the Vulgate, indicating possible memory variants or use of an Old Latin version."],"confidence":"high","notes":[]},{"i":116,"ref":"p116","source":"Item illic: Quam bonum est arguere quam irasci, et confitentem in oratione non prohibere! Item illic: Viro indisciplinato\n\nest inuentio in detrimentum. Item illic: Qoi odit correptionem, uestigium est peccatoris: et qui timent doaamua, conaertent ad cor aruum. Item in hieremia propheta: Sine causa percussi filios uestros, disciplinam non recepistis. Item illic : Haec dicit idominas;: haec gens, quae non axtdimt uocem domini neque exasperant disciplinam, dofecit fides de ore ipsorum. Item in amos propheta: Odie habuerunt arguentem in portis, et uerbum aequissimum abominati sunt. Item iob: Beatus homo, quam arguet dominus, quia correptio omnipotentis dei salus est Item in ezechihel propheta: Domus israhel nolunt audire te, quia nolunt audire me: quia\n\nuniuersa domus israhel conteotiosi sunt et duro corde. Item apostolus ad galata-s: Sic stulti estis? cum spiritu coeperitis, nunc carne. perficiemini? Item ad thessalonicensea I: Corripite inquietos, consolamini pusillianimes, suscipite infirmos, patientes. estote ad omnes. Item ad timotheum I: Insta oportune, inportonos argue, exhortare, increpa, in omni patientia et doctrina.","english":"Likewise there: How good it is to reprove rather than to be angry, and not to forbid one who confesses in prayer! Likewise there: For the undisciplined man, discovery is to his detriment. Likewise there: He who hates correction is the footprint of a sinner; and those who fear the gift turn to a hard heart. Likewise in the prophet Jeremiah: I have struck your children in vain, you have not received discipline. Likewise there: Thus says the Lord: This people, who do not hear the voice of the Lord nor spurn discipline, faith has departed from their mouth. Likewise in the prophet Amos: They hated the one reproving at the gates, and they abhorred the most just word. Likewise Job: Blessed is the man whom the Lord reproves, because the correction of almighty God is salvation. Likewise in the prophet Ezekiel: The house of Israel does not wish to hear you, because they do not wish to hear me: for the whole house of Israel is contentious and hard of heart. Likewise the Apostle to the Galatians: Are you so foolish? Having begun with the spirit, will you now be perfected with the flesh? Likewise to the Thessalonians I: Reprove the restless, console the faint-hearted, support the weak, be patient with all. Likewise to Timothy I: Insist opportunely, reprove the importunate, exhort, rebuke, with all patience and teaching.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in hieremia propheta","severity":"info","text":"The citation 'I have struck your children in vain' echoes Jeremiah 2:30, though the Latin wording is not a direct Vulgate match.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in amos propheta","severity":"info","text":"The phrase 'They hated the one reproving at the gates' likely alludes to Amos 5:10, where the prophet reproaches Israel for rejecting correction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item iob","severity":"info","text":"The citation 'Blessed is the man whom the Lord reproves' is not a direct Vulgate quotation but reflects the theme of Job's trials as divine correction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item apostolus ad galatas","severity":"info","text":"The rhetorical question 'Are you so foolish? Having begun with the spirit, will you now be perfected with the flesh?' echoes Galatians 3:3, where Paul rebukes the Galatians for inconsistency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad thessalonicenseas I","severity":"info","text":"The exhortation 'Reprove the restless, console the faint-hearted, support the weak, be patient with all' is a paraphrase of 1 Thessalonians 5:14, urging pastoral care.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad timotheum I","severity":"info","text":"The instruction 'Insist opportunely, reprove the importunate, exhort, rebuke, with all patience and teaching' reflects 1 Timothy 4:2, on the conduct of a bishop.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several corruptions (e.g., 'doaamua' for 'donum', 'conaertent' for 'convertent', 'axtdimt' for 'audierunt', 'dofecit' for 'defecit'), making precise identification of some scriptural allusions uncertain. The English draft follows the sense of the Latin as emended."],"confidence":"medium","notes":[]},{"i":117,"ref":"p117","source":"XXXIII. DE PRAEVARICATORIBVS.\n\nInpsalmoC: Facientes praeuaricationes odiui: non adhesit mihi cor prauum. Item in prouerbiis: Sicut canis\n\ncum conuertitur ad uomitum suum odibilis efficitur, sic stultus malitia sua conuersus in peccatis suis. Item in ecclesiastico: Initium superbiae hominis apostatare a deo: quoniam initium peccati omnis superbia. Item illic: ln duobus timuit cor meum, et in tertio iracundia mihi aduenit: uir bellator deficiens per inopiam, uir sensutus contemptus: et qui transgreditur a iustitia in peccatum, deus parat eum ad romphaeam. Item in esaia propheta: Vae fili apostatae, haec dicit dominus: fecistis consilium non per me, et pactum non per spiritum meum, adponendo peccata super peccata. Item illic: Et exibunt sancti, et uidebunt membra hominum, qui praeuaricati sunt in me: uermis enim eorum non morietur, et ignis eorum non extinguetur, et erunt in aspectu omni carni. Item in ezechiel propheta: Si","english":"CHAPTER XXXIII. ON TRANSGRESSORS.\n\nIn Psalm 100: I have hated those who commit transgressions; a perverse heart did not cleave to me. Likewise in Proverbs: As a dog when it returns to its vomit becomes loathsome, so a fool by his own malice turned back to his sins. Likewise in Ecclesiasticus: The beginning of man's pride is to apostatize from God, for the beginning of every sin is pride. Likewise there: In two things my heart feared, and in the third anger came upon me: a warrior failing through want, a learned man held in contempt, and he who passes from justice into sin—God prepares him for the sword. Likewise in Isaiah the prophet: Woe to the apostate son, says the Lord: you have taken counsel not through me, and made a pact not through my spirit, adding sins upon sins. Likewise there: And the saints will go forth, and they will see the limbs of men who have transgressed against me; for their worm will not die, and their fire will not be extinguished, and they will be in the sight of every flesh. Likewise in Ezekiel the prophet: If","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XXXIII. DE PRAEVARICATORIBVS.","severity":"info","text":"The chapter heading 'On Transgressors' introduces a series of biblical testimonia against apostasy and backsliding, consistent with the work's florilegium form.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo C: Facientes praeuaricationes odiui","severity":"info","text":"The citation 'Psalm 100' likely refers to Psalm 101 in the Vulgate (Psalm 100 in LXX numbering), verse 8: 'I have hated those who commit transgressions' is a loose rendering of the Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sicut canis cum conuertitur ad uomitum suum","severity":"info","text":"The proverb of the dog returning to its vomit is not in the canonical Proverbs but appears in the Septuagint (Prov 26:11) and is cited in patristic literature as a moral warning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Initium superbiae hominis apostatare a deo","severity":"info","text":"The phrase 'the beginning of man's pride is to apostatize from God' is from Ecclesiasticus (Sirach) 10:14-15, linking pride as the root of sin and apostasy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"romphaeam","severity":"info","text":"The Greek loanword 'romphaea' (ῥομφαία) denotes a broad sword or scimitar, used in the Vulgate for divine punishment; here it symbolizes God's judgment on the transgressor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vae fili apostatae","severity":"info","text":"The Isaiah citation 'Woe to the apostate son' is not verbatim in the canonical text but echoes themes of covenant breaking (cf. Isa 30:1-2, 65:12-15), possibly from a lost version or patristic paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the dog-and-vomit proverb is uncertain; it may derive from a non-canonical version of Proverbs or a patristic florilegium.","The Isaiah quotation is not directly traceable to the Vulgate; it may be a composite or from a variant textual tradition."],"confidence":"medium","notes":[]},{"i":118,"ref":"p118","source":"diriget, si liberabitur qui facit aduersa? ita et qui praeterit testamentum saluus erit? Item illic: Et eligam ex uobis impios uestros et desertores, quoniam ex incolatu eorum educam illos: in terram israhel non intrabunt: et cognoscetis quia ego sum dominus. Item in osee propheta: Vae illis, quoniam exierunt a me: manifesti sunt, quia peccauerunt in me, et non clamauerunt ad me cordibus suis. Item in epistula petri apostoli II: Melius enim erat illis non cognouisse uiam ueritatis quam post notionem iustitiae apostatare a diuino sibi tradito mandato. contigit illis res uulgaris: sicut canis reuertens ad uomitum suum, et ut sues lota, quae in uolutatione sua coinquinata est. Item in epistula iudae apostoli: Angelos quoque, qui non serua-\n\nuerunt ordinem suum, se reliquerunt habitaculum auum; in iudicium magni dei uioculis eos sanctonmi angeiorum mb. tenebras reseruabii sodomam autem quoque et gomerram et quae oirea eas ciuitates, cum adulterium fecissent et carnem secutae assent, ciuis factae propositae sunt in exemplo igms aeterni poenas sustinentes. Item in numeris : Exurge, domine, et dispargantur inimici tui, et fugiant omnes qui oderunt te, ei confriagantur: et coPUerte, domine, in milia iarahel.","english":"will he who does evil be set free? And will he who passes over the testament be saved? Likewise there: And I will choose from among you your impious and deserters, because from their dwelling I will lead them out: they will not enter the land of Israel: and you will know that I am the Lord. Likewise in the prophet Hosea: Woe to them, because they have departed from me: they are manifest, because they have sinned against me, and have not cried out to me with their hearts. Likewise in the second epistle of the apostle Peter: For it was better for them not to have known the way of truth than, after knowledge of righteousness, to apostatize from the divine mandate handed down to them. The common thing happened to them: like a dog returning to its vomit, and like a washed sow that is defiled in its wallowing. Likewise in the epistle of the apostle Jude: Also the angels, who did not keep their order, left their dwelling; for the great judgment of God, with the eyes of the holy angels, he will reserve them for darkness; but Sodom and Gomorrah and the cities around them, when they had committed adultery and followed the flesh, were set forth as an example, suffering eternal punishments. Likewise in Numbers: Arise, O Lord, and let your enemies be scattered, and let all who hate you flee, and be shattered: and turn, O Lord, the thousands of Israel.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Et eligam ex uobis impios uestros et desertores","severity":"info","text":"This citation is not a direct biblical verse but a paraphrase, possibly from a lost source or a conflation of prophetic threats (cf. Ezekiel 20:38).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in osee propheta: Vae illis, quoniam exierunt a me","severity":"info","text":"This echoes Hosea 7:13 or similar passages, but the exact wording is not found in the Vulgate; it may be a loose citation or from a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in epistula petri apostoli II: Melius enim erat illis non cognouisse uiam ueritatis","severity":"info","text":"This is a paraphrase of 2 Peter 2:20-22, which includes the simile of the dog returning to its vomit and the washed sow.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in epistula iudae apostoli: Angelos quoque, qui non seruauerunt ordinem suum","severity":"info","text":"This alludes to Jude 6, but the mention of Sodom and Gomorrah and eternal punishments is a conflation with other traditions (cf. 2 Peter 2:6-7).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in numeris : Exurge, domine, et dispargantur inimici tui","severity":"info","text":"This is not a direct quotation from Numbers; it resembles Psalm 68:1 or a liturgical cry, possibly misattributed or from a lost version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"uioculis eos sanctonmi angeiorum mb. tenebras reseruabii","severity":"caution","text":"The Latin text is corrupt here; the English draft interprets it as 'with the eyes of the holy angels, he will reserve them for darkness,' but the manuscript reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several corrupt or non-standard biblical citations, making identification of exact sources uncertain. The phrase 'uioculis eos sanctonmi angeiorum mb. tenebras reseruabii' is particularly garbled."],"confidence":"medium","notes":[]},{"i":119,"ref":"p119","source":"XXXIIII. DE SVPERBIA.\n\nIn psalmo XXX: Et retribuet his qui abundanter faciunt superbiam. Item in psalmo LXXII: Propterea obtinuit\n\ncos superbia eorum: prodiuit quasi ex adipe iniquitas eorum. Item in psalmo G: Non habitant in medio domus meae qui faciunt superbiam. Item in psalmo CXVIII: Superbi inique gerebant usquequaque. Item in prouerbiis: Dominus superbis resistit, humilibus autem dat gratiam. Item illic: Qui custodit os suum, seruat animam suam: nam qui proteruus est labiis, terrebit semet ipsum. Item illic: Domos superborum destruet dominus. Item illic: Inmundus aput dominum omnis qui exaltat cor suum. Item illic: Filius malus superbos oculos habet, palpebris autem suis\n\nextollitur. Item illic: Temerarius et superbus pestilentia uocatur. Item illic: Noli superbire ante conspectum regis, neque in locis potentium subsistas. melius est enim tibi dici: ascende ad me, quam humiliari in conspectu potentis. Item in ecclesiastico: Odibilis coram deo et hominibus superbia. Item illic: Et quid superbit terra et cinis? Item illic: Synagogae superborum non erit sanitas : frutex enim peccati radicabitur in illis. Item illic: Initium superbiae hominis apostatare a deo: quia initium peccati omnis superbia. sedes ducum superborum detraxit dominus, et sedere fecit mites pro illis. radices gentium superbarum arefecit dominus, et plantauit humiles ex ipsis gentibus.","english":"XXXIIII. ON PRIDE.\n\nIn Psalm 30: And he will repay those who abundantly commit pride. Likewise in Psalm 72: Therefore their pride prevailed over them: their iniquity came forth as if from fat. Likewise in Psalm 100: They who commit pride do not dwell in the midst of my house. Likewise in Psalm 118: The proud were acting unjustly everywhere. Likewise in Proverbs: The Lord resists the proud, but gives grace to the humble. Likewise there: He who guards his mouth, saves his soul: for he who is insolent with his lips will terrify himself. Likewise there: The Lord will destroy the houses of the proud. Likewise there: Unclean before the Lord is everyone who exalts his heart. Likewise there: A bad son has proud eyes, and is lifted up by his own eyelids. Likewise there: A rash and proud man is called a pestilence. Likewise there: Do not be proud before the king, nor stand in the places of the powerful. For it is better for you that it be said: come up to me, than to be humiliated in the sight of a powerful man. Likewise in Ecclesiasticus: Pride is hateful before God and men. Likewise there: And why does earth and ashes take pride? Likewise there: There will be no health for the synagogues of the proud: for the root of sin will take root in them. Likewise there: The beginning of the pride of man is to apostatize from God: because the beginning of all sin is pride. The Lord has pulled down the seats of the proud leaders, and has made the meek sit in their place. The Lord has dried up the roots of the proud nations, and has planted the humble from those same nations.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XXXIIII. DE SVPERBIA.","severity":"info","text":"The chapter heading 'On Pride' introduces a catena of biblical verses, a common structural device in this treatise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo XXX","severity":"info","text":"The first citation, 'In Psalm 30', likely refers to Psalm 30:20 (LXX) or a similar verse; the Latin 'retribuet his qui abundanter faciunt superbiam' echoes the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo LXXII","severity":"info","text":"The citation from Psalm 72:12 (LXX) is rendered 'Propterea obtinuit cos superbia eorum' — 'cos' is a scribal error for 'eos' (them).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in prouerbiis","severity":"info","text":"The Proverbs citations are not verbatim from the Vulgate but are paraphrastic or from a variant Old Latin version; 'Dominus superbis resistit' is a common proverb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ecclesiastico","severity":"info","text":"The Ecclesiasticus (Sirach) citations include 'Odibilis coram deo et hominibus superbia' (cf. Sir 10:13-14) and 'Initium superbiae hominis apostatare a deo' (cf. Sir 10:15).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Initium superbiae hominis apostatare a deo","severity":"info","text":"The phrase 'the beginning of all sin is pride' became a key Augustinian theme, though the treatise's attribution to Augustine is disputed.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The psalm numbers (XXX, LXXII, G, CXVIII) follow the Septuagint/Vulgate numbering, which may differ from modern Bibles.","The Proverbs and Ecclesiasticus citations are not exact to the Vulgate; they may derive from an Old Latin version or be paraphrased."],"confidence":"high","notes":[]},{"i":120,"ref":"p120","source":"perdidit dominus memoriam superborum, et reliquit memoriam humilium sensu.\n\nnon est creata hominibus superbia, neque iracundia nationi mulierum. Item illic: Qui tetigerit picem, inquinabitur ab ea: et qui communicat superbo, induet superbiam. Item illic: Domus, quae nimie locuples est, adnullabitur superbia. Item in esaia propheta: Omnis autem deficiet iniquus, et peribit superbus, et disperierunt qui inique agunt in maestitia, et qui faciunt peccare homines in sermone. Item illic: Et qui superbi sunt, contumelia conterentur, et humiliabuntur, et cadent excelsi gladio. Item illic: Et contumeliam superborum humiliabo. Item illic: Cessauit superbia et diuitiae impiorum. Item in amos propheta: Quia iurauit dominus per semet ipsum, quia ego abominor omnem superbiam iacob, et regiones illius odiui. Item in amba-\n\ncum: Iustus autem ea fide mea uiuit: sibi placeas autem, contemptor et uir superbus nihil proficiet. Item in deuteronomio: Et omnis quicumque fecerit in superbia, ut non exaudiat sacerdotem qui adetat ministrare in nomine dei sui, aut iudices qui fuerint in diebus iUis, morietar homo ille, et auferetis malum ei israhel : et omnis populus cum audierit, timebit et non faciet iniuBtitiam. Item in iob: Et quia anni dinumerati sunt superbiae, et sic sunt dispositi in aures domini: et cum uidebuntur pacrficari, eueniet illis enersio.","english":"The Lord has destroyed the memory of the proud, and has left the memory of the humble in understanding.\n\nPride was not created for men, nor wrath for the race of women. Likewise there: He who touches pitch will be defiled by it; and he who associates with a proud man will put on pride. Likewise there: A house which is excessively wealthy will be annihilated by pride. Likewise in the prophet Isaiah: But every unjust man will fail, and the proud man will perish, and those who act unjustly in sorrow have perished, and those who cause men to sin in speech. Likewise there: And those who are proud will be crushed by contumely, and they will be humbled, and the lofty will fall by the sword. Likewise there: And I will humble the contumely of the proud. Likewise there: Pride and the riches of the impious have ceased. Likewise in the prophet Amos: Because the Lord has sworn by himself, that I abhor all pride of Jacob, and I have hated its regions. Likewise in Haba-\n\nkuk: But the just man lives by my faith; but he who pleases himself, a despiser and a proud man, will accomplish nothing. Likewise in Deuteronomy: And every one who acts in pride, so that he does not hearken to the priest who stands to minister in the name of his God, or to the judges who are in those days, that man shall die, and you shall remove the evil from him in Israel: and all the people, when they hear, will fear and will not commit injustice. Likewise in Job: And because the years of pride are numbered, and so they are disposed in the ears of the Lord: and when they seem to be pacified, a reversal will come upon them.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the catena of biblical testimonia against pride, following the pattern of the previous section (XXXIIII). The sequence moves from Psalms through Proverbs, Isaiah, Amos, Habakkuk, Deuteronomy, and Job.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"perdidit dominus memoriam superborum","severity":"info","text":"The opening sentence echoes Psalm 9:7-8 (Vulgate numbering), where God destroys the memory of the proud but preserves that of the humble. The Latin here is a free adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui tetigerit picem, inquinabitur ab ea","severity":"info","text":"This proverb (\"He who touches pitch will be defiled\") is not from the canonical Bible but from Ecclesiasticus (Sirach) 13:1 (Vulgate). The compiler treats it as scriptural.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Domus, quae nimie locuples est, adnullabitur superbia","severity":"info","text":"This saying about a wealthy house being annihilated by pride is not a direct biblical quotation; it may derive from a lost apocryphal or patristic source, or be a loose paraphrase of Proverbs 16:18.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item in amba- / cum","severity":"caution","text":"The text breaks off mid-word at \"amba-\" and resumes with \"cum\" at the start of the next line, indicating a manuscript line break or scribal error. The intended book is Habakkuk.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"et omnis populus cum audierit, timebit et non faciet iniuBtitiam","severity":"info","text":"The spelling \"iniuBtitiam\" (for iniustitiam) with a capital B is a scribal peculiarity, possibly a misreading of a majuscule U or a ligature. It does not affect the sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the proverb about pitch (Ecclesiasticus) is not explicitly identified in the text; the compiler treats it as scripture without naming the book.","The saying about the wealthy house is of uncertain origin; it may be a loose citation or a non-canonical proverb.","The text break at 'amba-' is a manuscript artifact; the intended book is Habakkuk."],"confidence":"high","notes":[]},{"i":121,"ref":"p121","source":"quia qui in altis habitat, uidet iniuriam facientem, et humiliat superbos. Item tobi: Propter quod et tu, fili, dilige fratres tuos, et noli superbo corde agere cum filiabus filiarum populi tui: nec accipias quemquam ex his in snbiectione causa inopiae et necessitatis: quoniam in superbia abundat perditio et infidelitas: nec consistit fbrtiter coi gradus in tabulis figitur: quia fructus stellionatus decoloratio\n\net deminutio uitae esi litem in euangelio secundum matthaeum: Vos autem quaoritis in modicis extolli, et de maximis minui. Item illic: Quia quod excelsum est in hominibus, abominatio eat ante dominum.\n\nXXXV. DE MANSVETVDINE.\n\nIn numeris: Et erat moyses mansuetus prae omnibus hominibus, qui sunt super terram. Item in psalmo XXlIIJ: Dulcis et mansuetus dominus: propter hoc legem statuet delinquentibus in uia, dirigat mites in iudicio, docebit mansuetos uias suas. Item in prouerbiia solomonis: Man-","english":"because he who dwells in high places sees the one doing injury and humbles the proud. Likewise in Tobit: Therefore also you, son, love your brothers, and do not act with a proud heart toward the daughters of the daughters of your people; nor take anyone among them into subjection because of poverty and need; for in pride abounds ruin and faithlessness; nor does the step stand firmly when fixed in the boards; because the fruit of adultery is discoloration and diminution of life. Likewise in the Gospel according to Matthew: But you seek to be exalted in small things, and diminished in the greatest. Likewise there: Because what is lofty in men is an abomination before the Lord.\n\nXXXV. ON MEEKNESS.\n\nIn Numbers: And Moses was meek before all men who are upon the earth. Likewise in Psalm 24: Sweet and meek is the Lord; for this reason he established a law for those who transgress on the way, he directs the meek in judgment, he will teach the meek his ways. Likewise in the Proverbs of Solomon: Meek-","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quia qui in altis habitat, uidet iniuriam facientem, et humiliat superbos","severity":"info","text":"This sentence echoes a biblical theme (cf. Ps 138:6, Vulgate: 'qui in altis habitat' is not a direct quote but a common phrase). The source is uncertain; it may be a loose citation or a patristic commonplace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item tobi: Propter quod et tu, fili, dilige fratres tuos...","severity":"info","text":"The citation from Tobit (Tob 4:13-14, Vulgate) is paraphrased. The Latin text here is corrupt: 'in snbiectione' likely for 'in subiectione', and 'coi gradus' may be 'quo gradus' or 'coi' a scribal error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vos autem quaoritis in modicis extolli, et de maximis minui","severity":"info","text":"This is a non-canonical saying attributed to Matthew; not found in the canonical Gospels. It may derive from apocryphal traditions or a patristic paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quia quod excelsum est in hominibus, abominatio eat ante dominum","severity":"info","text":"Another non-canonical saying from Matthew; 'eat' is a scribal error for 'est'. The source is unknown; possibly from a lost apocryphon or a misremembered verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XXXV. DE MANSVETVDINE","severity":"info","text":"This heading marks a new section on meekness, following the pattern of the Speculum. The numbering (XXXV) indicates the work's systematic arrangement of virtues and vices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In numeris: Et erat moyses mansuetus prae omnibus hominibus","severity":"info","text":"This citation from Numbers (Num 12:3, Vulgate: 'Moyses erat mansuetus super omnes homines') is accurate. The verse is not in the canonical Numbers; it may be from a Vetus Latina version or a misattribution.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first sentence (quia qui in altis...) is unclear; it may be a loose paraphrase of Psalm 138 or a patristic saying.","The Tobit citation contains textual corruptions (e.g., 'in snbiectione', 'coi gradus') that obscure the exact wording.","The two Matthew sayings are not canonical; their origin is uncertain, possibly from apocryphal gospels or patristic compilations."],"confidence":"medium","notes":[]},{"i":122,"ref":"p122","source":"suetus uir cordis medicus est: tinea autem ossibus cor intellegens. Item illic: Melior est mansuetus cum humilitate quam qui diuidit praedam cum contumeliosis. Item in ecclesiastico: Fili, in mansuetudine opera tua perfice, et ab omni homine diligeris. Item illic: Esto mansuetus ad audiendum uerbum, ut intellegas: et cum sapientia loquere responsum uerum. Item illic: Fili, in mansuetudine serua animam tuam, et da illi honorem secundum dignitatem suam. Item apostolus ad ephesios: Obsecro ergo uos ego uinctus in domino, ut digne ambuletis uocatione, qua uocati estis, cum omni humilitate animi et mansuetudine, cum multa patientia, subportantes inuicem in caritate, solliciti seruare unitatem spiritus in uinculo pacis. Item iacobus apo-\n\nstolus: Quis prudens et sciens uestrum? monstret de bona conuersatione opera sua in mansuetudine et prudentia.","english":"A man accustomed to being a physician of the heart is a moth, however, understanding the heart in the bones. Likewise there: The meek man with humility is better than he who divides the spoils with the insolent. Likewise in Ecclesiasticus: Son, complete your works in meekness, and you will be loved by every man. Likewise there: Be meek in hearing a word, so that you may understand, and speak a true answer with wisdom. Likewise there: Son, keep your soul in meekness, and give it honor according to its dignity. Likewise the Apostle to the Ephesians: Therefore I beseech you, I who am a prisoner in the Lord, that you walk worthily in the calling to which you are called, with all humility of mind and meekness, with much patience, bearing with one another in charity, careful to preserve the unity of the spirit in the bond of peace. Likewise James the Apostle: Who among you is prudent and wise? Let him show his works of good conduct in meekness and prudence.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Melior est mansuetus cum humilitate quam qui diuidit praedam cum contumeliosis.","severity":"info","text":"This verse is not identified in the source edition; it may be a loose citation from Proverbs or a lost apocryphon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ecclesiastico: Fili, in mansuetudine opera tua perfice, et ab omni homine diligeris.","severity":"info","text":"Echoes Ecclesiasticus (Sirach) 3:17-18, but the wording is adapted; the Vulgate reads 'Fili, in mansuetudine fac opera tua'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item apostolus ad ephesios: Obsecro ergo uos ego uinctus in domino, ut digne ambuletis uocatione...","severity":"info","text":"A paraphrase of Ephesians 4:1-3, with 'uinctus in domino' reflecting the author's imprisonment; not a direct Vulgate quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item iacobus apostolus: Quis prudens et sciens uestrum? monstret de bona conuersatione opera sua in mansuetudine et prudentia.","severity":"info","text":"Not a direct citation from the canonical Epistle of James; may derive from a lost apocryphal work or a free adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"tinea autem ossibus cor intellegens","severity":"info","text":"The phrase 'tinea ... ossibus cor intellegens' is obscure; 'tinea' (moth) may be a corruption or metaphor for decay, and 'cor intellegens' (understanding heart) is syntactically ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage strings together scriptural and quasi-scriptural testimonia on meekness, typical of the florilegium genre of the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first 'Item illic' quotation is unidentified; the phrase 'tinea autem ossibus cor intellegens' is corrupt or metaphorical, and its meaning is uncertain."],"confidence":"medium","notes":[]},{"i":123,"ref":"p123","source":"XXXVI. DE PATIENTIA.\n\nIn prouerbiis: In corde uiri boni inuenietur patientia: nam in corde insipientium non agnoscitur. Item illic: Melior est uir patiens quam fortis: nam qui retinet iram, melior est quam qui ciuitatem capit. Item illic: Qui parcit uerbum proferre durum, prudens est: patiens autem uir sapiens est. Item illic: Patiens uir copiosus in sapientia: pusillianimis autem uehementer insipiens. Item apostolus\n\nad th.essalonicenses I: Patientes estote ad omnes. uidete ne quis malum pro malo alicui reddat, sed semper quod bonum est sectamini in inuicem et in omnes.\n\nXXXVII. DE HVMILITATE.\n\nIn prouerbiis: Omnis opera humilis manifesta aput deum: nam impii in die malorum cadebunt. Item illic: Humilkt ualde spiritum tuum: quoniam uindicta carnis impii ignis et uermis. Item illic: Responsum humile auertit iram. Item illic: Humilitas exaltat gentes. Item in psalmo XXXIII: Iuxta est dominus his qui tribulato sunt corde, et humiles","english":"XXXVI. ON PATIENCE.\n\nIn Proverbs: In the heart of a good man patience will be found, for in the heart of the foolish it is not recognized. Likewise there: A patient man is better than a strong man, for he who restrains his anger is better than he who captures a city. Likewise there: He who refrains from uttering a harsh word is prudent, but a patient man is wise. Likewise there: A patient man is rich in wisdom, but the faint-hearted is exceedingly foolish. Likewise the Apostle\n\nto the Thessalonians I: 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.\n\nXXXVII. ON HUMILITY.\n\nIn Proverbs: Every humble work is manifest before God, for the impious will fall on the day of evils. Likewise there: Humble your spirit greatly, for the vengeance of the flesh of the impious is fire and worm. Likewise there: A humble response turns away anger. Likewise there: Humility exalts nations. Likewise in Psalm 33: The Lord is near to those who are troubled in heart, and the humble","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XXXVI. DE PATIENTIA.","severity":"info","text":"The passage is divided into two numbered chapters, XXXVI and XXXVII, each introduced by a title (DE PATIENTIA, DE HUMILITATE). This structure is typical of the florilegium genre, organizing scriptural testimonies by virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In prouerbiis: In corde uiri boni inuenietur patientia","severity":"info","text":"The first citation from Proverbs is not a direct Vulgate verse but a paraphrase or memory variant. The closest Vulgate parallel is Proverbs 12:15: 'In corde patientis inuenietur sapientia' (In the heart of a patient man wisdom is found).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Melior est uir patiens quam fortis","severity":"info","text":"This saying echoes Proverbs 16:32: 'Melior est vir qui iracundiam suam domat quam qui urbem capit' (Better is the man who subdues his anger than he who captures a city). The Latin here adapts the verse to contrast patience with strength.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item apostolus ad th.essalonicenses I: Patientes estote ad omnes","severity":"info","text":"The citation from 1 Thessalonians is not a direct verse but a moral summary. The closest passage is 1 Thessalonians 5:14-15, which exhorts patience and forbids retaliation. The phrasing 'malum pro malo' echoes Romans 12:17 or 1 Thessalonians 5:15.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo XXXIII: Iuxta est dominus his qui tribulato sunt corde","severity":"info","text":"Psalm 33 (Vulgate numbering) corresponds to Psalm 34 in the Hebrew numbering. The verse cited is Psalm 33:19: 'Iuxta est Dominus omnibus qui in corde tribulato sunt' (The Lord is near to all who are troubled in heart). The text here abbreviates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Humilkt ualde spiritum tuum","severity":"caution","text":"The word 'Humilkt' appears to be a scribal error or abbreviation for 'Humilia' (Humble). The text likely read 'Humilia valde spiritum tuum' (Humble your spirit greatly). This suggests a copying mistake in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first Proverbs citation is uncertain; it may be a loose paraphrase or a variant reading from a lost Latin version.","The citation from 1 Thessalonians is not verbatim from the Vulgate; it may be a composite or a memory quotation.","The word 'Humilkt' in the Latin is likely a scribal error for 'Humilia', but the exact intended form is unclear."],"confidence":"high","notes":[]},{"i":124,"ref":"p124","source":"spiritu saluabit. Item in esaia propheta: Quia misertus est deus populo suo, et humiles populi sui consolatus est. Item illic: Et ad quem respiciam, dicit dominus, nisi ad humilem et quietum et trementem uerba mea? Item in euangelio secundum matthaeum: Quicumque autem humiliauerit se, exaltabitur, et qui se exaltauerit, humiliabitur. Item in epistula petri I: Omnes autem quietem et humilitatem animi induite: quia dominus superbis resistit, humilibus autem dat gratiam. Item iacobus apostolus: Humiliate uos deo. et resistite diabulo, et fugiet a uobis. proximate deo, et proximabit uobis. Item illic: Humiliamini ante conspectum domini, et exaltabit uos.\n\nXXXVIII. DE SAPIENTE.\n\nIn prouerbiis: Beatus homo qui inuenit sapientiam, et inmortalis qui inuenit prudentiam. melius est enim illam mercari quam auri et argenti thensauros. Item illic: Gloriam sapientes possidebunt, et insipientes diuident contumeliam. Item illic: Sensus bonus accedit ad eos qui nouerunt eum, uir autem prudens inueniet eum. Item illic: Ornamentum adulescentibus sapientia, gloria autem seniorum cani. Item illic: Da sapienti occasionem, et sapientior erit: notum facio iusto, et adiciet percipere. Item illic: Sapiens corde percipiet mandata. Item illic: Sapientes celabunt intellectum. I","english":"spirit will save. Likewise in the prophet Isaiah: Because God has had mercy on his people, and he has comforted the humble of his people. Likewise there: And to whom shall I look, says the Lord, except to the one who is humble and quiet and trembles at my words? Likewise in the Gospel according to Matthew: For whoever humbles himself will be exalted, and whoever exalts himself will be humbled. Likewise in the first Epistle of Peter: But all of you put on quietness and humility of mind: because the Lord resists the proud, but gives grace to the humble. Likewise James the apostle: Humble yourselves before God. And resist the devil, and he will flee from you. Draw near to God, and he will draw near to you. Likewise there: Humble yourselves before the sight of the Lord, and he will exalt you.\n\nXXXVIII. ON THE WISE MAN.\n\nIn Proverbs: Blessed is the man who finds wisdom, and immortal is he who finds prudence. For it is better to purchase her than treasures of gold and silver. Likewise there: The wise will possess glory, and the foolish will share disgrace. Likewise there: Good sense comes to those who know it, but a prudent man will find it. Likewise there: Wisdom is an ornament to the young, but gray hair is the glory of the old. Likewise there: Give the wise man an opportunity, and he will be wiser: I make it known to the just man, and he will add to his understanding. Likewise there: The wise in heart will perceive the commandments. Likewise there: The wise will conceal their understanding.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is divided into two sections: XXXVII (on humility) and XXXVIII (on the wise man), each introduced by a Roman numeral and a thematic heading in Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaia propheta","severity":"info","text":"The first citation from Isaiah is not a direct quotation but a paraphrase; the second echoes Isaiah 66:2 (LXX) or similar passages on humility before God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"epistula Petri I","severity":"info","text":"The citation from 1 Peter likely alludes to 1 Peter 5:5, which speaks of humility and God's grace to the humble, though the wording is adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Iacobus apostolus","severity":"info","text":"The sayings attributed to James the apostle are not direct quotations from the canonical Epistle of James; they may derive from apocryphal or liturgical traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"De Sapiente","severity":"info","text":"The section 'On the Wise Man' draws on Proverbs, but the specific verses are often paraphrased or composite, reflecting a common patristic practice of adapting wisdom sayings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"thensauros","severity":"caution","text":"The Latin 'thensauros' (for 'thesauros') is a variant spelling; the text may contain scribal errors or non-classical forms, affecting the precise identification of the Proverbs source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical verses for the Isaiah and James citations are uncertain; the Proverbs references are paraphrastic and not verbatim from the Vulgate."],"confidence":"medium","notes":[]},{"i":125,"ref":"p125","source":"Item illic: Vir autem sapiens quiete agit. Item illic: Vir sapiens sedes est intellectus. Item illic: Lex sapienti fons uitae. Item illic: Cor sapientium possidebit sensum. Item illic: Thensaurus desiderandus requiescit in ore sapientis. Item illic: Melior est uir sapiens quam fortis et uir prudentiam habens quam ager magnus. Item illic: Sapientes non declinant de ore domini, sed cogitant in consiliis. Item illic: Qui ambulat sapienter, saluus erit. Item in ecclesiastico: Cor sapientis intellegitur in sapientia. Item illic: Non abscondas sapientiam tuam in decore: in lingua enim cognoscitur sapientia, et sensus et scientia doctrinae\n\nin uerbis ueritatis, et firmamentum in operibus iustitiae. Item illic: Sapientia humilis exaltabit caput illius, et in medio magnatorum considere illum faciei Item illic: Felix sapiens, qui in sapientia sua ueritatem et iustitiam meditatur, et in sensu suo cogitabit circuminspeotioaem dei! Item. illic: Homo sapiens in omnibus metuebit. Item illic: Sensati in uerbis sapienter egerunt, et intellexerunt ueritatem et iustitiam, et plorauerunt ad prouerbia et iudicia. Item illic: Homo sapiens tacebit usque in tempus: laaeigus autem et inprudens non seruabunt tempus. Item illic; Sapiens in uerbis se ipsum adfabilem facit. Item illic: Osprudentis","english":"Likewise there: A wise man acts quietly. Likewise there: A wise man is a seat of understanding. Likewise there: The law is a fountain of life for the wise. Likewise there: The heart of the wise will possess sense. Likewise there: A desirable treasure rests in the mouth of the wise. Likewise there: A wise man is better than a strong man, and a man having prudence is better than a large field. Likewise there: The wise do not turn away from the mouth of the Lord, but ponder in counsels. Likewise there: He who walks wisely will be saved. Likewise in Ecclesiasticus: The heart of the wise is understood in wisdom. Likewise there: Do not hide your wisdom in adornment: for wisdom is known in speech, and sense and knowledge of teaching\n\nin words of truth, and steadfastness in works of justice. Likewise there: Humble wisdom will exalt his head, and will make him sit in the midst of the great. Likewise there: Happy is the wise man who meditates on truth and justice in his wisdom, and in his sense will ponder the circumspection of God. Likewise there: A wise man will fear in all things. Likewise there: Sensible men acted wisely in words, and understood truth and justice, and wept at proverbs and judgments. Likewise there: A wise man will be silent until the time: but a talkative and imprudent man will not keep time. Likewise there: The wise man makes himself affable in words. Likewise there: The mouth of the prudent","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated formula 'Item illic' (Likewise there) marks a catena of brief proverbial sayings, each introduced as a new unit without narrative connection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiasticus","severity":"info","text":"The passage explicitly cites 'in ecclesiastico' (Ecclesiasticus, i.e., Sirach), a deuterocanonical book of the Old Testament, as the source for the following sayings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"circuminspeotio","severity":"caution","text":"The Latin 'circuminspeotio' is a scribal error or non-standard spelling; the intended word is likely 'circumspectio' (circumspection, caution). The English draft translates it as 'circumspection'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"laaeigus","severity":"caution","text":"The Latin 'laaeigus' is corrupt; the English draft renders it as 'talkative', which may reflect a conjectural emendation (e.g., 'loquax' or 'garrulus'). The original reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sapientia humilis exaltabit caput illius","severity":"info","text":"This saying echoes the biblical theme that humility leads to exaltation, common in wisdom literature (cf. Prov 29:23; Sir 3:18). The catena collects such proverbs without commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Speculum","severity":"info","text":"This catena of wisdom sayings, attributed to Augustine in the 'Speculum' tradition, was used in medieval florilegia to compile moral teachings from Scripture for monastic instruction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several apparent scribal errors (e.g., 'circuminspeotio', 'laaeigus', 'faciei' for 'faciet') that obscure the exact wording of the source proverbs.","The phrase 'Item illic' does not specify whether the sayings are from the same book (Ecclesiasticus) or from different books; the transition from 'Item illic' to 'Item in ecclesiastico' suggests a shift in source."],"confidence":"high","notes":[]},{"i":126,"ref":"p126","source":"quaeritur in ecclesia et uerba illius cogitabunt in cordibus suis. Item illic: Homo pius in sapientia manet sicut sol: nam stultus quasi luna inmutatur. Item illic: Homo sensutus credit legi dei. Item illic: Vir peritus multos erudiuit, et animae suae suauis est. Item illic: Vir sapiens inplebitur benedictione, et uidentes illum laudabunt. Item illic: Sapiens in populo hereditabit honorem, et nomen eius erit uiuens in aeternum. Item in ecclesiaste: Cor sapientium in domo luctus, et cor insipientium in domo luxoriae. Item illic: Verba sapientium in requiem audientium. Item iob; Quoniam sapientia est timere dominum: abstinere autem se\n\na malis scientia est. Item tobi: Adtende autem tibi, fili, in omnibus operibus tuis, et esto sapiens in uniuersis sermonibus tuis: et quod nolueris tibi fieri, alio ne feceris. Item in prouerbiis: Sapiens timendo declinat a malo, stultus uero sibi confidens miscetur iniquo.","english":"It is sought in the church, and they will ponder its words in their hearts. Likewise there: A pious man abides in wisdom like the sun; for the fool is changed like the moon. Likewise there: A sensible man believes the law of God. Likewise there: A skilled man has taught many, and is gentle to his own soul. Likewise there: A wise man will be filled with blessing, and those who see him will praise him. Likewise there: The wise man among the people will inherit honor, and his name will live forever. Likewise in Ecclesiastes: The heart of the wise is in a house of mourning, and the heart of the foolish in a house of luxury. Likewise there: The words of the wise bring rest to those who hear. Likewise Job: For wisdom is to fear the Lord; but to abstain from evils is knowledge. Likewise Tobit: But attend to yourself, son, in all your works, and be wise in all your words; and what you would not wish done to you, do not do to another. Likewise in Proverbs: The wise man, fearing, withdraws from evil; the fool, trusting in himself, mingles with the wicked.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ecclesiaste: Cor sapientium in domo luctus, et cor insipientium in domo luxoriae","severity":"info","text":"This echoes Ecclesiastes 7:4 (LXX: 'The heart of fools is in their mouth, but the heart of the wise is in their house of mourning'). The Latin adapts the antithesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item iob; Quoniam sapientia est timere dominum: abstinere autem se a malis scientia est","severity":"info","text":"This is not a direct quotation from the canonical Book of Job but a moralizing paraphrase, possibly from a Latin version of the Testament of Job or a patristic florilegium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item tobi: ... et quod nolueris tibi fieri, alio ne feceris","severity":"info","text":"This is the negative Golden Rule, found in Tobit 4:15 (Vulgate: 'quod tibi odio est, alteri ne feceris'). The wording here is a close Latin parallel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic ... Item in ecclesiaste ... Item iob ... Item tobi ... Item in prouerbiis","severity":"info","text":"The passage is a catena of biblical and para-biblical wisdom sayings, each introduced by 'Item' (Likewise). The sequence moves from Proverbs to Ecclesiastes, Job, Tobit, and back to Proverbs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Homo pius in sapientia manet sicut sol: nam stultus quasi luna inmutatur","severity":"info","text":"The simile of the sun and moon for the wise and foolish is not biblical but appears in Hellenistic Jewish wisdom (e.g., Pseudo-Phocylides) and early Christian moral literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quaeritur in ecclesia et uerba illius cogitabunt in cordibus suis","severity":"caution","text":"The opening clause lacks a clear scriptural referent; 'quaeritur in ecclesia' may be a gloss or a fragment from a lost homily. The subject of 'illius' is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the opening clause 'quaeritur in ecclesia et uerba illius cogitabunt in cordibus suis' is unidentified; 'illius' may refer to God, the law, or a preceding verse not preserved.","The Job citation is not canonical; its origin (Testament of Job or a patristic florilegium) is uncertain."],"confidence":"high","notes":[]},{"i":127,"ref":"p127","source":"XXXVIIII. DE CONVERSATIONE IVVENVM.\n\nIn psalmo CXVIII: In quo corrigit iuuenior uiam suam? in custodiendo sermones tuos. Item in prouerbiis solomonis: Scire sapientiam et disciplinam, et intellegere sermones prudentiae, ac percipere uersutias sermonum, atque intellegere iustitiam ueram, et iudicium dirigere iustum: ut det innocentibus astutiam, puero autem iuniori sensum et peritiam: his enim auditis sapiens sapientior erit. Item\n\nillic: Fili, non te conpraehendat mala cogitatio, quae dereliquit doctrinam adulescentiae, et testamentum diuinum oblita est. posuit enim aput mortem domum suam, et aput infernum cum terrigenis sunt cursus eius. omnes qui uadunt per illam, non reuertentur, sed in paenitentiam uenient Item illic: Fili, ne deficias: serua autem meum consilium et cogitationem: ut uiuat anima tua semper et gratia sit circa tuam ceruicem. tunc sanitas erit carnibus tuis et diligentia ossibus tuis. Item illic: Vias impiorum noli ingredi, neque aemuleris uias iniquorum: in quocumque loco castra constituerint, non eas illuc: diuerte autem ab eis et declina. Item illic: Omni custodia serua cor tuum: ex his enim exitus sunt uitae. aufers a te prauum os, et iniqua labia longe expelle a te. oculi tui recta uideant, palpebrae autem tuae adnuntient iusta. recta itinera fac tuis pedibus, et uias tuas dirige: nec","english":"CHAPTER 39. ON THE CONDUCT OF YOUTH.\n\nIn Psalm 118: Wherewith shall a young man correct his way? By keeping thy words. Likewise in the Proverbs of Solomon: To know wisdom and discipline, and to understand the words of prudence, and to perceive the subtleties of speech, and to understand true justice, and to direct a just judgment: that he may give cunning to the innocent, but to a younger boy sense and skill: for hearing these things, a wise man will be wiser. Likewise\n\nthere: Son, let not an evil thought seize you, which has abandoned the teaching of youth and forgotten the divine covenant. For it has placed its house near death, and its courses are near hell with the earth-born. All who go by that way will not return, but will come to repentance. Likewise there: Son, do not fail: but keep my counsel and thought: that your soul may live always and grace be about your neck. Then there will be health for your flesh and diligence for your bones. Likewise there: Do not enter the paths of the impious, nor emulate the ways of the wicked: in whatever place they have pitched camp, do not go there: but turn away from them and decline. Likewise there: Guard your heart with all watchfulness: for from these are the exits of life. Remove from yourself a perverse mouth, and drive far from you unjust lips. Let your eyes see rightly, and your eyelids announce just things. Make straight paths for your feet, and direct your ways: nor","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XXXVIIII. DE CONVERSATIONE IVVENVM.","severity":"info","text":"The chapter heading marks a new thematic unit on the conduct of youth, following the pattern of earlier chapters in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo CXVIII","severity":"info","text":"The first citation is from Psalm 118 (Vulgate numbering; = Psalm 119 in modern Bibles), verse 9: 'In quo corrigit iuvenior viam suam?'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in prouerbiis solomonis","severity":"info","text":"The following citations are drawn from the book of Proverbs, though the exact verses are not always identifiable; the compiler adapts freely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"iuuenior","severity":"info","text":"The Latin 'iuuenior' (younger man) and 'puer ... iuniori' (younger boy) reflect the chapter's focus on youth, but the Coptic Vorlage likely used a single term for 'young person'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"posuit enim aput mortem domum suam","severity":"caution","text":"The phrase 'placed its house near death' is not a direct biblical quotation; it may be a paraphrase or a citation from a now-lost version of Proverbs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Speculum quod fertur S. Augustini","severity":"info","text":"This chapter, like the whole work, was transmitted under Augustine's name but is now considered a compilation of uncertain date and origin, possibly from a North African monastic milieu.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a translation from a Coptic original; the exact biblical references for several Proverbs citations are uncertain.","The phrase 'ut det innocentibus astutiam' may be a corruption or adaptation of a lost source."],"confidence":"medium","notes":[]},{"i":128,"ref":"p128","source":"declines in dextram uel in sinistram, auerte autem pedem tuum a uia mala. Item illic: Ornamentum adulescentibus sapientia, gloria autem seniorum cani. Item in ecclesiastico: Fili, a iuuentute tua excipe doctrinam, et usque ad oaoos inuenies sapientiam. quasi is qui arat et seminat accede ad illam, et suatiae bonos fructus illius. in opere enim illius exiguum laborabis, et cito edes de generationibus illius. quam aspera est nimium indoctis: et non permanebit in illa excors. Item illic: Cum sancto adsiduus esto, quemcumque cognoueris conseruantem timorem damiBi. Item illic: In multitudine presbiterorum prudentium sta, et sapientiae illorum ex corde coniungere: et omBem narrationem dei uelis audire, et prouerbia laudis non effugiant te. uidens sensutum euigila ad illum, et gradus ostiorum illius exprimat pes tuus. cogitatum habe in praeceptis dei, et in mandatis eius adsiduus esto: et ipse cor dabit tibi, et concupiscentia sapientiae dabi-","english":"declines to the right or to the left, but turn your foot away from the evil path. Likewise there: Ornament for youths is wisdom, but for elders glory is grey hair. Likewise in Ecclesiasticus: Son, from your youth receive instruction, and up to old age you will find wisdom. As one who plows and sows, approach her, and you will enjoy her good fruits. For in her work you will labor little, and you will soon eat of her produce. How exceedingly harsh she is to the unlearned: and the witless will not abide in her. Likewise there: Be constant with the holy man, whomever you know to be preserving the fear of the Lord. Likewise there: Stand in the multitude of prudent elders, and join their wisdom from the heart: and desire to hear every narrative of God, and proverbs of praise shall not escape you. Seeing a sensible man, wake up to him, and let your foot tread the threshold of his doors. Have thought in the precepts of God, and be constant in his commandments: and he himself will give you a heart, and the desire for wisdom will give","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiasticus","severity":"info","text":"The passage quotes Ecclesiasticus (Sirach) 6:18-20 and 6:34-36, though the Latin is a loose paraphrase. The reference to 'plowing and sowing' echoes Sirach 6:19.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"oaoos","severity":"caution","text":"The Latin 'oaoos' is a corruption; the Greek original in Sirach 6:18 is 'πολιάς' (old age). The English draft reads 'old age' correctly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"suatiae","severity":"caution","text":"The Latin 'suatiae' is likely a scribal error for 'suavia' (sweet) or 'suaviter' (gently). The English draft renders 'enjoy' as a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"damBi","severity":"caution","text":"The Latin 'damBi' is a corruption; the intended word is probably 'Domini' (of the Lord). The English draft reads 'the Lord'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"omBem","severity":"caution","text":"The Latin 'omBem' is a corruption of 'omnem' (every). The English draft reads 'every'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the catena of scriptural excerpts on youth and wisdom, following the pattern of the previous passage. The Latin breaks off mid-sentence at 'dabi-', indicating a lacuna in the manuscript.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several scribal corruptions (oaoos, suatiae, damBi, omBem) that obscure the original wording; the English draft resolves these based on context and known scriptural parallels."],"confidence":"medium","notes":[]},{"i":129,"ref":"p129","source":"tor tibi. Item illic: Fili, in uita tua tempta animam tuam: et si fuerit nequa, non des -ei potestatem. non enim omni animae omne genus placet. Item illic: Adulescens, loquere in tua causa uix interrogatus. habeat caput responsum tuum. in multis esto quasi inscius simul et quaerens. in medio magnatorum ne praesumas, et ubi sunt senes non multum loquaris. ante grandinem praecedit coruscatio, et ante hominem uerecundum praecedit gratia. et si hora est surgendi, non trices. praecurre autem prior in domum tuam: illic auocare, illic lude et age conceptiones tuas, et non in delictis aut uerbo superbo, sed in benedicendo eum qui te benedixit, qui te repleuit bonis suis et satiat te bonis suis. Item in ecclesiaste: Laetare, adulescens, in iuuentute tua, etbene disponat cor tuum in diebus adulescentiae tuae: et ambula in uia cordis tui sine macula et non in auda-eia in aspectu","english":"tor tibi. Likewise there: Son, in your life test your soul: and if it is worthless, do not give it power. For not every kind of thing pleases every soul. Likewise there: Young man, speak in your own cause only when questioned. Let your answer have a head. In many things be as if ignorant and at the same time inquiring. In the midst of the great do not presume, and where there are old men do not speak much. Before hail comes lightning, and before a modest man comes grace. And if it is time to rise, do not tarry. Rather, run ahead first into your own house: there divert yourself, there play and carry out your designs, and not in delights or proud word, but in blessing him who blessed you, who filled you with his goods and satiates you with his goods. Likewise in Ecclesiastes: Rejoice, young man, in your youth, and let your heart be well disposed in the days of your youth: and walk in the way of your heart without stain and not in boldness in the sight","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Fili, in uita tua tempta animam tuam","severity":"info","text":"The phrase 'Fili, in uita tua tempta animam tuam' echoes Sirach 37:30, which advises testing one's soul in life. The citation 'Item illic' refers to the same book, Ecclesiasticus (Sirach).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ecclesiaste: Laetare, adulescens, in iuuentute tua","severity":"info","text":"The citation 'Item in ecclesiaste' introduces a passage from Ecclesiastes, likely Ecclesiastes 11:9 or a similar verse on youth and joy. The Latin 'ecclesiaste' is a variant for Ecclesiastes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ante grandinem praecedit coruscatio","severity":"info","text":"The proverb 'Before hail comes lightning' is a natural metaphor for warning signs, common in wisdom literature. It may derive from a lost sapiential source or oral tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic ... Item illic ... Item in ecclesiaste","severity":"info","text":"The passage is a catena of three quotations, each introduced by 'Item' (Likewise), linking Ecclesiasticus and Ecclesiastes. This structure is typical of the Speculum's compilation method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"tor tibi","severity":"caution","text":"The opening 'tor tibi' is a fragment, likely the end of a previous quotation. The Latin is corrupt or incomplete; the English draft retains it untranslated, indicating a textual crux.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'tor tibi' is unclear; it may be a truncated Latin word or a misreading. The passage breaks off mid-sentence at 'in aspectu', leaving the Ecclesiastes quotation incomplete."],"confidence":"medium","notes":[]},{"i":130,"ref":"p130","source":"oculorum tuorum. et scito, quod super haec omnia adducet te deus in iudicium. repelle iram a corde tuo, et remoue nequitiam a carne tua, quia adulescentia et stultitia uanitas est. et memor esto eius qui te creauit in diebus adulescentiae tuae. Item in hieremia propheta: Sors mea dominus, dixi: ideo sustinebo ipsum. bonus est dominus sustinentibus eum. anima, quae quaesierit eum, bonum est sustinere et sperare in salutare dei. bonum est uiro cum portauerit iugum graue in iuuentute sua: sedebit singulariter et silebit, quia tulit super se iugum graue. dabit in fossa os suum: si tamen est spes patienti. dabit percutienti maxillam suam, et satiabitur in obprobriis: quia non repellet me in aeternum dominus. quia cum humiliauerit, miserebitur secundum multitudinem misericordiae suae. Item tobi: Tu autem in omnibus diebus uitae tuae, fili, time deum tuum, et ne uelis peccare uel praeterire praecepta eius: quoniam misericordia et ira ab ipso est. diligens autem iustitiam in omnibus diebus uitae tuae bene facito coram ipso, et noli ambulare in uiis iniqui-","english":"of your eyes. And know that above all these things God will bring you to judgment. Drive anger from your heart, and remove wickedness from your flesh, because youth and foolishness are vanity. And remember the one who created you in the days of your youth. Likewise in the prophet Jeremiah: My lot is the Lord, I said; therefore I will endure him. The Lord is good to those who endure him. The soul that has sought him, it is good to endure and to hope in the salvation of God. It is good for a man when he has borne a heavy yoke in his youth: he will sit alone and be silent, because he has taken upon himself a heavy yoke. He will put his mouth in the pit: if indeed there is hope for the one who suffers. He will offer his cheek to the one who strikes him, and he will be filled with reproaches: because the Lord will not repel me forever. For when he has humbled, he will have mercy according to the abundance of his mercy. Likewise in Tobit: You, however, in all the days of your life, son, fear your God, and do not wish to sin or to transgress his commandments: because mercy and wrath come from him. But the one who loves justice in all the days of his life, do well before him, and do not walk in the paths of the wicked.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in hieremia propheta","severity":"info","text":"The passage attributed to Jeremiah is not a direct biblical quotation but a loose paraphrase or apocryphal expansion, possibly from a lost version or a patristic florilegium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item tobi","severity":"info","text":"The citation from Tobit (Tobit 4:3-5 Vulgate) is a close paraphrase of the admonition to fear God and keep his commandments, typical of wisdom literature in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"dabit in fossa os suum","severity":"info","text":"The phrase 'put his mouth in the pit' is an obscure metaphor for humility or endurance under persecution, possibly drawn from a non-canonical source or a misremembered biblical idiom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative pattern of the Speculum, stringing together scriptural and para-scriptural exhortations on youth, humility, and divine judgment without explicit commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"dabit percutienti maxillam suam","severity":"caution","text":"The phrase 'offer his cheek to the striker' echoes Isaiah 50:6 or Lamentations 3:30 but is here applied to patient endurance; the source may be a conflation or a patristic adaptation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Jeremiah passage is not identifiable in the canonical book; it may derive from a pseudepigraphon or a lost Greek version.","The phrase 'dabit in fossa os suum' is unclear in meaning and may be a textual corruption or a literal translation of a Semitic idiom."],"confidence":"medium","notes":[]},{"i":131,"ref":"p131","source":"tatis. Item illic: Et nunc, filioli, hoc est quod mando uobis, ut in quo instituo uos seruiatis deo et faciatis coram illo quod placet illi. sed et uos mandate filiis nestris ut operentur institiam et facientes elemosynam memores sint dei in omnibus uiis suis et benedicant nomen illius in omni tempore in ueritate et in tota uirtute sua. Item apostolus ad timotheum: Iuuenalia autem desideria fuge: sectare uero iustitiam, fidem, caritatem, pacem cum his qui inuocant deum de corde puro.\n\nXL. NON PERIVRANDVM.\n\nIn leuitico: Non iurabitis nomine meo iniuste, et non profanabitis nomen sanctum: ego sum dominus uester. Item in psalmo XlIII: Qui iurat proximo suo et non decipit\n\neum. Item in psalmo XXIII: Qui non accepit in uano animam suam; nec iurauit proximo suo in dolo, bie accipiet benedictionem a domino et misericordiam a deo salutari suo, Item in libro sapientiae: Aut enim dum laetantur, insani fiunt, aut uaticinantur falsa, aut uiuunt iniuste, aut periurant cito. dum enim confidunt in idola, quae sunt sine anima, male iurantes laedi se non sperant, et iniuste iurauerunt, ficte contemnentes iustitiam. Item in zacharia propheta: Et iuramentum falsum nolite diligere, quia haec omnia odiui, dicit dominus omnipotens.","english":"of chastity. Likewise there: And now, little children, this is what I command you: that in what I instruct you, you serve God and do before him what pleases him. But also command your children to work for justice and, giving alms, to be mindful of God in all their ways and to bless his name at all times in truth and with all their strength. Likewise the Apostle to Timothy: Flee youthful desires; instead pursue justice, faith, charity, peace with those who invoke God from a pure heart.\n\nXL. NOT TO SWEAR FALSELY.\n\nIn Leviticus: You shall not swear by my name unjustly, and you shall not profane the holy name: I am your Lord. Likewise in Psalm 43: He who swears to his neighbor and does not deceive him. Likewise in Psalm 23: He who does not take his soul in vain, nor swears to his neighbor deceitfully, shall receive blessing from the Lord and mercy from his saving God. Likewise in the Book of Wisdom: For either while they rejoice, they become mad, or they prophesy falsely, or they live unjustly, or they quickly commit perjury. For while they trust in idols, which are without a soul, swearing falsely they do not hope to be harmed, and they have sworn unjustly, feigning contempt for justice. Likewise in the prophet Zechariah: And do not love false oaths, because all these things I have hated, says the Lord Almighty.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XL. NON PERIVRANDVM.","severity":"info","text":"The heading marks the fortieth unit of the florilegium, introducing a prohibition against false swearing. The Latin rubric is a standard moral injunction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In leuitico: Non iurabitis nomine meo iniuste","severity":"info","text":"The citation from Leviticus echoes Lev 19:12 (Vulgate), which forbids swearing falsely by God's name. The wording is adapted to the compiler's moralizing context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo XlIII: Qui iurat proximo suo et non decipit eum","severity":"info","text":"Psalm 43 (Vulgate numbering) is cited; the verse corresponds to Ps 44:15 in the Hebrew numbering, praising one who swears truthfully to a neighbor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo XXIII: Qui non accepit in uano animam suam","severity":"info","text":"Psalm 23 (Vulgate) is cited; the verse corresponds to Ps 24:4 in the Hebrew numbering, promising blessing to one who does not swear deceitfully.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in libro sapientiae: Aut enim dum laetantur, insani fiunt","severity":"info","text":"The Book of Wisdom (Sapientia Salomonis) is cited; the passage describes idolaters who perjure themselves, reflecting Wis 14:28-29 (Vulgate).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in zacharia propheta: Et iuramentum falsum nolite diligere","severity":"info","text":"The citation from Zechariah echoes Zech 5:4 (Vulgate), where God condemns false oaths. The wording is adapted to the compiler's moral instruction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The psalm numbering follows the Vulgate (Septuagint-based) system, which differs from the Hebrew numbering. The exact verse identification is approximate due to the florilegium's loose citation style."],"confidence":"high","notes":[]},{"i":132,"ref":"p132","source":"XLI. NON IVRANDVM.\n\nIn ecclesiastico: Iurationi non adsuescas os tuum: multi enim casus in illa. et nominibus non admiscearis, quo-\n\nDiam non eris inmunis ab eis. sicut enim seruus interrogatu» adsidue a liuore non minuetur, sic omnis iurans et nominans in toto a peccato non purgabitur. uir multum iurans inplebitur iniquitate, et non discedet a domo illius plaga: et ei uane iurauerit, non iustificabitur. Item illic: Loquella multum iurantis horripilationem statuet. Item secundum matthaeum: Audistis quia dictum est: non periurabis, sed reddes domino iuramenta tua. ego autem dico uobis, ne omnino iuretis, neque per caelum, quia sedes dei est, neque per terram, quia scabillum est pedum eius, neque per hierusolymam, quia ciuitas est magni regis, neque per caput tuum iuraueris, quia non potes ullum capillum album facere aut nigrum. sit autem sermo uester: est est, non non: quod autem amplius est, a malo est.","english":"XLI. ON NOT SWEARING.\n\nIn Ecclesiasticus: Do not accustom your mouth to swearing, for there are many pitfalls in it. And do not mix with names, otherwise you will not be free from them. For just as a slave who is constantly questioned will not be diminished by envy, so every person who swears and names will not be wholly cleansed from sin. A man who swears much will be filled with iniquity, and a plague will not depart from his house; and if he has sworn falsely, he will not be justified. Likewise there: The speech of one who swears much will cause shuddering. Likewise according to Matthew: You have heard that it is said: you shall not commit perjury, but you shall render to the Lord your oaths. But I say to you: do not swear at all, neither by heaven, because it is the seat of God, nor by earth, because it is the footstool of his feet, nor by Jerusalem, because it is the city of the great king, nor shall you swear by your head, because you cannot make a single hair white or black. Let your speech be: yes, yes; no, no; for whatever is more than that is from evil.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In ecclesiastico","severity":"info","text":"The opening citation is from Ecclesiasticus (Sirach) 23:7-10, a deuterocanonical book of the Old Testament, warning against habitual swearing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"secundum matthaeum","severity":"info","text":"The second citation is attributed to Matthew, but the saying is not canonical; it resembles a logion from the Gospel of the Hebrews or a variant tradition, emphasizing total avoidance of oaths.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"non periurabis, sed reddes domino iuramenta tua","severity":"info","text":"This phrase echoes a common patristic interpretation of Matthew 5:33-34, where Jesus forbids swearing, but the wording here is non-canonical, possibly from a lost apocryphal source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XLI. NON IVRANDVM","severity":"info","text":"The chapter heading 'On Not Swearing' introduces a thematic unit that compiles biblical and extra-biblical prohibitions against oaths, typical of the Speculum's florilegium style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"neque per caput tuum iuraueris","severity":"info","text":"The prohibition against swearing by one's head reflects a Jewish or early Christian concern with bodily oaths, paralleling Didache 2.2 and later monastic rules.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"interrogatu» adsidue a liuore","severity":"caution","text":"The Latin text is corrupt: 'interrogatu»' likely stands for 'interrogatus', and 'liuore' (envy) may be a scribal error for 'livore' (blow or stripe), obscuring the simile's original sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Matthew citation is uncertain; it may derive from a non-canonical gospel or a patristic paraphrase.","The simile about the slave is textually corrupt, making its exact meaning unclear."],"confidence":"medium","notes":[]},{"i":133,"ref":"p133","source":"XLII. NON DICENDVM FALSVM TESTIMONIVM.\n\nIn exodo: Non dices falsum testimonium aduersus proximum tuum. non consenties cum iniusto fieri testis iniustus. Item in psalmo XXXIIU: Exurgentes testes iniqui quae ignorabam interrogabant me, retribuebant mihi mala pro bonis. Item in prouerbiis: Accendit falsa testis iniustus et inmittit iudicia inter fratres. Item illic: Testis autem uelox linguam habet iniquam. Item illic: Eripiet de malis animam testis fidelis, incendit autem falsa dolosus. Item illic: Vir mutabilis lingua incidet in mala. Item illic:\n\nTestis falsus non erit inpunitus: qui autem accusat iniuste, non euadet. Item illic: Testis mendax peribit, uir autem oboediens caute loquetur. Item illic: Noli esse testis mendax in ciuem tuum, neque dilateris labiis tuis. Item illic: Claua et gladius et sagitta perniciosa sunt: sic et uir, qui aduersus amicum suum testimonium falsum dicit. Item illic: Lingua mendax odit ueritatem, os autem incontinens facit seditiones.","english":"XLII. ON NOT GIVING FALSE TESTIMONY.\n\nIn Exodus: You shall not give false testimony against your neighbor. You shall not consent with an unjust man to become an unjust witness. Likewise in Psalm 34: Unjust witnesses rising up asked me what I did not know, they repaid me evil for good. Likewise in Proverbs: A false witness kindles injustice and injects judgments between brothers. Likewise there: A swift witness, however, has an unjust tongue. Likewise there: A faithful witness will snatch the soul from evils, but a deceitful false one kindles them. Likewise there: A man of changeable tongue will fall into evils. Likewise there: A false witness will not go unpunished; but he who accuses unjustly will not escape. Likewise there: A lying witness will perish, but an obedient man will speak cautiously. Likewise there: Do not be a lying witness against your fellow citizen, nor be unrestrained with your lips. Likewise there: A club and a sword and a dart are harmful; so also is a man who gives false testimony against his friend. Likewise there: A lying tongue hates the truth, but an unrestrained mouth creates seditions.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 23:1 (Vulgate)","severity":"info","text":"The opening citation 'Non dices falsum testimonium aduersus proximum tuum' echoes Exodus 20:16 (Vulgate), part of the Decalogue, though the phrasing is adapted to the context of false witness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 34 (Vulgate 33)","severity":"info","text":"The citation from 'psalmo XXXIIU' (Psalm 34) refers to a verse not directly identifiable in the canonical Psalter; it may be a loose quotation or a variant from an Old Latin psalter tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Proverbs","severity":"info","text":"Multiple citations from Proverbs are given, but none correspond exactly to the Vulgate text; they appear to be drawn from a collection of sapiential sayings, possibly from an Old Latin version or a florilegium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a consistent pattern: a thematic heading (XLII. NON DICENDVM FALSVM TESTIMONIVM) followed by a series of scriptural testimonia introduced by 'In exodo', 'Item in psalmo', and 'Item in prouerbiis', typical of the Speculum genre.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The work, attributed to Augustine but of uncertain authorship, was widely used in medieval monastic circles as a florilegium of moral teachings; this passage on false testimony reflects the ethical concerns of early Christian communities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text contains several non-Vulgate readings (e.g., 'inmittit iudicia inter fratres'), suggesting the compiler used an Old Latin version or a mixed textual tradition; the English draft follows the Latin closely but may obscure these textual variants.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The psalm citation (XXXIIU) is ambiguous: it may refer to Psalm 34 (Vulgate numbering) or a different psalm in an Old Latin psalter; the exact verse is not identifiable.","The Proverbs citations are not directly traceable to the canonical Vulgate Proverbs; they may derive from a lost Old Latin translation or a patristic florilegium."],"confidence":"medium","notes":[]},{"i":134,"ref":"p134","source":"XLIII. NON MENTIENDVM.\n\nIn exodo: Non facietis furtum, et non mentiemini, nec calumniam faciet quisquam proximo suo. Item in libro sapientiae: Os autem, quod mentitur, occidit animam. Item in ecclesiastico: Noli narrare mendacium aduersus fratrem\n\ntuum, neque in amico similiter facias. Item illic: Noli uelle mentiri omne mendacium : adsiduitas enim illius non bona. Item illic: Superuacuitas nequa homini mendacium: in ore indisciplinatorum adsidue erit. Item in hieremia propheta: Mendacium et non fides inualuit super terram, quia a malis mala exierunt, et me non cognouerunt. Item illic: Melior est pauper ambulans in ueritate quam diues mendax. Item paulus apostolus ad ephesios: Deponentes mendacium, loquimini ueritatem unusquisque cum proximo suo, quia sumus inuicem membra. Item ad colossenses: Nolite mentiri inuicem, spoliantes uos ueterem hominem cum actibus suis. Item iohannes apostolus: Omne mendacium non est de ueritate.","english":"XLIII. ON NOT LYING.\n\nIn Exodus: You shall not commit theft, and you shall not lie, nor shall anyone bring false accusation against his neighbor. Likewise in the book of Wisdom: But the mouth that lies kills the soul. Likewise in Ecclesiasticus: Do not tell a lie against your brother, nor do likewise to a friend. Likewise there: Do not wish to lie any lie, for its persistence is not good. Likewise there: A wicked superfluity to a man is a lie; it will be persistently in the mouth of the undisciplined. Likewise in the prophet Jeremiah: Lying and not faith have prevailed over the earth, because evils have come forth from the evil, and they have not known me. Likewise there: Better is a poor man walking in truth than a rich liar. Likewise the apostle Paul to the Ephesians: Putting aside lying, let each one speak the truth with his neighbor, because we are members of one another. Likewise to the Colossians: Do not lie to one another, stripping yourselves of the old man with his deeds. Likewise the apostle John: Every lie is not of the truth.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is the forty-third chapter of the Speculum, following a pattern of thematic headings (XLIII. NON MENTIENDVM) and a series of scriptural testimonies. The structure is typical of the florilegium genre, assembling authorities without original commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 20:15-16 (Vulgate)","severity":"info","text":"The first citation conflates Exodus 20:15-16 (Vulgate: 'Non facietis furtum... non mentiemini... non facietis calumniam'), though the exact verse division varies. The Latin text closely follows the Vulgate wording.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Wisdom 1:11 (Vulgate)","severity":"info","text":"The citation from the book of Wisdom (Os autem, quod mentitur, occidit animam) corresponds to Wisdom 1:11 in the Vulgate, though the verse numbering differs in some editions. The phrase is a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiasticus 20:24-26 (Vulgate)","severity":"info","text":"The three citations from Ecclesiasticus (Noli narrare mendacium... Noli uelle mentiri... Superuacuitas nequa homini mendacium) correspond to Ecclesiasticus 20:24-26 in the Vulgate, though the exact verse alignment may vary. The Latin text is a close paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jeremiah 9:3-4 (Vulgate)","severity":"info","text":"The citation from Jeremiah (Mendacium et non fides inualuit super terram) echoes Jeremiah 9:3-4 (Vulgate: 'Mendacium et non fides...'), though the wording is slightly adapted. The second citation (Melior est pauper ambulans in ueritate) is not a direct biblical verse but a proverbial saying possibly derived from Jeremiah or Wisdom traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ephesians 4:25; Colossians 3:9; 1 John 1:6 (Vulgate)","severity":"info","text":"The Pauline citations (Deponentes mendacium... Nolite mentiri inuicem) loosely paraphrase Ephesians 4:25 and Colossians 3:9, while the Johannine citation (Omne mendacium non est de ueritate) echoes 1 John 1:6 but is not a direct quotation. The compiler likely adapted these from memory or a secondary source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the second Jeremiah citation (Melior est pauper...) is uncertain; it may be a non-biblical proverb or a loose paraphrase. The Pauline and Johannine citations are paraphrastic rather than verbatim, raising questions about the compiler's access to or reliance on a complete Vulgate text."],"confidence":"high","notes":[]},{"i":135,"ref":"p135","source":"XLIIII. DE INTERDICTV IDOLATRIAE.\n\nIn exodo: Descendit autem moyses ad populum, et dixit illis: locutus est dominus omnia haec uerba, dicens: ego sum dominus deus tuus, qui eduxi te de aegypto, de domo seruitutis. non erunt tibi dii alii praeter me: non facies tibi idolum, nec cuiusquam similitudinem, quaecumque in caelo sunt sursum aut quaecumque in terra deorsum: non adorabitis eos, neque seruietis illis: ego sum dominus deus uester. Item illic: Et dixit dominus ad moysen: haec dices domui iacob, et testaberis filiis israhel, dicens: uos uidistis quoniam de caelo locutus sum ad uos: non facietis uobis deos argenteos neque deos aureos, nec facietis uobis ipsis idolum. Item illic: Sacrificans diis eradicabitur nisi domino soli. Item illic: Et nomina deorum alienorum non recordabitis,\n\nnec audiantur de ore uestro. Item illic: Non adorabitis deos eorum, neque seruietis illis. non facies secundum opera illorum, sed depones et exterminabis et confringes simulacra eorum, et seruietis domino deo uestro. et benedicam panem tuum et aquam tuam, et auertam infirmitatem a uobis. Item illic: Adtende tibi, ne casu disponas testamentum his qui sedent super terram, in quam intraturus es, ne sit offensio eorum in uobis. aras illorum destruetis, et titulos illorum conminuetis, et lucos eorum excidetis. non enim adorabitis deo alio: ego enim sum dominus deus tuus: zelo nomen, deus zelans est.","english":"XLIIII. ON THE PROHIBITION OF IDOLATRY.\n\nIn Exodus: And Moses went down to the people, and said to them: the Lord has spoken all these words, saying: I am the Lord your God, who led you out of Egypt, out of the house of servitude. You shall have no other gods besides me: you shall not make for yourself an idol, nor any likeness whatsoever, whether in the sky above or on the earth below: you shall not worship them, nor serve them: I am the Lord your God. Likewise there: And the Lord said to Moses: you shall say this to the house of Jacob, and you shall testify to the sons of Israel, saying: you have seen that I have spoken to you from heaven: you shall not make for yourselves gods of silver nor gods of gold, nor shall you make for yourselves an idol. Likewise there: He who sacrifices to gods shall be rooted out, except to the Lord alone. Likewise there: And the names of foreign gods you shall not remember, nor shall they be heard from your mouth. Likewise there: You shall not worship their gods, nor serve them. You shall not act according to their works, but you shall cast down and destroy and break their images, and you shall serve the Lord your God. And I will bless your bread and your water, and I will turn away sickness from you. Likewise there: Take heed to yourself, lest by chance you make a testament for those who sit upon the land into which you are about to enter, lest their offense be in you. You shall destroy their altars, and you shall smash their pillars, and you shall cut down their groves. For you shall not worship any other god: for I am the Lord your God: I am jealous by name, a jealous God.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XLIIII. DE INTERDICTV IDOLATRIAE.","severity":"info","text":"The heading marks the forty-fourth chapter, continuing the series of moral prohibitions with a focus on idolatry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In exodo: Descendit autem moyses ad populum, et dixit illis: locutus est dominus omnia haec uerba, dicens: ego sum dominus deus tuus, qui eduxi te de aegypto, d","severity":"info","text":"This composite citation conflates Exodus 20:2-4 (Decalogue) with expansions from Exodus 20:23-26, emphasizing the prohibition of other gods and images.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Et dixit dominus ad moysen: haec dices domui iacob, et testaberis filiis israhel, dicens: uos uidistis quoniam de caelo locutus sum ad uos: non faci","severity":"info","text":"This passage echoes Exodus 20:23, where God forbids making gods of silver or gold, reinforcing the ban on material representations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Sacrificans diis eradicabitur nisi domino soli.","severity":"info","text":"This likely derives from Exodus 22:20 (LXX), which mandates death for sacrifice to any god other than the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Et nomina deorum alienorum non recordabitis, nec audiantur de ore uestro.","severity":"info","text":"This prohibition echoes Exodus 23:13, forbidding the mention of foreign gods' names, a common theme in early Christian anti-idolatry texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Adtende tibi, ne casu disponas testamentum his qui sedent super terram, in quam intraturus es, ne sit offensio eorum in uobis. aras illorum destruet","severity":"info","text":"This conflates Exodus 23:24 and 34:13-14, commanding destruction of Canaanite altars, pillars, and groves, and ends with a divine self-identification as a jealous God.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a catena of Exodus passages, but the exact verse boundaries are blurred; the compiler may have used a Vetus Latina version. The phrase 'zelo nomen, deus zelans est' is a gloss or paraphrase, not a direct biblical citation."],"confidence":"high","notes":[]},{"i":136,"ref":"p136","source":"ne casu disponas testamentum his qui sedent super terram, et forniceris post deos eorum, et inuitent te et manduces de sacrificiis eorum: et sumatis ex filiabus illorum filiis uestris, et filias uestras detis filiis illorum: et fomicentur filiae tuae post deos eorum. et deos fusiles non facietis uobis. Item in leuitico: Non seruietis\n\nidolis, et deos fusiles non facietis uobis: ego sum dominus deus uester. Item illic: Nolite manducare in montibus: non auspicabitis, non augurabitis. Item illic: Non sequemini uentriloquos et incantatoribus non adherebitis, ut coinquinemini in eis: ego sum dominus deus uester. Item illic: Et anima, quae secuta fuerit uentriloquos aut incantatores, ita ut fornicentur sectando eos, et constituam uultum meum super animam illam et perdam illam ex populo suo. et eritis sancti, quia sanctus sum ego dominus deus uester. Item illic: Non facietis uobis idola manu facta, neque sculptilia, neque stantes lapides constituetis uobis, neque lapidem sculptum perspicuum ponetis in terra uestra, ut adoretis ea: ego sum dominus deus uester. Item in numeris: Et auferetis speculas eorum, et omnia simulacra eorum conflatilia perdetis, et omnes lapides statutos eorum auferetis. Item in deute","english":"XLIIII. ON THE PROHIBITION OF IDOLATRY. In Exodus: And Moses went down to the people, and said to them: the Lord has spoken all these words, saying: I am the Lord your God, who led you out of Egypt, out of the house of slavery. Do not by chance arrange a testament for those who sit upon the earth, and do not fornicate after their gods, and if they invite you, do not eat of their sacrifices: and do not take from their daughters for your sons, nor give your daughters to their sons: and let not your daughters fornicate after their gods. And you shall not make for yourselves molten gods. Likewise in Leviticus: You shall not serve idols, and you shall not make for yourselves molten gods: I am the Lord your God. Likewise there: Do not eat in the mountains: you shall not practice divination, you shall not practice augury. Likewise there: You shall not follow ventriloquists, and you shall not cleave to enchanters, so that you be polluted by them: I am the Lord your God. Likewise there: And the soul that has followed ventriloquists or enchanters, so that they fornicate by following them, I shall set my face against that soul and destroy it from its people. And you shall be holy, because I am holy, the Lord your God. Likewise there: You shall not make for yourselves idols made by hand, nor carved images, nor shall you set up standing stones for yourselves, nor shall you place a polished carved stone in your land, to worship them: I am the Lord your God. Likewise in Numbers: And you shall remove their watchtowers, and destroy all their molten images, and remove all their standing stones. Likewise in Deuteronomy:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ne casu disponas testamentum his qui sedent super terram","severity":"info","text":"This phrase echoes a conflation of Exodus 23:13 (LXX) and 34:15, warning against making covenants with the inhabitants of Canaan.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"forniceris","severity":"info","text":"The Latin 'forniceris' (and its derivatives) here translates a Hebrew idiom for apostasy or cultic infidelity, not merely sexual sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ventriloquos et incantatoribus","severity":"info","text":"The terms 'ventriloquos' (ventriloquists) and 'incantatoribus' (enchanters) render Hebrew 'ob' and 'yiddeoni', referring to necromancers and diviners, as in Leviticus 19:31 and 20:6.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"stantes lapides","severity":"info","text":"Standing stones (massebot) were common in Canaanite cult; their prohibition reflects biblical polemic against indigenous religious practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated formula 'Item illic' (Likewise there) marks a catena of prooftexts from Leviticus, typical of the Speculum's compilation method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"fomicentur","severity":"caution","text":"The form 'fomicentur' is a scribal error for 'fornicentur'; the text is corrupt at this point.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ne casu disponas testamentum' is ambiguous: it may mean 'do not by chance arrange a covenant' or 'do not casually make a testament'; the translation adopts the former as more consistent with the biblical context."],"confidence":"high","notes":[]},{"i":137,"ref":"p137","source":"ronomio: Videte, ne faciatis iniquitatem, neque faciatis uobis ipsis sculptile simulacrum masculi neque feminae, aut simulacrum omnis pecoris, quae sunt super terram, aut similitudinem auium uolantium sub caelo, aut similitudinem serpentium super terram, aut simulacrum piscium, quae sunt in aquis sub terra. et ne respicientes in caelum et uidentes solem et lunam aut stellas et omnia ornamenta caeli exerretis et adoretis ea, et seruiatis illis quae disposuit deus omnibus gentibus, quae sunt sub caelo. uos autem adsumpsit deus et eiecit de fornace ferrea ex aegypto, ut essetis populus in sortem in hunc diem. Item illic: Adtendite uobis, ne obliuiscamini testamentum domini dei uestri, quod disposuit ad uos, et faciatis uobis ipsis sculptile simulacrum omnium quae praedixit uobis dominus deus uester: quia dominus deus uester ignis concremans est et zelans. Item illic: Aras eorum deponetis, et titulos eorum conminuetis, et lucos eorum excidetis, et sculptilia eorum cremabitis igni: quia plebs sancta es domino deo tuo, et te sibi elegit dominus deus tuus, ut esses ei populus aeternus super omnes gentes, quae","english":"Deuteronomy: See that you do not commit iniquity, nor make for yourselves a graven image of a male or female, or an image of any beast which is upon the earth, or a likeness of birds flying under the sky, or a likeness of serpents upon the earth, or an image of fishes which are in the waters under the earth. And do not, looking up into the sky and seeing the sun and moon or stars and all the ornaments of the sky, err and adore them, and serve those things which God has appointed for all nations which are under the sky. But God has taken you and cast you out of the iron furnace from Egypt, that you might be a people in lot unto this day. Likewise there: Take heed to yourselves, lest you forget the testament of the Lord your God, which he has made with you, and make for yourselves a graven image of all that the Lord your God has foretold to you: because the Lord your God is a consuming and jealous fire. Likewise there: You shall cast down their altars, and break their pillars, and cut down their groves, and burn their graven images with fire: because you are a holy people to the Lord your God, and the Lord your God has chosen you for himself, that you might be to him an eternal people over all the nations which","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deuteronomy","severity":"info","text":"The passage conflates several Deuteronomic prohibitions (Deut 4:16–18, 5:8–9, 7:5, 12:2–3) into a continuous warning against idolatry, including images of animals, birds, and fish.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"fornace ferrea","severity":"info","text":"'Iron furnace' (fornace ferrea) is a rare metaphor for Egypt, possibly drawn from Deut 4:20 (LXX) or a patristic gloss; it emphasizes the severity of servitude.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ignis concremans et zelans","severity":"info","text":"The description of God as 'consuming and jealous fire' (ignis concremans et zelans) echoes the theophany of Deut 4:24 and reflects a common patristic trope of divine zeal against idolatry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated phrase 'Item illic' ('Likewise there') marks a compilation technique: the author strings together separate scriptural excerpts without narrative transition, typical of the Speculum genre.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"plebs sancta","severity":"info","text":"The designation 'holy people' (plebs sancta) for Israel, applied here to the Christian audience, reflects the Speculum's homiletic aim of identifying the biblical people with the contemporary church.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a compilation of Vetus Latina or Vulgate excerpts; the exact verse boundaries are uncertain. The phrase 'in sortem' (line 7) may be a corruption of 'in sortem' (as a lot) or 'in sortem' (as a portion); the translation follows the latter."],"confidence":"high","notes":[]},{"i":138,"ref":"p138","source":"sunt super faciem terrae. Item illic: Sculptilia deorum illorum cremabis igni. non concupisces argentum uel aurum et illis, et non accipies tibi ipsi, ne delinquas propter illud: quia abominatio est domino deo tuo. nec inferes spurcitiam in domo tua. eris anathema, sicut et illud est. odio odietis, et abominatione abominabitis illa, quia anathema est. Item illic: Et erit, si oblitus fueris dominum deum tuum et abieris post deos alienos, et seruieritis illis et adoraueritis eos, ecce testor uobis hodie caelum et terram quia perditione peribitis: sicut et ceterae gentes, quas dominus deus perditurus est a facie uestra, sic perietis, si non audieritis uocem domini dei uestri. Item illic: Si fili estis dei, non timebitis, et non uaticinamini. Item illic: Maledictus homo\n\nqui fecerit gculptilem aut conflatilem abominationem deo et opus manuum artificum, et posuerit illud in absconso. et respondens dicit omnis populus: fiat, fiat. Item illic: Sacrificauerunt daemoniis et non deo, deos quos non nouerant. noui uenerunt, quos nescierunt patres eorum. Item illic: Videte, uidete quoniam ego sum, et non est deus praeter me. ego occidam et uiuere faciam, percutiam et ego sanabo, et non est qui eripiat de manibus meis. Item in libro hiesu naue: Et ideo inualescite uehementer custodire et facere omnia quae scripta sunt in libro legis moysi, uti ne egrediamini dextera uel sinistra.","english":"are upon the face of the earth. Likewise there: You shall burn the graven images of their gods with fire. You shall not covet silver or gold from them, and you shall not take any for yourself, lest you sin because of it: for it is an abomination to the Lord your God. Nor shall you bring filth into your house. You shall be anathema, just as that thing is. You shall hate with hatred, and abhor with abomination those things, because they are anathema. Likewise there: And it shall be, if you forget the Lord your God and go after alien gods, and serve them and worship them, behold I testify to you today, heaven and earth, that you will perish by destruction: just as the other nations, which the Lord God is about to destroy from before your face, so shall you perish, if you do not heed the voice of the Lord your God. Likewise there: If you are sons of God, you will not fear, and you will not practice divination. Likewise there: Cursed is the man who makes a graven or molten image, an abomination to God and the work of the hands of craftsmen, and places it in secret. And all the people answer, saying: So be it, so be it. Likewise there: They sacrificed to demons and not to God, gods whom they did not know. New ones came, whom their fathers did not know. Likewise there: See, see that I am, and there is no god besides me. I kill and I make alive, I strike and I heal, and there is none who can snatch from my hands. Likewise in the book of Joshua son of Nun: And therefore be very strong to keep and do all that is written in the book of the law of Moses, so that you do not go out to the right or to the left.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sculptilia deorum illorum cremabis igni","severity":"info","text":"This echoes Deuteronomy 7:5 (LXX) or a similar Old Latin version, commanding the destruction of pagan cult images.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Maledictus homo qui fecerit sculptilem aut conflatilem","severity":"info","text":"This curse formula is not found verbatim in the canonical Hebrew Bible but appears in the Old Latin tradition of Deuteronomy 27:15 or a related paraenetic passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Videte, uidete quoniam ego sum, et non est deus praeter me","severity":"info","text":"This divine self-assertion resembles Deuteronomy 32:39 (LXX) or a similar monotheistic declaration, possibly from a lost Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in libro hiesu naue","severity":"info","text":"The citation from Joshua (Hiesu Naue) is not a direct biblical verse but a summary exhortation to follow the law of Moses, typical of the Speculum's paraphrastic method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated phrase 'Item illic' marks a series of discrete scriptural excerpts, all attributed to Deuteronomy, building a cumulative case against idolatry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"abominatio","severity":"info","text":"The term 'abominatio' (abomination) is a key concept in the Old Latin Bible for idolatrous objects, reflecting the Septuagint's βδέλυγμα and the Vulgate's 'abominatio'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of several quotations is unclear; they may derive from Old Latin versions of Deuteronomy or from paraenetic expansions in the Latin tradition.","The phrase 'Si fili estis dei, non timebitis, et non uaticinamini' is not a direct biblical verse and may be a free adaptation."],"confidence":"medium","notes":[]},{"i":139,"ref":"p139","source":"et ne intrantes ad gentes istas, communicetis eis. et nomina deorum illorum nec nominentur in uobis, neque deseruiatis illis, aut adoretis illos, sed adherebitis domino deo uestro, sicut fecistis usque in hunc diem. : et ipse dominus exterminauit illos a facie uestra. Item illic: Et dixit hiesus ad populum: si seruieritis diis alienis, non poteritis seruire domino, quia Dominus sanctus est: et\n\ncum zelauerit uos, non sustinebitis patienter peccata uestra: sed in qua die reliqueritis dominum, superueniens ira uexabit uos et exterminabit uos. quare diis alienis seruiatis, cum ille in omnibus bene fecerit uobis? et respondit populus ad hiesum dicens: non adorabimus diis alienis, sed seruiemus deo nostro. et dixit hiesus ad populum: testes ergo estis uos ipsi, quia uos elegistis seruire domino. et nunc auferte deos alienigenarum qui sunt in uobis, et dirigite cor uestrum ad dominum deum israhel. et respondit omnis populus ad hiesum, dicens: domino seruiemus, et uocem eius audiemus. Item in regnorum 1: Et locutus est samuhel ad omnem domum israhel, dicens: si in toto corde uestro uos conuertitis ad dominum, auferte deos alienos de medio uestrum, et excidite lucos eorum, et praeparate corda uestra ad dominum, et ipsi seruite soli, et liberabit uos de manu alienigenarum. et his auditis abstulerunt fili israhel bahalim, et auerterunt lucos astaroth, et seruierunt domino soli.","english":"and do not, when you enter among those nations, have fellowship with them. And the names of their gods shall not even be uttered among you, nor shall you serve them or worship them, but you shall cleave to the Lord your God, as you have done up to this day. And the Lord himself has destroyed them from before your face. Likewise there: And Joshua said to the people: If you serve foreign gods, you will not be able to serve the Lord, because the Lord is holy. And\n\nwhen He is jealous for you, you will not patiently bear your sins; but on the day you abandon the Lord, coming wrath will vex you and destroy you. Why do you serve foreign gods, when He has done well by you in all things? And the people answered Joshua, saying: We will not worship foreign gods, but we will serve our God. And Joshua said to the people: You yourselves are therefore witnesses, because you have chosen to serve the Lord. And now remove the gods of the foreigners that are among you, and direct your heart to the Lord God of Israel. And all the people answered Joshua, saying: We will serve the Lord, and we will listen to His voice. Likewise in 1 Kings: And Samuel spoke to the whole house of Israel, saying: If you turn to the Lord with your whole heart, remove the foreign gods from among you, and cut down their groves, and prepare your hearts for the Lord, and serve Him alone, and He will free you from the hand of the foreigners. And having heard these things, the sons of Israel removed the Baalim, and turned away the groves of Astaroth, and served the Lord alone.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Et dixit hiesus ad populum","severity":"info","text":"The speech attributed to Joshua echoes Deuteronomy 6:14-15 and Joshua 24:19-20, but the wording is not a direct Vulgate citation; it may be a paraphrase from a lost Latin source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in regnorum 1: Et locutus est samuhel ad omnem domum israhel","severity":"info","text":"This passage corresponds to 1 Samuel 7:3-4, where Samuel urges Israel to remove foreign gods and serve the Lord alone; the Vulgate text is closely followed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"bahalim","severity":"info","text":"The Latin 'bahalim' is a transliteration of the Hebrew plural 'Baʿalim', referring to local Baal deities; the Vulgate often uses 'Baal' or 'Baalim'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"lucos astaroth","severity":"info","text":"'Lucos' (groves) and 'Astaroth' (the goddess Ashtoreth) reflect the Vulgate's rendering of Canaanite cult sites; 'Astaroth' is a plural form used for the goddess and her images.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"cum zelauerit uos","severity":"info","text":"The phrase 'cum zelauerit uos' (when He is jealous for you) uses 'zelare' in a positive sense of divine zeal or protective jealousy, a usage found in patristic Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic ... Item in regnorum 1","severity":"info","text":"The passage is structured as a catena of three scriptural testimonies (Joshua, Joshua again, 1 Samuel) linked by 'Item', a common feature of the Speculum's compilation method.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Joshua speech is not a direct Vulgate quotation; it may be from a lost Latin version or a patristic paraphrase.","The phrase 'cum zelauerit uos' could be interpreted as 'when He is jealous for you' or 'when He is zealous against you'; the context supports the former."],"confidence":"high","notes":[]},{"i":140,"ref":"p140","source":"Item inpsalmo LXXX: Audi, populus meus, et loquar, israhel, et testificabor tibi.\n\nisrahel, si me audieris, non erit in te deus recens, nec adorabis deo alieno: ego enim sum dominus deus tuus, qui eduxi te de terra aegypti. Item in psalmo XCV: Quoniam omnes dii gentium daemonia, dominus uero caelos fecit. Item in psalmoXCVI: Confundantur omnes qui adorant sculptilibus, qui gloriantur in simulacris suis. Item in psalmo CXIII: Simulacra gentium argentum et aurum, opera manuum hominum: os habent, et non loquentur: oculos habent, et non uidebunt: aures habent, et non audient: nares habent; et non odorabunt: manus habent, et non palpabunt: pedes habent, et non ambulabunt: non clamabunt in gutture suo, neque enim est spiritus in ore ipsorum. similes illis fiant omnes qui faciunt ea, et omnes qui confidunt in eis! Item in libro sapientiae: Neque operibus adtendentes agnouerunt quis esset artifex, sed aut ignem aut spiritum aut citatum aerem aut gyrum stellarum aut nimiam aquam aut solem aut lunam rectores orbis terrae deos putauerunt: quorum si","english":"Again in Psalm 80: Hear, my people, and I will speak, O Israel, and I will testify to you.\n\nO Israel, if you hear me, there will not be in you a new god, nor will you worship a foreign god: for I am the Lord your God, who led you out of the land of Egypt. Again in Psalm 95: For all the gods of the nations are demons, but the Lord made the heavens. Again in Psalm 96: Let all be confounded who worship graven images, who glory in their idols. Again in Psalm 113: The idols of the nations are silver and gold, the works of men's hands: they have a mouth, and will not speak; they have eyes, and will not see; they have ears, and will not hear; they have nostrils, and will not smell; they have hands, and will not touch; they have feet, and will not walk; they will not cry out in their throat, for there is no breath in their mouth. May all who make them, and all who trust in them, become like them! Again in the book of Wisdom: Nor did they, paying attention to the works, recognize who the craftsman was, but they thought either fire or spirit or swift air or the circle of stars or excessive water or the sun or the moon were the rulers of the world, gods: of whom if","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"psalmo LXXX","severity":"info","text":"The citation 'psalmo LXXX' corresponds to Psalm 80 (LXX) = Psalm 81 (MT). The quoted verses are a free rendering of Ps 80:9-11 (LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"psalmo XCV","severity":"info","text":"The citation 'psalmo XCV' corresponds to Psalm 95 (LXX) = Psalm 96 (MT). The verse 'Quoniam omnes dii gentium daemonia' is not found in the canonical Psalter; it may be a lost or apocryphal verse, or a paraphrase of Ps 95:5 (LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"psalmo XCVI","severity":"info","text":"The citation 'psalmo XCVI' corresponds to Psalm 96 (LXX) = Psalm 97 (MT). The verse 'Confundantur omnes qui adorant sculptilibus' is not in the canonical Psalter; it may be a free adaptation or from a lost version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"psalmo CXIII","severity":"info","text":"The citation 'psalmo CXIII' corresponds to Psalm 113 (LXX) = Psalm 115 (MT). The long description of idols is not in the canonical Psalter; it resembles Psalm 134 (LXX) or a patristic expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"libro sapientiae","severity":"info","text":"The citation 'libro sapientiae' refers to the Book of Wisdom (Sapientia Salomonis). The passage is a paraphrase of Wis 13:1-4, which criticizes nature worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"psalmo XCV","severity":"caution","text":"The verse 'Quoniam omnes dii gentium daemonia' is not attested in the standard LXX Psalter; it may be a scribal addition or a quotation from a lost apocryphal psalm. The same applies to the verses under Psalms 96 and 113.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The psalm numbers follow the LXX/Vulgate numbering; the corresponding MT numbers are given in the scripture notes. The source of the non-canonical psalm verses is uncertain; they may be from lost apocryphal psalms or patristic compositions."],"confidence":"high","notes":[]},{"i":141,"ref":"p141","source":"propter speciem hoc aestimauerunt, sciant quanto his dominus speciosior est: speciei enim generator haec omnia constituit. Item illic: Infelices autem sunt et inter mortuos spes illorum hominum est, qui appellauerunt deos opera manuum suarum, aurum et argentum et artis inuentionem et similitudinem animalium, aut lapidem inutilem, opus manus antiquae. Item illic: Non erubescet loqui cum eo qui sine anima est: et pro sanitate quidem infirmum deprecatur, pro uita autem mortuum rogat, et pro itinere petit ab eo qui ambulare non potest: et de adquirendo et de operando et de omnium rerum. euentu petit ab eo qui in omnibus inhabilis est. Item illic: Initium enim fornicationis est exquisitio idolorum, et adinuentio illorum corruptio uitae est. Item in esaia propheta: Et abominabis simulacra inargentata et inaurata: minutata facies, et uentilabis tamquam aquam mulieris inmundae, et ut stercus auferes ea. tunc erit pluuia semini terrae tuae, et panis generationis terrae","english":"on account of its appearance esteemed this, let them know how much more beautiful the Lord is than these: for the begetter of beauty established all these things. Likewise there: But unhappy are they, and among the dead is the hope of those men who have called gods the works of their own hands, gold and silver and the invention of art and the likeness of animals, or useless stone, the work of an ancient hand. Likewise there: He will not blush to speak with one who is without a soul: and for health indeed he entreats the infirm, for life he begs of the dead, and for a journey he asks of him who cannot walk: and concerning acquiring and working and the outcome of all things he asks of him who is incapable in all things. Likewise there: For the beginning of fornication is the seeking after idols, and the invention of them is the corruption of life. Likewise in the prophet Isaiah: And you shall abominate images covered with silver and gold: you shall make their faces minute, and you shall winnow them like the water of an unclean woman, and you shall carry them away like dung. Then there will be rain for the seed of your land, and bread for the generation of the land.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated 'Item illic' introduces a series of citations from the same source, likely the apocryphal Wisdom of Solomon or a related text, though the exact identification is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in esaia propheta","severity":"info","text":"The citation from Isaiah (likely Isa 30:22 or a similar passage) condemns idolatry with vivid imagery, but the exact verse is not directly traceable to the canonical text, suggesting a variant or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"simulacra inargentata et inaurata","severity":"info","text":"The description of idols as 'covered with silver and gold' reflects early Christian polemic against pagan cult statues, common in patristic literature from the 2nd to 4th centuries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The passage is a catena of anti-idolatry excerpts, each introduced by 'Item illic' or 'Item in', typical of the Speculum's compilation method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"minutata facies","severity":"caution","text":"The phrase 'minutata facies' (make their faces minute) is obscure; it may refer to defacing idols or a textual corruption. The English draft interprets it as a ritual destruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Initium enim fornicationis est exquisitio idolorum","severity":"info","text":"The equation of idolatry with fornication echoes a common patristic trope, found in authors like Tertullian and Cyprian, linking spiritual infidelity to sexual sin.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the 'Item illic' citations is not specified; it may be the Wisdom of Solomon or a lost apocryphon.","The Isaiah citation does not match a known canonical verse exactly, suggesting a variant text or paraphrase.","The phrase 'minutata facies' is ambiguous; it could mean 'make their faces small' or 'crush their faces'."],"confidence":"medium","notes":[]},{"i":142,"ref":"p142","source":"tuae, et erit in saturitate et pinguedine. Item illic: Adproprient et adnuntient nobis quae uentura sunt, aut priora quae fuerunt dicite, et intendemus mente, et cognoscemus quae erunt nouissima et quae uentura sunt in nouissimo, et sciemus quoniam dii estis. benefacite uel nocete, et mirabimur, et uidebimus. etenim unde estis uos, et unde fabricatio uestra? de terra abominationis elegerunt uos. nam ex gentibus ecce nemo est, nec a simulacris eorum qui nuntient. et si interrogauero: unde estis? non respondebunt mihi: sunt enim qui uos faciunt, et qui uane seducunt uos. Item illic: Erubescite rubore qui confidentes in sculptilibus, qui dicitis conflatilibus: uos estis dii nostri. surdi, audite, et caeci, respicite, ut uideatis. et qui caeci, nisi pueri mei? et qui surdi, nisi qui dominantur eorum? et excaecati sunt serui dei. Item illic: Nonne ab initio audistis, et nuntiaui uobis?","english":"of yours, and it will be in satiety and fatness. Likewise there: Let them approach and announce to us what is to come, or tell of former things which have been, and we will attend with our mind, and we will know what will be the last things and what is to come in the last time, and we will know that you are gods. Do good or harm, and we will marvel, and we will see. For whence are you, and whence your fabrication? From the land of abomination they chose you. For from the nations, behold, there is no one, nor from their idols who might announce. And if I ask: Whence are you? They will not answer me: for there are those who make you, and who vainly seduce you. Likewise there: Blush with shame, you who trust in carved images, who say to molten images: You are our gods. Deaf ones, hear, and blind ones, look back, that you may see. And who are the blind, if not my children? And who are the deaf, if not those who rule over them? And the servants of God are blinded. Likewise there: Have you not heard from the beginning, and have I not announced to you?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated formula 'Item illic' introduces a series of scriptural quotations, likely from the Old Testament prophets, though the exact source is not identified in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"in saturitate et pinguedine","severity":"info","text":"The phrase 'in saturitate et pinguedine' (in satiety and fatness) is a Latin rendering of a biblical expression for abundance, possibly from the Psalms or Wisdom literature, but the precise reference is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"de terra abominationis elegerunt uos","severity":"info","text":"The phrase 'from the land of abomination they chose you' echoes polemical language against idolatry found in prophetic books such as Isaiah or Jeremiah, where idols are condemned as made from base materials.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The passage is structured as a catena of scriptural excerpts, each introduced by 'Item illic' (Likewise there), a common technique in patristic florilegia to compile testimonies against pagan practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"et qui caeci, nisi pueri mei? et qui surdi, nisi qui dominantur eorum?","severity":"info","text":"This rhetorical question, 'And who are the blind, if not my children? And who are the deaf, if not those who rule over them?', is a striking inversion typical of prophetic irony, later cited in medieval anti-idolatry treatises.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item illic: Nonne ab initio audistis, et nuntiaui uobis?","severity":"caution","text":"The final quotation is incomplete in the Latin; the English draft supplies 'Have you not heard from the beginning, and have I not announced to you?' but the source and context remain ambiguous, possibly a conflation of several prophetic verses.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural sources for the quotations are not identified; the phrase 'in saturitate et pinguedine' and the final question may be composite or paraphrased."],"confidence":"medium","notes":[]},{"i":143,"ref":"p143","source":"testes uos estis, si est deus praeter me. et tunc non erant qui fingerent et sculperent deum. omnes uani, qui faciunt ea quae placent animis suis, quae non prodeerunt eis: sed erubescent uniuersi qui fingunt deum et sculpunt inutilia. et omnes unde facti sunt aruerunt: sunt enim surdi ab hominibus. Scitote quoniam cinis est cor eorum et errant, et nemo potest eripere animam eorum. uidete ergo, non dicetis quia mendacium est in dextera mea. memor esto horum, iacob et israhel, quia puer meus es tu: et israhel, ne obliuiscaris mei. ecce enim deleui ut niuem iniquitates tuas et ut caliginem peccata tua. Item illic: Memores estote horum et ingemiscite: paenitentiam habete, qui erratis: conuertimini ex corde, et rememoramini priorum ab aevo, quod ego sum dominus et non eat praeter me. Item illic: Populus iste qui me inritat contra me semper: isti sacrificant in hortis et incendunt super lateres daemoniis quae nihil sunt, et in monumentis et in speluncis dormiunt propter somnia, qui","english":"you yourselves are witnesses, if there is a god besides me. And at that time there were none who would fashion and carve a god. All are vain, who do those things which please their own souls, which will not profit them: but all who fashion a god and carve useless things will blush. And all from whom they were made have withered: for they are deaf to men. Know that their heart is ash and they err, and no one can snatch away their soul. See therefore, you will not say that there is a lie in my right hand. Remember these things, Jacob and Israel, because you are my servant: and Israel, do not forget me. For behold, I have wiped away your iniquities like snow and your sins like darkness. Likewise there: Be mindful of these things and groan: have repentance, you who err: turn from the heart, and recall the things from the beginning of time, that I am the Lord and there is no other besides me. Likewise there: This people who always provoke me against me: they sacrifice in gardens and burn on bricks to demons which are nothing, and in tombs and in caves they sleep for the sake of dreams, who","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Memores estote horum et ingemiscite","severity":"info","text":"The exhortation to remember, groan, and repent echoes prophetic calls in the Old Testament, particularly Jeremiah and Isaiah, though no single verse is exactly quoted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sacrificant in hortis et incendunt super lateres daemoniis","severity":"info","text":"Garden sacrifices and brick-altar rites for demons reflect late antique pagan practices, possibly including domestic or mystery cults, which Christian authors polemicized against.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"cinis est cor eorum","severity":"info","text":"The phrase 'their heart is ash' metaphorically denotes spiritual barrenness or moral decay, a biblical image (cf. Psalm 101:3 LXX) but here applied to idolaters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated 'Item illic' marks a compilation technique: the author strings together excerpts from a single source (likely a lost apocryphon or prophetic work) without narrative transition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"puer meus es tu","severity":"info","text":"The address 'my servant' to Jacob/Israel echoes the Deuteronomic covenant language, but the source may be a pseudepigraphal expansion, influencing later medieval anti-Jewish polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et non eat praeter me","severity":"caution","text":"The Latin 'non eat praeter me' is likely a scribal error for 'non est deus praeter me' (there is no god besides me), as the context demands a monotheistic declaration.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the repeated 'Item illic' passages is uncertain; they may derive from a lost apocryphon or a composite of prophetic oracles.","The phrase 'non eat praeter me' is grammatically problematic and may be a corruption of 'non est deus praeter me'."],"confidence":"medium","notes":[]},{"i":144,"ref":"p144","source":"eduut carnes suillas. Item in hieremia propheta: Haec dicit dominus: secundum uias gentium nolite ambulare, et a signis caeli nolite timere, timentes a conspectu facies eorum: quia legitima gentium uana sunt: lignum de silua excisum. opus fabri et conflatum, argento et auro exornata sunt, et malleis et clauis confirmant ea: et non mouebuntur, quia fixa sunt. Item illic: Numquid est in idolis gentium qui pluat? et si caelum dabit satietatem suam, nonne tu es ipse? et sustinebimus te, domine. quia tu fecisti haec omnia. Item illic: Domine, fortitudo mea et adiutorium meum, et refogium meum in die malorum. ad te gentes uenient ab extremo terrae et dicent: quam falsa possiderunt patres nostri idola! nec est in illis utilitas, si faciet sibi homo deos, et ipsi non sunt dii. Item in osee propheta: Ego autem dominus deus tuus, qui firmo caelum et creo terram, cuius manus creauerunt omnem militiam caeli, et non ostendi tibi","english":"they eat pork. Likewise in the prophet Jeremiah: Thus says the Lord: Do not walk according to the ways of the nations, and do not fear the signs of the heavens, fearing the sight of their faces; for the ordinances of the nations are vain: wood cut from the forest, the work of a craftsman and cast metal, adorned with silver and gold, and they fasten them with hammers and nails; and they will not move, because they are fixed. Likewise there: Is there among the idols of the nations one that gives rain? And if the sky will give its fullness, are you not yourself? And we will endure you, Lord, because you have made all these things. Likewise there: Lord, my strength and my help, and my refuge in the day of evils. To you the nations will come from the ends of the earth and will say: How false are the idols our fathers possessed! And there is no use in them, if a man makes gods for himself, and they themselves are not gods. Likewise in the prophet Hosea: But I am the Lord your God, who makes firm the heaven and creates the earth, whose hands have created the whole host of heaven, and I have not shown you","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in hieremia propheta","severity":"info","text":"The first citation conflates Jer 10:2-3 (Vg: 'secundum vias gentium ne ambuletis') with Jer 10:5-9 on vain idols of wood and metal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Numquid est in idolis gentium qui pluat?","severity":"info","text":"Echoes Jer 14:22 (Vg: 'numquid in idolis gentium pluviam dabunt?'), contrasting divine power with idol impotence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Domine, fortitudo mea et adiutorium meum","severity":"info","text":"Alludes to Jer 16:19 (LXX/ Vg: 'Domine fortitudo mea et auxilium meum'), a prayer for refuge against idolatry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ego autem dominus deus tuus, qui firmo caelum et creo terram","severity":"info","text":"Quotes Hos 13:1-2 (LXX/ Vg: 'ego sum dominus deus tuus qui firmavi caelum et creavi terram'), asserting divine creation against idolatry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"eduut carnes suillas","severity":"info","text":"The opening phrase 'they eat pork' likely refers to Jewish dietary laws, used here to contrast with pagan idolatry in the catena.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item ... Item illic ... Item illic ... Item in osee propheta","severity":"info","text":"The repeated 'Item' marks a catena of scriptural testimonies against idolatry, typical of the Speculum's compilation method.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'eduut carnes suillas' is unclear; it may be a corruption or a gloss on Jewish practice, not directly from a known biblical verse."],"confidence":"high","notes":[]},{"i":145,"ref":"p145","source":"ut ires post illa. Item in ezechiel propheta: Argentum eorum proicietur in plateis, et aurum eorum disperdetur: animae eorum non fruentur, et uentres eorum non inplebuntur. quoniam tormentum iniquitatium eorum factum est. electa mundi in superbiam posuerunt, et imagines abominationum suarum fecerunt ex eis. Item in danihelo: Et responderunt sedrac, misac et abdenago nabucodonosor: non habemus causam de hoc sermone respondere tibi: est enim deus in caelo, cui nos seruimus, potens ad liberandos nos de camino ignis ardentis et de manibus tuis eripere et saluos facere. scire itaque debes, rex, quia diis tuis non seruimus et imaginem, quam statuisti, non adoramus. Item paulus apostolus ad corinthios I: De escis ergo sacrificatorum scimus quia nihil est idolum et quia nemo deus nisi unus. Item illic:\n\nQuid ergo dico? quod idolis immolatum sit aliquid ? non quod idolum sit aliquid. sed quae sacrificant daemoniis sacrificant. nolo autem uos socios fieri daemoniorum. non potestis calicem domini bibere et calicem daemoniorum. non potestis mensae domini participare et mensae daemoniorum. Item ad galatas: Tunc quidem ignorantes deum, his qui non sunt dii seruistis: nunc autem cum cognoueritis deum, immo cogniti estis a deo, quomodo conuertimini iterum ad infirma et egena elementa, quibus iterum seruire uultis? dies obseruatis et menses et tempora et annos.","english":"that you might go after them. Likewise in the prophet Ezekiel: Their silver shall be cast out into the streets, and their gold shall be scattered; their souls shall not enjoy, and their bellies shall not be filled, because the torment of their iniquities has been made. The chosen of the world set them up in pride, and they made images of their abominations from them. Likewise in Daniel: And Shadrach, Meshach, and Abednego answered Nebuchadnezzar: We have no cause to answer you concerning this speech; for there is a God in heaven, whom we serve, powerful to deliver us from the furnace of blazing fire and to snatch us from your hands and save us. Therefore you must know, O king, that we do not serve your gods and we do not worship the image which you have set up. Likewise the apostle Paul to the Corinthians I: Concerning the food of sacrifices, therefore, we know that an idol is nothing and that no one is God except the one. Likewise there:\n\nWhat then do I say? That something sacrificed to idols is something? Not that the idol is something. But those who sacrifice sacrifice to demons. I do not, however, wish you to become companions of demons. You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons. Likewise to the Galatians: Then indeed, not knowing God, you served those who are not gods; now, however, since you have come to know God, or rather have been known by God, how do you turn again to weak and needy elements, which you wish to serve again? You observe days and months and seasons and years.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezekiel 7:19-20","severity":"info","text":"The citation from Ezekiel echoes the Vulgate of Ezekiel 7:19-20, which condemns the vanity of silver and gold and the making of idols. The Latin here is a loose paraphrase, not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Daniel 3:16-18","severity":"info","text":"The passage from Daniel 3:16-18 (Vulgate) recounts the refusal of Shadrach, Meshach, and Abednego to worship Nebuchadnezzar's image. The Latin here closely follows the Vulgate text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Corinthians 8:4; 10:19-21","severity":"info","text":"The first Pauline citation conflates 1 Corinthians 8:4 (idol is nothing) with 10:19-21 (sacrifice to demons, cup of demons). The compiler adapts Paul's argument against idolatry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Galatians 4:8-10","severity":"info","text":"The citation to the Galatians echoes Galatians 4:8-10, where Paul rebukes the Galatians for reverting to pagan observances of days and seasons. The Latin is a free adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a catena of scriptural proofs against idolatry and pagan practices, following the pattern of the Speculum. It moves from Old Testament prophets (Ezekiel, Daniel) to Pauline epistles (1 Corinthians, Galatians).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The Speculum's use of these verses reflects late antique Christian polemic against pagan cults, emphasizing the rejection of idols and demonic sacrifice. The compilation likely served as a manual for moral instruction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Item illic' (Likewise there) is ambiguous, possibly referring to the same epistle (1 Corinthians) or a different passage; the context suggests a continuation from 1 Corinthians."],"confidence":"high","notes":[]},{"i":146,"ref":"p146","source":"timeo ne forte sine causa laborauerim in uos. estote sicut ego, quia et ego sicut uos. Item iohannes apostolus: Filioli, custodite uos a simulacris. Item in actibus apostolorum: Cum igitur simus genus dei, non debemus aestimare auro uel argento uel lapidi, sculpturae artis et concupiscentiae hominis, diuinum esse simile. Item in apocalypsi: Si quis adorat bestiam et imaginem eius, et accipit character in fronte sua aut in manu sua dextra, et hic bibet de indignatione dei, quae mixta est mera in calice irae eius, et cruciabitur in\n\nI cap. XI: Quid ergo dico quod idolis immolatum sit usque calicem daemoniorum. Ad galatas cap. V: Sed tunc quidem ignorantes deum his qui natura non sunt di seruistis usque estote sicut ego, quia et ego sicut uos. In epistula iohannis I cap. XX: Filioli, custodite uos a simulacris. In actibus apostolorum cap. XLVIII: Genus ergo quum simus dei, non debemus aestimari auro uel argento usque diuinum esse simile. In apocalypsi cap. XXXIII: Si quis adorauerit bestiam et imaginem","english":"I fear that perhaps I have labored in vain among you. Be as I am, because I also am as you are. Likewise John the Apostle: Little children, keep yourselves from idols. Likewise in the Acts of the Apostles: Since therefore we are of the race of God, we ought not to esteem that which is like the divine to be gold or silver or stone, the sculpture of art and of human desire. Likewise in the Apocalypse: If anyone worships the beast and its image, and receives a mark on his forehead or on his right hand, he will drink of the indignation of God, which is mixed unmixed in the cup of his wrath, and he will be tormented in","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"timeo ne forte sine causa laborauerim in uos. estote sicut ego, quia et ego sicut uos.","severity":"info","text":"The passage begins with a first-person warning that is not attributed to a named speaker in the Latin; the English draft treats it as a continuation of the preceding citation from Daniel, but the Latin may introduce a new voice, possibly Paul or a homiletic persona.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Filioli, custodite uos a simulacris","severity":"info","text":"This citation is not from the canonical Johannine epistles but from a pseudo-Johannine or apocryphal source; the phrase 'Filioli' echoes 1 John 2:1 but the warning against 'simulacra' (idols) is not verbatim in the New Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cum igitur simus genus dei, non debemus aestimare auro uel argento uel lapidi, sculpturae artis et concupiscentiae hominis, diuinum esse simile","severity":"info","text":"This citation from the Acts of the Apostles is not found in the canonical Acts; it likely derives from an apocryphal Acts, possibly the Acts of John or Acts of Peter, which contain anti-idol polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si quis adorat bestiam et imaginem eius, et accipit character in fronte sua aut in manu sua dextra, et hic bibet de indignatione dei, quae mixta est mera in cal","severity":"info","text":"This citation from the Apocalypse conflates Revelation 13:16-17 (mark of the beast) with imagery of the cup of wrath (cf. Revelation 14:10, 16:19); the phrase 'mixta est mera' (mixed unmixed) is a Latin rendering of the Greek 'ἄκρατος' (unmixed), intensifying the eschatological penalty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"I cap. XI: Quid ergo dico quod idolis immolatum sit usque calicem daemoniorum","severity":"info","text":"The Latin apparatus inserts chapter references (I cap. XI, Ad galatas cap. V, etc.) that are not part of the continuous text; these are likely later marginal annotations or a scribal apparatus for cross-referencing, indicating the work's use as a florilegium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"timeo ne forte sine causa laborauerim in uos","severity":"caution","text":"The opening sentence 'I fear that perhaps I have labored in vain among you' is ambiguous in speaker and context; it may be a fragment from a lost homily or a rhetorical transition, and its connection to the preceding Daniel citation is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The speaker of the opening warning is unidentified; the transition from the Daniel citation is unclear; the source of the Johannine and Acts citations is apocryphal and not precisely identified; the chapter references in the Latin apparatus may be later additions."],"confidence":"medium","notes":[]},{"i":147,"ref":"p147","source":"igne et sulfore in conspectu angelorum et agni. et fumus et cruciatus eorum in saecula saeculorum ascendit, et non habent requiem die ac nocte, qui adorant bestiam et imaginem eius, et qui accepit character nominis illius.\n\nXLV. NON FORNICANDVM.\n\nIn exodo: Non fornicaberis. non concupisces uxorem proximi tui. Item in leuitico: Homo quicumque moechatus fuerit uxorem proximi sui, morte moriatur qui moechatus fuerit et quae moechata fuerit. Quicumque dormierit cum cognata sua, turpitudinem cognationis suae retexit: sine filiis morientur. quicumque acceperit uxorem fratris sui, inmunditia est, turpitudinem fratris tui detexit: sine filiis morientur. Item in deuteronomio: Non moechaberis. Item illic: Non erit fornicarius a filiis israhel, et non erit fornicaria a filiabus israhel. Item in prouerbiis solomonis: Mulier autem uirorum pretiosas animas capit. alligabit quis in sinu ignem, uestimenta autem non conburet? aut ambulabit supra carbones ignis, pedes uero non conburet? sic qui","english":"fire and brimstone in the sight of the angels and the Lamb. And the smoke and their torments ascend for ever and ever, and they have no rest day or night, who worship the beast and its image, and who receive the mark of its name.\n\nXLV. NOT TO COMMIT FORNICATION.\n\nIn Exodus: You shall not commit fornication. You shall not covet your neighbor's wife. Likewise in Leviticus: Any man who has committed adultery with his neighbor's wife, both the man who has committed adultery and the woman who has committed adultery shall die by death. Whoever sleeps with his own relative uncovers the shame of his kinship: they shall die without children. Whoever takes his brother's wife, it is uncleanness, you have uncovered your brother's shame: they shall die without children. Likewise in Deuteronomy: You shall not commit adultery. Likewise there: There shall be no fornicator among the sons of Israel, and there shall be no fornicatress among the daughters of Israel. Likewise in the Proverbs of Solomon: But a woman captures the precious souls of men. Will anyone bind fire in his bosom, and yet his garments not be burned? Or will he walk upon coals of fire, and yet his feet not be burned? So he who","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"igne et sulfore in conspectu angelorum et agni","severity":"info","text":"The opening phrase echoes Revelation 14:10 and 19:20, describing the punishment of the beast-worshippers in the sight of the Lamb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non fornicaberis","severity":"info","text":"The command 'Non fornicaberis' is drawn from Exodus 20:14 (Vulgate), part of the Decalogue, here applied to sexual morality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Homo quicumque moechatus fuerit uxorem proximi sui, morte moriatur","severity":"info","text":"This penalty for adultery is from Leviticus 20:10, prescribing death for both parties.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non erit fornicarius a filiis israhel","severity":"info","text":"This prohibition echoes Deuteronomy 23:17, which forbids cultic prostitution among Israelites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Mulier autem uirorum pretiosas animas capit","severity":"info","text":"The Proverbs citation is from Proverbs 6:26, warning against the seductive power of women, here used to illustrate fornication's danger.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XLV. NON FORNICANDVM","severity":"info","text":"This heading marks the forty-fifth chapter, continuing the series of moral prohibitions with a catena of Old Testament texts against sexual sin.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'fornicandvm' is a gerundive, but the heading likely means 'not to commit fornication' as a moral rule; the precise source of the heading is unclear.","The transition from the apocalyptic vision (fire and brimstone) to the moral prohibition is abrupt, possibly indicating a new source or a lacuna."],"confidence":"high","notes":[]},{"i":148,"ref":"p148","source":"eius et acceperit caracter in fronte sua usque si quia accepit** (it tn ras. caracterem nominis eius.\n\nXLV. NON FORNICANDVM. In exodo cap. XI: Non moechaberis usque nec desiderabis uxorem eius. In leuitico cap. XII: Si moechatus quis fuerit cum uxore alterius usque quia scelus operati sunt: sanguis eorum sit super eos. In deuteronomio cap. IIII: Non moechaberis. Item in deuteronomio cap. xm: Non erit meretrix de filiabus israhel neque scortator de filiis israhel. In psalmo LXXII: Quia ecce qui elongant se a te peribunt usque in portis filiae sion. In prouerbiis cap. VII: Mulier autem uiri pretiosam animam capit usque sic qui\n\nintrat ad uxorem proximi sui non erit inpunitus, neque omnis qui tangit eam. Item illic: Adulter autem propter inopiam sensus interitum animae suae adquirit, dolores et turpitudines sufferet, obprobrium autem eius non delebitur. Item illic: Abominatio est domino cogitatio iniqua, sanctorum autem sermones pudici sunt Item illic: Viri amantis sapientiam laetatur pater: qui autem pascit meretrices, perdit diuitias. Item in ecclesiastico: Non des fornicariis animam tuam in nullo, ne perdas te et hereditatem tuam. Item in iob: Vel si oculum meum subsecutum est cor meum, uel si palpaui munus manibus meis, dispargar et non congreger.","english":"its mark on his forehead, even if he has received** (it tn ras. the mark of his name.\n\nXLV. NOT TO COMMIT FORNICATION. In Exodus chapter 11: You shall not commit adultery, nor shall you desire his wife. In Leviticus chapter 12: If anyone has committed adultery with another's wife, because they have committed a crime: let their blood be upon them. In Deuteronomy chapter 4: You shall not commit adultery. Likewise in Deuteronomy chapter 13: There shall be no harlot among the daughters of Israel, nor a fornicator among the sons of Israel. In Psalm 72: For behold, those who separate themselves from you shall perish, even at the gates of the daughter of Zion. In Proverbs chapter 7: But a woman captures a man's precious soul, so that he who enters to his neighbor's wife shall not go unpunished, nor anyone who touches her. Likewise there: The adulterer, on account of poverty of sense, acquires the destruction of his own soul; he will suffer pains and shame, and his disgrace will not be erased. Likewise there: An unjust thought is an abomination to the Lord, but the words of the saints are chaste. Likewise there: The father of a man who loves wisdom rejoices; but he who supports harlots loses his wealth. Likewise in Ecclesiasticus: Do not give your soul to fornicators in any way, lest you destroy yourself and your inheritance. Likewise in Job: Or if my heart has followed my eye, or if I have touched a gift with my hands, let me be scattered and not gathered together.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XLV. NON FORNICANDVM","severity":"info","text":"The rubric 'XLV. NON FORNICANDVM' marks the forty-fifth chapter heading, continuing the series of moral prohibitions in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In exodo cap. XI: Non moechaberis","severity":"info","text":"The citation 'In exodo cap. XI' refers to Exodus 20:14 (Vulgate), which prohibits adultery; the chapter numbering follows an old Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In leuitico cap. XII: Si moechatus quis fuerit","severity":"info","text":"The citation 'In leuitico cap. XII' corresponds to Leviticus 20:10 (Vulgate), which prescribes death for adultery; the chapter numbering differs from modern Bibles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo LXXII: Quia ecce qui elongant se a te peribunt","severity":"info","text":"The citation 'In psalmo LXXII' refers to Psalm 72:27 (Vulgate), which warns that those who distance themselves from God perish; the verse is adapted to the theme of fornication.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In prouerbiis cap. VII: Mulier autem uiri pretiosam animam capit","severity":"info","text":"The citation 'In prouerbiis cap. VII' corresponds to Proverbs 6:26 (Vulgate), warning against adultery; the chapter numbering follows the old Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In ecclesiastico: Non des fornicariis animam tuam","severity":"info","text":"The citation 'In ecclesiastico' refers to Sirach (Ecclesiasticus) 9:5 (Vulgate), advising against giving one's soul to fornicators.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'usque si quia accepit' in the Latin is corrupt; the English draft suggests a lacuna or textual variant. The chapter numbers (e.g., Exodus 11, Leviticus 12) follow an old Latin tradition and do not match modern versification."],"confidence":"high","notes":[]},{"i":149,"ref":"p149","source":"aut si secutus est sensus meus uxorem alterius uiri, uel si frequentaui in concupiscentia ianuas eius, auferatur uxor mea, et detur alii. Item in ecclesiastico: Vinum et mulieres apostatare faciunt sapientes, et arguunt sensatos. et qui se iungit fornicariis, erit nequam: putredo et uermes hereditabunt illum. Item in hieremia propheta: Equi insanientes in feminas facti sunt! unusquisque in uxorem proximi\n\ningreditur ad mulierem proximi sui: non erit mundus, quum tetigerit eam. Item cap. VII: Qui autem adulter est propter cordis inopiam usque et obprobrium illius non delebitur. Item cap. XXVIIII: Vir, qui amat sapientiam, laetificat patrem suum, qui autem nutrit scorta, perdit substantiam suam. In ecclesiastico cap. VII: Non des fornicariis animam tuam in nullo ne perdas te et hereditatem tuam. In oseecap. : Principes omnes adulterantes quasi clibanus succensus a quoquente. In iob cap. : Et si sequutus est oculus meus cor meum et in manibus meis adhesit macula usque scortum sit alterius uxor mea et super illam incuruentur alii. Item in ecclesiastico cap. XI: Vinum et mulieres apostatare (ta alt. s. l.) faciunt sapientes usque et putredo et uermes hereditabunt illum. In hieremia cap. : Saturaui aui in ros.) eos et moechati sunt et in domo meretricis","english":"or if my mind has followed another man's wife, or if I have frequented her doorways in lust, let my wife be taken away and given to another. Likewise in Ecclesiasticus: Wine and women cause wise men to apostatize, and they reprove the sensible; and he who joins with fornicators will be wicked; rot and worms will inherit him. Likewise in the prophet Jeremiah: They have become horses mad for women! Each one enters his neighbor's wife: he will not be clean when he has touched her. Likewise chapter VII: He who is an adulterer because of poverty of heart—even his reproach will not be erased. Likewise chapter XXIX: A man who loves wisdom gladdens his father, but he who supports harlots wastes his substance. In Ecclesiasticus chapter VII: Do not give your soul to fornicators in any way, lest you lose yourself and your inheritance. In Hosea chapter: All the adulterous princes are like an oven kindled by a baker. In Job chapter: And if my eye has followed my heart, and a stain has adhered to my hands, let my wife be a harlot for another, and let others bend over her. Likewise in Ecclesiasticus chapter XI: Wine and women cause wise men to apostatize, and rot and worms will inherit him. In Jeremiah chapter: I have filled them and they committed adultery, and in the house of a harlot.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a catena of scriptural and apocryphal citations against adultery and fornication, following the pattern of the Speculum. The repeated 'Item' marks each new citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiasticus","severity":"info","text":"The citation 'Vinum et mulieres apostatare faciunt sapientes' echoes Sirach 19:1 (Vulgate: 'Vinum et mulieres apostatare faciunt sapientes'), though the exact verse is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jeremiah","severity":"info","text":"The phrase 'Equi insanientes in feminas facti sunt' is not a direct biblical quotation but may allude to Jeremiah 5:8 or similar prophetic imagery of lust.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hosea","severity":"info","text":"The citation 'Principes omnes adulterantes quasi clibanus succensus a quoquente' is not found in the canonical Book of Hosea; it may be from a lost or apocryphal source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job","severity":"info","text":"The citation 'Et si sequutus est oculus meus cor meum...' is not from the canonical Book of Job; it may be from a pseudepigraphal or expanded version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The repeated citation from Ecclesiasticus (chapters VII and XI) and the non-canonical Jeremiah and Job passages suggest textual corruption or conflation in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of several citations (Hosea, Job) is uncertain; they may be from apocryphal or lost works. The repeated Ecclesiasticus citation may indicate a scribal error or conflation."],"confidence":"medium","notes":[]},{"i":150,"ref":"p150","source":"sui hinniebat. numquid in his non uisitabo, dicit dominus, aut in natione tali non uindicabit anima mea? Item tobi ad filium: Adtende autem tibi ab omni fornicatione. Item in psalmo LXXII: Quia ecce qui elongant se a te perisbunt. perdidisti omnes qui fornicantur abs te. mihi autem adherere deo bonum est, ponere in deo spem meam, ut enarrem omnia promissa tua in portis filiae sion. Item in osee propheta: Principes adulteria committentes omnes sicut clibanus ardens ad coquendum, conbustio flammae. ltem in euangelio secundum matthaeum: Audistis quia dictum est: non moechaberis. ego autem dico uobis, quia omnis qui uiderit mulierem ad concupiscendam eam iam moechatus est in corde suo. Item illic: Omnis qui dimittit uxorem suam et aliam ducit, moechatur: et qui dimissam a uiro ducit, moechatur. Item paulus apostolus ad corinthios I: Nescitis quia corpora uestra membra","english":"neighed after her. \"Shall I not visit these things,\" says the Lord, \"or shall my soul not take vengeance in such a nation?\" Likewise Tobit to his son: \"Beware, however, of all fornication.\" Likewise in Psalm 72: \"For behold, those who distance themselves from you will perish. You have destroyed all who fornicate away from you. But for me to cleave to God is good, to place my hope in God, so that I may proclaim all your promises at the gates of daughter Zion.\" Likewise in the prophet Hosea: \"Princes committing adultery, all like a burning oven for baking, a conflagration of flame.\" Likewise in the Gospel according to Matthew: \"You have heard that it is said: 'You shall not commit adultery.' But I say to you, that everyone who has seen a woman to lust after her has already committed adultery in his heart.\" Likewise there: \"Everyone who dismisses his wife and marries another commits adultery; and he who marries a woman dismissed by her husband commits adultery.\" Likewise the Apostle Paul to the Corinthians I: \"Do you not know that your bodies are members","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo LXXII","severity":"info","text":"Psalm 72 (71 in the Vulgate) is cited: 'Quia ecce qui elongant se a te peribunt...' The verse is not a direct quotation of the Masoretic text but reflects a free adaptation common in Latin patristic florilegia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in osee propheta","severity":"info","text":"The Hosea citation ('Principes adulteria committentes...') is not a direct biblical verse but a paraphrase or conflation, possibly from a lost Latin version or a patristic commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in euangelio secundum matthaeum","severity":"info","text":"The first Matthew citation ('omnis qui uiderit mulierem ad concupiscendam eam iam moechatus est in corde suo') is not found in the canonical Gospel; it likely derives from a variant reading or a patristic saying attributed to Jesus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic","severity":"info","text":"The second Matthew citation ('Omnis qui dimittit uxorem suam et aliam ducit, moechatur') echoes Matthew 19:9 but is a loose paraphrase, possibly from a Latin harmony or a catechetical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the catena of scriptural testimonies against fornication and adultery, following the pattern of the previous passage. The sequence moves from Old Testament (Tobit, Psalms, Hosea) to New Testament (Matthew, Paul), a common structure in patristic florilegia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"sui hinniebat","severity":"caution","text":"The opening phrase 'sui hinniebat' is grammatically unclear; it may be a corruption of a longer clause or a misreading of a Coptic or Greek original. The English draft supplies 'neighed after her' as a conjectural translation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'sui hinniebat' is obscure and may be corrupt; the referent of 'sui' is unclear.","The Hosea citation does not correspond to any known verse; it may be a conflation or a misattribution.","The first Matthew citation is not canonical; its source is uncertain."],"confidence":"medium","notes":[]},{"i":151,"ref":"p151","source":"christi sunt? tollens ergo membra christi faciam membra meretricis ? absit. nescitis quia qui iungit se meretrici unum corpus est? erunt enim duo in carne una. qui autem iungit se domino unus spiritus est. fugite fornicationem. omne peccatum, quodcumque fecerit homo, extra corpus est: qui autem fornicatur, in corpus suum peccat. aut nescitis quoniam membra uestra templum est spiritus sancti, qui in uobis est, quem habetis a deo, et non estis uestri? empti enim estis pretio. glorificate et tollite dominum in corpore uestro.\n\nXLVI. DE NEGLEGENTIA SACERDOTVM.\n\nIn hieremia propheta: Et sacerdotes non dixerunt: ubi est deus? et cultores legis meae nescierunt me, et pastores impie egerunt in me. Item illic: Horribilia facta sunt super terram: prophetae prophetant inique, et sacerdotes plauserunt manibus suis, et populus meus dilexerunt eos.","english":"of Christ? Therefore, taking the members of Christ, shall I make them members of a harlot? Far be it. Do you not know that he who joins himself to a harlot is one body? For they will be two in one flesh. But he who joins himself to the Lord is one spirit. Flee fornication. Every sin that a man commits is outside the body: but he who fornicates sins in his own body. Or do you not know that your members are the 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 with a price. Glorify and bear the Lord in your body.\n\nXLVI. ON THE NEGLIGENCE OF PRIESTS.\n\nIn the prophet Jeremiah: And the priests did not say: Where is God? And the keepers of my law did not know me, and the shepherds acted impiously against me. Likewise there: Horrible things have been done on the earth: prophets prophesy wickedly, and priests have clapped their hands, and my people have loved them.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XLVI. DE NEGLEGENTIA SACERDOTVM","severity":"info","text":"This heading marks a new chapter (XLVI) on priestly negligence, shifting from the preceding moral exhortation against fornication to a prophetic critique of clergy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In hieremia propheta","severity":"info","text":"The first citation is from Jeremiah, likely a loose paraphrase of Jer 2:8 or similar, where priests fail to seek God and shepherds act impiously.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic","severity":"info","text":"The second citation, also from Jeremiah, echoes Jer 5:31 or 23:15, describing prophets prophesying wickedly and priests applauding, with the people loving them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"plauserunt manibus suis","severity":"info","text":"The phrase 'clapped their hands' suggests priestly approval or complicity in false prophecy, a gesture of acclamation in ancient Near Eastern and Roman contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"De Neglegentia Sacerdotum","severity":"info","text":"This chapter heading reflects a common patristic concern with clerical corruption, as seen in works like Cyprian's De Lapsis and Augustine's own sermons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"In hieremia propheta","severity":"caution","text":"The exact biblical source is uncertain; the citation may be a composite or paraphrase, not a direct quotation from the Vulgate Jeremiah.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise verses in Jeremiah for both citations are unclear; they may be paraphrases or conflations."],"confidence":"high","notes":[]},{"i":152,"ref":"p152","source":"quid facietis in futurum? Item illic: A sacerdote usque ad pseudoprophetam omnes fecerunt mendacium, dicentes: pax, pax. et ubi est pax? Item illic: Quomodo dicitis: sapientes sumus nos, et lex domini nobiscum? in uanum facta est metatura uestra. scribae confusi sunt, sapientes territi sunt, quia uerbum domini reprobauerunt: sapientia quae est in illis? Item illic: Tabernaculum tuum miserum factum est, periit, et omnes pelles eius disruptae sunt: quia pastores insipienter gesserunt, et dominum non inquisiuerunt: ideo non intellexerunt. Item illic: Propterea haec dicit dominus ia pastores, qui regunt populum meum: uos dispersistis oues meas, et expulistis eas, et non uisitastis eas. ecce ego uindico in uos secundum mala studia uestra. et suscitabo illis pastores, qui pascant eas: et ultra non timebunt neque\n\nterrebuntur, dicit dominus. Item in osee propheta: Absconderunt sacerdotes uiam domini et ignis comedit indices eorum, et non fuit in eis qui inuocaret me. Item in michaea propheta: Et sacerdotes cum muneribus respondebant, et in dominum requiescebant dicentes: nonne dominus. est in nobis? Item in hieremia propheta:s o mali pastores ! conrupistis oues meas, docentes eas secundum uoluntates uestras, et quae uera sunt non docuistis eas. Item in sophonia propheta: Sacerdotes eius contaminant sancta et reprobant legem.","english":"What will you do in the future? Likewise there: From the priest to the false prophet, all have made a lie, saying: peace, peace. And where is peace? Likewise there: How do you say: we are wise, and the law of the Lord is with us? Your measuring has been made in vain. The scribes are confounded, the wise are terrified, because they have rejected the word of the Lord: what wisdom is in them? Likewise there: Your tabernacle has been made wretched, it has perished, and all its skins are torn: because the shepherds have acted foolishly, and have not sought the Lord: therefore they did not understand. Likewise there: Therefore the Lord says this to the shepherds who rule my people: you have scattered my sheep, and you have driven them out, and you have not visited them. Behold, I take vengeance upon you according to your evil pursuits. And I will raise up for them shepherds who will feed them: and they will no longer fear nor be terrified, says the Lord. Likewise in the prophet Hosea: The priests have hidden the way of the Lord, and fire has consumed their judges, and there was none among them who would call upon me. Likewise in the prophet Micah: And the priests answered with bribes, and rested in the Lord, saying: Is not the Lord in us? Likewise in the prophet Jeremiah: O evil shepherds! You have corrupted my sheep, teaching them according to your wills, and you have not taught them what is true. Likewise in the prophet Zephaniah: Its priests pollute the holy things and reject the law.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"A sacerdote usque ad pseudoprophetam omnes fecerunt mendacium, dicentes: pax, pax. et ubi est pax?","severity":"info","text":"The passage echoes a prophetic critique of false peace, likely from a lost or composite source; the phrase 'pax, pax' recalls the cry of false prophets in the Hebrew Bible.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tabernaculum tuum miserum factum est, periit, et omnes pelles eius disruptae sunt","severity":"info","text":"This imagery of a ruined tabernacle and torn skins draws on prophetic metaphors for a failed covenant, possibly from Hosea or a related tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Propterea haec dicit dominus ia pastores, qui regunt populum meum: uos dispersistis oues meas","severity":"info","text":"The Lord's rebuke of shepherds who scatter sheep is a clear allusion to the prophetic tradition of pastoral leadership, notably in Jeremiah and Ezekiel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Absconderunt sacerdotes uiam domini et ignis comedit indices eorum","severity":"info","text":"This verse from Hosea (cf. Hos 4:6) condemns priests who hide the Lord's way, with fire consuming their judges—a vivid image of divine judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et sacerdotes cum muneribus respondebant, et in dominum requiescebant dicentes: nonne dominus est in nobis?","severity":"info","text":"This Micah reference (cf. Mic 3:11) criticizes priests who accept bribes and falsely claim the Lord's presence, a common prophetic theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sacerdotes eius contaminant sancta et reprobant legem","severity":"info","text":"This Zephaniah echo (cf. Zeph 3:4) condemns priests who pollute sacred things and reject the law, reinforcing the passage's critique of corrupt clergy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'ia' in 'dominus ia pastores' is likely a scribal error for 'ad' or 'a', but the sense is clear: the Lord addresses the shepherds."],"confidence":"high","notes":[]},{"i":153,"ref":"p153","source":"Item in malachiel propheta: Vos sacerdotes, qui fallitis nomen meum, et dixistis: in qua re fefellimus nomen tuum ? offerentes ad altarium meum panes pollutos. non est mihi uoluntas, dicit dominus\n\nomnipotens, et sacrificium non accipiam de manibus uestris. Item in ezechiel propheta: Et ideo, pastores, audite uerbum domini: ecce lac deuoratis, et lanis eorum cooperitis uos, et quod crassum est iugulastis, et oues meas disper* sistis: quod infirmum erat non confortastis, et quod male habebat non curastis, et contritum non alligastis, et quod errabat non conuertistis, et quod periebat non requisistis, et fortem oppressistis labore. et dispersae sunt oues meae, eo quod non sint pastores, et factae sunt in deuorationem omnibus bestiis agri. et dispersae sunt oues meae super omnem montem et in omnem collem altum, et super faciem totius terrae dispersae sunt, nec erat qui requireret neque qui reuocaret. Item in malachiel propheta: Qui inritastis dominum in uerbis uestris, et dixistis: in quo inritauimus eum? in eo quod dicatis: omnis qui facit malum bonum est coram domino, et ipsi in eis placuit. et ubi est deus","english":"Likewise in the prophet Malachi: You priests, who deceive my name, and said: In what have we deceived your name? Offering at my altar polluted bread. There is no will for me, says the Lord Almighty, and I will not accept the sacrifice from your hands. Likewise in the prophet Ezekiel: And therefore, shepherds, hear the word of the Lord: Behold, you devour the milk, and you cover yourselves with their wool, and you have slaughtered what is fat, and you have scattered my sheep: what was weak you did not strengthen, and what was ill you did not cure, and the broken you did not bind up, and what was straying you did not turn back, and what was perishing you did not seek out, and you oppressed the strong with labor. And my sheep have been scattered, because there are no shepherds, and they have become prey for all the beasts of the field. And my sheep have been scattered over every mountain and on every high hill, and over the face of the whole earth they have been scattered, and there was none who would seek them out nor who would call them back. Likewise in the prophet Malachi: Those who have provoked the Lord with your words, and said: In what have we provoked him? In that you say: Everyone who does evil is good before the Lord, and he was pleased with them. And where is God?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Malachi","severity":"info","text":"The first Malachi quotation (Mal 1:6-8 Vg) rebukes priests for offering polluted bread; the second (Mal 2:17 Vg) condemns those who say evildoers are good before God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezekiel","severity":"info","text":"The Ezekiel passage (Ezek 34:2-6 Vg) allegorizes negligent shepherds who devour milk and wool, scatter sheep, and fail to care for the weak, echoing the pastoral metaphor of the treatise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item in ... propheta","severity":"info","text":"The repeated formula 'Item in ... propheta' structures the passage as a catena of prophetic testimonies, typical of the Speculum's compilation method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"panes pollutos","severity":"info","text":"Polluted bread (panes pollutos) likely refers to offerings made with impure intentions or materials, a concern in late antique Christian ritual purity debates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"disper* sistis","severity":"caution","text":"The Latin 'disper* sistis' is a textual corruption; the intended form is likely 'dispersistis' (you have scattered), as reflected in the English draft.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'disper* sistis' is corrupt; the reading 'dispersistis' is assumed.","The second Malachi quotation's exact verse division is uncertain in the Vulgate."],"confidence":"high","notes":[]},{"i":154,"ref":"p154","source":"iustitiae? Item in osee propheta: Sacrificia eorum tamquam panis luctus: omnes qui manducant ea contaminabuntur. Item in numeris: Separamini a tabernaculis hominum istorum durissimorum, et nolite tangere ab omnibus quae sunt eis, ne simul pereatis in peccato eorum.\n\nXLVII. DE SANCTIFICATIONE SACERDOTVM VEL MINISTRANTIVM DEO ET OMNI ORDINATIONE ECCLESIASTICAE DISCIPLINAE.\n\nIn exodo: Et sacerdotes, qui accedunt ad dominum, sanctificentur, ne forte derelinquat eos dominus. Item illic: Et facies illis bracas lineas, ut tegant inuerecundiam\n\ncorporis, a lumbis usque ad genicula. Item illic: Omnis qui tetigerit altare sanctificetur. Item in leuitico: Sancti erunt domino suo, et non coinquinabunt nomen domini dei sui, et dona ipsi offerent, et erunt sancti. mulierem meretricem et coinquinatam non accipient, mulierem eiectam a uiro non accipient, quia sancti sunt domino deo suo. et sanctificabis eos. dona enim domini dei uestri hi offerunt: sancti erunt, quia sanctus sum ego dominus qui sanctifico eos. Item illic: Et locutus est dominus ad aaron, dicens: uinum et sicera non bibetis, tu et filii tui tecum, quando introibitis in tabernabulo testimonii, uel cum accedetis ad altare, ne moriamini. estote sancti, quia sanctus sum ego dominus deus uester. Item in paralipomenon I: Et uocauit dauid sadoc et abiathar sacerdotes, et leuitas arihel, asea, iohel, aminadab.","english":"of justice? Likewise in the prophet Hosea: Their sacrifices are like the bread of mourning: all who eat them will be defiled. Likewise in Numbers: Separate yourselves from the tabernacles of these very harsh men, and do not touch anything that belongs to them, lest you perish together in their sin.\n\nXLVII. ON THE SANCTIFICATION OF PRIESTS OR THOSE MINISTERING TO GOD, AND ON THE ENTIRE ORDINATION OF ECCLESIASTICAL DISCIPLINE.\n\nIn Exodus: And the priests who approach the Lord shall be sanctified, lest the Lord abandon them. Likewise there: And you shall make linen breeches for them, to cover the shame of the body, from the loins to the knees. Likewise there: Everyone who touches the altar shall be sanctified. Likewise in Leviticus: They shall be holy to their Lord, and they shall not defile the name of their Lord God, and they shall offer gifts to him, and they shall be holy. They shall not take a harlot or a defiled woman, they shall not take a woman cast off by her husband, because they are holy to their Lord God. And you shall sanctify them. For the gifts of your Lord God these men offer: they shall be holy, because I, the Lord who sanctifies them, am holy. Likewise there: And the Lord spoke to Aaron, saying: You and your sons with you shall not drink wine or strong drink when you enter the tabernacle of the testimony, or when you approach the altar, lest you die. Be holy, because I, the Lord your God, am holy. Likewise in 1 Chronicles: And David called Zadok and Abiathar the priests, and the Levites Ariel, Asa, Joel, Aminadab.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XLVII. DE SANCTIFICATIONE SACERDOTVM VEL MINISTRANTIVM DEO ET OMNI ORDINATIONE ECCLESIASTICAE DISCIPLINAE.","severity":"info","text":"This chapter heading introduces a new thematic section on priestly sanctification and ecclesiastical ordination, organizing the biblical catena that follows.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in osee propheta: Sacrificia eorum tamquam panis luctus","severity":"info","text":"The citation from Hosea (likely 9:4) compares sacrifices to bread of mourning, implying ritual impurity; the Latin 'panis luctus' reflects a Vetus Latina rendering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in numeris: Separamini a tabernaculis hominum istorum durissimorum","severity":"info","text":"The Numbers citation echoes the command to separate from Korah's company (Num 16:21-26), warning against contamination by sin; 'durissimorum' is a Vetus Latina variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In exodo: Et sacerdotes, qui accedunt ad dominum, sanctificentur","severity":"info","text":"The Exodus citation (likely 19:22 or 29:1) mandates priestly sanctification before approaching the Lord, with a warning of abandonment if neglected.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in leuitico: Sancti erunt domino suo, et non coinquinabunt nomen domini dei sui","severity":"info","text":"The Leviticus citation (21:6-8) prescribes priestly holiness, forbidding marriage to harlots or divorced women, and emphasizes divine sanctification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Et locutus est dominus ad aaron, dicens: uinum et sicera non bibetis","severity":"info","text":"The Leviticus citation (10:8-9) prohibits wine and strong drink for priests entering the tabernacle, under penalty of death, reinforcing ritual purity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'panis luctus' in Hosea may reflect a Vetus Latina variant; the exact verse is uncertain. The Numbers citation is loosely paraphrased, possibly from a Vetus Latina tradition. The Exodus and Leviticus citations are composite, blending multiple verses."],"confidence":"high","notes":[]},{"i":155,"ref":"p155","source":"et dixit illis: uos principes familiarum\n\nleuitarum, purificamini uos et fratres uestri, et reportate arcam domini dei israhel ubi paraui ei. et purificati sunt sacerdotes et leuitae, ut portarent aream domini israheL Item paulus apostolus ad titum: Huius rei gratia reliqui te cretae, ut quae deerant corrigas et constituas per ciuitates presbiterium, sicut ego tibi disposui. si quis est sine crimine, unius uxoris uir, filios habens fideles, non in accusatione Iuxoriae, aut non subditos. oportet enim episcopum sine crimine esse, tamquam dei dispensatorem, non superbum, non iracundum, non uinolentum, non turpis lucri adpetitorem: sed hospitalem, benignum, prudentem, iustum, sanctum, continentem, obtinentem secundum doctrinam fidele uerbum, ut potens sit exhortari in doctrina sana et contradicentes reuincere. sunt enim multi etiam non oboedientes, uaniloqui et seductores. Item adtimotheum I: Humanus sermo: si quis episcopatum cupit, bonum opus desiderat. oportet enim episcopum inreprehensibilem esse, unius uxoris uirum, sobrium, prudentem, ordinatum, hospitalem, docibilem, non uinolentum,","english":"and he said to them: You, the heads of the families of the Levites, purify yourselves and your brothers, and bring back the ark of the Lord God of Israel to the place I have prepared for it. And the priests and Levites purified themselves, so that they might carry the ark of the Lord of Israel. Likewise the apostle Paul to Titus: For this reason I left you in Crete, that you might correct what is lacking and establish presbyters in the cities, as I have arranged for you. If anyone is without reproach, a husband of one wife, having faithful children, not under accusation 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 seeker of base gain: but hospitable, kind, prudent, just, holy, continent, holding to the faithful word according to doctrine, so that he may be able to exhort in sound teaching and refute those who contradict. For there are many who are disobedient, vain talkers, and seducers. Likewise to Timothy I: A human saying: If anyone desires the episcopate, he desires a good work. For a bishop must be irreproachable, a husband of one wife, sober, prudent, orderly, hospitable, teachable, not given to wine,","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et dixit illis: uos principes familiarum leuitarum, purificamini uos et fratres uestri, et reportate arcam domini dei israhel ubi paraui ei","severity":"info","text":"This passage echoes 1 Chronicles 15:2–3, where David instructs the Levites to purify themselves and carry the ark. The wording is adapted to fit the treatise's theme of sanctification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Huius rei gratia reliqui te cretae, ut quae deerant corrigas et constituas per ciuitates presbiterium, sicut ego tibi disposui","severity":"info","text":"This is a paraphrase of Titus 1:5, where Paul instructs Titus to appoint presbyters in Crete. The treatise adapts the verse to emphasize episcopal qualifications.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item adtimotheum I: Humanus sermo: si quis episcopatum cupit, bonum opus desiderat","severity":"info","text":"This citation is not a direct biblical verse but a moral maxim attributed to Paul. It may derive from 1 Timothy 3:1, where Paul discusses the desire for episcopal office.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"unius uxoris uir","severity":"info","text":"The requirement that a bishop be a 'husband of one wife' reflects early Christian disciplinary norms, rooted in 1 Timothy 3:2 and Titus 1:6, opposing second marriages for clergy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XLVII. ON THE SANCTIFICATION OF PRIESTS OR THOSE MINISTERING TO GOD, AND ON THE ENTIRE ORDINATION OF","severity":"info","text":"This passage continues the treatise's section on priestly sanctification (XLVII), following the pattern of citing Old Testament purification narratives and New Testament pastoral epistles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Humanus sermo","severity":"caution","text":"The phrase 'Humanus sermo' (a human saying) is ambiguous: it may introduce a non-scriptural maxim or a paraphrase. The source of this saying is uncertain, and it may be a scribal addition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Humanus sermo' may indicate a non-biblical source or a scribal gloss; the exact origin is unclear.","The citation 'ad timotheum I' is not a direct quotation from 1 Timothy but a summary of its content."],"confidence":"medium","notes":[]},{"i":156,"ref":"p156","source":"non percussorem, sed modestum, non litigiosum, non cupidum, domum suam bene regentem, filios habentem subditos cum omni castitate — si quis autem suae domui praeesse nescit, quomodo ecclesiae dei diligentiam habebit? —, non neophytum, ne in superbiam elatus in iudicium incidat diaboli. oportet autem eum et testimonium habere bonum ab his qui foris sunt, ut non in obprobrium incidat et laqueum diaboli. diaconos similiter castos et pudicos, non bilingues, non multo uino deditos, non turpis lucri adpetitores, non cupidos, habentes sacramentum fidei in conscientia pura. et hi quoque probentur primum, et sic ministrent, nullum crimen habentes. Item illic: Diacones sint unius uxoris uiri, qui filiis bene praesunt et suis domesticis. qui enim bene ministrauerint, gradum bonum sibi adquirunt, et multam fiduciam in fide quae est in christo iesu. Item petrus apostolus in epistula I: Seniores autem qui in uobis sunt obsecro ego testis iesu christi passionum, similiter maior natu et futurae declarationis laudis socius, ut regatis plebem domini, curae","english":"not a striker, but modest, not quarrelsome, not covetous, governing his own house well, having children subject with all chastity — but 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, puffed up with pride, he fall into the judgment of the devil. Moreover, he ought also to have a good testimony from those who are outside, so that he does not fall into reproach and the snare of the devil. Likewise, deacons are to be chaste and modest, not double-tongued, not given to much wine, not seekers after base gain, not covetous, holding the sacrament of faith in a pure conscience. And these also are to be tested first, and then they are to minister, having no crime. Likewise there: Deacons are to be men of one wife, who preside well over their children and their own household. For those who have ministered well acquire a good rank for themselves, and much confidence in the faith which is in Christ Jesus. Likewise the apostle Peter in his first epistle: But I beseech the elders who are among you, as a witness of the sufferings of Jesus Christ, likewise a companion of greater age and of the future declaration of praise, that you rule the people of the Lord, with care","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage continues the narrative of ecclesiastical qualifications, shifting from bishops to deacons and then to presbyters, following a pattern of moral and domestic criteria.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non percussorem, sed modestum","severity":"info","text":"The phrase echoes 1 Timothy 3:2-3, where a bishop must be 'not a striker' (non percussorem) and 'modest' (modestum), reflecting early church disciplinary norms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"diaconos similiter castos et pudicos","severity":"info","text":"The description of deacons as 'chaste and modest' (castos et pudicos) aligns with 1 Timothy 3:8-10, which prescribes similar virtues for deacons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item petrus apostolus in epistula I","severity":"info","text":"The reference to Peter's first epistle (1 Peter 5:1-2) exhorts elders to rule the people with care, linking to the apostolic tradition of pastoral oversight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"non neophytum","severity":"info","text":"The prohibition against a neophyte (new convert) becoming bishop reflects early church concerns about pride and inexperience, as seen in the Didache and later canon law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sacramentum fidei","severity":"info","text":"'Sacrament of faith' (sacramentum fidei) here likely refers to the mystery of the faith or the creed, not a ritual, indicating a doctrinal commitment held in pure conscience.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'futurae declarationis laudis socius' is obscure; it may refer to a companion in future praise or a shared eschatological glory, but the exact meaning is uncertain."],"confidence":"high","notes":[]},{"i":157,"ref":"p157","source":"habentes non in auaritia neque in dominatione fratrum, sed uoluntarie ex animo libenter. et sine reprehensione, ut forma sitis ouibus, in operibus bonis, in omni conuersatione quae secundum deum est: ut cum apparuerit princeps pastorum, rationem reddatis de ouibus, et percipiatis illam floridam et inmarcescibilem gloriae coronam. similiter et iuniores subiecti estote senioribus. omnes autem quietem et humilitatem animi induite: quia deus superbis resistit, humilibus autem dat gratiam. humiliate ergo uos sub potente dextera dei, ut uos exaltet in tempore uisitationis suae: omnem sollicitudinem uestram proicientes in eum, quoniam ipsi cura est de omnibus. Item in euangelio secundum matthaeum: Quisnam est fidelis seruus et prudens, quem constituit dominus super familiam suam, ut det illis cibaria in tempore? beatus seruus ille, quem ueniens dominus eius inueniat sic facientem. amen dico uobis, quia super omnia quae possidet constituet illum. quod si dixerit malus ille seruus: tardat dominus meus uenire, et coeperit percutere conseruos suos, sedens et","english":"having possessions not in greed nor in domination of brothers, but willingly from the heart and freely, and without reproach, so that you may be an example to the sheep, in good works, in every conduct which is according to God: so that when the prince of shepherds appears, you may render an account of the sheep, and receive that blooming and unfading crown of glory. Likewise, you younger ones, be subject to the elders. All of you, however, put on quietness and humility of mind: because God resists the proud, but gives grace to the humble. Therefore humble yourselves under the powerful right hand of God, so that he may exalt you at the time of his visitation: casting all your care upon him, since he himself has care of all things. Likewise in the Gospel according to Matthew: Who is the faithful and prudent servant, whom the master has set over his household, to give them their rations at the proper time? Blessed is that servant, whom his master, upon coming, finds doing thus. Amen I say to you, he will set him over all that he possesses. But if that evil servant says: My master is slow to come, and begins to strike his fellow servants, sitting and","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in euangelio secundum matthaeum","severity":"info","text":"The Gospel citation (Matt 24:45-51) is the parable of the faithful and evil servant, used here to illustrate pastoral responsibility and eschatological reward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"princeps pastorum","severity":"info","text":"The phrase 'prince of shepherds' likely refers to Christ as the chief shepherd, a common patristic image, though it could also denote a bishop or apostolic figure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"floridam et inmarcescibilem gloriae coronam","severity":"info","text":"The 'blooming and unfading crown of glory' echoes 1 Cor 9:25 and patristic martyrdom literature, symbolizing eternal reward for faithful shepherds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item in euangelio","severity":"info","text":"The passage shifts from direct exhortation to a scriptural proof-text, a common structural pattern in the Speculum to reinforce moral teaching with biblical authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"sedens et","severity":"caution","text":"The Latin breaks off mid-sentence at 'sedens et' (sitting and), indicating a lacuna or incomplete citation in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'princeps pastorum' is ambiguous: it could be Christ, a bishop, or an apostolic figure; the text does not specify.","The abrupt ending 'sedens et' suggests the passage is truncated, possibly due to a missing folio or intentional abbreviation."],"confidence":"high","notes":[]},{"i":158,"ref":"p158","source":"bibens cum luxoriosis, ueniet autem dominus serui illius in die qua non sperat et hora qua non sentiet, et diuidet eum partemque eius cum infidelibus ponet: illic erit fletus et stridor dentium. Item paulus apostolus ad colossenses: Dicite archippo: uide ministerium quod accepisti, ut illud inpleas. Item in leuitico: Ab ostio tabernaculi testimonii non exies septem diebus, donec inpleatur dies consummationis uestrae. Item illic: Ad ostium tabernaculi testimonii sedebitis septem diebus die et nocte. custodite obseruationes domini, ne moriamini.\n\nXLVIII. DE SANCTIFICATIONE POPVLI.\n\nIn exodo: Descendit autem moyses de monte ad populum, et dixit illis, et sanctificauit eos: et lauerunt uestimenta sua. et dixit ad eos: estote parati tribus diebus, et ne accesseritis ad mulierem. Item in deuteronomio: Ecce ostendi uobis iudicia et iustitias, sicut mandauit mihi dominus, facere sic in terra, in qua uos introibitis ibi possidere eam. et seruate et facite, quia haec est prudentia uestra et intellectus coram","english":"drinking with the luxurious; but the master of that servant will come on a day he does not expect and at an hour he will not perceive, and will divide him and place his portion with the unbelievers: there will be weeping and gnashing of teeth. Likewise the apostle Paul to the Colossians: Say to Archippus: see the ministry which you have received, that you may fulfill it. Likewise in Leviticus: You shall not go out from the door of the tabernacle of testimony for seven days, until the day of your completion is fulfilled. Likewise there: You shall sit at the door of the tabernacle of testimony for seven days day and night. Keep the observances of the Lord, lest you die.\n\nXLVIII. CONCERNING THE SANCTIFICATION OF THE PEOPLE.\n\nIn Exodus: Then Moses came down from the mountain to the people, and spoke to them, and sanctified them: and they washed their garments. And he said to them: Be ready for three days, and do not approach a woman. Likewise in Deuteronomy: Behold, I have shown you the judgments and justices, as the Lord commanded me, to do thus in the land into which you will enter to possess it. And keep and do them, because this is your wisdom and understanding before","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item paulus apostolus ad colossenses: Dicite archippo: uide ministerium quod accepisti, ut illud inpleas.","severity":"info","text":"The citation to Archippus echoes Colossians 4:17, where Paul instructs the church to tell Archippus to fulfill his ministry. The Latin text adapts the verse freely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in leuitico: Ab ostio tabernaculi testimonii non exies septem diebus, donec inpleatur dies consummationis uestrae.","severity":"info","text":"This Leviticus citation conflates elements of priestly consecration (Leviticus 8:33–35) and the Day of Atonement (Leviticus 16), with 'dies consummationis' suggesting ordination or purification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In exodo: Descendit autem moyses de monte ad populum, et dixit illis, et sanctificauit eos: et lauerunt uestimenta sua.","severity":"info","text":"The Exodus passage is not a direct quotation but a paraphrase of Exodus 19:10–15, where Moses descends and instructs the people to prepare for the theophany by washing and abstaining.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XLVIII. DE SANCTIFICATIONE POPVLI.","severity":"info","text":"This rubric introduces a new section on the sanctification of the people, following the pattern of numbered topical headings that organize the florilegium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"et ne accesseritis ad mulierem","severity":"info","text":"The injunction to avoid women for three days reflects ritual purity requirements for the theophany at Sinai (Exodus 19:15), a common trope in early Christian moral instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item illic: Ad ostium tabernaculi testimonii sedebitis septem diebus die et nocte. custodite obseruationes domini, ne moriamini.","severity":"caution","text":"The second Leviticus citation is not found verbatim in the Vulgate; it may be a conflation or a memory variant. The threat 'ne moriamini' is not in the canonical text.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Leviticus citations is unclear; they may derive from a lost Latin version or a florilegium tradition.","The phrase 'dies consummationis uestrae' could refer to ordination or to a period of purification; the intended sense is ambiguous."],"confidence":"medium","notes":[]},{"i":159,"ref":"p159","source":"omnibus gentibus, quaecumque audiermtiastitias istas, et dicent: ecce populus prudens et sciens quae gens tam magna haec. quia quae est tam magna gens, cui sit deus adpropinquans, sicut dominus deus noster in omnibus in quibuscumque inuocauerimus eum? et quae alia gens tam magna, quae habeat iustitiam et iudicia iusta secundum omnem legem istam, quam ego trado uobis coram uos hodie? adtende tibi et serua animam tuam, ne obliuiscaris omnia uerba, quae uiderunt oculi tui, et ne recedant de corde tuo omnibus diebus uitae tuae. et instrues filios tuos et filios filiorum tuorum. Item in libro paralipomenon II ioadas sacerdos: Et statuit ostiarios super portas domus domini, et non intrabit inmundus in omni re. Item petrus apostolus I: Et uos sancti in omni conuersatione estote, quia scriptum est: sancti estote, quia et ego sanctus sum.","english":"among all nations, whatever hear these justices, and they will say: behold a prudent and knowing people, what a great nation this is. For what nation is so great, that its God approaches it, as our Lord God does in all things whenever we call upon him? And what other nation is so great, that it has justice and just judgments according to this entire law, which I deliver to you before you today? Attend to yourself and keep your soul, lest you forget all the words which your eyes have seen, and lest they depart from your heart all the days of your life. And you will instruct your sons and the sons of your sons. Likewise in the second book of Paralipomenon, the priest Joadas: And he set doorkeepers over the gates of the house of the Lord, and the unclean shall not enter in any matter. Likewise Peter the Apostle I: And you, saints, be in all your conduct, because it is written: be saints, because I also am holy.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in libro paralipomenon II ioadas sacerdos","severity":"info","text":"The reference to 2 Paralipomenon (2 Chronicles) and the priest Joadas (Jehoiada) echoes 2 Chronicles 23:4-6, where Jehoiada sets doorkeepers for the Temple and excludes the unclean.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item petrus apostolus I","severity":"info","text":"The citation 'Petrus apostolus I' likely refers to 1 Peter 1:15-16, which exhorts believers to be holy in conduct, echoing the phrase 'sancti estote'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"audiermtiastitias","severity":"caution","text":"The Latin 'audiermtiastitias' appears corrupt; it likely represents 'audierint iustitias' (hear these justices), as in the English draft. The manuscript may have a scribal error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"paralipomenon","severity":"info","text":"Paralipomenon is the Latin title for the books of Chronicles in the Vulgate, derived from Greek meaning 'things omitted'. The reference to 'II' indicates 2 Chronicles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item ... Item","severity":"info","text":"The repeated 'Item' marks a transition between scriptural citations, a common feature in the Speculum's compilation style, linking Old and New Testament authorities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sancti estote, quia et ego sanctus sum","severity":"info","text":"The phrase 'sancti estote, quia et ego sanctus sum' echoes a liturgical or parenetic formula, possibly from a baptismal context, emphasizing imitation of Christ or apostolic authority.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the first long quotation (from 'omnibus gentibus' to 'filiorum tuorum') is unclear; it may be a composite or paraphrase of Deuteronomy or a related legal text.","The phrase 'audiermtiastitias' is a textual crux; the reading 'audierint iustitias' is adopted here."],"confidence":"medium","notes":[]},{"i":160,"ref":"p160","source":"XLVIIII. DE CONTENTIONE VITANDA.\n\nIn prouerbiis: Odium suscitat contentio, omnes autem non contendentes protegit amicitia. Item illic: Contradictiones sedat tacitus, inter potentes autem definit. Item illic: Noli procedere in rixam cito, ne postmodum paeniteat te. cum tibi maledixerit amicus tuus, recede retro. noli contendere, cum te exprobrabit amicus. gratia et amicitia liberant, quam serua tibi, ne in obprobriis sis, sed custodi uias tuas bene conseruando. Item illic: Vir animosus fodit contentionem, uir autem iracundus exobruet peccata. Item apostolus ad corinthios I: Cum enim sit inter uos aemulatio et contentiones, nonne carnales estis et secundum\n\nhominem ambulatis? Item ad philippenses: Si qua ergo consolatio in christo, si qua adlocutio caritatis, si qua societas spiritus, si qua uiscera miserationis: inplete gaudium meum, ut id ipsum dicatis omnes, eandem caritatem habentes, unianimes, unum sentientes, nihil per contentionem neque per inanem gloriam, sed humilitate mentis inuicem existimantes sibimet ipsos superiores, non sua singuli respicientes, sed aliorum.","english":"XLIX. On Avoiding Strife.\n\nIn Proverbs: Strife stirs up hatred, but friendship protects all who do not contend. Likewise there: Silence calms contradictions, but among the powerful it decides. Likewise there: Do not proceed quickly into a quarrel, lest you later repent. When your friend has cursed you, draw back. Do not contend when a friend reproaches you. Grace and friendship set free; keep them for yourself, lest you be in reproaches, but guard your ways by preserving them well. Likewise there: A spirited man digs up strife, but an angry man will heap up sins. Likewise the Apostle to the Corinthians I: For when there is rivalry and contention among you, are you not carnal and walking according to man? Likewise to the Philippians: If therefore there is any consolation in Christ, any address of charity, any fellowship of spirit, any bowels of compassion: fill my joy, that you all say the same thing, having the same charity, unanimous, feeling as one, nothing through contention nor through vain glory, but with humility of mind each esteeming others as superior to themselves, not each looking to their own concerns, but to those of others.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XLVIIII. DE CONTENTIONE VITANDA.","severity":"info","text":"The chapter heading marks a new thematic unit, 'On Avoiding Strife,' which organizes the following scriptural catena.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In prouerbiis","severity":"info","text":"The first citation is from Proverbs, likely 15:18 or 17:14, but the exact verse is not identified in the source edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item apostolus ad corinthios I","severity":"info","text":"The citation from 1 Corinthians echoes 3:3, where Paul rebukes factionalism, though the wording is paraphrastic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad philippenses","severity":"info","text":"The passage to the Philippians is a loose paraphrase of 2:2-3, emphasizing unity and humility, adapted to the theme of avoiding strife.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"contentio","severity":"info","text":"The Latin term 'contentio' (strife) is a key moral concern in early Christian paraenesis, often contrasted with concordia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Speculum","severity":"info","text":"This catena of Proverbs and Pauline excerpts reflects the Speculum's method of compiling moral teachings from Scripture for ascetic formation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Proverbs verses are not specified; the paraphrastic style of the catena may conflate multiple sources."],"confidence":"high","notes":[]},{"i":161,"ref":"p161","source":"L. DE HAERETICIS ET PSEVDOPROPHETIS VITANDIS SEV CONTENTIONIBVS LEGIS.\n\nIn hieremia: Et dixit dominus ad me: falsa prophetant prophetae in nomine meo: non misi illos, et non mandaui illis, neque locutus sum ad eos: quia uisiones falsas et diuinationes\n\net praesumptiones cordis sui ipsi prophetant uobis. Item illic: Nolite audire sermones prophetarum, quia uani sunt et uisiones cordis sui loquuntur, et non ab ore domini. dicunt his qui repellunt uerbum domini: pax erit uobis. Item in esaia propheta: Populus hic labiis me diligit, cor autem eorum longe est a me: sine causa enim colunt me, docentes doctrinas mandata hominum. Item in ezechiel: Et extendam manum meam super prophetas, qui uident mendacia et loquuntur uana: in disciplina populi mei non erunt, neque in scriptura domus israhel scribentur, et in terram israhel non intrabunt. eo quod populum meum seduxerunt dicentes: pax pax, et non erat pax. Item illic: Vae qui adsumunt ceruicalia sub omnem cubitum manus et faciunt uelamina super omne caput uniuersae aetatis ad subuertendas animas.","english":"L. On Avoiding Heretics and False Prophets, or Contentions of the Law.\n\nIn Jeremiah: And the Lord said to me: The prophets falsely prophesy in my name: I did not send them, and I did not command them, nor have I spoken to them: because they prophesy to you false visions and divinations and presumptions of their own heart. Likewise there: Do not listen to the words of the prophets, because they are vain and speak visions of their own heart, and not from the mouth of the Lord. They say to those who reject the word of the Lord: Peace will be with you. Likewise in the prophet Isaiah: This people loves me with their lips, but their heart is far from me: for they worship me in vain, teaching doctrines of human commandments. Likewise in Ezekiel: And I will stretch out my hand over the prophets who see lies and speak vanities: they will not be in the discipline of my people, nor will they be written in the writing of the house of Israel, and they will not enter the land of Israel, because they have led my people astray saying: Peace, peace, and there was no peace. Likewise there: Woe to those who take up pillows under every elbow of the hand and make coverings over every head of every age for the subverting of souls.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"L. DE HAERETICIS ET PSEVDOPROPHETIS VITANDIS SEV CONTENTIONIBVS LEGIS","severity":"info","text":"The chapter heading introduces a new topic: avoiding heretics and false prophets, or contentions of the law. This follows the previous chapter on avoiding strife, maintaining a thematic sequence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In hieremia","severity":"info","text":"The first citation from Jeremiah is not a direct biblical verse but a composite or paraphrase, likely drawing on Jer 14:14-15 and 23:32, emphasizing false prophecy and divine disavowal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in esaia propheta","severity":"info","text":"The citation from Isaiah echoes Isa 29:13 (LXX) or a similar passage, condemning lip service and human doctrines replacing divine worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ezechiel","severity":"info","text":"The Ezekiel passage is not a direct quote but a paraphrase, possibly from Ezek 13:8-9 or 14:4-5, warning against false prophets who lead the people astray with false peace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ceruicalia sub omnem cubitum manus et faciunt uelamina super omne caput","severity":"info","text":"The final warning about pillows and coverings likely alludes to practices of false teachers or heretics, possibly symbolizing comfort or concealment that subverts souls, though the exact referent is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"pax pax, et non erat pax","severity":"caution","text":"The repeated 'pax' may reflect a Coptic or Greek source where repetition emphasizes false assurance; the Latin translation preserves this rhetorical device, but the exact biblical source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific biblical verses for the Jeremiah, Isaiah, and Ezekiel citations are not directly identifiable; they appear to be paraphrases or composites.","The final image of pillows and coverings is obscure; it may refer to heretical practices or symbolic of false comfort, but the exact meaning is uncertain."],"confidence":"medium","notes":[]},{"i":162,"ref":"p162","source":"et contaminabant me et populum meum seducebant ad occidendas animas, quas non oportebat mori, et ad liberandum animas, quas non oportebat uiuere, dum loquimini populo exaudienti eloquia uana. eo quod euertebatis cor iusti et confirmabatis manus iniqui, ne omnino se auerteret a uia sua mala et uiueret. Item paulus apostolus ad romanos: Obsecro uos, fratres, diligenter obseruate tumultuosos et scandala praeter doctrinam, quam uos didicistis, dicentes aut facientes. declinate ab ipsis. nam huiusmodi domino nostro christo non seruiunt, sed ipsorum uentri, et suauitudine uerborum et benedictione seducuntur corda innocentiam. obauditio autem uestra in omnes transeat. gaudeo autem super uos, et uolo uos prudentes esse ad bonum, simplices autem ad malum. deus autem pacis conterat alienum sub pedes uestros quo celerius. Item ad corinthios II: Quod autem facio et faciam, ut amputem occasionem eorum qui uolunt","english":"them, and they were defiling me and seducing my people to the slaying of souls that ought not to die, and to the freeing of souls that ought not to live, while you speak to a people listening to vain words, because you were overturning the heart of the just and strengthening the hand of the unjust, so that he would not at all turn away from his evil way and live. Likewise the apostle Paul to the Romans: I beseech you, brothers, diligently observe those who are tumultuous and cause scandals beyond the doctrine that you have learned, saying or doing such things. Shun them. For such men do not serve our Lord Christ, but their own bellies, and by the smoothness of their words and their blessing, hearts of innocence are seduced. Let your obedience, however, extend to all. I rejoice over you, and I want you to be prudent for good, but simple for evil. May the God of peace crush the enemy under your feet as quickly as possible. Likewise to the Corinthians II: But what I do and will do, to cut off the occasion of those who wish","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item paulus apostolus ad romanos","severity":"info","text":"The passage cites Paul's Epistle to the Romans, but the wording does not correspond exactly to any known verse; it may be a loose paraphrase or a conflation of Rom 16:17-18 and other admonitions against false teachers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad corinthios II","severity":"info","text":"The citation of 2 Corinthians is introduced but breaks off; the phrase 'amputem occasionem' echoes 2 Cor 11:33? (non-canonical) or more likely a free rendering of 2 Cor 2:4-5 on cutting off opportunities for false teachers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"suauitudine","severity":"info","text":"The Latin 'suauitudine' (smoothness) is rare; it may be a scribal variant for 'suavitudine' or a coinage. The sense is 'smoothness of words' as a deceptive tool of heretics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tumultuosos et scandala","severity":"info","text":"The warning against 'tumultuosos et scandala' reflects early Christian concerns about divisive figures who cause disorder beyond accepted doctrine, a common theme in pastoral letters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item ... Item","severity":"info","text":"The repeated 'Item' marks a series of scriptural testimonies, typical of the florilegium form of the Speculum, linking Old Testament warnings (Jeremiah) with New Testament admonitions (Romans, 2 Corinthians).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et contaminabant me ... dum loquimini","severity":"caution","text":"The Latin shifts from third person ('contaminabant', 'seducebant') to second person ('loquimini'), suggesting a composite or corrupted citation; the source may be a conflated version of Jeremiah 23 or 27.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical sources for the Pauline citations are unclear; the text may be paraphrasing or combining multiple verses.","The transition from Jeremiah to Paul is abrupt; the passage may be a compilation of excerpts rather than a continuous argument."],"confidence":"medium","notes":[]},{"i":163,"ref":"p163","source":"occasionem, ut in quo gloriantur inueniantur sicut et nos. nam huiusmodi pseudoapostoli, operarii nequitiae. dolosi, transfigurantes se in apostolos christi. sed non mirum, cum ipse satanas transfiguret se uelut angelum lucis, non est magnum, si ministri eius transfigurantur uelut ministri iustitiae, quorum finis est secundum opera eorum. Item ad philippenses: Videte canes, uidete malos operarios, uidete concisionem. nos enim sumus circumcisio, qui spiritu deo seruimus et gloriamur in christo et non in carne confidimus. Item illic: Nam multi ambulant quos saepe dicebam uobis, nunc autem flens dico, inimicos crucis christi, quorum finis est interitus, quorum deus uenter est et gloria in confusione ipsorum, qui terrena sapiunt: nostra autem conuersatio in caelis est. Item ad colossenses: Nemo ergo uos iudicet in cibo aut in potu aut in partem diei festi aut initiis men","english":"occasion, so that those in whom they boast may be found out just as we are. For such pseudo-apostles, workers of wickedness, deceitful, transforming themselves into apostles of Christ. But it is no wonder, since Satan himself transforms himself as an angel of light; it is not a great thing if his ministers are transformed as ministers of justice, whose end is according to their works. Likewise to the Philippians: See the dogs, see the evil workers, see the concision. For we are the circumcision, who serve God in spirit and glory in Christ and do not trust in the flesh. Likewise there: For many walk whom I often told you about, but 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. Likewise to the Colossians: Let no one therefore judge you in food or in drink or in the observance of a feast day or in the beginnings of months.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad philippenses: Videte canes, uidete malos operarios, uidete concisionem","severity":"info","text":"This echoes Paul's warning in Philippians 3:2 about 'dogs' and 'evil workers,' though the exact phrasing is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nos enim sumus circumcisio, qui spiritu deo seruimus et gloriamur in christo et non in carne confidimus","severity":"info","text":"This contrasts spiritual circumcision with fleshly trust, reflecting Paul's teaching in Colossians 2:11 and Galatians 5:6.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad colossenses: Nemo ergo uos iudicet in cibo aut in potu aut in partem diei festi aut initiis men","severity":"info","text":"This alludes to Colossians 2:16, where Paul warns against judging in matters of food, drink, or feast days.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pseudoapostoli","severity":"info","text":"The term 'pseudo-apostles' was used by early Christian writers to denounce false teachers who mimicked apostolic authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"concisionem","severity":"info","text":"'Concision' (concisio) likely refers to the 'circumcision party' in Galatians 2:12, a group insisting on Jewish practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item ad philippenses ... Item illic ... Item ad colossenses","severity":"info","text":"The repeated 'Item' introduces a series of scriptural proofs, a common rhetorical device in patristic florilegia.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in partem diei festi aut initiis men' is incomplete; the intended reference may be to Colossians 2:16, but the text breaks off."],"confidence":"high","notes":[]},{"i":164,"ref":"p164","source":"sum aut in numeniis aut in ieiuniis aut in sabbato, quod est umbra futurorum, corpus autem christi. nemo uos seducat uolens in humilitate sensus et superstitione angelorum, quae uidit ambulans, extollens se sine causa inflatus sensu carnis 5uae, et non tenens caput, ex quo omne corpus per nexus et coniunctiones productum et porrectum crescit in augmentum dei, si ergo. mortui estis cum christo ab elementis huius mundi, quare tamquam uiuentes in hoc mundo decernitis ? ne tetigeritis neque gusaaueritis neque contrectaueritis! quae sunt omnia in interitum ipso usu, secundum praecepta et mandata hominum, quae sunt quidem rationem habentia sapientiae in religione et humilitate cordis, non parcendo corpori, non in honore aliquo ad saturitatem carnis. Item ad timotheum I: Finis autem praecepti est caritas de corde puro et conscientia bona et fide non ficta. a quibus quidam excedentes conuersi sunt in uaniloquium, uolentes esse se legis doctores, non intellegentes neque quae loquuntur neque de quibus adfirmant. Haec doce et exhortare. si quis aliter docet et non adquiescit sanis sermonibus domini nostri iesu","english":"either in amulets or in fasts or on the sabbath, which is a shadow of future things, but the body of Christ. Let no one seduce you, wishing in humility of sense and superstition of angels, which he saw while walking, exalting himself without cause, inflated with the sense of his own flesh, and not holding to the head, from which the whole body through connections and joints is produced and extended and grows into the increase of God. If, therefore, you are dead with Christ to the elements of this world, why do you decide as if living in this world? Do not touch, do not taste, do not handle! All these things are destruction in their very use, according to the precepts and commandments of men, which indeed have a rationale of wisdom in religion and humility of heart, not sparing the body, not in any honor for the satiety of the flesh. Likewise to Timothy I: The end of the precept is charity from a pure heart and a good conscience and unfeigned faith. From which some, going beyond, have turned to vain speech, wishing to be teachers of the law themselves, not understanding either what they say or what they affirm. Teach and exhort these things. If anyone teaches otherwise and does not assent to the sound words of our Lord Jesus","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"in numeniis","severity":"info","text":"The Latin 'in numeniis' likely renders a Greek loanword (νούμμια) meaning amulets or charms, a practice condemned as superstitious.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad timotheum I","severity":"info","text":"The citation 'Item ad timotheum I' refers to 1 Timothy 1:5-7, where Paul warns against those who misunderstand the law and engage in vain speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sabbato, quod est umbra futurorum","severity":"info","text":"The phrase 'sabbath as a shadow of future things' reflects a typological interpretation common in early Christian exegesis, where the Sabbath prefigures Christian rest in Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"nemo uos seducat","severity":"info","text":"The passage shifts from a series of prohibitions (amulets, fasts, sabbath) to a warning against false teachers, then to a direct exhortation, mirroring the rhetorical pattern of a homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"mortui estis cum christo ab elementis huius mundi","severity":"info","text":"The idea of being 'dead with Christ to the elements of this world' echoes Pauline language (Romans 6:3-4) and was influential in ascetic movements, emphasizing separation from worldly practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non tenens caput","severity":"caution","text":"The phrase 'non tenens caput' is ambiguous: it may mean 'not holding to the head' (i.e., Christ as head of the body) or could be a corruption of a Coptic idiom; the translation follows the former sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'in numeniis' is a hapax; its exact meaning (amulets vs. other objects) is uncertain. The phrase 'non tenens caput' may be a literal rendering of a Coptic idiom meaning 'not understanding the main point'."],"confidence":"medium","notes":[]},{"i":165,"ref":"p165","source":"ohristi et ei quae secundum pietatem est doctrinae, inflatus est autem nihil sciens, sed aegrotans circa quaestiones et uerborum pugnas, ex quibus nascuntur inuidiae, contentiones, blasphemiae, suspiciones malae, conflictationes hominum mente corruptorum et a ueritate destitutorum, existimantium quaestum esse culturam dei. discede ab eiusmodi. Item ad quem supra II: Frofanas autem uocum nouitates deuita. multum enim proficient ad impietatem, et sermo eorum ut cancer serpit. Item illic:s o timothee, mandatum custodi, dieuitans proianas uocum nouitates et oppositiones falsi nominis scientiae, quam quidam promittentes circa fidem exciderunt. Item ad timotheum II: Hoc autem scito, quoniam in nouissimis temporibus aduenient tempora periculosa: erunt homines se ipsos amantes, cupidi, superbi, fastidiosi, blasphemi, parentibus non oboedientes, ingrati, scelesti, infideles, sine affectione, pactum custodientes detractare, incontinentes, inmites, sine benignitate, proditores, proterui, tumidi, uoluntatum amatores magis quam dei, habentes formam pietatis, uirtutem autem eius negantes. et hos deuita. ex his sunt","english":"of Christ and of the doctrine which is according to piety, but he is puffed up, knowing nothing, yet sick over questions and verbal battles, from which arise envies, contentions, blasphemies, evil suspicions, conflicts of men corrupted in mind and destitute of truth, who think that the worship of God is a source of gain. Withdraw from such a one. Likewise to the same, II: But avoid profane novelties of words. For they greatly advance impiety, and their speech creeps like a cancer. Likewise there: O Timothy, keep the commandment, avoiding profane novelties of words and oppositions of falsely named knowledge, which some promising have fallen away from the faith. Likewise to Timothy II: But know this, that in the last times perilous times will come: there will be men loving themselves, covetous, proud, disdainful, blasphemous, disobedient to parents, ungrateful, wicked, unfaithful, without affection, disparagers of keeping covenant, incontinent, harsh, without kindness, traitors, insolent, swollen, lovers of their own will more than of God, having the form of piety but denying its virtue. And avoid these. From these are","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a warning against a specific false teacher to a series of scriptural admonitions against heretical speech and behavior, marked by 'Item' and 'Item illic'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Frofanas autem uocum nouitates deuita","severity":"info","text":"This echoes 1 Timothy 6:20 (Vulgate: 'devita profanas vocum novitates'), a warning against novel and impious teachings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"o timothee, mandatum custodi, dieuitans proianas uocum nouitates et oppositiones falsi nominis scientiae","severity":"info","text":"A paraphrase of 1 Timothy 6:20-21, combining the warning against novelties with a reference to 'falsely named knowledge' (gnosis).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hoc autem scito, quoniam in nouissimis temporibus aduenient tempora periculosa","severity":"info","text":"Likely a loose citation of 2 Timothy 3:1-4, which describes perilous times and lists vices of false teachers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The vices listed (e.g., 'blasphemi', 'parentibus non oboedientes') reflect early Christian polemic against heretics, common in patristic catalogues of moral failings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The repeated command 'discede' and 'deuita' aligns with the Speculum's purpose as a florilegium of moral warnings, excerpted for ascetic or catechetical use.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Frofanus' is a variant spelling of 'profanus'; the text may be corrupt or reflect a scribal error.","The phrase 'ad quem supra II' is unclear; it may refer to a previous citation from 1 Timothy or a lost source."],"confidence":"medium","notes":[]},{"i":166,"ref":"p166","source":"qui penetrant domos et captiuas ducunt mulierculas oneratas peccatis, quae ducuntur uariis desideriis, semper discentes et numquam ad scientiam ueritatis peruenientes. quemadmodum enim iamnes et mambres restiterunt moysi, ita et hi resistunt ueritati: homines corrupti mente, reprobi circa fidem. sed ultra non proficient: dementia enim eorum manifesta erit omnibus, sicut et illorum fuit. Item illic: Sicut rogaui te, ut remaneres ephesi, cum irem in macedoniam, ut denuntiares quibusdam, ne aliter doceant neque intendant fabulis iudaicis et genealogiis infinitis, quae quaestiones praestant magis quam aedificationem dei, quae est in fide. Item ad titum: Stultas autem quaestiones et genealogias et contentiones et pugnas legis deuita: sunt enim inutiles et uanae. haereticum hominem post unam correptionem deuita, sciens quoniam peruersus est eiusmodi et peccat, cum sit suo iudicio damnatus. Item ad laodicenses: Neque destituat uos quorundam uaniloquentia insinuantium, ut uos auertant a ueritate euangelii, quod a me praedicatur. Item apostolus","english":"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. For just as Jannes and Mambres resisted Moses, so these resist the truth: men corrupt in mind, reprobate in faith. But they will advance no further: for their madness will be manifest to all, as was that of those others. Likewise there: As I asked you to remain in Ephesus when I went to Macedonia, to warn certain ones not to teach otherwise nor to attend to Jewish fables and endless genealogies, which provide questions rather than edification of God, which is in faith. Likewise to Titus: But avoid foolish questions and genealogies and contentions and legal battles: for they are useless and vain. After one correction, shun a heretical man, knowing that such a one is perverse and sins, being condemned by his own judgment. Likewise to the Laodiceans: And let not the vain talk of certain ones, insinuating themselves to turn you away from the truth of the Gospel which is preached by me, fail you. Likewise the apostle","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Iamnes et Mambres","severity":"info","text":"The names Jannes and Mambres (or Jambres) are drawn from Jewish tradition and appear in 2 Timothy 3:8 as opponents of Moses. The passage here echoes that verse, linking heretics to these magicians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic","severity":"info","text":"The phrase 'Item illic' introduces a paraphrase of 1 Timothy 1:3-4, where Paul warns Timothy about false teachers and Jewish myths. The Latin text adapts the Pauline warning to the context of heresy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad Titum","severity":"info","text":"The citation 'Item ad Titum' refers to Titus 1:14 and 3:10, where Paul advises avoiding Jewish fables and heretics. The Latin text compresses these verses into a single warning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad Laodicenses","severity":"info","text":"The reference 'Item ad Laodicenses' is to a lost or apocryphal letter to the Laodiceans, possibly from the Pauline corpus. This indicates the compiler's use of non-canonical sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item apostolus","severity":"info","text":"The phrase 'Item apostolus' at the end signals an incomplete citation, likely introducing another Pauline passage. The text breaks off, suggesting a lacuna or the end of a section.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"mulierculas oneratas peccatis","severity":"info","text":"The phrase 'women burdened with sins' reflects a common patristic trope against heretics who target vulnerable women. This echoes 1 Timothy 5:11-15 and similar warnings in early Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Item ad Laodicenses' citation is uncertain; it may refer to a lost Pauline letter or a pseudepigraphical work.","The abrupt ending with 'Item apostolus' leaves the final citation incomplete."],"confidence":"high","notes":[]},{"i":167,"ref":"p167","source":"iohannes: Carissimi, nolite credere omni spiritui, sed probate spiritus si ex deo sunt, quoniam multi pseudoprophetae exierunt in hunc mundum. Item iohannes apostolus II: Si quis uenit ad uos et hanc doctrinam non adfert, nolite eum recipere in domum et aue ne dixeritis ei. qui enim dicit illiaue, communicat operibus eius malignis. ecce prae. dixi uobis, ne in diem domini condemnemini. Item in euangelio secundum matthaeum: Adtendite uobis a pseudoprophetis, qui ueniunt ad uos in uestitu ouium, intus autem sunt lupi rapaces: ex fructibus eorum cognoscetis eos. Item ad ephesios: Probate autem quid sit quod placeat deo: et nolite communicare operibus infructuosis tenebrarum, magis autem et redarguite: quae enim in occulto fiunt ab. ipsis, turpe est etiam dicere.\n\nLI. DE CONTINENTIA OBIS.\n\nIn psalmo CXXXVIIII: Vir linguosus non dirigetur super terram. Item in prouerbiis: Ex multiloquio non effugies peccatum: parcens autem labiis sapiens eris. Item illic: Qui multis utitur uerbis, laedit animam suam. Item illic: Mutum te faciens uideris sapiens esse. Item illic: Qm respondit uerbum prius quam audiat, stultitia est illi et obprobrium. Item illic: Mors et uita in manibus linguae: qui autem continens est, edet fructus eius. Item illic: Qui","english":"John: \"Beloved, do not believe every spirit, but test the spirits to see if they are from God, for many false prophets have gone out into this world.\" Likewise, John the Apostle, II: \"If someone comes to you and does not bring this teaching, do not receive him into your house and do not even say 'Hail' to him. For he who says 'Hail' to him shares in his evil works. Behold, I have told you beforehand, lest you be condemned on the day of the Lord.\" Likewise, in the Gospel according to Matthew: \"Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous wolves: you will know them by their fruits.\" Likewise, to the Ephesians: \"But test what pleases God: and do not share in the unfruitful works of darkness, but rather rebuke them: for what is done by them in secret is shameful even to speak of.\"\n\nLI. ON CONTINENCE.\n\nIn Psalm 139: \"A talkative man will not be set straight upon the earth.\" Likewise, in Proverbs: \"From much speaking you will not escape sin: but by sparing your lips you will be wise.\" Likewise, there: \"He who uses many words injures his own soul.\" Likewise, there: \"By making yourself mute, you will seem to be wise.\" Likewise, there: \"He who answers a word before he hears, it is folly and a reproach to him.\" Likewise, there: \"Death and life are in the hands of the tongue: but he who is continent will eat its fruits.\" Likewise, there: \"He who","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"iohannes: Carissimi, nolite credere omni spiritui","severity":"info","text":"The opening citation is not from the canonical Johannine epistles but from a pseudo-apostolic source; the phrase 'nolite credere omni spiritui' echoes 1 John 4:1 but is freely adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item iohannes apostolus II: Si quis uenit ad uos et hanc doctrinam non adfert","severity":"info","text":"This citation is not found in 2 John; it appears to be a composite or apocryphal warning against false teachers, typical of the Speculum's use of non-canonical sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in euangelio secundum matthaeum: Adtendite uobis a pseudoprophetis, qui ueniunt ad uos in uestitu ouium","severity":"info","text":"This is a loose paraphrase of Matthew 7:15, where Jesus warns against false prophets; the phrase 'in uestitu ouium' is not in the Vulgate but reflects a common patristic metaphor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad ephesios: Probate autem quid sit quod placeat deo","severity":"info","text":"This citation is not from the canonical Epistle to the Ephesians; it may derive from a pseudo-Pauline or apocryphal source, as the Speculum often draws on such texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"LI. DE CONTINENTIA OBIS","severity":"info","text":"The heading 'DE CONTINENTIA OBIS' is corrupt; 'OBIS' likely stands for 'ORIS' (of the mouth), so the title should read 'On Continence of the Mouth', matching the following Proverbs citations about speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo CXXXVIIII: Vir linguosus non dirigetur super terram","severity":"info","text":"Psalm 139 (Vulgate numbering) corresponds to Psalm 140 in the Hebrew; the verse is not found in the canonical Psalter; it may be a misattribution or from a lost version.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Johannine and Ephesian citations is uncertain; they may be from apocryphal acts or epistles. The heading 'DE CONTINENTIA OBIS' is textually corrupt, likely for 'ORIS'. The Psalm reference (CXXXVIIII) does not match any known canonical verse."],"confidence":"medium","notes":[]},{"i":168,"ref":"p168","source":"custodit os suum et linguam, conseruat de angustiis animam suam. Item illic: Laqueus enim fortis sunt uiro sua labia, et capitur uerbo oris sui. Item illic: Abominatio est domino defigens oculum, et indocti incontinentes sunt lingua. Item illic: Si uideris uirum uelocem in uerbis, scito quia. spem habet magis insipiens quam ille. Item in ecclesiastico: Noli citatus esse in lingua tua et inutilis etremissus in operibus tuis. Item illic: Non appelleris susurrio, et lingua tua capiaris: super furem enim est confusio et paenitentia: susurratori autem odium et inimicitiae et contumelia. Item illic: Ne iteres uerbum durum et nequam. Item illic: Est tacens qui inuenitur sapiens, et est tacens qui non habet sensum loquellae. et est tacens sciens tempus apti\n\ntemporis. Item illic: Homo sapiens tacebit usque in tempus: lasciuus autem et inprudens non seruabunt tempus. qui multis utitur uerbis, laedit animam suam, et qui potestatem sibi adsumit iniuste, similiter processus est in malis. Item illic: Qui susurrio est in omnibus et non necesse, odietur. Item illic: Tacitus et sensatus honore honorabitur. Item illic: In medio sensatorum serua uerbum temporis: in medio autem tractantium adsiduus esto. Item illic: Homo iracundus incendit litem, et uir peccator turbabit amicos et in medium pacem habentium inmittet delaturam.","english":"keeps his mouth and tongue, saves his soul from distress. Likewise there: A strong snare for a man are his lips, and he is caught by the word of his mouth. Likewise there: An abomination to the Lord is the one who fixes his eye, and the unlearned are incontinent with their tongue. Likewise there: If you see a man swift in words, know that he has more hope as a fool than that one. Likewise in Ecclesiasticus: Do not be hasty with your tongue and useless and slack in your works. Likewise there: Do not be called a whisperer, and be caught by your tongue: for a thief has confusion and repentance; but for a whisperer there is hatred and enmities and insult. Likewise there: Do not repeat a harsh and evil word. Likewise there: There is a silent man who is found wise, and there is a silent man who has no sense of speech, and there is a silent man knowing the time of fitting\n\ntime. Likewise there: A wise man will be silent until the time; a wanton and imprudent man will not keep time. He who uses many words harms his soul, and he who unjustly assumes power is likewise advanced in evils. Likewise there: He who is a whisperer in all things and without need will be hated. Likewise there: The silent and sensible man will be honored with honor. Likewise there: In the midst of sensible men, keep the word of the time; in the midst of those deliberating, be constant. Likewise there: An angry man kindles strife, and a sinful man will disturb friends and will thrust slander into the midst of those having peace.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a catena of biblical proverbs on speech and silence, drawn primarily from Ecclesiasticus (Sirach), with an initial cluster from an unidentified source (likely Proverbs or a sapiential book).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ecclesiastico","severity":"info","text":"The phrase 'Item in ecclesiastico' introduces citations from Ecclesiasticus (Sirach), a deuterocanonical book of the Old Testament. The following verses are not exact Vulgate matches but are paraphrastic or from a variant Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"susurrio","severity":"info","text":"The Latin 'susurrio' (whisperer, slanderer) is a key term in this passage, recurring multiple times. It denotes one who spreads malicious gossip, a vice condemned in the sapiential tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The repeated 'Item illic' (Likewise there) indicates that the compiler is drawing from a continuous source, likely a florilegium or a biblical book with sequential proverbs, possibly Proverbs or Ecclesiasticus in a pre-Vulgate Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft's 'keeps his mouth and tongue' is a loose rendering of 'custodit os suum et linguam'; the Latin more precisely means 'guards his mouth and tongue.' The phrase 'saves his soul from distress' for 'conseruat de angustiis animam suam' is interpretive.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This catena on speech ethics reflects early Christian monastic and pastoral concerns, as seen in works like the Rule of St. Benedict (ch. 6 on silence) and Cassian's Institutes, which similarly warn against gossip and loquacity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the initial proverbs (before 'Item in ecclesiastico') is not identified; they may be from Proverbs or a lost Latin sapiential collection.","The Latin text shows minor variations from the Vulgate Ecclesiasticus, suggesting use of an Old Latin version or a loose citation from memory."],"confidence":"high","notes":[]},{"i":169,"ref":"p169","source":"secundum uirtutem hominis iracundia illius, et secundum substantiam suam exaltabit litem. certamen festinatum incendit ignem, et lis festinans effundit sanguinem, et lingua testificans adducet mortem: si sufflaueris, quasi scintilla exardebit, si ex-\n\npueris super illam, extinguetur, et utraque ex ore proficiscuntur. susurrio et bilinguis maledictus: multos enim turbabit pacem habentes. Item illic: Lingua tertia multos commouit et disparsit illos de gente in gentem: ciuitates diuitum destruxit et domos magnatorum effodit: uirtutes populorum concidit et gentes fortes dissoluit. qui ad illam spectat, non habebit requiem, nec habitabit cum requie. Item illic: Flagelli plagae liuorem faciunt, plaga autem linguae comminuet ossa. . multi ceciderunt in casus gladii, sed non sic. quasi qui interierunt per linguam. felix qui liberatus est a lingua nequam, qui in iracundia illius non transiuit et uinculis illius non est ligatus! iugum enim illius iugum ferreum est, mors illius mors nequissima et inutilis inferi. Item illic: Aurum tuum et argentum tuum confla, et uerbis tuis facito stateram et frenos ori tuo rectos: et adtende, ne forte labaris lingua et cadas in conspectu inimicorum insidiantium tibi, et sit casus","english":"according to the strength of a man is his wrath, and according to his substance he will exalt strife. A hasty quarrel kindles fire, and swift strife pours out blood, and a testifying tongue brings death: if you blow upon it, it will blaze up like a spark; 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 disturb many who have peace. Likewise there: A third tongue has moved many and scattered them from nation to nation: it has destroyed the cities of the rich and undermined the houses of the great: it has cut down the strengths of peoples and dissolved strong nations. He who looks to it will have no rest, nor will he dwell with rest. Likewise there: The blows of a whip cause a bruise, but the blow of a tongue will crush bones. Many have fallen by the sword, but not so many as those who have perished through the tongue. Fortunate is he who has been freed from an evil tongue, who has not passed through its wrath and has not been bound by its chains! For its yoke is an iron yoke, its death is the most wicked and useless death of the underworld. Likewise there: Melt down your gold and your silver, and 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","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a continuous series of proverbial warnings about speech, anger, and strife, linked by 'Item illic' ('Likewise there'), indicating a common source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated phrase 'Item illic' signals that the following material is drawn from a single biblical book, likely Sirach (Ecclesiasticus), which is a common source for such wisdom sayings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The imagery of the tongue as a spark that can be fanned or extinguished by breath or spittle reflects ancient physiological and moral concepts of speech as both dangerous and controllable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"lingua tertia","severity":"info","text":"'Lingua tertia' (third tongue) is a Latin idiom for slander or gossip, distinct from the speaker's own tongue and the hearer's ear, implying a third party's malicious speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The vivid warnings against the tongue and strife echo themes in monastic and patristic literature, where control of speech was a key ascetic discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"info","text":"The English draft's 'testifying tongue' for 'lingua testificans' may be too narrow; the Latin suggests a tongue that bears witness or gives evidence, often in a legal or accusatory sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source of the proverbs is not named; 'Item illic' may refer to Sirach or another wisdom book, but the text does not specify.","The phrase 'lingua tertia' could be interpreted as a specific reference to a third party's tongue or as a generic term for slander; the translation 'third tongue' is literal but ambiguous."],"confidence":"high","notes":[]},{"i":170,"ref":"p170","source":"taus insanabilis. Item illic: Quis dabit ori meo conseruationem et super labia mea signaculum certum, ne cadam ab illis et lingua mea perdat me? deus pater et dominator uitae meae, ne derelinquas me cadere in iIIis: ne adcrescant ignorantiae meae, et adprehendar in conspectu contrariorum, et gaudeat inimicus meus. Item illic: Indisciplinosae IOB adsuescas os tuum, est enim in illa uerbum peccati. Item in ecclesiaste: Noli festinare in ore tuo, etcor tuum non adceleret, ut proferas uerbum ante faciem dei: quia deus in caelo est et tu in terra: propterea pauca sint uerba tua. Item illic: Noli dare os tuum, ut peccet caro tua: et ne dicas ante faciem dei quia ignorantia est, ut non irascatur dominus in uerbis tuis, ut perdat opera manuum suarum. Item in iob: Et ideo a nequissima lingua absconde te, et\n\nabsconnon timebis a superuenientibus malis. deride iniustos et infrena os scelestorum. Item illic: Et si in multiloquio extollamur, coram domino non absoluetur. Item in psalmo XIII: Linguis suis dolose agebant, uenenum aspidum sub labiis eorum: quorum os maledictione et amaritudine plenum est. Item in psalmo XXXIII: Quis est homo qui uult uitam et cupit uidere dies bonos? cohibe linguam tuam a malo et labia tua, ne loquantur dolum: declina a malo et fac bonum: inquire pacem et sequere eam. Item in psalmo XXXVIII: Dixi: custodiam uias meas, ut non delinquam in lingua mea.","english":"an incurable wound. Also there: Who will give my mouth preservation and a sure seal upon my lips, lest I fall from them and my tongue destroy me? God the Father and ruler of my life, do not abandon me to fall into them: lest my ignorance increase, and I be caught in the sight of my adversaries, and my enemy rejoice. Also there: Accustom your mouth to discipline, for in it there is a word of sin. Also in Ecclesiastes: Do not hasten with your mouth, and let your heart not hurry to utter a word before the face of God: because God is in heaven and you are on earth: therefore let your words be few. Also there: Do not give your mouth so that your flesh may sin: and do not speak before the face of God because of ignorance, so that the Lord may not be angry at your words and destroy the work of his hands. Also in Job: And therefore hide yourself from a most wicked tongue, and you will not fear the evils that come upon you. Deride the unjust and bridle the mouth of the wicked. Also there: And if we are puffed up in much speaking, before the Lord it will not be absolved. Also in Psalm 13: They acted deceitfully with their tongues, the venom of asps under their lips: whose mouth is full of cursing and bitterness. Also in Psalm 33: Who is the man who wants life and desires to see good days? Restrain your tongue from evil and your lips, lest they speak deceit: turn away from evil and do good: seek peace and follow it. Also in Psalm 38: I said: I will guard my ways, so that I do not sin with my tongue.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quis dabit ori meo conseruationem et super labia mea signaculum certum","severity":"info","text":"This quotation is not from the canonical Bible but from the apocryphal book Ecclesiasticus (Sirach) 22:27–23:1, a common source in patristic florilegia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Indisciplinosae IOB adsuescas os tuum","severity":"info","text":"The phrase 'Indisciplinosae IOB adsuescas os tuum' is a loose citation of Job 5:12–13, though the Vulgate reads differently; the compiler may be quoting from an Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Noli festinare in ore tuo","severity":"info","text":"This citation from Ecclesiastes (likely Eccl. 5:2) is not verbatim in the Vulgate; it reflects a paraphrastic or Old Latin tradition common in patristic anthologies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et ideo a nequissima lingua absconde te","severity":"info","text":"This passage from Job (probably Job 5:15–16) is again a loose citation, possibly from an Old Latin version, emphasizing the theme of avoiding evil speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Linguis suis dolose agebant, uenenum aspidum sub labiis eorum","severity":"info","text":"This is a citation of Psalm 13:3 (Vulgate numbering), describing deceitful tongues with venomous imagery, a common trope in early Christian moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quis est homo qui uult uitam et cupit uidere dies bonos? cohibe linguam tuam a malo","severity":"info","text":"This is a citation of Psalm 33:15–16 (Vulgate), urging restraint of the tongue, a key theme in the Speculum's moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several scriptural citations that do not match the Vulgate exactly; they likely derive from Old Latin versions or are paraphrased by the compiler. The precise source of 'Indisciplinosae IOB adsuescas os tuum' is uncertain, as it does not correspond directly to any known Vulgate verse."],"confidence":"high","notes":[]},{"i":171,"ref":"p171","source":"posui ori meo custodiam, dum consistit peccator aduersum me. Item in psalmo GXL: Pone, domine, custodiam ori meo et ostium circumstantiae labiis meis. non declines cor meum in uerba mala ad excusandas excusationes in peccatis. cum hominibus operantibus iniquitatem, et non conbinabo cum electis eorum. Item apostolus ad ephe. sios: Omnis sermo malus de ore uestro non procedat, sed\n\nsi quis bonus est ad aedificationem fidei, ut det gratiam audientibus. et non contristaueritis spiritum sanctum dei, in quo signati estis in die redemptionis. omnis amaritudo et ira et indignatio et clamor et conuicium tollatur a uobis cum omni malitia. Item in ecclesiastico: Non litiges cum homine linguato, et non mittes in igne illius ligna. Item iacobus apostolus: Sit uero omnis homo citatus audire et tardus loqui. Item illic: Si quis putat superstitiosum se esse, non refrenans linguam suam, sed fallens cor suum. huius uana religio est. Item illic: Nolite multiloqui esse, fratres mei, scientes quia maius iudicium accipietis. multa enim omnes delinquimus. si quis in uerbo non delinquit, hic perfectus uir est, potest frenare totum corpus et dirigere.","english":"I have set a guard over my mouth, while the sinner stands against me. Likewise in Psalm 140: Place, O Lord, a guard over my mouth and a door of circumspection upon my lips. Let not my heart incline to evil words for making excuses in sins. With men who work iniquity, and I will not join with their chosen ones. Likewise the Apostle to the Ephesians: Let no evil speech proceed from your mouth, but if any is good for the edification of faith, so that it may give grace to the hearers. And you shall not have grieved the Holy Spirit of God, with which you are sealed on the day of redemption. Let all bitterness and anger and indignation and shouting and abuse be removed from you, along with all malice. Likewise in Ecclesiasticus: Do not quarrel with a talkative man, and do not put wood on his fire. Likewise the Apostle James: Let every man indeed be swift to hear and slow to speak. Likewise there: If anyone thinks himself to be scrupulous, not restraining his tongue, but deceiving his heart, his religion is vain. Likewise there: Do not be talkative, my brothers, knowing that you will receive greater judgment. For we all offend in many things. If anyone does not offend in word, this man is perfect; he can restrain the whole body and direct it.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 140","severity":"info","text":"The citation 'Pone, domine, custodiam ori meo' is not from the canonical Psalm 140 (LXX 140 = MT 141) but appears to be a conflation or variant; the closest canonical verse is Psalm 141:3 (LXX). The text may reflect a lost Latin version or a memory slip.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ephesians","severity":"info","text":"The passage attributed to 'apostolus ad ephesios' is not found in the canonical Epistle to the Ephesians; it resembles a pastiche of moral exhortations, possibly from a pseudo-Pauline source or a Latin homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiasticus","severity":"info","text":"The saying 'Non litiges cum homine linguato, et non mittes in igne illius ligna' is not a direct quotation from Ecclesiasticus (Sirach); it may be a paraphrase of Sirach 8:1 or a similar wisdom maxim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"James","severity":"info","text":"The citations from 'Iacobus apostolus' (e.g., 'Sit uero omnis homo citatus audire et tardus loqui') are not verbatim from the canonical Epistle of James; they appear to be apocryphal or from a lost Latin version of James traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This passage, with its non-canonical scripture citations, reflects the Speculum's method of compiling moral teachings from diverse sources, including apocryphal and patristic traditions, typical of late antique Latin florilegia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft translates 'conbinabo' as 'I will join', but the Latin 'conbinabo' is a hapax; it may be a scribal error for 'combinabo' (I will combine) or a corruption of 'conveniam' (I will agree). The sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture citations are often inexact or apocryphal, making identification uncertain.","The Latin 'conbinabo' is a hapax legomenon; its intended meaning is unclear."],"confidence":"medium","notes":[]},{"i":172,"ref":"p172","source":"quare ergo equis frena in ora mittuntur nisi in eo, ut suadeantur a nobis et totum corpus circumducamus? ecce et naues, quae tam inmensae sunt, sub uentis duris feruntur et circumducuntur a paruissimo gubernaculo, ubi impetus dirigentis uoluerit. sic et lingua pars membri est, sed est magniloqua. et sicut paruus ignis magnam siluam incendit, ita et lingua ignis est: et mundus iniquitatis per linguam constat membris nostris, quae maculat totum corpus, et inflammat rotam geniturae et inflammatur a genitura. omnis enim natura bestiarum et auium et serpentium et beluarum maritimarum domatur et subiecta est naturae humanae: linguam autem hominum domare nemo potest nec retinere a malo, quia plena est mortali ueneno.\n\nLII. FVGIENDAM EBRIETATEM.\n\nIn prouerbiis: Qui est iucundus in uini conmorationibus, relinquet contumeliam. Item illic: Proterua res est uinum","english":"Why then are bridles placed in the mouths of horses, except that they may be persuaded by us and we may turn the whole body about? Behold also ships, which are so immense, are borne under harsh winds and are turned about by the smallest rudder, wherever the impulse of the one directing wishes. So also the tongue is a part of the body, but it is great in speech. And just as a small fire sets a great forest ablaze, so also the tongue is fire: and the world of iniquity through the tongue stands firm in our members, which stains the whole body, and inflames the wheel of generation and is inflamed by generation. For every nature of beasts and birds and serpents and sea monsters is tamed and subjected to human nature: but no one can tame the tongue of men nor restrain it from evil, because it is full of deadly poison.\n\nLII. DRUNKENNESS IS TO BE SHUNNED.\n\nIn Proverbs: He who is merry in wine-drinking gatherings will leave behind insult. Likewise there: Wine is a reckless thing.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"linguam autem hominum domare nemo potest","severity":"info","text":"The passage contrasts the taming of animals with the untamable human tongue, emphasizing its dangerous power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In prouerbiis: Qui est iucundus in uini conmorationibus, relinquet contumeliam","severity":"info","text":"This citation from Proverbs is not a direct Vulgate verse; it may be a loose paraphrase or from a variant Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"rota geniturae","severity":"info","text":"The phrase 'wheel of generation' likely alludes to the cycle of birth and rebirth, a concept found in Platonic and Gnostic thought, not typical of Augustine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"LII. FVGIENDAM EBRIETATEM","severity":"info","text":"This heading marks a new section on avoiding drunkenness, following a long metaphorical passage on the tongue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et inflammat rotam geniturae et inflammatur a genitura","severity":"caution","text":"The phrase is obscure and may be corrupt; it could reflect a non-Augustinian source or a scribal error.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Proverbs citation is unclear; it may be a paraphrase or from a lost Latin version.","The phrase 'rota geniturae' is ambiguous and may be a corruption or a reference to a non-biblical concept."],"confidence":"medium","notes":[]},{"i":173,"ref":"p173","source":"et iniuriosum ebrietas. omma autem stultus his coamiscetur. Item illic: Noli esse uinolentus, neque extendas te ad emendam carnem: omnis enim ebriosus et fornicarius mendicabit . et uestietur conscissos pannos et omnis aomniculosus. Item illic: Cui uae? cui tumultus? cui iudicia? cui libes et rixae? cui contritiones superuacuo? cuius liuidi ocali?' noane eorum qui conmorantur in uino? nonne eorum qui inuesiagant ubi conuiuia fiant? nolite ergo uos inebriari uino, sed loquimini cum uiris iustis et fabulamini in deambulationibus. si enim in phialas et calices dederitis oculos uestros, nouissime ambulabitis nudiores pilo. Item illic: Potentes iracundi sunt: uinum non bibant, ne, cum biberint, obliuiscantur sapientiam et recta non possint iudicare infirmibus. Item illic: Spinae nascuntur in manibus ebriosi. Item in\n\nececclesiastico: Operarius ebriosus non locupletabitur, et qui spernit modica paulatim decidet. uinum et mulieres apostatare faciunt sapientes, et arguunt sensatos. et qui se iungit fornicariis, erit nequam: putredo et uermes hereditabunt illum. Item illic: Mulier ebriosa et erronea magna ira, et contumelia et turpitudo illius non contegetur. Item illic: Et si in, medio multorum sedisti, prior illis non poscas bibere. quod sufficiens sit homini disciplinato uinum exiguum, et in dormiendonon laborabis ab illo et non senties dolorem.","english":"and injurious is drunkenness. But the fool mingles with all these. Likewise there: Do not be a wine-bibber, nor stretch yourself out to buy flesh; for every drunkard and fornicator will beg, and will be clothed in torn rags, and every sleepy-head. Likewise there: To whom woe? To whom tumult? To whom lawsuits? To whom quarrels and brawls? To whom useless afflictions? Whose are the envious eyes? Are they not of those who tarry in wine? Are they not of those who seek out where feasts are held? Do not therefore inebriate yourselves with wine, but speak with just men and converse in walks. For if you have given your eyes to bowls and cups, in the end you will walk more naked than a hair. Likewise there: The powerful are wrathful: let them not drink wine, lest, when they have drunk, they forget wisdom and cannot judge rightly for the weak. Likewise there: Thorns grow in the hands of a drunkard. Likewise in Ecclesiasticus: A drunken worker will not grow rich, and he who scorns small things will gradually fall. Wine and women make even the wise apostatize, and they reprove the sensible. And he who joins himself to fornicators will be worthless; rot and worms will inherit him. Likewise there: A drunken and erring woman is great wrath, and her shame and foulness will not be covered. Likewise there: And if you have sat in the midst of many, do not be the first among them to ask for drink. For a little wine is sufficient for a disciplined man, and in sleeping you will not labor from it and you will not feel pain.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated 'Item illic' introduces a series of proverbial warnings against drunkenness, likely drawn from a lost or composite sapiential source, possibly related to the 'Liber de Divinis Scripturis' tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ececclesiastico","severity":"info","text":"The citation 'ececclesiastico' refers to the Book of Ecclesiasticus (Sirach), a deuterocanonical wisdom book. The quoted passages echo themes from Sirach 19:6, 25:2, and 31:19-20, though not verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"aomniculosus","severity":"info","text":"The Latin 'aomniculosus' is a hapax legomenon, likely a scribal corruption or variant of 'somniculosus' (sleepy, drowsy), as rendered in the English draft. The context links it to the consequences of drunkenness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"phialas et calices","severity":"info","text":"The phrase 'phialas et calices' (bowls and cups) reflects Greco-Roman drinking vessels, emphasizing the material culture of symposia and banquets, which the text condemns as leading to moral decay.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The passage is structured as a catena of warnings, each introduced by 'Item illic' (Likewise there), creating a repetitive, didactic rhythm typical of early Christian florilegia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Spinae nascuntur in manibus ebriosi","severity":"info","text":"The image 'thorns grow in the hands of a drunkard' is a vivid metaphor for the physical and moral degradation caused by drunkenness, later echoed in medieval penitential literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the 'Item illic' quotations is unclear; they may derive from a lost apocryphal or patristic florilegium rather than canonical scripture.","The term 'aomniculosus' is a textual crux; the reading 'somniculosus' is conjectural based on context and the English draft."],"confidence":"medium","notes":[]},{"i":174,"ref":"p174","source":"uigilia et cholera et tortio uiro infrunito: somnus sanitatis in homine parco: dormiet usque in mane, et anima illius cum ipso deliciabitur. Item illic: Diligentes uinum noli prouocare: multos enim exterminauit uinum. ignis probat ferrum durum, sic uinum corda superborum arguit. aequa uita hominibus\n\nuinum non in ebrietate: si bibas illud moderate, ut sis sobrius: quia defraudat uitam mors. uinum in iucunditate creatum est, non in ebrietate ab initio. exultatio animae et cordis uinum modice potatum. uinum multum potatum imitationem et iram, et ruinas multas facit ebriositatis animositas. Item in ecclesiaste: Optimum est ire in domum luctus quam ire in domum potationis. Item in iohel propheta: Sobrii estote qui ebrii estis a uino uestro: plorate et ululate omnes qui bibitis uinum in ebrietate, quia ablata est de ore uestro iucunditas et gaudium. Item apostolus ad romanos: Sicut in die honeste ambulemus, non comisationibus, non ebrietatibus, non concubitibus et inpudicitiis, non contentione et aemulatione: sed induite uos domi-","english":"wakefulness, and cholera, and twisting for a foolish man: sleep of health in a temperate man: he will sleep until morning, and his soul will delight with him. Likewise there: Do not provoke those who love wine; for wine has destroyed many. Fire tests hard iron, so wine exposes the hearts of the proud. A moderate life for men is wine not in drunkenness: if you drink it moderately, so that you are sober; because death cheats life. Wine was created for joy, not for drunkenness from the beginning. Exultation of soul and heart is wine drunk in moderation. Much wine drunk produces imitation and anger, and the vehemence of drunkenness causes many ruins. Likewise in Ecclesiastes: It is better to go to a house of mourning than to go to a house of drinking. Likewise in the prophet Joel: Be sober, you who are drunk with your wine: weep and wail, all who drink wine in drunkenness, because joy and gladness have been taken from your mouth. Likewise the Apostle to the Romans: As in the day let us walk honorably, not in revelries, not in drunkennesses, not in lusts and impurities, not in contention and rivalry: but clothe yourselves with the Lo","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ecclesiaste: Optimum est ire in domum luctus quam ire in domum potationis","severity":"info","text":"This citation of Ecclesiastes is not a direct Vulgate verse; it likely adapts or paraphrases a wisdom saying, possibly from Ecclesiasticus (Sirach) or a lost source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in iohel propheta: Sobrii estote qui ebrii estis a uino uestro","severity":"info","text":"This citation of Joel is not found in the canonical book; it may be apocryphal or from a variant tradition, as Joel does not contain such a verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item apostolus ad romanos: Sicut in die honeste ambulemus, non comisationibus, non ebrietatibus","severity":"info","text":"This citation of Romans is not a direct Pauline quotation; it may be a loose paraphrase or a conflation of moral exhortations from the Pauline epistles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"uigilia et cholera et tortio uiro infrunito","severity":"info","text":"The list of consequences (wakefulness, cholera, twisting) reflects ancient medical and moral views on drunkenness, common in patristic and classical sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic ... Item in ecclesiaste ... Item in iohel propheta ... Item apostolus ad romanos","severity":"info","text":"The passage uses a repetitive 'Item' structure to string together scriptural and proverbial authorities, typical of the florilegium or speculum genre.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item in ecclesiaste: Optimum est ire in domum luctus quam ire in domum potationis","severity":"caution","text":"The attribution to Ecclesiastes is uncertain; the saying may be from a non-canonical source or a misattribution common in patristic florilegia.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Ecclesiastes and Joel citations is unclear; they may be apocryphal or paraphrased.","The phrase 'Item apostolus ad romanos' does not match any known Pauline text; it may be a loose moral summary."],"confidence":"medium","notes":[]},{"i":175,"ref":"p175","source":"num iesum christum. Item ad corinthios I: Non auari, non ebriaci, non maledici regnum dei possidebunt. Item ad ephesios: Nolite inebriari uino, in quo est luxoria, sed inplemini spiritu sancto.\n\nLIII. MVLIERIS MALITIAM ESSE VITANDAM.\n\nIn prouerbiis salomonis: Noli intendere fallaci mulieri: mei enim destillat a labiis mulieris meretricis, quae ad tempus inpinguat tuas fauces: nouissime tamen amarius felle inuenies et acutiorem magis quam gladium ex utraque parte acutum. uestigia enim eius non conueniunt uitae: uias enim uitae non exsequitur, fallaces enim uiae eius et non bene. cogitantes. longe fac ab ea uiam tuam: noli adpropinquare ad ianuas domus eius, ut non derelinquas aliis uitam tuam\n\net substantiam tuam his qui sine misericordia sunt. Item illic: Noli nimius esse ad alienam neque coBiungaris amplexibus eius quae non est taa. Item illic: Pili, non te uincat formae desiderium, neque capiaris oculis tuis, neque rapiaris palpebris tuis. pretium enim meretricis quantum est? unus panis: mulier autem uirorum pretiosas animas capit. Item illic: Alligabit quis in sinu ignem, uestimenta autem non conburet? aut ambulabit supra carbones ignis, pedes autem non conburet? sic qui intrat ad uxorem proximi sui non erit inpunitus, neque omnis qui tangit eam. Item illic: Mulier stulta et audax inops prudentia efficitur, quae nescit ruborem. Item illic: Sicut tinea uestimento et uermis","english":"nor Jesus Christ. Likewise to the Corinthians I: The avaricious, the drunkards, the slanderers will not possess the kingdom of God. Likewise to the Ephesians: Do not become drunk with wine, in which there is luxury, but be filled with the Holy Spirit.\n\nLIII. THE WICKEDNESS OF WOMEN IS TO BE AVOIDED.\n\nIn the Proverbs of Solomon: Do not pay heed to a deceitful woman; for honey drips from the lips of a harlot, which for a time sweetens your throat; yet in the end you will find it more bitter than gall and sharper than a two-edged sword. For her footsteps do not accord with life; for she does not follow the ways of life, for her ways are deceitful and not well considered. Keep your path far from her; do not approach the doors of her house, lest you leave your life and your substance to others who are without mercy. Likewise there: Do not be too much with another woman, nor join yourself to the embraces of one who is not yours. Likewise there: Son, let not the desire for beauty overcome you, nor be caught by your eyes, nor be carried away by your eyelids. For what is the price of a harlot? One loaf of bread; but a woman captures the precious souls of men. Likewise there: Can one hold fire in his bosom and not burn his garments? Or walk upon coals of fire and not burn his feet? So he who goes in to his neighbor's wife will not go unpunished, nor will any who touches her. Likewise there: A foolish and bold woman becomes devoid of prudence, who knows no shame. Likewise there: As a moth to a garment and a worm","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad corinthios I: Non auari, non ebriaci, non maledici regnum dei possidebunt","severity":"info","text":"This citation of 1 Corinthians is not a direct biblical verse but a paraphrase or compilation, possibly drawing on themes from 1 Cor 5:11 and 6:10.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad ephesios: Nolite inebriari uino, in quo est luxoria, sed inplemini spiritu sancto","severity":"info","text":"This citation of Ephesians is not a direct biblical verse; it adapts language from Eph 5:18 ('Noli inebriari vino') and possibly Eph 5:18b, but the phrase 'inplemini spiritu sancto' is a free composition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In prouerbiis salomonis: Noli intendere fallaci mulieri...","severity":"info","text":"The long passage from Proverbs is a composite of several verses, primarily Prov 5:3-6, 5:8, 6:24-26, 6:27-29, 7:10-12, and 7:13, but with significant paraphrasing and conflation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"LIII. MVLIERIS MALITIAM ESSE VITANDAM","severity":"info","text":"This heading introduces a new thematic section (LIII) on avoiding the wickedness of women, following the previous section on drunkenness, and is part of the work's systematic arrangement of moral topics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Noli intendere fallaci mulieri","severity":"info","text":"The misogynistic tone reflects a common patristic and monastic tradition warning against female seduction, drawing on Proverbs and Ecclesiasticus, and is typical of ascetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"coBiungaris","severity":"caution","text":"The Latin 'coBiungaris' is a scribal error or variant for 'coniungaris' (join yourself), reflecting a common corruption in manuscript transmission.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several non-biblical paraphrases and conflations, making precise scriptural identification uncertain. The heading 'LIII' may be a chapter number from the compiler's arrangement, not original to Augustine."],"confidence":"high","notes":[]},{"i":176,"ref":"p176","source":"ligno, ita uirum perdet mulier maligna. Item in ecclesiastico: Ne respicias mulierem multiuolam, ne forte incidas in laqueos eius. cum saltatrice ne adsiduus sis nec audias illam, ne forte pereas in efficaciis illius. Item illic: Non des fornicariis animam tuam, ne perdas te et hereditatem tuam. noli uideri in uicis ciuitatis, nec uageris in plateis eius. auerte faciem tuam a muliere conposita, et non respicias speciem alienam. omnis mulier quaestuaria quasi stercus in uia conculcatur. speciem alienae mulieris multi mirati reprobati sunt: conloquium enim eius quasi ignis eiardet. cum aliena muliere non adcumbas supra cubitum, et non alterceris cum illa in uino, ne forte declinet cor tuum in illam, et sanguine tuo labaris in perditionem. Item illic: Non des mulieri potestatem animae tuae, ne ingrediatur in uirtute tua et confundaris. Item illic: Breues omnes mali-. tiae super malitiam mulieris: sors peccatoris cadat super","english":"wood, so an evil woman will destroy a man. Likewise in Ecclesiasticus: Do not look at a woman who is given to many men, lest you fall into her snares. Do not be constant with a dancing woman nor listen to her, lest you perish through her wiles. Likewise there: Do not give your soul to fornicators, lest you lose yourself and your inheritance. Do not be seen in the streets of the city, nor wander in its squares. Turn your face away from a painted woman, and do not gaze upon another's beauty. Every mercenary woman is like dung trampled in the road. Many who admired the beauty of another's woman have been rejected; for her conversation burns like fire. Do not recline on the couch with another's woman, and do not argue with her over wine, lest your heart incline toward her, and you slide into perdition through your own blood. Likewise there: Do not give a woman power over your soul, lest she enter into your strength and you be confounded. Likewise there: All evils are short compared to the evil of a woman; may the lot of the sinner fall upon","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiasticus","severity":"info","text":"The passage draws on Ecclesiasticus (Sirach) 25–26, which warns against women of ill repute. The Latin 'multiivolam' echoes Sirach 25:23 (Vulgate) and 'cum saltatrice' recalls Sirach 9:4.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"multiivolam","severity":"info","text":"'Multiivolam' (lit. 'many-willed') is a rare Latin adjective meaning 'given to many men' or 'promiscuous'. The Vulgate uses 'fornicaria' in Sirach 25:23; the compiler may have chosen a more vivid term.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"mulier quaestuaria","severity":"info","text":"'Mulier quaestuaria' (mercenary woman) refers to a prostitute or woman who sells her favors. In Roman law, 'quaestuaria' was a legal term for a registered prostitute, reflecting the social context of the source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated phrase 'Item illic' (Likewise there) marks a series of discrete scriptural excerpts from Ecclesiasticus, typical of the florilegium form of the Speculum, where verses are strung together without narrative transition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Breues omnes malitiae super malitiam mulieris","severity":"caution","text":"The Latin 'Breues omnes malitiae super malitiam mulieris' is corrupt; the Vulgate Sirach 25:22 reads 'Brevis omnis malitia super malitiam mulieris'. The plural 'breues' and 'malitiae' may be scribal errors or a variant reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'sors peccatoris cadat super' is incomplete; the original Sirach 25:22 ends with 'cadat super caput eius' (may fall upon his head), but the text breaks off, possibly due to a lacuna in the manuscript."],"confidence":"high","notes":[]},{"i":177,"ref":"p177","source":"illam. Item illic: Sicut ascensus arenosus in pedibus ueterani, sic mulier linguata homini quieto. non adtendas in mulieris speciem, et non concupiscas formam mulieris. ira et inreuerentia et confusio uiri magna mulier, si primatum habeat et administret uiro suo. A muliere initium factum ' est peccati, et propter hanc omnes morimur. Item illic: Fornicatio mulieris in extollentia oculorum et in palpebris eius agnoscitur. Item in ecclesiaste : Et dicam amariorem morte mulierem. retia et captio est cor eius et laqueus in manibus eius. Mulier nequa, qui tenet eam quasi qui tenet scorpionem. Item in prouerbiis: Sicut inaures in auribus porci, ita mulieri malae pulchritudo. Item in ecclesia-\n\nstico: Anima humilis et facies tristis et plaga cordis mulier nequa et contraria uiro suo. Item illic: Manus dissolutae . et genua debilia mulier, quae non consentit in angusto uiro suo. Item illic: Mulier ebriaca et erronea magna ira, et. contumelia et turpitudo eius non contegetur.","english":"her. Likewise there: As a sandy ascent is to the feet of an old soldier, so is a talkative woman to a quiet man. Do not gaze upon a woman's beauty, and do not covet a woman's form. Anger, irreverence, and great confusion to a man is a woman, if she holds primacy and administers to her husband. From a woman the beginning of sin was made, and because of her we all die. Likewise there: A woman's fornication is known by the haughtiness of her eyes and her eyelids. Likewise in Ecclesiastes: And I shall call a woman more bitter than death. Her heart is a net and a snare, and a trap in her hands. A wicked woman, he who holds her is as one who holds a scorpion. Likewise in Proverbs: As earrings in the ears of a pig, so is beauty to a wicked woman. Likewise in Ecclesiasticus: A humble soul, a sad face, and a wound of the heart is a wicked woman and contrary to her husband. Likewise there: Slack hands and weak knees are a woman who does not consent to her husband in distress. Likewise there: A drunken and erring woman is great anger, and her insult and shame will not be concealed.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sicut ascensus arenosus in pedibus ueterani, sic mulier linguata homini quieto","severity":"info","text":"This simile is not a direct biblical quotation but echoes the wisdom tradition; it may derive from a lost apocryphal or patristic source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"A muliere initium factum est peccati, et propter hanc omnes morimur","severity":"info","text":"This phrase alludes to the biblical account of Eve (Genesis 3) but is not a direct verse; it reflects a common patristic topos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et dicam amariorem morte mulierem","severity":"info","text":"This echoes Ecclesiastes 7:26 (Vulgate: 'et amariorem morte mulierem'), though the Latin here adds 'dicam' and may be a loose citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sicut inaures in auribus porci, ita mulieri malae pulchritudo","severity":"info","text":"This proverb is not found in the canonical Proverbs; it may derive from the apocryphal Proverbs of Solomon or a patristic florilegium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a catena of biblical and para-biblical sayings against women, linked by 'Item illic' and 'Item in...', typical of the Speculum's compilation method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft translates 'ueterani' as 'old soldier', but the Latin may mean 'veteran' in a general sense; the phrase 'ascensus arenosus' is obscure and may be corrupt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of several proverbs (e.g., 'Sicut ascensus arenosus...') is uncertain; they may be from lost apocrypha or patristic compilations.","The phrase 'A muliere initium factum est peccati' conflates Genesis 3 with later tradition; its exact biblical referent is ambiguous."],"confidence":"high","notes":[]},{"i":178,"ref":"p178","source":"LIIII. QVOD TONITBVA, PLVVIAE, CORVSCATIONES, GRANDINES, NIVES, GELICIDIA, VENTI, FVLGORA ET NVBES A DOMINO SINT.\n\nIn exodo: Et extendit moyses manum in caelum, et dominus dedit uoces et grandinem, et percurrebat ignis super terram aegypti. Item illic: Factum est autem die tertio, cum mane factum esset, factae sunt uoces et coruscationes et nubes caliginosae super montem sina, et uox tubae sonabat\n\nmagna, quia descenderat dominus in montem in similitudinem ignis: et ascendebat fumus uelut fumus camini magni. Item ig genesi: Et locutus est dominus ad noe, dicens: post septem dies inducam diluuium aquae per dies quadraginta totidemque noctes, et deleam omnem generationem, quam feci, a facie terrae. Et eruperunt omnes fontes abyssi, et cataractae caeli apertae sunt, et factae sunt pluuiae diluuii super omnem terram. Et tunc misit dominus spiritum et abstinuit aquam. Item in libro iesu naue: Et factum est, cum fugirent a facie filiorum israhel in descensu bethoron, disiecit dominus super illos lapides grandinis de caelo: et persecuta est eos ira domini usque azecha, et mortui sunt plures lapidibus grandinis, quam quos interfecerunt fili israhel gladiis in bello. Item in regnorum I: Et inno-","english":"LIV. That thunder, rains, lightnings, hailstones, snows, frosts, winds, lightning flashes, and clouds are from the Lord.\n\nIn Exodus: And Moses stretched forth his hand toward the sky, and the Lord gave forth voices and hail, and fire ran over the land of Egypt. Likewise there: And it happened on the third day, when morning had come, there were voices and lightnings and dark clouds over Mount Sinai, and the sound of a trumpet resounded greatly, because the Lord had descended upon the mountain in the likeness of fire: and smoke arose like the smoke of a great furnace. Likewise in Genesis: And the Lord spoke to Noah, saying: After seven days I will bring a flood of water for forty days and as many nights, and I will destroy every generation that I have made from the face of the earth. And all the fountains of the abyss burst forth, and the floodgates of the sky were opened, and the rains of the deluge fell upon the whole earth. And then the Lord sent a wind and held back the water. Likewise in the book of Joshua: And it happened, when they were fleeing from before the sons of Israel in the descent of Beth-horon, the Lord cast down upon them hailstones from the sky: and the wrath of the Lord pursued them as far as Azekah, and more died from the hailstones than those whom the sons of Israel slew with swords in battle. Likewise in 1 Kings: And in—","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"LIIII. QVOD TONITBVA, PLVVIAE, CORVSCATIONES, GRANDINES, NIVES, GELICIDIA, VENTI, FVLGORA ET NVBES A DOMINO SINT","severity":"info","text":"The chapter heading lists nine meteorological phenomena, all asserted to be from the Lord. The list is a rhetorical catalog, typical of the Speculum's thematic arrangement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In exodo: Et extendit moyses manum in caelum, et dominus dedit uoces et grandinem, et percurrebat ignis super terram aegypti","severity":"info","text":"This conflates Exod 9:23–24 (the seventh plague, hail with fire) with the gesture of Moses stretching his hand to heaven, which is not in the biblical text but appears in later tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Factum est autem die tertio, cum mane factum esset, factae sunt uoces et coruscationes et nubes caliginosae super montem sina, et uox tubae sonabat ","severity":"info","text":"This passage is not a direct biblical quotation but an embellished paraphrase of the theophany at Sinai (Exod 19:16–19), adding details like the trumpet sound and furnace smoke.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ig genesi: Et locutus est dominus ad noe, dicens: post septem dies inducam diluuium aquae per dies quadraginta totidemque noctes, et deleam omnem generatio","severity":"info","text":"This is a free paraphrase of Gen 7:4, 7:12, and 7:17–18, combining the Lord's warning to Noah with the duration of the flood and the opening of the floodgates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in libro iesu naue: Et factum est, cum fugirent a facie filiorum israhel in descensu bethoron, disiecit dominus super illos lapides grandinis de caelo: et ","severity":"info","text":"This is a close paraphrase of Josh 10:11, describing the divine hailstorm at Beth-horon and Azekah, with the added detail that more died from hail than from swords.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item in regnorum I: Et inno-","severity":"caution","text":"The passage breaks off mid-word ('Et inno-'), likely 'Et innovavit' or similar. The manuscript is incomplete at this point, and the intended 1 Kings reference cannot be identified.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a translation from a Coptic original; the Coptic Vorlage for the Exodus and Genesis paraphrases is uncertain.","The final citation in 1 Kings is truncated, leaving the intended verse unknown."],"confidence":"high","notes":[]},{"i":179,"ref":"p179","source":"domicanit aamuhel dominum deum, et dedit uoces et pluuias in illa die: et timuerunt omnes populi dominum deum uehementer et samuhelem. Item in regnorum III: Et factum est uerbum domini ad heliam in anno tertio, dicens: uade et appare ad achab, et dabo pluuiam super terram. Item ip psalmo CXLVII: Qui dat niuem uelut lanam, nebulam nent cinerem spargens. qui emittit crystallum suum tamquam frusta panis: ante faciem frigoris eius quis subsistit? emittit uerbum suum, et liquefaciet ea: flauit spiritus eius, et fluunt aquae. Item in psalmo CXLVIII: Laudate dominum sol et luna, laudate eum omnes stellae et lumen. laudate eum caeli caelorum, et aquae, quae super caelos sunt, laudent nomen domini. quia ipse dixit et facta sunt, ipse mandauit et creata sunt. Item illic: Laudate dominum de terra\n\ndracones et omnes abyssi: ignis, grando, nix, glacies et spiritus tempestatis, quae faciunt uerbum eius. Item in hieremia: Dominus, qui fecit terram in uirtute sua, et in sua prudentia extendit caelum et multitudinem aquae in caelo, et eduxit nubes ab extremo terrae, et fulgora et coruscationes in pluuiam fecit, et eduxit lumen de thensauris suis. et euanuit omnis homo ab scientia sua. Item illic: Numquid est in idolis gentium qui pluat? et si caelum dabit satietatem suam, nonne tu es ipse? et sustinebimus te, domine, quoniam tu fecisti haec omnia.","english":"and Samuel called upon the Lord God, and the Lord gave forth voices and rains on that day: and all the peoples feared the Lord God greatly and Samuel. Likewise in III Kings: And the word of the Lord came to Elijah in the third year, saying: Go and appear to Ahab, and I will give rain upon the earth. Likewise in Psalm 147: Who gives snow like wool, scatters cloud like ashes, who sends forth his hail like morsels of bread: before the face of his cold who can stand? He sends forth his word, and he will melt them: his spirit has blown, and the waters flow. Likewise in Psalm 148: Praise the Lord, sun and moon, praise him, all stars and light. Praise him, heavens of heavens, and the waters which are above the heavens, let them praise the name of the Lord. For he spoke and they were made, he commanded and they were created. Likewise there: Praise the Lord from the earth, dragons and all the deeps: fire, hail, snow, ice, and the spirit of the storm, which do his word. Likewise in Jeremiah: The Lord, who made the earth in his power, and in his wisdom stretched out the heaven and the multitude of water in the heaven, and brought forth clouds from the end of the earth, and made lightning and flashes into rain, and brought forth light from his treasuries. And every man vanished from his knowledge. Likewise there: Is there among the idols of the nations one that rains? And if the sky will give its fullness, are you not the same? And we will sustain you, Lord, since you have made all these things.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"domicanit aamuhel dominum deum","severity":"info","text":"The opening phrase likely echoes 1 Samuel 12:18 (LXX) or a similar passage where Samuel calls upon God, though the exact verse is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in regnorum III","severity":"info","text":"The reference to III Kings (1 Kings 18:1) recounts Elijah's encounter with Ahab and the promise of rain, a standard proof-text for divine control of weather.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ip psalmo CXLVII","severity":"info","text":"Psalm 147 is not in the standard Vulgate numbering; this likely refers to a psalm from the Septuagint or a Latin psalter tradition, possibly Psalm 148 in the Hebrew numbering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo CXLVIII","severity":"info","text":"Psalm 148 similarly does not correspond to the Vulgate; it may be a non-canonical or apocryphal psalm, or a misnumbering in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in hieremia","severity":"info","text":"The Jeremiah quotation is not verbatim from the Vulgate; it appears to be a loose paraphrase or a citation from a lost Latin version, emphasizing God's creative power over weather.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative pattern of the Speculum, assembling scriptural testimonies to demonstrate that natural phenomena are divinely controlled, not produced by idols.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'aamuhel' is unclear; it may be a corruption of 'Samuel' or a variant name.","The psalm numbers CXLVII and CXLVIII do not match standard Vulgate numbering; they may refer to apocryphal psalms or reflect a different psalter tradition.","The Jeremiah quotation is not a direct match to any known Vulgate passage; it may be a paraphrase or from a lost Latin version."],"confidence":"medium","notes":[]},{"i":180,"ref":"p180","source":"Item in leuitico: Et obtulerunt in conspectu domini ignem alienum nadab et abiud fili aron, quod non praecepit eis dominus. et processit ignis a domino et consumpsit eos, et mortui sunt in conspectu domini. Item in iob: Quia aput dominum prudentia, altitudo cogitationis est et intellectus. et si deus destruxerit.\n\nquis aedificabit ? si ille concluserit, quis aperiet? si siccauerit aquas, quis inrigabit terram? et si multiplicauerit imbrem, ipse euertit eam. quoniam aput illum omnis potentia est.\n\nLV. NON LVSTRANDVM NEQVE DIVINANDVM.\n\nIn deuteronomio: Non inuenietur in te lustrans filium suum aut filiam in igne, et diuinans diuinationem, augurans qu aruspicans, et medicaminibus infuscans, incantator, uentriloquus, et portenta inspiciens, et interrogans mortuos. est enim abominandus domino deo tuo et omnis qui facit haec. propter has enim abominationes dominus eradicabit eos a te. tu autem consummatus eris coram domino deo tuo. gentes enim istae, quas tu possidebis, auguria et diuinationes audiunt: tibi autem non ita dedit dominus deus tuus. Item in libro sapientiae : Et enim illos antiquos sanctae terrae tuae oderas, quoniam odibilia tibi opera faciebant per medi-","english":"Likewise in Leviticus: And Nadab and Abiu, the sons of Aaron, offered alien fire in the sight of the Lord, which the Lord had not commanded them. And fire went forth from the Lord and consumed them, and they died in the sight of the Lord. Likewise in Job: Because with the Lord is prudence, the height of thought and understanding. And if God destroys, who shall build? If he shuts, who shall open? If he dries up the waters, who shall water the earth? And if he multiplies the rain, he himself overturns it. For with him is all power.\n\nLV. ONE MUST NOT DIVINE NOR PRACTICE SOOTHSAYING.\n\nIn Deuteronomy: There shall not be found among you one who passes his son or daughter through fire, and who practices divination, who augurs or inspects entrails, and who darkens with potions, a charmer, a ventriloquist, and one who inspects portents, and who questions the dead. For he is abominable to the Lord your God, and everyone who does these things. For because of these abominations the Lord will root them out from you. But you shall be perfect before the Lord your God. For those nations which you will possess, they listen to auguries and divinations: but to you the Lord your God has not given thus. Likewise in the Book of Wisdom: For indeed you hated those ancients of your holy land, because they did works hateful to you through medi-","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in leuitico: Et obtulerunt in conspectu domini ignem alienum nadab et abiud fili aron","severity":"info","text":"The story of Nadab and Abiu (Lev 10:1-2) is cited as a warning against offering 'alien fire' (ignem alienum), i.e., unauthorized cultic fire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in iob: Quia aput dominum prudentia, altitudo cogitationis est et intellectus","severity":"info","text":"The Job passage (Job 12:13-15, loosely) emphasizes divine omnipotence: if God destroys, none can rebuild; if he shuts, none can open.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In deuteronomio: Non inuenietur in te lustrans filium suum aut filiam in igne","severity":"info","text":"The Deuteronomy list (Deut 18:10-14) condemns various divinatory and magical practices, including passing children through fire, augury, and necromancy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in libro sapientiae : Et enim illos antiquos sanctae terrae tuae oderas","severity":"info","text":"The Wisdom of Solomon (Wis 12:3-4, loosely) is cited to reinforce the condemnation of those who perform hateful works through medi- (text breaks off).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"LV. NON LVSTRANDVM NEQVE DIVINANDVM","severity":"info","text":"The rubric 'LV. ONE MUST NOT DIVINE NOR PRACTICE SOOTHSAYING' marks a new thematic section, following the pattern of numbered headings in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"per medi-","severity":"caution","text":"The English draft breaks off at 'medi-', likely a truncation of 'medicaminibus' (potions) or 'meditationibus'; the Latin text is incomplete in the source edition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text of the Wisdom citation is fragmentary; the exact verse reference is uncertain.","The phrase 'ignem alienum' may refer to a specific ritual violation or to any unauthorized fire."],"confidence":"high","notes":[]},{"i":181,"ref":"p181","source":"eamina et sacrificia iniusta, et filiorum necatores sine misericordia.\n\nLVI. DE FACTVRA MVNDI ET QVOD EX NIHILO FACTA SINT OMNIA.\n\nIn genesi: In principio fecit deus caelum et terram. Item in exodo: Quia sex diebus fecit deus caelum et terram et mare et omnia quae sunt in eis. Item in hesdra: Tu, deus domine, fecisti caelum et terram et caelum caeli et uirtutes eorum. tu fecisti terram et omnia, quae sunt in illa, maria et quae in eis sunt, et tua uirtute uiuificantur uniuersa. uirtutes etiam caelorum te adorant semper, domine. Item in psalmo XXXII:- Verbo domini caeli firmati sunt et spiritu oris eius omnis uirtus eorum. Item in psalmo\n\nLXXIII: Tuus est dies et tua est nox: tu fecisti solem et lunam. tu fecisti omnes terminos terrae: aestatem et uer tu fecisti ea. Item in psalmo LXXXVIII: Tui sunt caeli et tua est terra, orbem terrarum et plenitudinem eius tu fundasti. Item in psalmo CXLVIII: Laudate dominum de caelis, laudate eum in excelsis. laudate eum omnes angeli eius, laudate eum omnes uirtutes eius. laudate eum sol et luna. laudate eum omnes stellae et lumen. laudate eum caeli caelorum, et aquae, quae super caelos sunt, laudent nomen domini. quia ipse dixit et facta sunt, ipse mandauit et creata sunt. statuit ea in aeternum et in saeculum saeculi.","english":"and unjust sacrifices, and the slayers of children without mercy.\n\nLVI. ON THE MAKING OF THE WORLD AND THAT ALL THINGS WERE MADE FROM NOTHING.\n\nIn Genesis: In the beginning God made heaven and earth. Likewise in Exodus: Because in six days God made heaven and earth and the sea and all things that are in them. Likewise in Esdras: You, Lord God, made heaven and earth and the heaven of heavens and their powers. You made the earth and all things that are in it, the seas and what is in them, and by your power all things are given life. The powers of the heavens also always adore you, Lord. Likewise in Psalm 32: By the word of the Lord the heavens were made firm, and by the breath of his mouth all their power. Likewise in Psalm 73: Yours is the day and yours is the night: you made the sun and the moon. You made all the boundaries of the earth: summer and spring you made them. Likewise in Psalm 88: Yours are the heavens and yours is the earth, you founded the orb of the earth and its fullness. Likewise in Psalm 148: Praise the Lord from the heavens, praise him in the heights. Praise him, all his angels, praise him, all his powers. Praise him, sun and moon. Praise him, all stars and light. Praise him, heavens of heavens, and the waters that are above the heavens, let them praise the name of the Lord. Because he spoke and they were made, he commanded and they were created. He established them for eternity and for the age of ages.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"LVI. DE FACTVRA MVNDI ET QVOD EX NIHILO FACTA SINT OMNIA","severity":"info","text":"The chapter heading introduces the theme of creation ex nihilo, a key theological claim in Latin Christianity, though the biblical citations that follow do not explicitly state this doctrine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In genesi: In principio fecit deus caelum et terram","severity":"info","text":"This citation of Genesis 1:1 is the foundational proof-text for creation ex nihilo, though the Latin wording 'fecit' (made) does not itself exclude pre-existing matter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in hesdra: Tu, deus domine, fecisti caelum et terram et caelum caeli et uirtutes eorum","severity":"info","text":"This citation from 4 Esdras (2 Esdras 16:55-56 in the Vulgate) is a non-canonical book in the Hebrew Bible but accepted in the Latin tradition, supporting the argument for divine creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo CXLVIII: Laudate dominum de caelis... quia ipse dixit et facta sunt","severity":"info","text":"Psalm 148 (likely a Vulgate numbering; corresponds to Psalm 148 in the Septuagint) emphasizes creation by divine word, reinforcing the ex nihilo theme through the performative power of God's speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"DE FACTVRA MVNDI ET QVOD EX NIHILO FACTA SINT OMNIA","severity":"info","text":"The explicit claim 'ex nihilo' reflects late 4th-century Latin theological debates against Manichaean and Gnostic dualism, notably in Augustine's own works, though the Speculum's authorship is disputed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"eamina et sacrificia iniusta, et filiorum necatores sine misericordia","severity":"caution","text":"The opening sentence is a fragment from the previous passage; its connection to the chapter heading is unclear, possibly a scribal misplacement or a transitional phrase.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the opening fragment 'eamina et sacrificia iniusta...' is unidentified; it may be a continuation of a biblical citation from the previous passage.","The psalm numbering (e.g., CXLVIII) follows the Vulgate/Septuagint tradition, which differs from the Hebrew Bible; the exact referent is uncertain without a critical edition."],"confidence":"high","notes":[]},{"i":182,"ref":"p182","source":"Item in machabaeorum: Oro te ergo, respice caelum et terram et mare et omnia quae in eis sunt, et uidens scito quoniam ex nihilo haec creata sunt a domino deo, qui et hominum genus fecit similiter: et ipse iudicabit orbem terrarum. Item in esaia propheta: Manus mea fundauit\n\nterram, et dextera mea solidauit caelum. Item illic- Quoniam caelum ut fumus solidatus est. Item illic: Ego feci terram et hominem super eam, et manus mea solidauit caelum. ego omnibus sideribus praecepi lucere. Item in euangelio secundum iohannem: In principio erat uerbum, et uerbum erat aput deum, et deus erat uerbum. hoc erat in principio aput deum. omnia per ipsum facta sunt et sine ipso factum est nihil. Item ad ephesios: Sacramenti absconditi a saeculo in deo, qui uniuersa creauit. Item ad colossenses: Qui eripuit nos de potestate tenebrarum et transtulit in regnum filii claritatis suae, in quo habemus redemptionem, remissionem peccatorum: qui est imago dei inuisibilis, primogenitus totius creaturae, quoniam in ipso creata sunt omnia in caelo et in terra, uisibilia et inuisibilia, siue throni siue dominationes siue principatus sine potestates:","english":"Likewise in Maccabees: I pray you, therefore, look upon heaven and earth and the sea and all things that are in them, and seeing, know that these were created from nothing by the Lord God, who also made the human race likewise: and He Himself will judge the world. Likewise in the prophet Isaiah: My hand founded the earth, and my right hand solidified the heaven. Likewise there: For the heaven is solidified like smoke. Likewise there: I made the earth and man upon it, and my hand solidified the heaven. I commanded all the stars to shine. Likewise in the Gospel according to John: In the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God. All things were made through Him, and without Him nothing was made. Likewise to the Ephesians: Of the mystery hidden from eternity in God, who created all things. Likewise to the Colossians: Who rescued us from the power of darkness and transferred us into the kingdom of the Son of His glory, in whom we have redemption, remission of sins: who is the image of the invisible God, the firstborn of all creation, since in Him all things were created in heaven and on earth, visible and invisible, whether thrones or dominions or principalities or powers.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in machabaeorum: Oro te ergo, respice caelum et terram et mare et omnia quae in eis sunt, et uidens scito quoniam ex nihilo haec creata sunt a domino deo","severity":"info","text":"The passage loosely echoes 2 Maccabees 1:24-25 (Vulgate), where the prayer of Nehemiah describes creation from nothing, a key proof-text for creatio ex nihilo.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in esaia propheta: Manus mea fundauit terram, et dextera mea solidauit caelum","severity":"info","text":"This citation conflates phrases from Isaiah 45:12 and 45:18 (Vulgate), emphasizing God's direct crafting of the cosmos, a theme in anti-Gnostic polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in euangelio secundum iohannem: In principio erat uerbum, et uerbum erat aput deum, et deus erat uerbum","severity":"info","text":"Quotes John 1:1-3 (Vulgate), with the variant 'deus erat uerbum' (the Word was God) reflecting the Nicene reading against Arian subordinationism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad colossenses: ... primogenitus totius creaturae, quoniam in ipso creata sunt omnia in caelo et in terra","severity":"info","text":"Echoes Colossians 1:15-16 (Vulgate), where Christ is 'firstborn of all creation,' adapted here to assert that all things were created in him, a cosmic Christology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ex nihilo haec creata sunt","severity":"info","text":"The phrase 'ex nihilo' (from nothing) is a technical term in Latin patristic theology, formalized by Irenaeus and Tertullian against Gnostic emanationism, and central to the Speculum's anti-dualist argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item ... Item ... Item","severity":"info","text":"The repeated 'Item' (Likewise) marks a catena of proof-texts, a standard rhetorical device in the Speculum to compile scriptural authorities on a single theme (here, creation from nothing).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Maccabees citation is uncertain; it does not correspond exactly to any known Vulgate verse, possibly a loose paraphrase or a lost variant.","The phrase 'caelum ut fumus solidatus est' (heaven solidified like smoke) is not a direct biblical quotation; it may derive from a patristic gloss on Isaiah or a lost apocryphon."],"confidence":"high","notes":[]},{"i":183,"ref":"p183","source":"omnia per ipsum et in ipso creata sunt: et ipse est ante omnes, et omnia ipsi constant. Item in hieremia: Dominus, qui fecit terram in uirtute sua, et in sua prudentia extendit caelum et multitudinem aquae in caelo, et eduxit nubes ab extremo terrae, et fulgora et coruscationes in . pluuiam fecit, et eduxit lumen de thensauris suis. Item tobi: Benedicant te caeli et omnis creatura totius terrae: quia dixisti, et facta sunt omnia, et confirmas uniuersa uerbo tuo. tu fecisti adam et dedisti ei adiutorium euam. Item in actibus apostolorum: Nos similiter ut uos passibiles sumus homines, euangelizantes uobis deum, ut ab his uanis conuertamini ad deum uiuum, qui fecit caelum et terram, mare et omnia quae in eis sunt. qui in praeteritis generationibus reliquit omnes gentes ingredi itinera sua.. et quidem\n\nnon sine testimonio semet ipsum reliquit, bene faciens e caelo, dans uobis pluuiam aeternam fructiferam, inplens cibo et laetitia corda uestra. Item illic: Deus, qui fecit hunc mundum et omnia quae in eo sunt. hic, cum sit caeli et terrae dominus, non inhabitat in manufactis templis.","english":"all things were created through him and in him: and he is before all, and all things consist in him. Likewise in Jeremiah: The Lord, who made the earth by his power, and in his wisdom stretched out the sky and the multitude of water in the sky, and brought forth clouds from the end of the earth, and made lightning and flashes in the rain, and brought forth light from his treasuries. Likewise in Tobit: Let the heavens and every creature of the whole earth bless you: because you spoke, and all things were made, and you confirm all things by your word. You made Adam and gave him Eve as a helpmate. Likewise in the Acts of the Apostles: We, like you, are passible men, evangelizing to you about God, that you may be converted from these vain things to the living God, who made heaven and earth, the sea and all things that are in them. Who in past generations left all nations to go their own ways... and indeed\n\nnot without testimony did he leave himself, doing good from heaven, giving you eternal fruitful rain, filling your hearts with food and joy. Likewise there: God, who made this world and all things that are in it. He, being the lord of heaven and earth, does not dwell in handmade temples.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in hieremia","severity":"info","text":"The citation from Jeremiah is not a direct biblical quotation but a paraphrase, possibly from a lost version or a patristic florilegium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item tobi","severity":"info","text":"The Tobit citation is not found in the Vulgate; it may derive from a variant Old Latin version or a liturgical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in actibus apostolorum","severity":"info","text":"The Acts passage is not from the canonical text; it resembles a sermon attributed to Paul in the Pseudo-Clementine literature or a similar apocryphal Acts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"passibiles sumus homines","severity":"info","text":"The phrase 'passibiles sumus homines' (we are passible men) reflects a theological emphasis on human suffering and mortality, common in anti-Gnostic polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the catena of scriptural testimonies on creation and divine omnipotence, following the pattern of earlier passages from Maccabees and Isaiah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et quidem non sine testimonio semet ipsum reliquit","severity":"caution","text":"The Latin text here is corrupt or incomplete; the English draft marks an ellipsis, and the sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Jeremiah, Tobit, and Acts quotations is uncertain; they may be from apocryphal or liturgical texts rather than the canonical Bible."],"confidence":"medium","notes":[]},{"i":184,"ref":"p184","source":"LVII. QVOD TENEBRAE A DEO CREATAE SINT.\n\nIn esaia: Ego qui creaui lucem et feci tenebras, faeieas pacem et creans bona. ego dominus qui facio omnia ista. Item in iob: Intuere itaque, iob, haec et tace correptus uirtute domini, qui ordinauit opera sua faciens lumen de tenebris.\n\nLVIII. DE HOMICIDIO CASVALI.,\n\nIn exodo: Si quis autem percusserit seruum suum aut ancillam suam uirga, et mortuus fuerit sub manu eius, iudicio uindicetur. si uero superuixerit diem unum uel duos, non uindicabitur: pretium enim eius est. Item illic: Si autem rixabuntur duo uiri, et percusserit aliquis ex his proximum suum lapide aut pugno aut ferro, et non fuerit mortuus, decubuerit autem in lecto suo, et si exsurrexerit is homo et ambulauerit cum baculo, innocuus erit qui percussit, tantum quod cessationes eius dabit et curationes. Item illic: Si autem duo uiri rixabuntur, et pereusserint mulierem praegnantem, et abortauerit inmaturum, detrimentum patietur:","english":"LVII. That darkness was created by God.\n\nIn Isaiah: I who created light and made darkness, making peace and creating good things. I am the Lord who makes all these things. Likewise in Job: Behold, then, Job, these things and be silent, corrected by the power of the Lord, who ordered his works, making light from darkness.\n\nLVIII. Concerning accidental homicide.\n\nIn Exodus: If anyone strikes his male or female slave with a rod, and he dies under his hand, he shall be punished by judgment. But if he survives one or two days, he shall not be punished: for his price is his. Likewise there: But if two men quarrel, and one of them strikes his neighbor with a stone or a fist or iron, and he does not die, but lies in his bed, and if that man rises and walks with a staff, the striker shall be innocent, only that he shall give his lost time and his medical expenses. Likewise there: But if two men quarrel, and they strike a pregnant woman, and she aborts an immature fetus, he shall suffer the loss.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is divided into two distinct thematic units (LVII and LVIII), each introduced by a rubric. This structural pattern is typical of the florilegium genre, assembling scriptural testimonies on specific topics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah","severity":"info","text":"The first citation in LVII is not a direct biblical verse but a paraphrase or composite, possibly from a lost Latin version or a patristic source. The phrase 'Ego qui creavi lucem et feci tenebras' echoes themes in Isaiah 45:7 and 45:12.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job","severity":"info","text":"The second citation in LVII loosely recalls Job 38:1-3, where God speaks to Job from the whirlwind, emphasizing divine power over light and darkness. The Latin 'faciens lumen de tenebris' is not verbatim from the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus","severity":"info","text":"The first citation in LVIII corresponds to Exodus 21:20-21, concerning the killing of a slave. The second citation matches Exodus 21:18-19 on injuries from a quarrel. The third citation echoes Exodus 21:22-23 on causing a miscarriage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"casvali","severity":"caution","text":"The rubric 'De Homicidio Casvali' uses a non-standard Latin spelling; 'casvali' likely represents 'casuali' (accidental). This orthographic variant may reflect late Latin or scribal error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The inclusion of laws on accidental homicide and slave killing reflects early Christian ethical concerns, possibly for moral instruction or legal reference in a monastic or pastoral context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source for the Isaiah citation in LVII is uncertain; it may be a conflation or a quotation from a now-lost Latin translation.","The spelling 'casvali' in the rubric for LVIII is ambiguous; it is interpreted as 'casuali' (accidental) but could be a scribal error for another term."],"confidence":"high","notes":[]},{"i":185,"ref":"p185","source":"quodcumque uir mulieris petit, dabit cum postulatione. quod si formatum fuerit, dabit animam pro anima, oculum pro oculo, dentem pro dente, manum pro manu, pedem pro pede, conbustionem pro conbustione, uulnus pro uulnere, liuorem pro liuore.\n\nLVIIII. DECIMAS ET PRIMITIAS FRVGVM VEL OMNIVM RERVM PRAECEPTO LEGIS ECCLESIAE DARI OPORTERE.\n\nAbraham melchisedech in genesi: Et dedit ei decimas ab omnibus suis. Item illic: Et uouit iacob uotum dicens: si fuerit dominus deus mecum, et custodierit me in hac uia, qua ego iter facio, et dederit mihi panem manducare et uestimentum quod cooperiar, et reduxerit me cum sanitate in domo patris mei: et erit dominus in deum :\n\net lapis, quem statui, erit mihi domus dei, et omnium quaecumque mihi dederit dominus decimas decimabo ex illa tibi. Item in leuitico: Omnis decima terrae a semine terrae et a fructibus arborum sanctum est domino. quod si redimens redimet homo decimam suam, quod adiectum fuerit adiciet ad ipsum, et erit ei. Item illic: Et omnis decima boum et ouium et omne quodcumque transiet sub uirga in numero, decimum quodcumque erit sanctum domino. non mutabis illud bonum malo neque malum bono. Item in numeris: De initio areae tuae et lacus non fraudabis, initia omnium fructuum terrae tuae inferes in domum domini dei tui.","english":"whatever a man asks of a woman, she will give upon his request. But if it has been formed, he will 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.\n\nLIX. THAT TITHES AND FIRSTFRUITS OF FRUITS OR OF ALL THINGS OUGHT TO BE GIVEN TO THE CHURCH BY THE PRECEPT OF THE LAW.\n\nAbraham to Melchisedek in Genesis: And he gave him tithes from all his possessions. Likewise there: And Jacob vowed a vow, saying: If the Lord my God is with me, and protects me on this road on which I am traveling, and gives me bread to eat and clothing to cover myself, and brings me back in health to my father's house: and the Lord will be my God: and the stone which I set up will be my house of God, and of all that the Lord gives me, I will tithe a tenth to you from it. Likewise in Leviticus: Every tithe of the land, from the seed of the land and from the fruits of the trees, is holy to the Lord. But if a man redeems his tithe, what is added will be added to it, and it will be his. Likewise there: And every tithe of cattle and sheep and whatever passes under the rod in number, the tenth whatever it is will be holy to the Lord. You shall not change that good for bad nor bad for good. Likewise in Numbers: From the beginning of your threshing floor and wine vat you shall not defraud; the first of all the fruits of your land you shall bring into the house of the Lord your God.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"LVIIII. DECIMAS ET PRIMITIAS FRVGVM VEL OMNIVM RERVM PRAECEPTO LEGIS ECCLESIAE DARI OPORTERE.","severity":"info","text":"The chapter heading introduces a new topic: tithing and firstfruits, linking Old Testament law to church practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Abraham melchisedech in genesi: Et dedit ei decimas ab omnibus suis.","severity":"info","text":"This refers to Genesis 14:18-20, where Abraham gives tithes to Melchizedek, though the biblical text does not explicitly mention tithes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Et uouit iacob uotum dicens...","severity":"info","text":"Jacob's vow echoes Genesis 28:20-22, where Jacob promises tithes at Bethel, though the wording here is expanded.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in leuitico: Omnis decima terrae a semine terrae et a fructibus arborum sanctum est domino.","severity":"info","text":"This cites Leviticus 27:30-31 (Vulgate), which discusses tithes of land and fruit trees as holy to the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Et omnis decima boum et ouium et omne quodcumque transiet sub uirga in numero...","severity":"info","text":"This refers to Leviticus 27:32-33, concerning tithes of cattle and sheep, with the rule not to substitute good for bad.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in numeris: De initio areae tuae et lacus non fraudabis...","severity":"info","text":"This cites Numbers 18:12 (Vulgate), requiring firstfruits from the threshing floor and wine vat to be brought to the Lord's house.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text of Jacob's vow is not a direct biblical quotation but a paraphrase; the source of the phrase 'et lapis, quem statui, erit mihi domus dei' is unclear."],"confidence":"high","notes":[]},{"i":186,"ref":"p186","source":"Itemillic: Primitias consparsurae uestrae, panem oblationis, separabitis eum: sicut oblationem de area, sic auferetis eum\n\nprimitias consparsionis uestrae. Item illic: Et diiit dominus ad aaron: omnes primitiae olei et omnes primitiae uini et tritici, primitias illas quascumque dabunt domino tibi dedi ea. Item illic: In terra eorum non possidebis, et portio non erit tibi aput eos, quia ego sum portio tua et hereditas tua. et filiis leui ecce dedi omnem decimationem in sortem pro deseruitionibus eorum, quibus deseruiunt ipsi in tabernaculo testimonii. Item in deuteronomio: Et erit locus, quem elegerit dominus deus uester inuocari nomen suum ibi, . adferetis omnia quae praecipio uobis hodie holocausta uestra et sacrificia, et decimas uestras et primitias, et dona uestra et omnia quae elegerit de manibus uestris, quaecumque uoueritis domino deo uestro. Item illic: Decimas decimabis omnis seminis tui, id quod natum est in agro tuo","english":"Likewise there: You shall set apart the first of your dough, the bread of offering, as you take it from the threshing-floor, the first of your dough. Likewise there: And the Lord said to Aaron: All the first of the oil and all the first of the wine and wheat, those first fruits which they will give to the Lord, I have given to you. Likewise there: In their land you shall not possess, and you shall have no portion among them, because I am your portion and your inheritance. And to the sons of Levi I have given every tithe as a lot for their services, with which they serve in the tabernacle of the testimony. Likewise in Deuteronomy: And the place which your Lord God has chosen for his name to be invoked there, you shall bring all that I command you today: your holocausts and sacrifices, and your tithes and first fruits, and your gifts and all that he chooses from your hands, whatever you vow to your Lord God. Likewise there: You shall tithe all your seed, that which is born in your field.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Primitias consparsurae uestrae","severity":"info","text":"The first citation echoes Numbers 15:20-21 (LXX), which commands the first of dough as an offering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"omnes primitiae olei et omnes primitiae uini et tritici","severity":"info","text":"The second citation conflates Numbers 18:12-13 and 18:19, where God assigns first fruits of oil, wine, and wheat to Aaron.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In terra eorum non possidebis","severity":"info","text":"The third citation adapts Numbers 18:20-24, where the Lord declares Himself the Levites' portion and inheritance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Decimas decimabis omnis seminis tui","severity":"info","text":"The final citation echoes Deuteronomy 14:22-23, which mandates tithing of all seed and produce.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated phrase 'Item illic' marks a catena-like structure, linking scriptural proof-texts on tithing and first fruits.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"consparsurae","severity":"caution","text":"The Latin 'consparsurae' (dough) is a rare term; the text may reflect a Vetus Latina variant or scribal error for 'conspersionis'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'consparsurae' is ambiguous: it may be a variant spelling of 'conspersionis' (dough) or a corruption. The English draft reads 'dough'."],"confidence":"high","notes":[]},{"i":187,"ref":"p187","source":"ab anno in annum. afferes decimas tritici tui et uini tui et olei tui et primitiua boum tuorum et ouium tuarum, ut discas timere dominum deum tuum omnibus diebus uitae tuae. Et (ueniet) leuites, quia non est illis portio neque sors tecum, et aduena et orfanus et uidua, quae est in ciuitatibus tuis, et manducabunt et satiabuntur. et benedicet te dominus deus tuus in omnibus operibus tuis, quaecumque facies. Item tobi: Ego ibam in hierusalem in diebus festis, seruans quod scriptum est fieri oportere ab omni israhel. et custodiens praeceptum sempiternum constitutum a deo, primitias et decimas armenti . et pecorum et initia tonsurae ouium mearum portabam mecum et dabam sacerdotibus filiis aaron. et secundum morem legis de tritico et uino et oleo et ficis et ceterorum fructuum primitiuis deferebam leuitis et omnibus quotquot ministrabant in hierusalem domino, et secundum legem decimatioms quod conmutandum erat conmutabam, et congregabam pretium redemptorum per sexennium, et postea ibam et conputabam","english":"year to year. You shall bring tithes of your wheat, your wine, and your oil, and the firstlings of your cattle and your sheep, that you may learn to fear the Lord your God all the days of your life. And the Levite shall come, because they have no portion nor lot with you, and the stranger, and the orphan, and the widow who is in your cities, and they shall eat and be filled. And the Lord your God shall bless you in all your works, whatsoever you do. Likewise in Tobit: I went to Jerusalem on the feast days, keeping what is written that it ought to be done by all Israel. And observing the eternal precept established by God, I carried with me the firstfruits and tithes of the herd and of the flocks and the beginnings of the shearing of my sheep, and gave them to the priests, the sons of Aaron. And according to the custom of the law, I brought the firstfruits of wheat, wine, oil, figs, and of the other fruits to the Levites and to all who ministered in Jerusalem to the Lord, and according to the law of tithing, I exchanged what was to be exchanged, and gathered the price of the redeemed for six years, and afterwards I went and reckoned.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"afferes decimas tritici tui et uini tui et olei tui et primitiua boum tuorum et ouium tuarum","severity":"info","text":"The passage echoes Deuteronomy 14:22–29 (LXX) and Deuteronomy 18:4, which mandate tithes of grain, wine, oil, and firstlings for the Levite, stranger, orphan, and widow.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item tobi: Ego ibam in hierusalem in diebus festis","severity":"info","text":"The citation from Tobit (likely Tobit 1:6–8 Vulgate) describes pilgrimage and tithing practices, though the Vulgate text differs in wording; the compiler adapts it to support the duty of firstfruits.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"leuites, quia non est illis portio neque sors tecum","severity":"info","text":"The Levites’ lack of land inheritance (Deuteronomy 10:9; 12:12) explains their dependence on tithes; this reflects post-exilic temple economy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ab anno in annum","severity":"info","text":"The phrase 'ab anno in annum' (year to year) introduces a new scriptural block, likely from Deuteronomy, continuing the previous passage’s theme of annual tithing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Et (ueniet) leuites","severity":"caution","text":"The verb 'ueniet' is supplied editorially; the Latin manuscript may have a lacuna or abbreviation here, affecting the sense of the Levite’s action.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"congregabam pretium redemptorum per sexennium","severity":"info","text":"The six-year cycle of redeeming captives in Tobit reflects a Jewish practice later cited by patristic authors (e.g., Ambrose) as a model of almsgiving.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first block (Deuteronomy) is not explicitly named; the transition from the previous passage is abrupt.","The Tobit citation conflates Vulgate and Old Latin readings; the exact verse numbers are uncertain."],"confidence":"high","notes":[]},{"i":188,"ref":"p188","source":"uniuacuiusque anni fructum, adnumerabam pecuniam in loco saucte, ita ut tertii anni decimationem darem proselytis et orfanis et uiduis,, qui faciens omnia quae praecepta. sunt a domino israheL Item aggaeus propheta: Seminastis multa et intulistis minima et exsufflaui ea. Item iUic: Haec dicit dominus: propter quod domus mea deserta ert, uos autem satis agitis unusquisque in domum suam. ideo cessabit caelum a rore, et terra subtrahet fructus suos. et inducam gladium super terram et super frumentum et super uinum et super oleum et super homines et super pecora ei . super omnes labores manuum eorum. Item in malachihel: Si subplantabit homo dominum? quia uos subplantastis me. et dixistis: in quo subplantauimus te? quia decimae\n\nnteae et primitiae aobiscum sunt et dissimulantes uos dissimulastis et uos me subplantastis. et intulistis uos pignera in thensauris uestris, et erit rapina in domibus uestris. Item illic: Maledictus homo qui potens erat, et erat in grege eius masculus, et uotum eius super illum, et immolat inquinatum domino. Item in prouerbiis: Honora dominum de tuis iustis laboribus et deliba illi de iustitiae tuae fructibus, ut impleantur horrea tua abundantia tritici, uino autem et . oleo torcularia tua redundent.","english":"the fruit of each and every year, I would count the money in the holy place, so that I might give the tithe of the third year to proselytes and orphans and widows, who do all that is commanded by the Lord of Israel. Likewise the prophet Haggai: You have sown much and brought in very little, and I have blown upon it. Likewise the same: Thus says the Lord: Because my house lies deserted, while each of you busies himself enough with his own house, therefore the heaven will withhold its dew, and the earth will withdraw its fruits. And I will bring the sword upon the land and upon the grain and upon the wine and upon the oil and upon the men and upon their cattle and upon all the labors of their hands. Likewise in Malachi: Will a man supplant the Lord? Because you have supplanted me. And you said: In what have we supplanted you? Because the tithes and the first fruits are with you, and dissembling, you have dissembled, and you have supplanted me. And you have brought pledges into your treasuries, and there will be plunder in your houses. Likewise there: Cursed is the man who was powerful, and there was a male in his flock, and his vow was upon him, and he sacrifices a blemished animal to the Lord. Likewise in Proverbs: Honor the Lord from your just labors and offer to him from the fruits of your righteousness, so that your granaries may be filled with an abundance of wheat, and your wine and oil presses overflow.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"aggæus propheta","severity":"info","text":"The citation from Haggai is not a direct biblical quotation but a paraphrase; the phrase 'exsufflaui ea' (I have blown upon it) echoes the prophetic theme of divine displeasure with meager offerings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"malachihel","severity":"info","text":"The reference to Malachi (Malachihel) is a loose paraphrase of Malachi 1:6-8, where God rebukes the priests for offering blemished animals. The Latin 'subplantastis' (supplanted) is not in the Vulgate but reflects a moralizing interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"proselytis","severity":"info","text":"The term 'proselytis' (proselytes) is a Latin borrowing from Greek, referring to converts to Judaism. Its use here reflects the Jewish context of the source material, adapted for a Christian audience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"decimæ et primitiæ","severity":"info","text":"The mention of tithes and first fruits (decimæ et primitiæ) reflects Old Testament law (e.g., Deuteronomy 14:22-29) and early Christian practice of tithing, which the author uses to exhort proper religious observance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item","severity":"info","text":"The repeated use of 'Item' (Likewise) marks a series of scriptural testimonies, a common structural device in patristic florilegia to string together supporting authorities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"uniuacuiusque anni fructum","severity":"caution","text":"The opening phrase 'uniuacuiusque anni fructum' is grammatically irregular; it may be a corruption of 'uniuscuiusque anni fructum' (the fruit of each year). The text likely suffered scribal errors.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'tertii anni decimationem' could mean either a tithe of the third year's produce or a tithe given in the third year; the translation adopts the latter.","The identity of 'iUic' (likely a scribal error for 'illic' or 'idem') is uncertain; it is taken as referring to the same prophet Haggai."],"confidence":"medium","notes":[]},{"i":189,"ref":"p189","source":"LX. PARUULOS EMENDANDOS INSTANTER.\n\nIn prouerbiis solomonis: Qui parcit baculo, odit filium suum: nam qui diligit, diligenter erudit. Non laetatur pater\n\nin filio non erudito. Item illic: Noli cessare paruulum emendare, quoniam si percusseris eum uirga, non morietur: tu quidem percuties eum uirga, animam autem eius liberabis a morte. Item illic: Erudi filium tuum, et exhilarabit te, et dabit decorem animae tuae. Item illic: Iuuenis, qui cum sancto, directa est uia eius. auris audit et oculus uidet, opera domini utraque. Item in ecclesiastico: Filii tibi sunt? erudi illos a pueritia illorum. filiae tibi sunt? serua corpus illarum, et non hilarem faciem tuam ostendas ad illas. Item illic: Qui diligit filium suum, adsiduat illi flagella, ut laetetur in nouissimo suo et non palpet ostia proximorum. qui docet filium suum, laudabitur in illo et in medio amicorum","english":"60. CHILDREN ARE TO BE CORRECTED URGENTLY.\n\nIn the Proverbs of Solomon: He who spares the rod hates his son, for he who loves diligently instructs. A father takes no joy in an untaught son. Likewise there: Do not cease to correct a child, for if you strike him with a rod, he will not die; you will indeed strike him with a rod, but you will free his soul from death. Likewise there: Instruct your son, and he will gladden you and give adornment to your soul. Likewise there: A youth who is with a holy man, his way is straight. The ear hears and the eye sees, both are works of the Lord. Likewise in Ecclesiasticus: Have you sons? Instruct them from their childhood. Have you daughters? Guard their bodies, and do not show a cheerful face to them. Likewise there: He who loves his son makes frequent use of the whip for him, so that he may rejoice in his latter end and not knock at the doors of his neighbors. He who teaches his son will be praised in him and among friends.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"LX. PARUULOS EMENDANDOS INSTANTER","severity":"info","text":"The heading LX. PARUULOS EMENDANDOS INSTANTER marks the 60th chapter and introduces the theme of urgent correction of children, consistent with the treatise's numbered structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui parcit baculo, odit filium suum","severity":"info","text":"This proverb is not a direct biblical quotation but a paraphrase of Proverbs 13:24 (Vulgate: 'qui parcit virgae odit filium'), a common medieval adage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Noli cessare paruulum emendare","severity":"info","text":"This passage echoes Proverbs 23:13-14 (Vulgate: 'noli subtrahere disciplinam a puero'), emphasizing discipline to save the soul from death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Erudi filium tuum, et exhilarabit te","severity":"info","text":"This likely refers to Proverbs 29:17 (Vulgate: 'erudi filium tuum et refrigerabit te'), though the wording differs slightly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Iuuenis, qui cum sancto, directa est uia eius","severity":"info","text":"This is a loose citation of Proverbs 13:20 (Vulgate: 'qui cum sapientibus graditur sapiens erit'), adapted to a monastic context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Filii tibi sunt? erudi illos a pueritia illorum","severity":"info","text":"This is from Ecclesiasticus (Sirach) 7:23-24 (Vulgate: 'filii tibi sunt? erudi illos... filiae tibi sunt? serva corpus illarum'), advising strict upbringing.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first proverb is not explicitly biblical but a common paraphrase; the Latin text may conflate multiple proverbial traditions."],"confidence":"high","notes":[]},{"i":190,"ref":"p190","source":"laudabitur in illo. Item illic: Qui docet filium suum, in zelum mittit inimicum. mortuus est pater et quasi non est mortuus, similem enim reliquit post ae. Item illic: Equus indomitus euadit durus, et filius remissus euadit praeceps. curua ceruicem eius in iuuentute, et tunde latera illius, dum infans est, ne forte induret et non obaudiat te, et erit tibi dolor animae.\n\nLXI. SANCTORVM CONVERSATIONI ET TRACTATVI ADHEBENDVM.\n\nIn prouerbiis: Iuuenis, qui cum sancto, directa est uia eius. auris audit et oculus uidet, opera domini utraque. Item in ecclesiastico: Cum sancto adsiduus esto, quemcumque cognoueris conseruantem timorem dei. Item illic:\n\nIn multitudine presbiteronim prudentium sta, et sapientiae illorum ea corde coniungere : et omnem narrationem dei uelis audire, et prouerbia laudis non effugiant te. et si uideris sensatmn, euigila ad illum, et gradus ostiorum illius exprimat pes tuus. Item illic: In tota anima tua time dominum, et sacerdotes illius sanctifica. ex tota uirtute tua time eum qui te fecit, et ministros eius non derelinquas. honora dominum ex tota anima tua, et honorifica sacerdotes. Item illic: Non despicias narrationem presbiterorum sapientium, et in prouerbiis illorum conuersare: ab ipsis enim disces doctrinam intellectus: et ipsi enim didicerunt a patribus.","english":"correct his son, and he will be praised in him. Likewise there: He who teaches his son sends his enemy into jealousy. The father is dead, and it is as if he is not dead, for he has left behind one like himself. Likewise there: An untamed horse turns out hard, and a neglected son turns out headstrong. Bend his neck in youth, and strike his sides while he is a child, lest he grow hard and not obey you, and it will be a grief to your soul.\n\nLXI. ONE MUST CLEAVE TO THE COMPANY AND DISCOURSE OF THE SAINTS.\n\nIn the Proverbs: A youth who is with a saint, his path is straight. The ear hears and the eye sees, both are the works of the Lord. Likewise in Ecclesiasticus: Be constant with a saint, whomever you know to preserve the fear of God. Likewise there:\n\nStand in the multitude of wise elders, and join their wisdom to your heart: and desire to hear every discourse of God, and let proverbs of praise not escape you. And if you see a wise man, hasten to him, and let your foot wear down the threshold of his doors. Likewise there: With your whole soul fear the Lord, and sanctify his priests. With all your strength fear him who made you, and do not abandon his ministers. Honor the Lord with your whole soul, and honor the priests. Likewise there: Do not despise the discourse of wise elders, and occupy yourself with their proverbs: for from them you will learn the teaching of understanding: and they themselves learned from their fathers.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"LXI. SANCTORVM CONVERSATIONI ET TRACTATVI ADHEBENDVM.","severity":"info","text":"The heading marks a new section, shifting from child discipline to the imperative of associating with saints and wise elders.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Iuvenis, qui cum sancto, directa est uia eius","severity":"info","text":"This proverb is not found in the canonical Vulgate Proverbs; it may derive from a variant Old Latin or apocryphal collection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cum sancto adsiduus esto, quemcumque cognoueris conseruantem timorem dei","severity":"info","text":"This echoes Ecclesiasticus (Sirach) 6:6, though the wording differs from the Vulgate; the source is likely an Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In multitudine presbiteronim prudentium sta","severity":"info","text":"This passage conflates phrases from Ecclesiasticus 6:34-36 and 8:8-9, again in a non-Vulgate form.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"presbiteronim","severity":"info","text":"The spelling 'presbiteronim' shows Greek influence (πρεσβυτέρων) and reflects the Latin transmission of Old Testament texts via the Septuagint.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Non despicias narrationem presbiterorum sapientium","severity":"info","text":"This exhortation to honor elders and priests aligns with the Speculum's pastoral aim of reinforcing ecclesiastical authority.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the first proverb ('Iuvenis, qui cum sancto...') is uncertain; it may be from a lost apocryphal wisdom text.","The phrase 'in zelum mittit inimicum' in the previous section is ambiguous: 'zelum' could mean 'jealousy' or 'zeal'."],"confidence":"high","notes":[]},{"i":191,"ref":"p191","source":"Item illic: In medio tractantium adsiduus esto, et congregationi pauperum adfabilem te facito, et presbitero hnmffia animam tuam, etmagnato humilia caput tuum. Item illic:\n\nSecundum uirtutem tuam caue tibi a proximo et cum sapientibus et sensatis tracta. Item illic-: Viri iusti. sint tibi conuiuae, et in timore domini sit tibi gloria. cum sensatis sit tibi tractatus, et omnis narratio tua in praeceptis altissimi. in manibus artificum opera laudabitur, in sensu uero seniorum uerbum.\n\nLXII. NON ACCIPIENDAS VSVRAS.\n\nIn leuitico: Pecuniam tuam non dabis in usuram, et in additamentum recipiendi gratia non dabis ei escas tuas: ego sum dominus deus uester, qui eduxi uos de terra aegypti. Item in deuteronomio: Non exiges a fratre tuo usuram pecuniae et usuram escarum et usuram omnium rerum quaecumque fieneraueris. Item in psalmo XliII: Qui iurat proximo suo et non decipit eum: qui pecuniam suam non dedit ad usuram.","english":"Likewise there: Be constant in the midst of those who debate, make yourself affable to the assembly of the poor, humble your soul to the presbyter, and bow your head to the magnate. Likewise there:\n\nAccording to your ability, beware of your neighbor, and treat with the wise and the sensible. Likewise there: Let just men be your table companions, and let your glory be in the fear of the Lord. Let your discourse be with the sensible, and let all your speech be in the precepts of the Most High. The work of craftsmen will be praised in their hands, but the word of elders in their wisdom.\n\nLXII. THAT USURY IS NOT TO BE TAKEN.\n\nIn Leviticus: You shall not give your money at usury, and you shall not give your food for the sake of receiving an addition: I am the Lord your God, who led you out of the land of Egypt. Likewise in Deuteronomy: You shall not exact from your brother usury of money, nor usury of food, nor usury of any thing whatsoever that you have lent. Likewise in Psalm 44: He who swears to his neighbor and does not deceive him: he who did not give his money at usury.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is divided into two distinct sections: a series of moral exhortations (from 'Item illic' to 'in sensu uero seniorum uerbum') and a new heading 'LXII. NON ACCIPIENDAS VSVRAS' introducing a set of scriptural prohibitions against usury.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In leuitico","severity":"info","text":"The citation 'Pecuniam tuam non dabis in usuram' is a loose paraphrase of Leviticus 25:36-37, which forbids taking interest on loans to the poor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In deuteronomio","severity":"info","text":"The citation 'Non exiges a fratre tuo usuram pecuniae et usuram escarum' echoes Deuteronomy 23:20-21, which prohibits Israelites from charging interest to one another.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo XliII","severity":"info","text":"The reference to Psalm 44 (Vulgate numbering) likely points to Psalm 44:7-8, which praises the righteous man who does not lend at usury.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"presbitero hnmffia","severity":"caution","text":"The Latin 'presbitero hnmffia' is corrupt; 'hnmffia' may be a scribal error for 'humilia' (humble), as the English draft reads 'humble your soul to the presbyter'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"NON ACCIPIENDAS VSVRAS","severity":"info","text":"This heading reflects a standard patristic and medieval prohibition against usury, drawing on Old Testament law and later Christian moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first set of exhortations ('Item illic') is not identified; it may derive from a lost apocryphon or patristic florilegium.","The corrupt reading 'hnmffia' in the Latin is uncertain; the English draft interprets it as 'humble'."],"confidence":"high","notes":[]},{"i":192,"ref":"p192","source":"LXIII. QVOD NEGOTIATOR MENDACIO EXVI NON POSSIT.\n\nIn ecclesiastico: Duae species difficiles et periculosae mihi apparuerunt: difficile exuetur negotians a mendacio, et non iustificabitur caupo a peccato. si in medio conpaginis lapidum palus figitur, sic in medio uenditionis et emptionis angustabitur peccatum.\n\nLXIIII. DVPLICIA PONDERA NON HABENDA.\n\nIn deuteronomio: Non erit in domo tua pondus grande aut pusillum, et non erit in domo tua mensura grandis aut pusilla: pondus uerum et iustum erit tibi: ut multorum dierum sis super terram quam dominus deus dabit tibi in sortem: quia abominandus est domino omnis qui facit iniusta. Item\n\nabomiin prouerbiis: Statera iniqua abominatio est coram domino: pondus autem aequum acceptum est ei. Item illic: Abominatio est domino duplex pondus, et statera dolosa non est bonum ante eum. Item illic: Pondus magnum et minimum et mensurae duplices inmunda ante dominum utraque, et qui facit ea in studiis suis inpedietur. Item in amospro, pheta: Audite igitur haec, qui opprimitis in mane pauperes et uiolatis inopes a terra, dicentes: quando transiet messis,' ut uendentes adquiramus, et sabbata, ut aperiamas thensauros et faciamus mensuram minorem, et ut adampliemus pondus et faciamus stateram iniquam, ut possideamus pecunia pauperes et inopes pro calciamentis, et ab omni negotio mercabimur?","english":"63. That a Merchant Cannot Be Free from Lying.\n\nIn Ecclesiasticus: Two kinds of things have appeared to me difficult and dangerous: a merchant will hardly be freed from lying, and a tavern-keeper will not be justified from sin. If a stake is fixed in the midst of a joining of stones, so in the midst of selling and buying will sin be constrained.\n\n64. That Double Weights Are Not to Be Had.\n\nIn Deuteronomy: There shall not be in your house a great or a small weight, and there shall not be in your house a great or a small measure: a true and just weight shall be yours: that you may be for many days upon the land which the Lord God will give you as your portion: because everyone who does unjust things is abominable to the Lord. Likewise\n\nin Proverbs: An unjust balance is an abomination before the Lord: but an equal weight is acceptable to him. Likewise there: A double weight is an abomination to the Lord, and a deceitful balance is not good before him. Likewise there: A great and a small weight and double measures are both unclean before the Lord, and he who does these things in his pursuits will be hindered. Likewise in Amos the prophet: Hear then these things, you who oppress the poor in the morning and violate the needy from the land, saying: 'When will the harvest pass,' so that selling we may acquire, and the sabbaths, so that we may open treasuries and make a smaller measure, and so that we may enlarge the weight and make an unjust balance, so that we may possess the poor and needy with money for shoes, and from every business we will trade?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"LXIII. QVOD NEGOTIATOR MENDACIO EXVI NON POSSIT.","severity":"info","text":"The chapter heading introduces a moral prohibition against merchant dishonesty, typical of the Speculum's ethical excerpts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In ecclesiastico: Duae species difficiles et periculosae mihi apparuerunt","severity":"info","text":"The passage cites Ecclesiasticus (Sirach) 26:28–29 (Vulgate), warning that merchants and tavern-keepers are prone to sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In deuteronomio: Non erit in domo tua pondus grande aut pusillum","severity":"info","text":"The Deuteronomy citation echoes Deut 25:13–15 (Vulgate), prohibiting false weights and measures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In prouerbiis: Statera iniqua abominatio est coram domino","severity":"info","text":"The Proverbs citations correspond to Prov 11:1; 20:10; 16:11 (Vulgate), condemning dishonest balances.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In amos propheta: Audite igitur haec, qui opprimitis in mane pauperes","severity":"info","text":"The Amos citation adapts Amos 8:4–6 (Vulgate), denouncing exploitation of the poor through false measures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"abomiin prouerbiis","severity":"caution","text":"The Latin text has a scribal error: 'abomiin' likely stands for 'abominatio' or 'abominandum', and the citation may be garbled.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains a possible scribal corruption in 'abomiin prouerbiis' (unit 6). The English draft smooths this as 'in Proverbs'."],"confidence":"high","notes":[]},{"i":193,"ref":"p193","source":"iurauit dominus aduersus superbiam iacob: si obliuiscetur omnia opera eius. et pro his conturbabitur terra, et lugebunt omnes qui habitant in ea.\n\nLXV. VOTA DOMINO STATIM 8OLVI OPORTERE.\n\nIn deuteronomio: Si autem uoueris uotum domino deo tao, non tardabis reddere illud: quia exquirens exquiret dominus deus tuus a te, et erit in peccatum. si autem no'lueris uouere, non erit in te peccatum. quae exeunt per labia tua custodies, et facies quemadmodum uoueris deo tuo uotum quod locutus es ore tuo. Item in ecclesiaste: Statim ut uoueris uotum: domino, non tardabis reddere illud. tu itaque quae uoueris redde. bonum est non uouere quam uouisse et non soluere.\n\nLXVI. NON STVLTE RIDENDVM.\n\nIn ecclesiastico: Stultus in risu exaltat uocem suam, et uir sapiens uix tacite ridebit. Item illic: Narratio peccantium odiosa, et risus illorum in delictis peccati. Item illic.: Melior est indignatio quam risus, quia in uultu obleetabitur cor. cor sapientium in domo luctus, et cor insipientium in domo luxoriae. Item illic: Sicut strepitus spinarum sub olla, sic qui audit risum insipientium.","english":"The Lord has sworn against the pride of Jacob: if he forgets all his works. And because of these things the earth will be disturbed, and all who dwell in it will mourn.\n\n65. That Vows to the Lord Ought to Be Fulfilled Immediately.\n\nIn Deuteronomy: But if you have vowed a vow to your Lord God, you will not delay in paying it: because your Lord God will exact it from you, and it will be a sin. But if you have not wished to vow, there will be no sin in you. You will keep what passes your lips, and you will do as you have vowed to your God the vow which you have spoken with your mouth. Likewise in Ecclesiastes: As soon as you have vowed a vow to the Lord, you will not delay in paying it. Therefore, pay what you have vowed. It is better not to vow than to have vowed and not to fulfill.\n\n66. That One Should Not Laugh Foolishly.\n\nIn Ecclesiasticus: A fool raises his voice in laughter, and a wise man will scarcely smile silently. Likewise there: The talk of sinners is hateful, and their laughter is in the delights of sin. Likewise there: Indignation is better than laughter, because the heart will be delighted in the face. The heart of the wise is in a house of mourning, and the heart of fools is in a house of luxury. Likewise there: As the crackling of thorns under a pot, so is he who hears the laughter of fools.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage begins with a brief, unattached sentence (iurauit dominus aduersus superbiam iacob) that does not correspond to a numbered chapter heading, suggesting a possible textual dislocation or a remnant from a preceding section.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"iurauit dominus aduersus superbiam iacob","severity":"info","text":"The opening sentence echoes the language of prophetic judgment (cf. Amos 8:7 or similar), but no exact Vulgate parallel is identified; it may be a loose citation or a paraphrase from a lost source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In deuteronomio","severity":"info","text":"The Deuteronomy citation conflates elements from Deut 23:21-23 (on vows) with a warning about delay; the phrase 'exquirens exquiret' is a Hebraism common in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In ecclesiaste","severity":"info","text":"The Ecclesiastes citation (Statim ut uoueris uotum domino) does not correspond to any canonical verse; it may be from a lost version or a misattribution of a proverb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In ecclesiastico","severity":"info","text":"The Ecclesiasticus citations on laughter (Stultus in risu exaltat uocem suam; Narratio peccantium odiosa; Melior est indignatio quam risus; Sicut strepitus spinarum sub olla) are drawn from Sir 21:20, 27:13, and 21:4, though the wording is adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft renders '8OLVI' as 'fulfilled', but the Latin has '8OLVI' (a scribal abbreviation for 'solvi', 'to be paid'); the sense is 'vows ought to be paid immediately', not 'fulfilled' in a general sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening sentence (iurauit dominus aduersus superbiam iacob) lacks a clear scriptural source and may be a fragment; the reading taken is that it is a loose citation or a textual remnant.","The Ecclesiastes citation is not found in the canonical book; it may be a misattribution or from a non-canonical source."],"confidence":"medium","notes":[]},{"i":194,"ref":"p194","source":"LXVII. NON ACCIPIENDVM TESTIMONIVM TESTIS VNIVS.\n\nIn deuteronomio: Non inminebit testis unus, qui testimonium det aduersus hominem secundum omne peccatum et\n\ncontra omne delictum quodcumque peccauerit: in ore duorum testium et in ore trium testium stabit omne uerbum.\n\nLXVIII. NON INDVENDAS VESTES VIBI A MVLIERE NEQVE MVLIERIS A TIBO.\n\n. In deuteronomio: Non erunt res uiriles super mulierem, nec induetur uir uestimentum muliebre, quia abominatio est domino et qui fecerit haec.\n\nLXVIIII. NON INPVTARI PECCATVM PARENTVM FILIIS NEQVE FILIORVM PARENTIBVS.\n\n.In deuteronomio: Non morientur parentes pro filiis, et fili non morientur pro parentibus: unusquisque in suo peccato .\n\nmorietur. Item in hieremia: In diebus illis non dicent: patres manducauerunt uuam acerbam, et dentes filiorum obstipuerunt: sed unusquisque in peccato suo morietur, et qui manducauerit uuam acerbam, dentes eius stupebunt. Item in ezechihel: Anima autem, quae peccauerit, morietur. filius uero non acceperit iustitiam patris, neque pater accipiet iniustitiam fili : iustitia iusti super ipsum erit, et iniquitas iniqui super ipsum erit.","english":"LXVII. The Testimony of a Single Witness Is Not to Be Accepted.\n\nIn Deuteronomy: A single witness shall not prevail, who gives testimony against a man for every sin and for every offense whatsoever he may have committed: every word shall stand on the testimony of two witnesses and on the testimony of three witnesses.\n\nLXVIII. A Man Shall Not Wear a Woman’s Garments, Nor a Woman a Man’s.\n\nIn Deuteronomy: There shall be no man’s things upon a woman, nor shall a man put on a woman’s garment, because it is an abomination to the Lord, and whoever does these things.\n\nLXVIIII. The Sin of Parents Is Not to Be Imputed to Children, Nor That of Children to Parents.\n\nIn Deuteronomy: Parents shall not die for their children, and children shall not die for their parents: each one shall die for his own sin. Likewise in Jeremiah: In those days they will not say: The fathers ate a sour grape, and the teeth of the children were set on edge; but each one shall die for his own sin, and whoever eats a sour grape, his teeth shall be set on edge. Likewise in Ezekiel: But the soul that has sinned shall die. The son, however, shall not receive the righteousness of the father, nor shall the father receive the injustice of the son: the righteousness of the just shall be upon him, and the iniquity of the unjust shall be upon him.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"LXVII. NON ACCIPIENDVM TESTIMONIVM TESTIS VNIVS.","severity":"info","text":"The three numbered sections (LXVII–LXVIIII) form a discrete block of moral-legal precepts, each introduced by a negative rule and supported by a Deuteronomy citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deuteronomio","severity":"info","text":"The Deuteronomy citation for LXVII loosely echoes Deut 19:15 (Vulgate: 'non stabit testis unus'), but the phrasing 'in ore duorum testium et in ore trium testium' is a free adaptation, not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deuteronomio","severity":"info","text":"The rule against cross-dressing in LXVIII derives from Deut 22:5 (Vulgate: 'Non induetur vir veste muliebri'), with the addition 'abominatio est domino' reflecting the deuteronomic concern for cultic purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hieremia","severity":"info","text":"The Jeremiah citation in LXVIIII ('patres manducauerunt uuam acerbam') is a proverb about individual responsibility, not a direct biblical verse; it may derive from Jer 31:29-30 or a lost apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezechihel","severity":"info","text":"The Ezekiel citation in LXVIIII ('Anima autem, quae peccauerit, morietur') echoes Ezek 18:4 and 18:20, which argue against inherited guilt, but the phrasing is a compressed paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"LXVIIII. NON INPVTARI PECCATVM PARENTVM FILIIS","severity":"info","text":"The principle of individual responsibility in LXVIIII was a key point in Augustine's anti-Pelagian writings, though the Speculum's compilation likely predates that controversy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Jeremiah proverb is uncertain; it may be a free composition or a lost text.","The Latin 'inminebit' in LXVII is a hapax or corruption; the Vulgate reads 'stabit'."],"confidence":"high","notes":[]},{"i":195,"ref":"p195","source":"LXX. NVTRIENDOS A PARENTIBVS IN TIMORE DOMINI FILIOS.\n\nIn deuteronomio: Et erunt uerba haec quaecumqu» praecipio tibi hodie in corde tuo et in anima tua, et demonstrabis ea filiis tuis et loqueris eis sedens in domo tua et cum iter facies in uia, et in quiete et in uigiliis: et obli-\n\ngabis ea in signo super manum tuam, et erimt mobilia ante oculos tuos: et scribes ea super limina domus tuae et in iamiis tuis. Item paulus apostolus ad ephesios: Et uos parentes, nolite in iram prouocare filios uestros, sed enutrite illos in disciplina et correptione domini. Item ad timotheum: Domum suam bene regentem, filios habentem subditos cum omni castitate. Item illic: Biacones sint unius uxoris uiri, qui filiis bene praesunt et suis domesticis. Item ad colossenses: Patres, nolite ad indignationem prouocare filios uestros, ne pusillo animo fiant.","english":"LXX. Children Are to Be Brought Up by Their Parents in the Fear of the Lord.\n\nIn Deuteronomy: And these words, whatever I command you today, shall be in your heart and in your soul, and you shall show them to your sons and speak them to them sitting in your house and when you make a journey on the road, and in rest and in vigils: and you shall bind them as a sign upon your hand, and they shall be movable before your eyes: and you shall write them upon the doorposts of your house and on your gates. Likewise the Apostle Paul to the Ephesians: And you parents, do not provoke your sons to anger, but nourish them in the discipline and correction of the Lord. Likewise to Timothy: One who rules his own house well, having sons subject with all chastity. Likewise there: Deacons shall be husbands of one wife, who preside well over their sons and their own household. Likewise to the Colossians: Fathers, do not provoke your sons to indignation, lest they become faint-hearted.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is numbered LXX and follows the pattern of earlier chapters, each introduced by a thematic heading in Latin. The heading here is 'NUTRIENDOS A PARENTIBUS IN TIMORE DOMINI FILIOS'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deuteronomy","severity":"info","text":"The first citation is a composite paraphrase of Deuteronomy 6:6-9, which commands the keeping and teaching of God's words, including binding them on the hand and writing them on doorposts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ephesians","severity":"info","text":"The citation 'Et uos parentes, nolite in iram prouocare filios uestros, sed enutrite illos in disciplina et correptione domini' is not a direct quotation from the canonical Ephesians but a paraphrase or adaptation of Ephesians 6:4, which is actually a verse from the Letter to the Ephesians in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Timothy","severity":"info","text":"The citation 'Domum suam bene regentem, filios habentem subditos cum omni castitate' echoes 1 Timothy 3:4, which speaks of a bishop managing his household well.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Timothy","severity":"info","text":"The citation 'Diacones sint unius uxoris uiri, qui filiis bene praesunt et suis domesticis' is a paraphrase of 1 Timothy 3:12, which states that deacons should be husbands of one wife and rule their children and households well.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Colossians","severity":"info","text":"The citation 'Patres, nolite ad indignationem prouocare filios uestros, ne pusillo animo fiant' is not a direct quotation from Colossians but a paraphrase of Colossians 3:21, which advises fathers not to provoke their children to anger.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor spelling variations (e.g., 'erimt' for 'erunt', 'iamis' for 'ianuis') that do not affect the sense.","The scriptural citations are paraphrastic and not verbatim from the Vulgate, which is typical for this work's method of compilation."],"confidence":"high","notes":[]},{"i":196,"ref":"p196","source":"LXXI. SEMINANDAM ANTE TVBTITIAM ET POSTEA METENDOS FRTCTVS EIVS.\n\nIn osee propheta: Seminate uobis iustitiam et uindemiate fructum uitae, exquirite uobis lumen scientiae, sustinete dominum, donec ueniat uobis fructus iustitiae. ut quid dilexistis impietatem, et iniquitates eius uindemiastis? Item in ecclesiastico: 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 illius exiguum laborabis, et cito edes de generationibus illius. Item in hieremia propheta: Innouate uobis nouitatem, et nolite serere in spinis. circumcidimini deo uestro, et circumcidite praeputium cordis uestri, uiri iuda et qui habitatis in hierttsalem, ne quando exeat sicut ignis\n\nindignatio mea et exardescat, et non erit qui extinguat a facie nequitiae cogitationum uestrarum. Item in psalmo CXXV: Qui seminant in lacrimis, in gaudio metent. euntes ibant et flebant, mittentes semina sua: uenientes autem uenient in exultatione, portantes manipulos suos. Item apostolus ad galatas: Nolite errare, deus non deridetur. quae enim seminauerit homo, haec et metet: quoniam qui seminat in carne sua de carne metet corruptionem, qui autem seminat in spiritu de spiritu et metet uitam aeternam. bonum autem facientes non deficiamus: tempore enim suo metemus non deficientes.","english":"LXXI. SOWING BEFORE THE TUMULT AND AFTERWARDS REAPING ITS FRUITS.\n\nIn the prophet Hosea: Sow for yourselves justice and harvest the fruit of life, seek out for yourselves the light of knowledge, wait upon the Lord until the fruit of justice comes to you. Why have you loved impiety, and harvested its iniquities? Likewise in Ecclesiasticus: Son, from your youth receive instruction, and until 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 produce. Likewise in the prophet Jeremiah: Renew yourselves with newness, and do not sow among thorns. Circumcise yourselves for your God, and circumcise the foreskin of your heart, men of Judah and you who dwell in Jerusalem, lest my indignation go forth like fire and blaze up, and there be none to quench it from the face of the wickedness of your thoughts. Likewise in Psalm 125: Those who sow in tears, reap in joy. They went and wept, casting their seeds; but coming, they will come in exultation, bearing their sheaves. Likewise the Apostle to the Galatians: Do not err, God is not mocked. For what a man has sown, that he will also reap: since he who sows in his flesh reaps corruption from the flesh, but he who sows in the spirit reaps eternal life from the spirit. But let us not grow weary in doing good: for in its time we will reap without failing.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"LXXI. SEMINANDAM ANTE TVBTITIAM ET POSTEA METENDOS FRTCTVS EIVS.","severity":"info","text":"The heading uses a corrupt Latin phrase; 'TVBTITIAM' likely stands for 'turbationem' (tumult), and 'FRTCTVS' for 'fructus' (fruits). The sense is: sowing before the tumult and afterwards reaping its fruits.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In osee propheta: Seminate uobis iustitiam et uindemiate fructum uitae","severity":"info","text":"This citation from Hosea is not a direct biblical verse but a paraphrase or composite, possibly drawing on themes from Hosea 10:12 or similar passages about sowing justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ecclesiastico: Fili, a iuuentute tua excipe doctrinam","severity":"info","text":"The Ecclesiasticus passage echoes Sirach 6:32-33 (Vulgate), which advises receiving instruction from youth to gain wisdom, using agricultural imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in hieremia propheta: Innouate uobis nouitatem, et nolite serere in spinis.","severity":"info","text":"This Jeremiah citation is not a direct verse but a free adaptation, possibly drawing on Jeremiah 4:3-4 or similar calls for renewal and avoidance of sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo CXXV: Qui seminant in lacrimis, in gaudio metent.","severity":"info","text":"Psalm 125 (Vulgate numbering) corresponds to Psalm 126 in the Hebrew; the verse is not found in the standard Psalter, suggesting a variant or apocryphal psalm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item apostolus ad galatas: Nolite errare, deus non deridetur.","severity":"info","text":"The Galatians citation is a paraphrase of Galatians 6:7-8, where Paul uses sowing and reaping imagery to contrast flesh and spirit.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading's corrupt Latin ('TVBTITIAM', 'FRTCTVS') leaves the exact original wording uncertain; the reading taken assumes 'turbationem' and 'fructus'.","Several scripture citations (Hosea, Jeremiah, Psalm 125) are not verbatim from known biblical texts, suggesting free adaptation or memory-based quotation."],"confidence":"medium","notes":[]},{"i":197,"ref":"p197","source":"LXXII. IN MORTVO LACRIMAS PRODVCENDAS.\n\nIn ecclesiastico: Fili, in mortuo produc lacrimas, et quasi dira passus incipe plorare, et secundum iudicium con\n\ntege corpus eius, et non despicias sepulturam illius. propter delaturam amare fers luctum illius unius diei, et consolare propter tristitiam.\n\nLXXIII. NEMINEM ESSE SINE PECCATO.\n\nIn prouerbiis: Quis gloriabitur purum se habere cor? aut quis audebit dicere mundum se esse a peccato? Item in iob: Quoniam si fuero iustus, non dubito quin os meum admiserit iniquitatem. et si dixero: sine querella sum, adaeque difficilia locutus sum. quis enim hominum uel uirorum ab operibus suis mundus et inmaculatus est coram domino? quia nemo mundus a sorde, nec unus quidem, etiam si una die fuerit uita eius super terram. quis enim hominum est sine querella? aut quis poterit iustus esse, qui natus est ex muliere? nam si nec caelum mundum est ante conspectum","english":"LXXII. ON WEEPING FOR THE DEAD.\n\nIn Ecclesiasticus: Son, shed tears for the dead, and as if suffering a grievous thing, begin to weep, and according to judgment cover his body, and do not despise his burial. On account of the funeral, bear his mourning bitterly for one day, and give comfort on account of the sadness.\n\nLXXIII. THAT NO ONE IS WITHOUT SIN.\n\nIn Proverbs: Who will boast that he has a pure heart? Or who will dare to say that he is clean from sin? Likewise in Job: For if I were righteous, I do not doubt that my mouth has committed iniquity. And if I say: I am without complaint, I have spoken things equally difficult. For what man or men are clean and spotless from their works before the Lord? Because no one is clean from filth, not even one, even if his life on earth were but a single day. For what man is without complaint? Or who can be righteous who is born of woman? For if even the sky is not clean before the sight","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"LXXII. IN MORTVO LACRIMAS PRODVCENDAS.","severity":"info","text":"The heading of LXXII is a brief thematic rubric typical of the Speculum, introducing a short catena of scriptural excerpts on mourning the dead.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In ecclesiastico: Fili, in mortuo produc lacrimas...","severity":"info","text":"The passage attributed to Ecclesiasticus (Sirach) is not a direct quotation from the canonical text; it appears to be a loose paraphrase or a citation from a variant Latin version, possibly the Vetus Latina.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In prouerbiis: Quis gloriabitur purum se habere cor?","severity":"info","text":"The citation from Proverbs does not correspond to any known verse in the canonical book; it may derive from a pseudepigraphal or apocryphal proverb collection, or from a Vetus Latina rendering of a lost text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in iob: Quoniam si fuero iustus...","severity":"info","text":"The Job citation is not a direct quotation from the canonical Book of Job; it appears to be a free adaptation or a paraphrase, possibly from a Vetus Latina version or a patristic florilegium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"LXXIII. NEMINEM ESSE SINE PECCATO.","severity":"info","text":"The theme that no one is without sin is a common topos in early Christian moral teaching, often linked to the doctrine of original sin and the need for grace, as developed by Augustine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"LXXII. IN MORTVO LACRIMAS PRODVCENDAS.","severity":"caution","text":"The Latin text of LXXII is corrupt or incomplete; the phrase 'propter delaturam amare fers luctum illius unius diei' is grammatically irregular and may reflect scribal error or a non-standard Latin source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural citations in both LXXII and LXXIII are not verbatim from the canonical Vulgate; their exact sources are uncertain, possibly from Vetus Latina or apocryphal texts.","The phrase 'propter delaturam' in LXXII is obscure; 'delatura' may be a scribal error for 'delatio' (funeral) or a corruption of another term."],"confidence":"medium","notes":[]},{"i":198,"ref":"p198","source":"domini, quanto magis exsecrabilis et inmundus uir? Item iohannes apostolus I: Si dixerimus quia peccatum non habemus, nos ipsos seducimus, et ueritas in nobis non est si confiteamur peccata nostra, fidelis et iustus est qui dimittat nobis peccata, et mundet BOS ab omni iniquitate.\n\nLXXIIII. NON FVRANDVM.\n\nIn exodo: Non facietis furtum et non mentiemini. Item in psalmo XLVIIII: Si uidebas furem, simul cum eo currebas, et cum adulteris portionem tuam ponebas. Item illic: Arguam te et statuam illa contra faciem tuam. Item in prouerbiis: Qui partitur cum fure, odit animam suam. Item ad corinthios I: Non fures, non auari, non ebriaci, non maledici, non rapaces regnum dei possidebunt.\n\nItem in zacharia propheta: Et conuersus adleuaui oculos meos, et uidi et ecce falcem uolantem, statura cubitorum uiginti et latitudo cubitorum decem. et dixit mihi: hoc est male dictum, quod eDit ad maleficos qui sunt super faciem totius terrae: quia omnis fur et periurus ex ea usque ad mortem punietur. et proferam illam, dicit dominus omnipotens, et introibit in domum furis et in domum periurantis in nomine meo in mendacio, et requiescet in media domo eius, et consummabit eum et materiam eius et lapidem eius. ltem in exodo: Quod si quis inuolaueirt uitulum aut ouem et occiderit eum aut uendiderit, quinque uitulos reddet pro uno uitulo et quattuor oues pro una one.","english":"LXXII. ON NOT STEALING. In Exodus: You shall not commit theft and you shall not lie. Likewise in Psalm 49: If you saw a thief, you ran with him, and with adulterers you placed your portion. Likewise there: I will accuse you and set those things before your face. Likewise in Proverbs: He who shares with a thief hates his own soul. Likewise to the Corinthians I: Not thieves, not covetous, not drunkards, not slanderers, not plunderers will possess the kingdom of God.\n\nLikewise in the prophet Zechariah: And turning, I lifted up my eyes, and I saw, and behold a flying sickle, twenty cubits in height and ten cubits in width. And it said to me: This is the curse, which goes to the sorcerers who are upon the face of the whole earth: because every thief and perjurer will be punished by it unto death. And I will bring it forth, says the Lord Almighty, and it will enter into the house of the thief and into the house of the one perjuring in my name with a lie, and it will rest in the middle of his house, and it will consume him and his substance and his stone. Likewise in Exodus: But if anyone steals a calf or a sheep and kills it or sells it, he shall give back five calves for one calf and four sheep for one sheep.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"LXXIIII. NON FVRANDVM.","severity":"info","text":"The heading 'NON FVRANDVM' (On Not Stealing) introduces a new thematic section, following the pattern of numbered chapters in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In exodo: Non facietis furtum et non mentiemini.","severity":"info","text":"This citation conflates two distinct prohibitions from Exodus; the closest parallel is Exodus 20:15-16 (Vulgate) but the exact wording is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo XLVIIII: Si uidebas furem, simul cum eo currebas, et cum adulteris portionem tuam ponebas.","severity":"info","text":"Psalm 49 (Vulgate numbering) corresponds to Psalm 50 in the Hebrew; the verse is not found in the standard Psalter, suggesting a variant or apocryphal source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in prouerbiis: Qui partitur cum fure, odit animam suam.","severity":"info","text":"This proverb is not attested in the canonical Book of Proverbs; it may derive from a lost or apocryphal wisdom text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in zacharia propheta: Et conuersus adleuaui oculos meos, et uidi et ecce falcem uolantem...","severity":"info","text":"This passage is not found in the canonical Book of Zechariah; it likely comes from an apocryphal or pseudepigraphal work attributed to Zechariah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in exodo: Quod si quis inuolaueirt uitulum aut ouem et occiderit eum aut uendiderit, quinque uitulos reddet pro uno uitulo et quattuor oues pro una one.","severity":"info","text":"This restitution law is not found in Exodus; it resembles regulations in the Mishnah or later Jewish legal tradition, indicating a non-biblical source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of several scriptural citations (Psalm 49, Proverbs, Zechariah, Exodus) is uncertain; they may derive from apocryphal or variant texts.","The phrase 'BOS' in the previous passage (line 2) is unclear; possibly a corruption or abbreviation."],"confidence":"high","notes":[]},{"i":199,"ref":"p199","source":"Item illic: Quod si pauper est et non habet unde reddat, ueneat pro furto. quod si prehensus fuerit et inuentum fuerit in manibus eius furtum ab asino usque ad ouem uiuentem, dupla reddet.\n\nLXXV. NON GLORIANDVM IN SAPIENTIA MVNDI.\n\nIn prouerbiis: Esto confidens toto corde in domino, in tua autem sapientia noli extolli. Item illic: Noli esse sapiens aput te: time autem deum et declina ab omni malo. tunc sanitas erit corpori tuo et diligentia ossibus tuis. Item illic: Vidi uirum aestimantem se sibi sapientem esse, spem autem habuit magis insipiens quam ille. Item in esaia: Vae his qui prudentes sunt aput se et in conspectu suo sapientes. Item illic: Perdam sapientiam sapientium, et prudentiam prudentium reprobabo. Item in hieremia: Haec dicit dominus: non glorietur sapiens in sua sapientia,\n\net non glorietur fortis in sua fortitudine, et non glorietur diues in diuitiis suis: sed in hoc glorietur qui gloriatur, scire et intellegere quia ego sum dominus qui facio misericordiam et iudicium et iustitiam super terram, quia in his est uoluntas mea, dicit dominus. Item apostolus ad romanos: Dicentes enim esse se sapientes stulti facti sunt. Item ad corinthios I: Vbi sapiens? ubi scriba? ubi conquisitor huius saeculi? nonne stultam fecit deus sapientiam mundi?","english":"Likewise there: But if he is poor and has nothing from which to repay, he shall be sold for the theft. But if he has been caught and the theft has been found in his hands, from an ass to a living sheep, he shall repay double.\n\nLXXV. ON NOT BOASTING IN THE WISDOM OF THE WORLD.\n\nIn Proverbs: Be confident with your whole heart in the Lord, but do not exalt yourself in your own wisdom. Likewise there: Do not be wise in your own eyes: but fear God and turn away from every evil. Then there will be health for your body and diligence for your bones. Likewise there: I saw a man who considered himself wise in his own eyes, but the fool had more hope than he. Likewise in Isaiah: Woe to those who are prudent in their own eyes and wise in their own sight. Likewise there: I will destroy the wisdom of the wise, and I will reject the prudence of the prudent. Likewise in Jeremiah: Thus says the Lord: Let not the wise man boast in his wisdom,\n\nand let not the strong man boast in his strength, and let not the rich man boast in his riches: but let him who boasts boast in this, to know and to understand that I am the Lord who works mercy and judgment and justice upon the earth, because in these things is my will, says the Lord. Likewise the Apostle to the Romans: For saying themselves to be wise, they have become fools. Likewise to the Corinthians I: Where is the wise man? where is the scribe? where is the inquirer of this world? Has not God made the wisdom of the world foolish?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage begins with a brief continuation of the previous chapter (LXXII) on theft, then transitions to a new chapter (LXXV) on not boasting in worldly wisdom. The intervening chapter numbers (LXXIII–LXXIV) are absent, suggesting a lacuna or a deliberate omission in the source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 22:1–4 (theft laws)","severity":"info","text":"The opening lines on theft echo Exodus 22:1–4, which prescribes restitution or sale for theft, though the specific phrase 'from an ass to a living sheep' is not verbatim in the Vulgate; it may reflect a legal tradition or a loose paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Proverbs 3:5–8","severity":"info","text":"The first Proverbs citation ('Be confident with your whole heart in the Lord...') is not a direct Vulgate verse but a composite of Proverbs 3:5–8, which warns against self-reliance and extols trust in God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jeremiah 9:23–24","severity":"info","text":"The Jeremiah passage ('Let not the wise man boast...') is a free rendering of Jeremiah 9:23–24, which in the Vulgate reads 'Noli gloriari...' and emphasizes divine mercy, judgment, and justice as the only proper grounds for boasting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Corinthians 1:20","severity":"info","text":"The final citation ('Where is the wise man? ... Has not God made the wisdom of the world foolish?') alludes to 1 Corinthians 1:20, where Paul contrasts worldly wisdom with divine revelation, though the phrasing is adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The chapter title 'On Not Boasting in the Wisdom of the World' reflects a common patristic theme, seen in Augustine's own works (e.g., De Doctrina Christiana) and in earlier Latin monastic rules, warning against intellectual pride.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The transition from chapter LXXII to LXXV is abrupt; the missing chapters (LXXIII–LXXIV) may have been lost in transmission or intentionally omitted by the compiler.","The phrase 'from an ass to a living sheep' is not a standard biblical quotation; it may be a legal formula or a scribal gloss."],"confidence":"high","notes":[]},{"i":200,"ref":"p200","source":"Item illic: Videte uocationem uestram, fratres, quia non multi sapientes secundum carnem, non multi potentes, non multi nobiles: sed quae stulta sunt huius mundi elegit deus, ut confundat sapientes, et infirma mundi elegit deus, ut confundat fortia, et ignobilia et contemptibilia elegit quae non sunt, ut quae sunt destituat, ut non glorietur omnis caro coram deo. Item illic: Nemo se fallat. si quis uidetur\n\nsapiens esse in hoc saeculo, stultus fiat, ut sit sapiens. nam sapientia huius mundi stultitia est aput deum. scriptum est enim: conprehendam sapientes in astutia eorum. et iterum: dominus nouit cogitationes sapientium quoniam uanae sunt\n\nLXXVI. NON AMBIENDOS HONORES.\n\nIn ecclesiastico: Noli superbire ante conspectum regis, neque in locis potentium subsistas: melius est enim dici tibi: ascende ad me, quam humiliari in conspectu potentis. Noli quaerere a deo ducatum neque a rege cathedram honoris: non iustifices te ante dominum, quoniam agnitor cordis est. noli quaerere eligi iudex nisi uirtute inrumpere iniquitates, ne forte extimescas faciem potentis et ponas scandalum in astutia tua. Item in euangelio secundum matthaeum: Accessit ad dominum mater filiorum zebedaei cum filiis suis,","english":"Likewise there: Behold your calling, brothers, for not many are wise according to the flesh, not many are powerful, not many are noble: but God has chosen the foolish things of this world to confound the wise, and God has chosen the weak things of this world to confound the strong, and God has chosen the ignoble and contemptible things which are not, to cast down those which are, so that no flesh may boast before God. Likewise there: Let no one deceive himself. If anyone seems to be wise in this world, let him become foolish, that he may be wise. For the wisdom of this world is folly before God. For it is written: I will catch the wise in their own cunning. And again: The Lord knows the thoughts of the wise, that they are vain.\n\nLXXVI. HONORS ARE NOT TO BE SOUGHT.\n\nIn Ecclesiasticus: Do not be proud before the king, nor take your stand in the places of the powerful: for it is better that it be said to you: come up to me, than to be humiliated in the sight of the powerful. Do not seek from God a dukedom nor from the king a chair of honor: do not justify yourself before the Lord, for he is the knower of the heart. Do not seek to be chosen a judge unless you can by force break through iniquities, lest you fear the face of the powerful and place a stumbling block in your own cunning. Likewise in the Gospel according to Matthew: The mother of the sons of Zebedee approached the Lord with her sons,","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"LXXVI. NON AMBIENDOS HONORES","severity":"info","text":"The rubric 'LXXVI. NON AMBIENDOS HONORES' marks a new chapter heading, typical of the Speculum's florilegium structure, introducing a thematic block on avoiding the pursuit of honors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In ecclesiastico","severity":"info","text":"The citation 'In ecclesiastico' refers to the book of Sirach (Ecclesiasticus). The following passage is a loose paraphrase or composite of Sirach 7:6, 7:7, and 11:2, emphasizing humility before authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In euangelio secundum matthaeum","severity":"info","text":"The citation 'In euangelio secundum matthaeum' introduces Matthew 20:20, where the mother of Zebedee's sons (Salome) asks Jesus for her sons' advancement, a narrative illustrating the danger of seeking honors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ducatum","severity":"info","text":"The term 'ducatum' (dukedom) reflects late Roman or early medieval administrative titles, indicating the Speculum's adaptation of biblical warnings to contemporary social structures of rank and patronage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"noli quaerere eligi iudex nisi uirtute inrumpere iniquitates","severity":"caution","text":"The phrase 'nisi uirtute inrumpere iniquitates' is textually uncertain; 'inrumpere' may be a scribal error for 'irrumpere' (to break into) or 'erumpere' (to burst forth). The sense is that one should not seek judgeship unless able to forcefully overcome injustices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Videte uocationem uestram","severity":"info","text":"The opening exhortation 'Videte uocationem uestram' echoes 1 Corinthians 1:26-28, where Paul contrasts worldly wisdom and power with God's choice of the foolish and weak, a key Pauline theme in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first 'Item illic' passage is unclear; it may be a composite of 1 Corinthians and other Pauline texts, but no exact verse is cited.","The phrase 'quae non sunt' (things which are not) is ambiguous, possibly referring to non-existent or lowly things, but the theological sense is that God chooses the despised to humble the proud."],"confidence":"high","notes":[]},{"i":201,"ref":"p201","source":"adorans eum et postulans aliquid ab eo. ille autem ait: quid uis? dicit illa: ut sedeant isti duo fili mei unus ad dexteram tuam et unus ad sinistram in regno tuo. ait autem iesus: nescitis quid postuletis: potestis bibere calicem, quem ego bibiturus sum? illi autem dixerunt: possumus. ait illis iesus: calicem meum quidem bibetis, sedere autem ad dexteram uel ad sinistram meam non est meum dare uobis, sed quibus paratum est a patre meo. quo audito ceteri decem discipuli indignati sunt de duobus fratribus. iesus autem aduocauit eos et dixit: scitis quoniam principes gentium dominantur eorum et magnam potestatem exercent in eos. non sic est inter uos, sed quicumque uoluerit inter uos primus esse erit uester seruus: sicut et filius hominis non uenit, ut illi ministretur, sed ut ministret et det animam suam redemptionem pro multis. uos autem quaeritis in modicis extolli, et de maximis minui. cum autem introieritis ad caenam uocati, nolite recumbere in honorificis locis, ne forte dignior te superueniat et accedens inuitator dicat tibi: adhuc infra accede, et confundaris. si autem recubueris in inferiori loco, adueniet inferior te, et dicet tibi qui te ad caenam inuitauit: accede adhuc in superiori loco, et erit hoc tibi utilius. quia omnis qui se exaltat humiliabitur, et qui se humiliat exalta-","english":"worshipping him and asking something of him. But he said: \"What do you want?\" She said: \"That these two sons of mine may sit, one at your right hand and one at your left, in your kingdom.\" Then Jesus said: \"You do not know what you ask: can you drink the cup which I am about to drink?\" But they said: \"We can.\" Jesus said to them: \"You will indeed drink my cup, but to sit at my right or left is not for me to give you, but it is prepared for you by my Father.\" When they heard this, the other ten disciples were indignant about the two brothers. But Jesus called them and said: \"You know that the rulers of the nations dominate them and exercise great power over them. It is not so among you, but whoever among you wishes to be first will be your servant: just as the Son of Man did not come to be served, but to serve and to give his life as a ransom for many. But you seek to be exalted in small things, and to be diminished in the greatest. When you have entered the supper to which you are invited, do not recline in places of honor, lest perhaps someone more worthy than you should arrive and the host, coming up, say to you: 'Move further down,' and you be put to shame. But if you recline in a lower place, someone inferior to you will arrive, and the one who invited you to supper will say to you: 'Move up to a higher place,' and this will be more profitable for you. For 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":"calicem, quem ego bibiturus sum","severity":"info","text":"The cup Jesus is about to drink alludes to his passion; the motif of drinking a cup of martyrdom or suffering appears in Matthew 20:22 and Mark 10:38–39, though the exact dialogue is non-canonical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"sedere autem ad dexteram uel ad sinistram meam non est meum dare uobis","severity":"info","text":"The saying that seating at Jesus' right or left is not his to give but prepared by the Father echoes themes of predestination and divine election found in the Gospel of Philip (NHC II,3) and other Gnostic texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"principes gentium dominantur eorum","severity":"info","text":"The reference to rulers of nations dominating their subjects reflects a common early Christian critique of worldly power, contrasting it with the egalitarian ideal of the community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"cum autem introieritis ad caenam uocati","severity":"info","text":"The passage shifts from a narrative of Jesus' dialogue to a parametric instruction on humility at a supper, mirroring the structure of a wisdom saying or a community rule.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"omnis qui se exaltat humiliabitur, et qui se humiliat exaltabitur","severity":"info","text":"This proverbial conclusion is widely attested in early Christian literature, e.g., in the Gospel of Thomas (logion 4) and in patristic writings, as a core ethical principle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"nescitis quid postuletis","severity":"caution","text":"The Latin text may reflect a translation or adaptation of a lost Greek or Coptic original; the phrase 'nescitis quid postuletis' is a common rhetorical formula and not necessarily a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the woman and her two sons is unclear; the narrative may be allegorical. The source of the dialogue (canonical or apocryphal) is uncertain."],"confidence":"medium","notes":[]},{"i":202,"ref":"p202","source":"ezebitur. Item in ezechiel propheta: Et cognoscent omnia ligna campi quia ego sum dominus, qui humilio lignum altum et exalto lignum humile et arefacio lignum uiride et reuirescere facio lignum aridum. ego dominus locutus sum et faciam.\n\nLXXVII. QVOD QVI HOMINEM DEI SPERNIT DOMINVM SPERNAT.\n\nIn deuteronomio: Et homo quicumque fecerit in superbia, ut non exaudiat sacerdotem qui adstat ministrare in nomine dei tui aut indices qui fuerint in diebus illis, morietur homo ille, et auferes malum ex israhel: et omnis populus cum audierit, timebit et non faciet iniustitiam. Item\n\nin regnorum I dominus ad samuhelem: Non te spernunt, sed me, ne regnem super illos. Item in ezechiel propheta: Domus autem israhel nolunt audire te, quia nolunt audire me: quia uniuersa domus israhel contentiosi sunt et duro corde. Item in exodo: Non enim ad nos est murmuratio uestra, sed aduersus deum. Item in euangelio secundum lucam dominus iesus: Qui audit nos, me audit, et qui uos spernit, me spernit: qui autem me spernit, spernit eum qui me misit. Item apostolus ad thessalonicenses: Quapropter qui spernit, non homi","english":"will be exalted. Likewise in the prophet Ezekiel: \"And all the trees of the field shall know that I am the Lord, who lowers the high tree and raises the low tree, and dries up the green tree and makes the dry tree green again. I am the Lord; I have spoken and I will do it.\"\n\nLXXVII. THAT HE WHO SCORNS THE MAN OF GOD SCORNS THE LORD.\n\nIn Deuteronomy: \"And any man who acts in pride, so that he does not hearken to the priest who stands to minister in the name of your God, or to the judges who are in those days, that man shall die, and you shall remove the evil from Israel: and all the people, when they hear, shall fear and shall not commit injustice.\" Likewise\n\nin 1 Kings, the Lord to Samuel: \"They do not scorn you, but me, that I should not reign over them.\" Likewise in the prophet Ezekiel: \"But the house of Israel does not wish to hear you, because they do not wish to hear me: for the whole house of Israel is contentious and hard of heart.\" Likewise in Exodus: \"For your murmuring is not against us, but against God.\" Likewise in the Gospel according to Luke, the Lord Jesus: \"He who hears us, hears me, and he who scorns you, scorns me: but he who scorns me, scorns him who sent me.\" Likewise the Apostle to the Thessalonians: \"Therefore he who scorns, does not scorn a man,","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"LXXVII","severity":"info","text":"This section is numbered LXXVII, continuing the series of thematic headings that organize the florilegium. The heading declares the topic: that contempt for God's minister is contempt for God himself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezekiel","severity":"info","text":"The Ezekiel quotation (likely 17:24 or 31:16, loosely paraphrased) uses the allegory of trees to illustrate divine power over pride and humility. The Latin 'humilio' and 'exalto' echo the Vulgate's language.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deuteronomy","severity":"info","text":"The Deuteronomy citation (cf. 17:12-13) threatens death for refusing to heed the priest or judge, linking disobedience to the removal of evil from Israel. The Latin 'superbia' underscores the sin of pride.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Kings","severity":"info","text":"The citation from 1 Kings (1 Samuel 8:7, Vulgate) has God tell Samuel that the people's rejection of Samuel is really rejection of God's kingship. This directly supports the heading's thesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luke","severity":"info","text":"The Gospel saying (Luke 10:16, loosely) equates hearing or scorning the disciples with hearing or scorning Christ, and scorning Christ with scorning his sender (God). This is a key proof-text for clerical authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Speculum","severity":"info","text":"This passage exemplifies the Speculum's method: stringing together scriptural testimonies under a moral heading, without original commentary. The work was long attributed to Augustine but is now considered a later compilation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Ezekiel quotation is not verbatim from the Vulgate; it may be a free rendering or from a different Latin tradition. The exact chapter and verse are uncertain.","The Deuteronomy citation is a composite; the phrase 'qui adstat ministrare' is not standard Vulgate wording."],"confidence":"high","notes":[]},{"i":203,"ref":"p203","source":"nem spernit, sed deum, qui dedit spiritum sanctum in nobis. Item ubi supra II: Vos autem, fratres, nolite deficere bene facientes. si quis autem non obaudit uerbo nostro, hunc per epistulam notate et non conmisceamini cum illo, ut confunda(tu)r.\n\nLXXVIII. DE OBOEDIENTIA.\n\nIn exodo: Si audieris uocem domini dei tui et quae ei placent feceris coram ipso et obaudieris praeceptis eius et custodieris omnem iustitiam eius, omnem infirmitatem, quam inportaui aegyptiis, non inportabo in te. ego enim sum dominus qui saluum facio te. Item in prouerbiis: Malum aureum in monile sardium, in aure (in)auris aurea et sardino\n\npretioso, ita sermo sapiens in aure oboedientis. Item in ecclesiastico: Filii sapientiae ecclesia iustorum, et natio eorum obaudientia et caritas. Item apostolus ad romanos: Gratia autem deo, quod fuistis serui peccati, sed obaudistis ex corde in eam formam doctrinae, in quam traditi estis. liberati autem a peccato, serui facti estis iustitiae. Item illic: Sicut enim per inoboedientiam unius hominis peccatores constituti sunt plurimi, ita et per unius oboedientiam iusti constituentur multi. Item ad corinthios II: Ideo enim scripsi uobis, ut cognoscam experimentum uestrum, si in omnibus oboedientes estis. Item petrus apostolus I: Animas itaque uestras castificate ad oboediendum fidei per spiritum.","english":"despises, but God, who gave the Holy Spirit in us. Likewise in the same place II: But you, brothers, do not grow weary in doing good. If anyone does not obey our word, mark him by letter and do not mix with him, so that he may be confounded.\n\nLXXVIII. ON OBEDIENCE.\n\nIn Exodus: If you hear the voice of the Lord your God and do what pleases him before him and obey his precepts and keep all his justice, I will not bring upon you every infirmity that I brought upon the Egyptians. For I am the Lord who saves you. Likewise in Proverbs: A golden evil in a sardius necklace, in gold a golden earring and a precious sardius, so is a wise word in the ear of the obedient. Likewise in Ecclesiasticus: The sons of wisdom are the church of the just, and their nation is obedience and charity. Likewise the Apostle to the Romans: But thanks be to God that you were servants of sin, but you obeyed from the heart in that form of doctrine into which you were initiated. Freed from sin, you have become servants of justice. Likewise there: For just as through the disobedience of one man many were constituted sinners, so through the obedience of one many will be constituted just. Likewise to the Corinthians II: For I wrote to you so that I might know your test, whether you are obedient in all things. Likewise Peter the Apostle I: Therefore purify your souls to obey the faith through the spirit.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"LXXVIII. DE OBOEDIENTIA","severity":"info","text":"This heading marks a new section on obedience, following the pattern of numbered topical units in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In exodo: Si audieris uocem domini dei tui","severity":"info","text":"The Exodus citation is not a direct Vulgate verse but a paraphrase blending Exod 15:26 and 23:21, typical of the compiler's method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in prouerbiis: Malum aureum in monile sardium","severity":"info","text":"The Proverbs citation is not found in the canonical text; it may derive from a lost Greek or Latin proverb collection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ecclesiastico: Filii sapientiae ecclesia iustorum","severity":"info","text":"This Ecclesiasticus citation is not in the Vulgate Sirach; it may be from a pseudepigraphal or liturgical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item apostolus ad romanos: Gratia autem deo, quod fuistis serui peccati","severity":"info","text":"The Romans citation loosely adapts Rom 6:17-18, but the phrasing 'gratia autem deo' and 'in eam formam doctrinae' is non-Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item ad corinthios II: Ideo enim scripsi uobis, ut cognoscam experimentum uestrum","severity":"caution","text":"This 2 Corinthians citation is not in the canonical epistle; it may be a scribal interpolation or a misattribution.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of several scripture citations is uncertain; they may be from apocryphal or lost works.","The phrase 'ubi supra II' in the previous section is ambiguous, possibly referring to a second citation from the same book."],"confidence":"medium","notes":[]},{"i":204,"ref":"p204","source":"LXXVIIII. PVSILLIANIMEM NON SCANDALIZANDVM, SED POTIVS CONSOLANDVM.\n\nIn euangelio secundum matthaeum: Qui scandalizauerit unum pusillum ex his qui in me credunt, bonum est illi magis, ut circumligetur mola asinaria collo eius et proiciatur in profundum. Item apostolus ad romanos: Carnis curam ne feceritis in desideriis. infirmum in fide adsumite, non in disceptationes cogitationum. Item ad galatas: Fratres, et si praeuentus fuerit homo in aliquo delicto, uos qui spiritales estis, instruite huiusmodi in spiritu mansuetudinis: considerans te ipsum, ne et tu tempteris. alter alterius onera portate, et sic implebitis legem christi. Item ad thessalonicenses I: Oramus autem uos, fratres, cor-\n\nripite inquietos, consolamini pusillianimes, 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. Item ad romanos: Debemus autem nos potentes infirmitates eorum qui inpotentes sunt baiulare et non nobis placere. unusquisque uestrum proximo placeat ad bonam aedificationem. christus autem non sibi placuit, sed secundum quod scriptum est: obprobria exprobrantium ceciderunt super me. quae autem scripta sunt, ad nostram doctrinam scripta sunt, ut per patientiam et consolationem scripturarum spem habeamus.","english":"LXXVIIII. THE FAINT-HEARTED ARE NOT TO BE SCANDALIZED, BUT RATHER CONSOLED.\n\nIn the Gospel according to Matthew: He who has scandalized one of the little ones among those who believe in me, it is better for him that a millstone be tied around his neck and he be thrown into the deep. Likewise the Apostle to the Romans: Do not give care to the flesh in its desires. Take up the one weak in faith, not into disputations of thoughts. Likewise to the Galatians: Brothers, and 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. Likewise to the Thessalonians I: But we exhort you, brothers, correct the restless, console the faint-hearted, receive the weak, be patient with all. See that no one returns evil for evil to anyone, but always pursue what is good among yourselves and towards all. Likewise to the Romans: But we who are strong ought to bear the weaknesses of those who are powerless and not please ourselves. Let each of you please his neighbor for good edification. But Christ did not please himself, but according to what is written: the reproaches of those reproaching fell upon me. But those things which are written are written for our instruction, so that through patience and the consolation of the scriptures we may have hope.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"LXXVIIII. PVSILLIANIMEM NON SCANDALIZANDVM, SED POTIVS CONSOLANDVM.","severity":"info","text":"The heading introduces a new topic: the faint-hearted are not to be scandalized but consoled. This is the 79th unit in the work, following a series of moral exhortations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui scandalizauerit unum pusillum ex his qui in me credunt, bonum est illi magis, ut circumligetur mola asinaria collo eius et proiciatur in profundum","severity":"info","text":"This citation from Matthew is not found in the canonical Gospels; it may derive from a variant tradition or apocryphal saying. The phrase 'mola asinaria' (millstone) echoes Matthew 18:6 but with different wording.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Carnis curam ne feceritis in desideriis. infirmum in fide adsumite, non in disceptationes cogitationum","severity":"info","text":"This citation to Romans is not verbatim from the canonical epistle; it appears to be a loose paraphrase or composite of themes from Romans 13:14 and 14:1, emphasizing care for the weak in faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Fratres, et si praeuentus fuerit homo in aliquo delicto, uos qui spiritales estis, instruite huiusmodi in spiritu mansuetudinis","severity":"info","text":"This citation to Galatians is not directly from the canonical text; it echoes Galatians 6:1-2 but with added exhortation to bear one another's burdens, suggesting a free adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Oramus autem uos, fratres, corripite inquietos, consolamini pusillianimes, suscipite infirmos, patientes estote ad omnes","severity":"info","text":"This citation to 1 Thessalonians is not found in the canonical epistle; it may be a summary of Pauline paraenesis or from a lost homily, emphasizing communal correction and consolation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Debemus autem nos potentes infirmitates eorum qui inpotentes sunt baiulare et non nobis placere","severity":"info","text":"This citation to Romans is not verbatim; it echoes themes from Romans 15:1 and 15:7, but the phrasing 'baiulare' (to bear) and the contrast with self-pleasing are distinctive.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several scriptural citations that do not match the Vulgate or known canonical versions; they may be paraphrases, composites, or from variant traditions. The heading uses 'pusillianimes' (faint-hearted) which is a key term in the work's moral taxonomy."],"confidence":"medium","notes":[]},{"i":205,"ref":"p205","source":"deus autem omnium det uobis id ipsum sapere in inuicem secundum christum iesum, ut unianimes uno ore magnificetis dominum et patrem domini nostri iesu christi. propter quod suscipite inuicem, sicut et christus suscepit uos in gloriam dei. Item illic: Deus autem spei adimpleat uos omni gaudio et pace, ut abundetis\n\ncrein omnem spem in uirtute spiritus sancti. certus sum autem, fratres, de uobis quoniam adimpleti estis dilectione et omni scientia, ut alterutrum possitis coercere. Item ad corinthios II: 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 econtra magis donetis et consolemini, ne forte maiori tristitia absorbeatur qui eiusmodi est. propter quod obsecro uos, ut confirmetis in illum caritatem. ideo enim scripsi, ut cognoscam experimentum uestrum, si in omnibus oboedientes estis. si cui autem aliquid donatis, et ego. nam quod donaui propter uos in persona christi, ut non possideamur a satana. non enim ignoramus cogitationes eius. Item ad colossenses: Induite ergo uos tamquam electi dei, ut sancti et dilecti, uiscera misericordiae, benignitatem, humilitatem, lenitatem,","english":"But may the God of all grant you to think the same thing among yourselves according to Christ Jesus, so that with one mind and one voice you may magnify the Lord and the Father of our Lord Jesus Christ. For this reason, receive one another, just as Christ received you into the glory of God. Likewise there: But may the God of hope fill you with all joy and peace, so that you may abound in every hope in the power of the Holy Spirit. I am certain, however, brothers, concerning you, that you are filled with love and all knowledge, so that you are able to restrain one another. Likewise to the Corinthians II: But if anyone has grieved, he has not grieved me, but in part, so as not to burden you all. That rebuke, which comes from many, suffices for one who is of such a kind, so that on the contrary you may rather give and console, lest perhaps one who is of such a kind be swallowed up by greater sadness. For this reason I beseech you, that you confirm charity toward him. For I have written thus, that I may know your obedience, if you are obedient in all things. But if you give anything to anyone, I also give. For what I have given on account of you in the person of Christ, so that we may not be possessed by Satan. For we are not ignorant of his thoughts. Likewise to the Colossians: Therefore clothe yourselves as the chosen of God, so that as holy and beloved, you may have bowels of mercy, kindness, humility, gentleness,","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"deus autem omnium det uobis id ipsum sapere in inuicem secundum christum iesum","severity":"info","text":"This echoes Romans 15:5-6, where Paul prays for unity among believers. The phrase 'id ipsum sapere' (to think the same thing) reflects the Vulgate's 'id ipsum sapere' in that context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad corinthios II: Si quis autem contristauit","severity":"info","text":"The passage beginning 'Si quis autem contristauit' is a loose paraphrase of 2 Corinthians 2:5-8, where Paul urges leniency toward a repentant offender. The compiler adapts the apostle's words to console the faint-hearted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad colossenses: Induite ergo uos tamquam electi dei","severity":"info","text":"The exhortation 'Induite ergo uos tamquam electi dei' echoes Colossians 3:12, where Paul calls the faithful to clothe themselves in mercy and humility. The Vulgate reads 'induite vos' in that verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the series of consolatory scriptural excerpts begun in the previous passage. Each citation is introduced by 'Item' or 'Item ad', marking a new proof-text for the theme of mutual support.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"unianimes uno ore","severity":"info","text":"The phrase 'unianimes uno ore' (with one mind and one voice) is a fixed expression in early Latin liturgy and paraenesis, emphasizing corporate unity. It recurs in the pseudo-Augustinian Speculum as a mark of ideal Christian community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"crein omnem spem in uirtute spiritus sancti","severity":"caution","text":"The clause 'crein omnem spem' is textually uncertain; 'crein' may be a corruption of 'crescere' (to increase) or 'creare' (to create). The English draft reads 'abound', which assumes a verb of growth, but the Latin is garbled.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'crein omnem spem' is corrupt; the intended verb is unclear. The translation 'abound' is a conjecture.","The source of the first citation ('Deus autem omnium det uobis...') is not explicitly identified; it may be a conflation of Romans 15:5-6 and a doxological formula."],"confidence":"medium","notes":[]},{"i":206,"ref":"p206","source":"iustitiam, patientiam, subportantes inuicem et donantes uobis ipsis, si quis aduersus aliquem habet querellam: sicut et dominus donauit uobis, sic et uos facite.\n\nLXXX. DE LAVDE VIRGINVM.\n\nIn libro sapientiae : Quoniam felix sterilis et incoinquinata quae nescit thorum in delicto! habebit fructum in dilectione animae. et spado qui non est operatus per manus iniquitatem nec cogitauit aduersus dominum nequissima. dabitur enim illi fidei donum electum et sors in templo dei oblatior. bonorum enim laborum fructus bonae famae, et quae non excidat radix sapientiae. Item paulus apostolus ad corinthios I: De uirginibus autem praeceptum domini non habeo, consilium autem do sicut misericordiam consecutus, ut fidelis essem. existimo ergo hoc bonum esse propter praesentem necessitatem, quia optimum est homini\n\nsic esse. Item illic: Hoc autem dico, fratres, tempus breue est: reliquum est, ut et qui habent uxores tamquam non habentes sint, et qui flent tamquam non flentes sint, et qui gaudent tamquam non gaudentes sint, et qui emunt tamquam non possidentes, et qui utuntur hoc mundo tamquam non utantur: praeterit enim habitus huius mundi. uolo uos sine sollicitudine esse. qui sine uxore est sollicitus est quae domini sunt, quomodo placeat deo. qui autem uxorem habet, cogitat quae sunt huius mundi, quomodo placeat uxori. separata est mulier et uirgo.","english":"justice, patience, bearing with one another and forgiving one another, if anyone has a complaint against someone: just as the Lord forgave you, so also do you.\n\nLXXX. ON THE PRAISE OF VIRGINS.\n\nIn the book of Wisdom: For blessed is the barren and undefiled woman who knows not the marriage bed in sin! She will have fruit in the love of the soul. And the eunuch who has not wrought iniquity with his hands nor thought the most wicked things against the Lord. For to him will be given the chosen gift of faith and a more favorable lot in the temple of God. For the fruits of good labors are good repute, and a root of wisdom that does not fall away. Likewise the apostle Paul to the Corinthians I: Concerning virgins, I have no command of the Lord, but I give advice as one who has obtained mercy, that I might be faithful. I think, therefore, that this is good because of the present necessity, since it is best for a man to be thus. Likewise there: But this I say, brothers, the time is short: it remains that those who have wives be as if they had none, and those who weep as if they did not weep, and those who rejoice as if they did not rejoice, and those who buy as if they did not possess, and those who use this world as if they did not use it: for the habit of this world passes away. 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 has a wife thinks about the things of this world, how to please his wife. The woman and the virgin are separate.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"LXXX. DE LAVDE VIRGINVM","severity":"info","text":"This heading marks the beginning of a new section, number 80, devoted to the praise of virgins, following a passage on mutual forgiveness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In libro sapientiae","severity":"info","text":"The citation 'In libro sapientiae' refers to the Old Testament Wisdom of Solomon, though the quoted text is not a direct biblical verse but a paraphrase or apocryphal expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item paulus apostolus ad corinthios I","severity":"info","text":"The reference to Paul's first letter to the Corinthians is likely a loose paraphrase of 1 Corinthians 7, where Paul discusses marriage and virginity, though the exact wording differs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et qui flent tamquam non flentes sint","severity":"caution","text":"The phrase 'et qui flent tamquam non flentes sint' (and those who weep as if they did not weep) appears corrupt or misremembered; it may be a scribal error for a more coherent ascetic exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"spado qui non est operatus per manus iniquitatem","severity":"info","text":"The mention of a eunuch (spado) who has not committed iniquity reflects early Christian ascetic ideals, where physical continence was sometimes linked to spiritual purity, though the source is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"separata est mulier et uirgo","severity":"info","text":"The concluding phrase 'separata est mulier et uirgo' (the woman and the virgin are separate) underscores a binary distinction between married and virginal states, a common theme in patristic praise of virginity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Wisdom quotation is uncertain; it may be from a lost apocryphon or a free composition. The Pauline citation is a loose paraphrase, not a direct quotation from 1 Corinthians."],"confidence":"medium","notes":[]},{"i":207,"ref":"p207","source":"quae non est nupta, cogitat quae dei sunt, ut sit sancta et corpore et spiritu. quae autem nupta est, cogitat quae sunt huius mundi, quomodo placeat uiro. Item illic: Itaque et qui nuptum dat uirginem suam bene facit, et qui non dat melius facit. Item in euangelio secundum matthaeum: Dico autem uobis, quia quicumque dimiserit uxorem suam, excepta causa adulterii,\n\nfacit illam moechari. dicunt ei discipuli: si talis uiri causa est cum uxore, non expedit nubere. iesus autem respondit eis: non omnes capiunt uerbum istud, sed hi quibus concessum est sunt enim spadones, qui ex utero matris nati sunt, et sunt spadones, qui facti sunt ab hominibus, et sunt spadones, qui se ipsos spadonauerunt propter regnum. qui potest capere, capiat.\n\nLXXXI. DE CONCORDIA CONIVGALI ET HABITV MVLIERVM.\n\nIn ecclesiastico : In tribus placitum est spiritui meo, quae sunt probata coram deo et homine, concordia fratrum et amor proximorum et uir et mulier sibi consentientes. Item apostolus ad colossenses: Viri, diligite uxores uestras et nolite amari esse aduersus illas. mulieres, subditae","english":"She who is not married meditates on the things of God, that she may be holy both in body and in spirit. But she who is married meditates on the things of this world, how to please her husband. Likewise there: Therefore, both he who gives his virgin in marriage does well, and he who does not give her does better. Likewise in the Gospel according to Matthew: But I say to you, that whoever puts away his wife, except for the cause of adultery, makes her commit adultery. The disciples say to him: If such is the case of a man with a wife, it is not expedient to marry. But Jesus answered them: Not all grasp that word, but only those to whom it is granted; for there are eunuchs who were born from their mother's womb, and there are eunuchs who were made by men, and there are eunuchs who made themselves eunuchs for the sake of the kingdom. He who can grasp it, let him grasp it.\n\nLXXXI. ON MARITAL HARMONY AND THE BEHAVIOR OF WOMEN.\n\nIn Ecclesiasticus: Three things have pleased my spirit, which are approved before God and man: harmony among brothers, love of neighbors, and a husband and wife agreeing with each other. Likewise the Apostle to the Colossians: Men, love your wives and do not be bitter against them. Women, be subject","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In ecclesiastico : In tribus placitum est spiritui meo","severity":"info","text":"The citation 'In tribus placitum est spiritui meo' echoes Sirach 25:1 (Vulgate: 'In tribus placitum est spiritui meo'), though the Vulgate text reads 'In tribus rebus placitum est spiritui meo'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item apostolus ad colossenses: Viri, diligite uxores uestras et nolite amari esse aduersus illas. mulieres, subditae","severity":"info","text":"The exhortation to husbands and wives is not a direct quotation from the canonical Colossians but may reflect a paraphrase or a lost variant; the closest parallel is Colossians 3:18-19 (Vulgate: 'Mulieres subditae viris...').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"LXXXI. DE CONCORDIA CONIVGALI ET HABITV MVLIERVM.","severity":"info","text":"The heading 'LXXXI. DE CONCORDIA CONIVGALI ET HABITV MVLIERVM.' marks a new chapter in the florilegium, shifting from praise of virginity to marital harmony and women's conduct.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"spadones","severity":"info","text":"The threefold classification of eunuchs (born, made by men, self-made for the kingdom) reflects patristic discussions on asceticism and celibacy, notably in Matthew 19:12 and early Christian interpretations of spiritual eunuchism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item illic: Itaque et qui nuptum dat uirginem suam bene facit, et qui non dat melius facit.","severity":"caution","text":"The source of the saying 'qui nuptum dat uirginem suam... melius facit' is uncertain; it may derive from a lost apocryphal or patristic text, as it does not appear in canonical scripture.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Item illic' after the first citation is ambiguous: it may refer to the same book of Wisdom or to another unspecified source.","The Gospel citation 'Dico autem uobis...' is not verbatim from Matthew; it may be a conflation or paraphrase of Matthew 5:32 and 19:9."],"confidence":"high","notes":[]},{"i":208,"ref":"p208","source":"estote uiris, sicut decet in domino. Item ad timotheum I: Volo igitur uiros orare in omni loco, leuantes sanctas manus sine ira et disceptatione. similiter et mulieres in habitu ordinato cum uerecundia et castitate ornantes se, non in tortis crinibus aut auro ant margaritis aut ueste pretiosa, sed quod decet mulieres promittentes castitatem per opera bona. mulier in silentio discat in omni subiectione. docere autem mulieri non permitte, neque dominari in uirum, sed esse in silentio. adam enim primus formatus est, deinde eua. et adam non est seductus, sed mulier seducta in praeuaricatione fuit. salua autem erit per filiorum generationem, si maneat in fide et ueritate et sanctitate cum sobrietate. Item ad titum: Tu uero loquere quae decet sanam doctrinam. senes sobrios esse, castos, prudentes, sanos in fide et caritate et patientia. anus similiter in habitu sancto, non criminatrices, non uino multo seruientes, bene docentes,","english":"Be men, as is fitting in the Lord. Likewise to Timothy I: Therefore I wish men to pray in every place, raising holy hands without anger and disputation. Similarly, women are to adorn themselves with orderly dress, with modesty and chastity, not with curled hair or gold or pearls or costly garments, but with what becomes women promising chastity through good works. Let a woman learn in silence in all subjection. Do not permit a woman to teach, nor to rule over a man, but to be in silence. For Adam was formed first, then Eve. And Adam was not seduced, but the woman was seduced and was in transgression. But she will be saved through the generation of children, if she remains in faith and truth and holiness with sobriety. Likewise to Titus: But you speak what befits sound doctrine. Let old men be sober, chaste, prudent, sound in faith and charity and patience. Let old women likewise be in holy habit, not slanderers, not given to much wine, teaching well.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ad timotheum I","severity":"info","text":"The passage conflates 1 Timothy 2:8–15 and 1 Timothy 2:9–12, adapting Paul’s instructions on men’s prayer and women’s conduct.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ad titum","severity":"info","text":"The reference to Titus echoes Titus 2:2–3, urging sound doctrine and sobriety for elders, with an added admonition for older women.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"mulier in silentio discat","severity":"info","text":"The injunction for women to learn in silence and not teach reflects early Christian household codes (Haustafeln) and patristic views on female subordination.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"salua autem erit per filiorum generationem","severity":"info","text":"The notion that a woman is saved through childbearing, if faithful, adapts 1 Timothy 2:15, but the phrasing suggests a later ascetic or pastoral gloss.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item ad timotheum I ... Item ad titum","severity":"info","text":"The passage is a catena of Pauline excerpts (1 Timothy, Titus) linked by 'Item', typical of the Speculum’s compilation method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"estote uiris","severity":"caution","text":"The opening 'estote uiris' is abrupt and may be a truncated citation; the preceding English draft suggests a lost context from Matthew’s Gospel.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'estote uiris' lacks a clear scriptural anchor; it may be a paraphrase or a fragment from a lost patristic source.","The clause 'salua autem erit per filiorum generationem' is ambiguous: it could mean salvation through childbirth or through raising children in faith."],"confidence":"high","notes":[]},{"i":209,"ref":"p209","source":"ut prudentiam doceant: adulescentulas autem, ut diligant uiros suos et diligant filios. prudentes, castae, domum custodientes, benignae sint et subditae uiris suis. iuuenes similiter hortare, ut prudentes sint in omnibus. Item petrus apostolus in epistula I: Mulieres, subditae estote uiris uestris: ex quibus si qui non credunt huic uerbo, per mulierum suarum conuersationem sine uerbo lucrifiant, considerantes uestram in timore castam conuersationem. quarum sit non extrinsecus capillorum inplicatus aut auri circumpositio aut habitus uestimentorum aut ornamentorum, sed ille absconsus cordis homo incorruptus mansueti et modesti spiritus, quod est magnificum in conspectu dei. sic enim quondam sanctae mulieres, quae in dominum sperabant, ornabant se, subiectae fortiori uaso uiri, sicut sarra obsequebatur abrahae, dominum illum suocans: cuius estote filiae bene dicentes et bene facientes, nec timentes ullam perturbationem. uiri similiter conmorantes secundum scientiam, tamquam infirmiori uaso muliebri inpertientes honorem, tamquam coheredi gratiae et uitae, ad hoc ne inpediantur orationes uestrae.","english":"that they may teach prudence; and the young women, that they may love their husbands and love their children. Let them be prudent, chaste, keepers of the home, kind, and subject to their husbands. Likewise exhort the young men to be prudent in all things. Likewise the apostle Peter in his first epistle: Women, be subject to your husbands: from among whom, if any do not believe this word, they may be won over without a word through the conduct of their wives, considering your chaste conduct in fear. Let their adornment be not the external arrangement of hair or the placing of gold or the style of garments or ornaments, but that hidden man of the heart, the incorrupt one of a gentle and modest spirit, which is magnificent in the sight of God. For thus once holy women, who hoped in the Lord, adorned themselves, subject to the stronger vessel of the man, as Sarah obeyed Abraham, calling him lord: whose daughters you are to be, speaking well and doing well, and fearing no disturbance. Likewise men dwelling together according to knowledge, imparting honor to the weaker vessel of woman, as co-heirs of grace and life, to the end that your prayers may not be hindered.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item petrus apostolus in epistula I: Mulieres, subditae estote uiris uestris","severity":"info","text":"The citation conflates 1 Pet 3:1 with a paraphrase; the Vulgate reads 'Mulieres subditae estote viris vestris' but the following clause is not verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sarra obsequebatur abrahae, dominum illum suocans","severity":"info","text":"The reference to Sarah calling Abraham 'lord' (dominum) echoes Genesis 18:12 and patristic typology of wifely submission, common in early Christian domestic codes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"absconsus cordis homo","severity":"info","text":"The phrase 'hidden man of the heart' renders the inner self as the locus of true adornment, a Pauline and Augustinian concept (cf. Rom 7:22, Conf. 4.12).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage shifts from direct exhortation to a scriptural exemplum (Sarah) and then to reciprocal duties of men, forming a chiastic pattern of instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"fortiori uaso ... infirmiori uaso muliebri","severity":"info","text":"The vessel metaphor (vas) for gender hierarchy recurs in patristic exegesis (e.g., 1 Cor 11:3) and was influential in medieval clerical teaching on marriage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ex quibus si qui non credunt huic uerbo' is ambiguous: it may refer to husbands who disbelieve the command of submission or to the word of Peter's epistle itself.","The source of the citation 'Item petrus apostolus in epistula I' is not a direct quotation of 1 Peter but a loose paraphrase, possibly from a lost Latin version or a patristic florilegium."],"confidence":"high","notes":[]},{"i":210,"ref":"p210","source":"LXXXII. DE SANCTITATE ET OPERE VIDVARVM.\n\nIn libro regnorum III: Et dixit dominus ad heliam: exurge et uade in sarepta sidonis: ecce praecepi ibi mulieri uiduae, ut pascat te. et surrexit et abiit in sarepta sidonis. et ut uenit ibi, ecce ad portam ciuitatis ipsius mulier uidua colligebat ligna. et exclamauit depost illam helias, et dixit ei: eice mihi pusillum aquae in uas ut bibam. et cum abisset illa, ut acciperet et deferret aquam, exclamauit iterum depost illam helias, et dixit: adfer mihi panem ut edam. et illa dixit: uiuit dominus deus tuus, si est mihi focacium nisi pusillum farinae in hydria et modicum oleum in uas. et ecce ego ideo colligo duo ligna, ut introeam et faciam illum mihi et filiis meis, et edemus et moriemur. et dixit helias: aequo animo esto: intra et fac secundum uerbum tuum. sed fac mihi inde focacium pusillum in primis, tibi autem et filiis tuis facies postea. quoniam haec dicit dominus: fidelia farris","english":"LXXXII. ON THE HOLINESS AND WORK OF WIDOWS.\n\nIn the third book of Kings: And the Lord said to Elias: Arise and go to Sarepta of Sidon: behold, I have commanded there a widow woman to feed you. And he arose and went to Sarepta of Sidon. And when he came there, behold, at the gate of the city that same widow woman was gathering sticks. And Elias called out after her, and said to her: Pour me a little water into a vessel that I may drink. And when she had gone to take and bring water, Elias called out after her again, and said: Bring me bread that I may eat. And she said: As the Lord your God lives, I have no cake except a little flour in a jar and a little oil in a vessel. And behold, I am gathering these two sticks so that I may go in and make that for myself and my sons, and we shall eat and die. And Elias said: Be of good cheer: go in and do according to your word. But first make me a little cake from it; for yourself and your sons you will make afterwards. For thus says the Lord: The measure of grain","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"LXXXII. DE SANCTITATE ET OPERE VIDVARVM.","severity":"info","text":"The chapter heading introduces a new topic, the holiness and work of widows, but the following narrative from 1 Kings 17 does not directly address widows' conduct; the connection is typological, with the widow of Sarepta as an exemplar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In libro regnorum III: Et dixit dominus ad heliam: exurge et uade in sarepta sidonis","severity":"info","text":"This passage is a paraphrase of 1 Kings 17:8-16 (Vulgate), recounting Elijah's encounter with the widow of Sarepta. The Latin text closely follows the Vulgate but with minor variations in wording.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"uidua","severity":"info","text":"In early Christian and patristic literature, widows were a distinct order in the church, often associated with asceticism and charitable work. The widow of Sarepta is here presented as a model of hospitality and faith under duress.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"fidelia farris","severity":"info","text":"The phrase 'fidelia farris' (a measure of grain) is the beginning of a quotation from 1 Kings 17:14, where God promises that the widow's flour and oil will not run out. The text breaks off here, likely due to a lacuna in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"fidelia farris","severity":"caution","text":"The passage ends abruptly with 'fidelia farris', suggesting the manuscript is incomplete or the compiler truncated the quotation. The sense is left hanging; the expected continuation would complete God's promise of miraculous provision.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The chapter heading promises a treatise on widows, but the excerpt is a narrative about a specific widow; the intended moral or allegorical application is not stated.","The text breaks off mid-sentence at 'fidelia farris'; it is unclear whether the original work continued or if this is a deliberate excerpt."],"confidence":"high","notes":[]},{"i":211,"ref":"p211","source":"non deficient et capsaces olei non minuentur usque in diem, quo dabit deus pluuiam super terram. et abiit et fecit, et manducauit ipse et illa et filii eius: hydria pulentae non defecit neque uas olei secundum uerbum domini, quod locutus est in manu heliae. Item in libro iudith: Et erat iudith uidua in domo sua annis tribus et mensibus sex. et fecit sibi tabernaculum super tectum domus, et inposuit super lumbos suos cilicium, et ieiunabat omnibus diebus uitae suae praeter sabbatis et numeniis et gaudimoniis domus israhel. et erat bona facie ualde, et non erat qui inferret ei uerbum malum, quoniam timebat dominum ualde. Item in euangelio secundum lucam: Et erat anna prophetissa filia phanuhel de tribu aser et haec processa erat in diebus suis, quae uixerat cum uiro suo annis septem a uirginitate sua. et haec uidua annorum octuaginta et quattuor, quae non","english":"the jar of meal did not fail, and the cruse of oil was not diminished until the day when God would give rain upon the earth. And he went and did so, and he himself, the woman, and her sons ate: the jar of porridge did not fail, nor the vessel of oil, according to the word of the Lord which he spoke through the hand of Elias. Likewise in the book of Judith: And Judith was a widow in her house for three years and six months. And she made for herself a tabernacle on the roof of the house, and put sackcloth upon her loins, and fasted all the days of her life except on the sabbaths and new moons and festivals of the house of Israel. And she was very beautiful of face, and there was no one who brought an evil word against her, because she greatly feared the Lord. Likewise in the Gospel according to Luke: And there was Anna the prophetess, daughter of Phanuel of the tribe of Aser, and she was advanced in her days, who had lived with her husband seven years from her virginity. And this widow of eighty-four years, who did not","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"hydria pulentae non defecit neque uas olei","severity":"info","text":"The jar of meal and cruse of oil that do not fail echo 1 Kings 17:14-16, where Elijah's miracle sustains the widow of Sarepta.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in libro iudith","severity":"info","text":"The description of Judith's widowhood and ascetic practices is drawn from the Vulgate text of Judith 8:2-6, emphasizing her piety and chastity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in euangelio secundum lucam","severity":"info","text":"The passage on Anna the prophetess is from Luke 2:36-37, noting her widowhood of 84 years and her life of fasting and prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"capsaces olei","severity":"info","text":"The Latin 'capsaces' (cruse) is a rare or variant form; the standard Vulgate reading for 1 Kings 17 is 'vas' or 'lecythus'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the thematic collection on widows, linking three scriptural exemplars: the widow of Sarepta, Judith, and Anna.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Item in libro iudith","severity":"info","text":"Judith's three years and six months of widowhood and her rooftop tabernacle are details unique to the Vulgate, not in the Greek Septuagint.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'capsaces' may be a scribal error or variant for 'capsaces' (a small container); the English draft renders it as 'cruse'.","The phrase 'gaudimoniis domus israhel' is ambiguous; it likely refers to festivals of the house of Israel, but the exact term is rare."],"confidence":"high","notes":[]},{"i":212,"ref":"p212","source":"serdiscedebat de templo ieiuniis et obsecrationibus seruiens nocte ac die. Item: Intendens autem iesus uidit eos qui mittebant munera sua in gazophylacio diuites. uidit autem et quandam uiduam et pauperculam mittentem aera minuta duo, et dixit: uere dico uobis, quia uidua haec paupercula plus omnibus misit: omnes enim hi ex abundanti sibi miserunt in dona dei, haec autem ex eo quod deest illi omnem uictum, quem habuit, misit. Item apostolus ad timotheum I: Viduas honora, quae uere uiduae sunt. si qua autem uidua filios aut nepotes habet, discat primum suam domum pie tractare et remunerare parentes: hoc enim acceptum est coram deo. quae autem uere uidua est etdesolata, sperat in deum et instat orationibus die ac nocte. quae autem in deliciis agit, uiuens mortua est. et haec praecipe, ut inreprehensibiles sint. si qua autem suorum et","english":"he did not depart from the temple, serving with fasts and supplications night and day. Likewise: And Jesus, looking on, saw those who were placing their gifts in the treasury, the rich. He also saw a certain poor widow putting in two small copper coins, and said: Truly I tell you, this poor widow has given more than all the rest; for all these gave to the gifts of God from their abundance, but she gave from what she lacked, her entire sustenance. Likewise the Apostle to Timothy I: Honor widows who are truly widows. But if a widow has children or grandchildren, let her first learn to manage her own household piously and to reward her parents; for this is acceptable before God. But she who is truly a widow and desolate hopes in God and persists in prayers day and night. But she who lives in luxury is dead while living. And command these things, that they may be blameless. But if any of her own and","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item: Intendens autem iesus uidit eos qui mittebant munera sua in gazophylacio diuites. uidit autem et quandam uiduam et pauperculam mittentem aera minuta duo, ","severity":"info","text":"This passage echoes a non-canonical or apocryphal saying of Jesus, not found in the canonical Gospels. It resembles the story of the widow's mite but with a different conclusion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item apostolus ad timotheum I: Viduas honora, quae uere uiduae sunt. si qua autem uidua filios aut nepotes habet, discat primum suam domum pie tractare et remun","severity":"info","text":"This is a paraphrase of 1 Timothy 5:3-4, but the Latin text expands the instruction with additional moral exhortation not present in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"gazophylacio","severity":"info","text":"The Greek loanword gazophylacium (θησαυροφυλάκιον) refers to the temple treasury. Its use here reflects the Latin Christian vocabulary for the temple offering box.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"aera minuta duo","severity":"info","text":"Aera minuta (small copper coins) is a Latin rendering of the Greek λεπτά, the smallest denomination. The phrase emphasizes the widow's poverty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item ... Item","severity":"info","text":"The repeated Item marks a series of scriptural testimonies, typical of the florilegium form of the Speculum. Each Item introduces a new proof-text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"serdiscedebat de templo","severity":"caution","text":"The opening word serdiscedebat is likely a scribal error for non discedebat (he did not depart), as the English draft reads. The manuscript may have omitted the negative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening clause serdiscedebat de templo is corrupt; the intended reading is probably non discedebat de templo (he did not depart from the temple).","The source of the Jesus saying about the widow is uncertain; it may derive from an apocryphal gospel or a patristic adaptation."],"confidence":"high","notes":[]},{"i":213,"ref":"p213","source":"maxime domesticorum curam non habet, fidem negauit et est infideli deterior. uidua eligatur non minus annorum sexaginta, quae fuerit unius uiri uxor, in operibus bonis habens testimonium, si filios nutriit, si hospitio recepit, si sanctorum pedes lauit, si tribulationem patientibus subministrauit, si omne opus bonum subsecuta est. adulescentiores autem uiduas deuita. Item in actibus apostolorum: In ioppe autem erat quaedam uidua nomine tabitha, quae interpretata dicitur dorcas. haec erat plena operibus bonis et elemosynis et misericordiis multis, quas faciebat. factum est autem in diebus illis, ut infirmata moreretur. quam cum lauissent, posuerunt eam in superiori caenaculo. cum autem inprope esset lydda ab ioppe, audierunt discipuli quod petrus esset ibi. miserunt duos uiros ad eum, rogantes et dicentes: ne pigeat te uenire usque ad nos. exurgens autem petrus uenit cum eis: quem aduenientem duxerunt in superiora caenaculi, et circumsteterunt eum uiduae flentes, et ostendentes tunicas","english":"She does not have care especially for her household, she has denied the faith and is worse than an unbeliever. Let a widow be chosen 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 followed every good work. But avoid younger widows. Likewise in the Acts of the Apostles: In Joppa, however, there was a certain widow named Tabitha, which interpreted is called Dorcas. She was full of good works and alms and many acts of mercy, which she performed. It happened in those days that she fell ill and died. When they had washed her, they placed her in an upper chamber. And when Lydda was near Joppa, the disciples heard that Peter was there. They sent two men to him, asking and saying: Do not delay to come to us. And Peter, rising up, came with them. When he arrived, they led him to the upper chamber, and the widows stood around him weeping, and showing the tunics","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from prescriptive rules for widow selection to a narrative exemplum from Acts of the Apostles, illustrating the ideal widow through Tabitha (Dorcas).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In actibus apostolorum","severity":"info","text":"The narrative of Tabitha (Dorcas) is drawn from Acts 9:36–39, though the Latin text here is a paraphrase or adaptation, not a direct Vulgate citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"uidua","severity":"info","text":"The term 'uidua' (widow) is central; the passage prescribes a widow of at least sixty years, a univira (one-man wife), with proven good works, reflecting early Christian ascetic ideals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"unius uiri uxor","severity":"info","text":"The requirement 'unius uiri uxor' (wife of one man) reflects the early Christian preference for univirae, widows who had not remarried, seen as more virtuous and suitable for church service.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Tabitha","severity":"info","text":"The story of Tabitha (Dorcas) was widely used in patristic literature as a model of charitable widowhood, influencing later monastic and diaconal regulations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text's source for the Tabitha narrative is unclear; it may be a loose citation from an Old Latin version of Acts, not the Vulgate."],"confidence":"high","notes":[]},{"i":214,"ref":"p214","source":"et cetera uestimenta narrabant ei quanta faciebat cum esset cum illis dorcas. eiectis autem omnibus foris, petrus ponens genua orauit et conuersus ad corpus dixit: exurge in nomine domini nostri iesu christi! at illa mox aperuit oculos SUOS, et cum uidisset petrum, sedit dansque ei manum erexit eam uiuam. et conuocans sanctos et uiduas adsignauit eam uiuentem. notum autem factum est hoc per uniuersam ioppen, et crediderunt multi in domino.\n\nLXXXIII. EXEMPLO APOSTOLICO MANIBVS LABORANDVM.\n\n[Item] paulus apostolus ad ephesios: Nolite dare locum diabolo. qui furabatur, iam non furetur: magis autem laboret operando quod bonum est, ut habeat unde tribuere necessitatem patientibus. Item ad thessalonicenses I: Memores enim estis, fratres, laborem nostrum et aerumnam:\n\nfatigatinocte ac die operantes ad hoc ne quem uestrum grauaremus praedicauimus in uobis euangelium dei. uos testes estis et deus, quam sancte et iuste et sine querella fuimus uobis qui creditis: sicut scitis qualiter unumquemque uestrum sicut pater filios suos obsecrantes uos et consolantes, ut ambuletis digne deo, qui uocauit uos in regnum suum et gloriam. Item illic: Hortamur autem uos, fratres, abundare magis et studium habere silendi et quietos esse, et operari manibus uestris quod bonum est, sicut uobis praecepimus, ut honeste ambuletis ad eos qui foris sunt et nullius quidquam desideretis.","english":"and the rest of her garments told him how much she had done while she was with them, Dorcas. But after all had been cast out, Peter, kneeling, prayed and, turning to the body, said: \"Arise in the name of our Lord Jesus Christ!\" And she immediately opened her eyes, and when she had seen Peter, she sat up, and giving him her hand, he raised her up alive. And summoning the saints and widows, he assigned her living. This became known throughout all Joppa, and many believed in the Lord.\n\nLXXXIII. BY APOSTOLIC EXAMPLE, ONE MUST WORK WITH ONE'S HANDS.\n\n[Likewise] the apostle Paul to the Ephesians: Do not give place to the devil. He who used to steal, let him no longer steal: but rather let him labor by working at what is good, so that he may have something to give to those suffering need. Likewise to the Thessalonians I: For you remember, brothers, our labor and hardship: wearied night and day, working so as not to burden any of you, we preached the gospel of God to you. You are witnesses, and God, how holily, justly, and blamelessly we conducted ourselves among you who believe: as you know how we besought and consoled each one of you like a father his sons, that you might walk worthily before God, who has called you into his kingdom and glory. Likewise there: We exhort you, brothers, to abound more and to have zeal for silence and being quiet, and to work with your hands at what is good, as we have instructed you, so that you may walk honorably among those who are outside and desire nothing of anyone.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"exurge in nomine domini nostri iesu christi","severity":"info","text":"The resurrection of Tabitha (Dorcas) in Acts 9:36–42 is here retold with Peter’s command to arise in Christ’s name, a formula not in the Vulgate but common in hagiographic expansions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"LXXXIII. EXEMPLO APOSTOLICO MANIBVS LABORANDVM","severity":"info","text":"This rubric introduces a new section on manual labor, contrasting with the preceding narrative of Dorcas. The compiler uses apostolic example to justify the theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"paulus apostolus ad ephesios: Nolite dare locum diabolo","severity":"info","text":"The citation to Ephesians is not a direct quotation; the phrase 'Nolite dare locum diabolo' does not appear in the canonical Epistle to the Ephesians. It may be a loose paraphrase or a memory variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ad thessalonicenses I: Memores enim estis, fratres, laborem nostrum et aerumnam","severity":"info","text":"The following passage echoes 1 Thessalonians 2:9 and 2:13 but is freely adapted; the phrase 'fatigati nocte ac die operantes' is not verbatim from the Vulgate, suggesting a loose citation or a different source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"operari manibus uestris quod bonum est","severity":"info","text":"The exhortation to manual labor reflects early Christian ascetic and monastic ideals, particularly the value of self-sufficiency and charity, as seen in the Rule of Augustine and later monastic rules.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item illic: Hortamur autem uos, fratres, abundare magis et studium habere silendi et quietos esse","severity":"caution","text":"The phrase 'studium habere silendi et quietos esse' is not found in the canonical 1 Thessalonians; it may be a conflation with other Pauline exhortations or a scribal addition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Pauline citations is uncertain; they may derive from apocryphal or lost epistles, or from free composition by the compiler.","The identity of 'Dorcas' in the narrative is ambiguous: the Latin text uses 'dorcas' as a name, but in Acts it is the Aramaic name of Tabitha."],"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":215,"ref":"p215","source":"Item ad thessalonicenses II: Praecepimus autem uobis, fratres, in nomine domini nostri iesu christi, ut subtrahatis uos ab omni fratre inordinate ambulante et non secundum traditionem, quam acceperunt a uobis. ipsi enim scitis\n\nquemadmodum oporteat imitari nos: quoniam non inquiete uiximus inter uos nec gratis panem manducauimus ab aliquo, sed in labore et fatigatione, nocte ac die operantes, ne quem uestrum grauaremus. non quasi non habuerimus potestatem. sed ut nosmet ipsos formam uobis daremus ad imitandum nos. nam et cum essemus aput uos, hoc denuntiauimus uobis, quoniam si quis non uult operari, nec manducet. audiuimus enim quosdam inter uos inquiete ambulare, nihil operantes, sed curiose agentes. his autem qui eiusmodi sunt denuntiamus et hortamur in domino iesu christo, ut cum silentio operantes suum panem manducent. uos autem, fratres, nolite deficere bene facientes. Item in actibus apostolorum: Paulus autem agnitus erat aquilae, eo quod essent unius gentis et unius artis, et mansit aput eos opus faciens: erant enim arte fabri. Item illic paulus apostolus: Argentum et aurum aut uestimentum nullius uestrum concupiui. ipsi scitis quia ad ea quae mihi necessaria erant in omni usu meo et eorum qui mecum sunt manus istae praesto fuerunt","english":"Also to the Thessalonians, second letter: But we have commanded you, brothers, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother who walks disorderly and not according to the tradition which they received from you. For you yourselves know\n\nhow you ought to imitate us: since we have not lived restlessly among you, nor have we eaten bread for free from anyone, but in labor and fatigue, working night and day, so as not to burden any of you. Not as if we lacked power, but so that we might give ourselves as a pattern for you to imitate. For even when we were among you, we announced this to you, that if anyone does not wish to work, neither should he eat. For we have heard that some among you walk restlessly, doing nothing, but acting curiously. To those who are of this sort we announce and exhort in the Lord Jesus Christ, that they work in silence and eat their own bread. But you, brothers, do not fail in doing good. Also in the Acts of the Apostles: But Paul was known to Aquila, because they were of the same nation and the same trade, and he stayed with them working: for they were artisans by trade. Also there, the apostle Paul: I have coveted no silver or gold or clothing of any of you. You yourselves know that for those things which were necessary for me in all my use and that of those who are with me, these hands have been ready.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad thessalonicenses II","severity":"info","text":"The passage is attributed to 2 Thessalonians but does not correspond to any canonical text; it appears to be a pseudepigraphal or apocryphal expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in actibus apostolorum","severity":"info","text":"The reference to Paul and Aquila as artisans echoes Acts 18:2-3, but the wording is not a direct quotation; it may be a paraphrase or from a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Praecepimus autem uobis, fratres, in nomine domini nostri iesu christi","severity":"info","text":"The command to withdraw from disorderly brothers and the work ethic ('if anyone does not wish to work, neither should he eat') reflect early Christian ascetic and communal discipline, possibly from a rule or homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"quoniam si quis non uult operari, nec manducet","severity":"info","text":"This maxim, attributed to Paul here, was later influential in monastic rules and social thought, e.g., in the Rule of St. Benedict and Protestant work ethics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item ... Item illic","severity":"info","text":"The compiler uses 'Item' to introduce three distinct scriptural excerpts, creating a catena-like structure that supports the treatise's argument on labor and community conduct.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item ad thessalonicenses II","severity":"caution","text":"The attribution to 2 Thessalonians is spurious; the passage is not found in the canonical epistle and may derive from apocryphal Acts or a pseudepigraphal letter.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first excerpt is uncertain; it is attributed to 2 Thessalonians but is not canonical. The phrase 'ipsi enim scitis' may be a scribal insertion or a transition. The identity of the speaker ('nos') is ambiguous—possibly Paul or a later church authority."],"confidence":"high","notes":[]},{"i":216,"ref":"p216","source":"omnibus uobis demonstraui quoniam sic laborantes oportet auxiliari infirmis et memores esse uerborum domini nostri iesu, quia ipse dixit: beatius est magis dare quam accipere.\n\nLXXXIIII. ALTIORA SCRVTARI NON OPORTERE NEQVE AVDIRI HAERETICOS.\n\nIn deuteronomio: Non adicietis ad uerbum hoc, quod ego praecipio uobis hodie, neque minuetis ex eo. Item in apocalypsi: Testor ego omni audienti uerba prophetiae libri huius. si quis adiecerit supra haec, inponet deus super eum plagas, quae scriptae sunt in hoc libro: et si quis abstulerit uerba prophetiae libri huius, auferet deus partem eius de ligno uitae et de ciuitate sancta. Item in prouerbiis: Bibe aquam de tuis uasis et de puteorum tuorum fonte. et nemo extraneus communicet tibi. Item illic: Qui fidet\n\nin falsis, hic uentos pascit: idem autem ipse sequitur aues uolantes: dereliquit enim uiam uineae suae et orbitas culturae agri sui errauit: perambulat autem per arida et deserta et terram constitutam in siccitatibus. congregat autem manibus suis sterilitatem. Item illic: Recede ergo ab aqua aliena et a fonte alieno noli bibere, et multo uiues tempore, et adicientur tibi anni uitae. Item illic: Qui sectatur uana, eget sensibus. Item illic: Noli adicere ad mandata eius, ne arguaris et mendax sis.","english":"I have shown to all of you that those who labor in this way ought to help the weak and be mindful of the words of our Lord Jesus, because he himself said: It is more blessed to give than to receive.\n\nLXXXIIII. THAT HIGHER THINGS OUGHT NOT TO BE SOUGHT INTO, NOR HERETICS HEARD.\n\nIn Deuteronomy: You shall not add to this word, which I command you today, nor shall you diminish from it. Likewise in the Apocalypse: I testify to everyone hearing the words of the prophecy of this book. If anyone adds to these, God will inflict upon him the plagues that are written in this book: and if anyone takes away the words of the prophecy of this book, God will remove his portion from the tree of life and from the holy city. Likewise in Proverbs: Drink water from your own vessels and from the well of your own springs. And let no stranger share with you. Likewise there: He who trusts in falsehoods feeds the winds: and the same himself follows flying birds: for he has abandoned the path of his own vineyard and has strayed from the furrows of the cultivation of his own field: he wanders through dry and desert places and land set in droughts. He gathers sterility with his own hands. Likewise there: Therefore withdraw from alien water and do not drink from an alien spring, and you will live a long time, and years of life will be added to you. Likewise there: He who pursues vain things lacks senses. Likewise there: Do not add to his commandments, lest you be reproved and be a liar.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"LXXXIIII. ALTIORA SCRVTARI NON OPORTERE NEQVE AVDIRI HAERETICOS.","severity":"info","text":"The rubric heading introduces a new thematic section, warning against probing higher matters and listening to heretics, which frames the following scriptural catena.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In deuteronomio: Non adicietis ad uerbum hoc, quod ego praecipio uobis hodie, neque minuetis ex eo.","severity":"info","text":"This citation echoes Deuteronomy 4:2, where Moses instructs Israel not to add to or subtract from the commandments, used here to prohibit doctrinal innovation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in apocalypsi: Testor ego omni audienti uerba prophetiae libri huius...","severity":"info","text":"The Apocalypse citation is not a direct biblical verse but a paraphrase of Revelation 22:18-19, warning against adding to or removing from prophetic words, with threats of plagues and exclusion from the tree of life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in prouerbiis: Bibe aquam de tuis uasis et de puteorum tuorum fonte.","severity":"info","text":"This Proverbs citation is not found in the canonical text; it likely derives from the Old Latin or a patristic florilegium, urging self-sufficiency and rejection of alien teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Qui fidet in falsis, hic uentos pascit...","severity":"info","text":"The extended Proverbs passage on trusting falsehoods and wandering in deserts is not from the Vulgate; it may originate from a lost or apocryphal wisdom text, reflecting the compiler's use of non-canonical sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Noli adicere ad mandata eius, ne arguaris et mendax sis.","severity":"info","text":"This final Proverbs warning against adding to commandments echoes the deuteronomic prohibition and reinforces the anti-heretical stance, typical of the Speculum's use of scripture to combat doctrinal deviation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Proverbs citations is uncertain; they may derive from Old Latin versions or apocryphal collections, not the canonical Vulgate.","The Apocalypse citation is a paraphrase, not a direct quotation, and its exact biblical referent is unclear."],"confidence":"high","notes":[]},{"i":217,"ref":"p217","source":"Item in ecclesiastico: Altiora te ne quaesiueris, et fortiora te ne perscrutaueris: sed quae praecepit tibi dominus, illa cogita semper: et in pluribus operibus eius non eris curiosus. multos enim seduxit suspicio eorum, et in uanitate detinuit sensus illorum. Item\n\nillic: Non te uentiles in omnem uentum, et non eas omni uia, ut prosequatur te uerbum pacis et scientiae. Item illic: Cui sufficit nuntiare opera illius? non est minuere neque adicere neque inuenire magnalia dei. Item in libro sapientiae: Difficile aestimamus quae in terra sunt, et quae in prospectu sunt inuenimus cum labore: quae autem in caelis sunt, quis inuestigabit? sensum autem tuum quis sciet, nisi tu dederis sapientiam? Item apostolus ad romanos:s o altitudo diuitiarum et sapientiae et scientiae dei! quam inscrutabilia sunt iudicia eius et inuestigabiles uiae ipsius! quis enim cognouit sensum domini? aut quis illi consiliarius fuit? aut quis prior dedit ei et reddetur illi? quoniam ex ipso et per ipsum et in ipso sunt omnia. ipsi gloria in saecula saeculorum.","english":"Again in Ecclesiasticus: Seek not things higher than yourself, and do not scrutinize things stronger than yourself: but always think upon what the Lord has commanded you; and be not curious about his many works. For suspicion has led many astray, and has held their senses in vanity. Again\n\nthere: Do not fan yourself in every wind, and do not go every way, so that the word of peace and knowledge may follow you. Again there: Who is sufficient to proclaim his works? It is not to diminish nor to add nor to discover the great deeds of God. Again in the book of Wisdom: We judge with difficulty those things which are on earth, and we find those which are in sight with labor: but what things are in the heavens, who will investigate? But who will know your mind, unless you give wisdom? Again the Apostle to the Romans: O the depth of the riches and wisdom and knowledge of God! How inscrutable are his judgments and unsearchable his ways! For who has known the mind of the Lord? Or who has been his counselor? Or who first gave to him and will be repaid to him? Since from him and through him and in him are all things. Glory to him for ever and ever.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiasticus","severity":"info","text":"The first citation is from Sirach (Ecclesiasticus) 3:22-23 (Vulgate), warning against seeking things above one's station.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiasticus","severity":"info","text":"The second citation from Ecclesiasticus (Sirach 5:11 Vulgate) advises against being swayed by every wind or path.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiasticus","severity":"info","text":"The third citation from Ecclesiasticus (Sirach 18:4-6 Vulgate) emphasizes the inadequacy of human efforts to describe God's works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Book of Wisdom","severity":"info","text":"The citation from the Book of Wisdom (Wisdom 9:16-17 Vulgate) reflects on the difficulty of understanding earthly and heavenly matters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Romans","severity":"info","text":"The final citation, attributed to the Apostle to the Romans, echoes themes from Romans 11:33-36 on the inscrutability of God's judgments and ways.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item","severity":"info","text":"The repeated 'Item' (Again) marks a series of scriptural testimonies, a common structural device in this florilegium.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Item in ecclesiastico' could refer to Ecclesiasticus (Sirach) or Ecclesiastes; the context of wisdom literature supports Ecclesiasticus, as the cited verses align with Sirach.","The final citation is attributed to 'apostolus ad romanos' but the phrasing is a pastiche of Romans 11:33-36, not a direct quotation."],"confidence":"high","notes":[]},{"i":218,"ref":"p218","source":"LXXXV. DE IEIVNIO.\n\nIn ecclesiastico: Qui baptizatur a mortuo, quid proficit lauatio eius? sic et homo qui ieiunat in peccatis suis et iterum eadem facit, quid proficit humiliando se? orationem eius quis exaudiet? sacrificium salutare adtendere mandatis, et discedere ab omni iniquitate. Item in esaia propheta: Non est gaudere impiis, dicit dominus. exclama uehementer, et ne parcas: sicut tuba exalta uocem tuam, et nuntia populo meo peccata eorum et domui iacob iniquitates eorum. me de die in diem quaerunt, et cognoscere meas uias desiderant, tamquam populus qui iustitiam fecerit et iudicium dei non dereliquerit: postulant a me nunc iudicium iustum, et adpropriare deo concupiscunt, dicentes: quid quod ieiunauimus, et non uidisti? humiliauimus animas nostras, et non scisti ? in diebus enim ieiuniorum uestrorum inueniuntur uoluntates uestrae, et omnes subditos uobis conpungetis. an in iudicia et lites ieiunatis, et percu-","english":"LXXXV. On Fasting.\n\nIn Ecclesiasticus: He who is baptized by a dead man, what does his washing profit? So also a man who fasts in his sins and again does the same things, what does he profit by humbling himself? Who will hear his prayer? A salutary sacrifice is to attend to the commandments, and to depart from all iniquity. Likewise in the prophet Isaiah: There is no rejoicing for the impious, says the Lord. Cry out vehemently, and spare not: like a trumpet raise your voice, and announce to my people their sins, and to the house of Jacob their iniquities. They seek me day by day, and desire to know my ways, as a people who have done justice and have not abandoned the judgment of God: they now demand from me a just judgment, and long to approach God, saying: What of the fact that we have fasted, and you have not seen? We have humbled our souls, and you have not known? For in the days of your fasts your desires are found, and you will prick all those subject to you. Do you fast for judgments and quarrels, and do you strike—","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiasticus","severity":"info","text":"The opening quotation is not from Ecclesiasticus (Sirach) but appears to be a loose adaptation of a saying about baptism and fasting, possibly from a lost or variant text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah","severity":"info","text":"The second quotation, attributed to Isaiah, does not correspond to any known passage in the canonical book of Isaiah. It may be a composite or apocryphal citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"baptizatur a mortuo","severity":"info","text":"The phrase 'baptized by a dead man' likely refers to a heretical or invalid baptism, reflecting early Christian concerns about the efficacy of sacraments administered by unworthy ministers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"LXXXV. DE IEIVNIO.","severity":"info","text":"This chapter is numbered LXXXV and titled 'On Fasting,' following the pattern of the Speculum as a collection of moral and ascetic teachings arranged by topic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"percu-","severity":"caution","text":"The Latin text breaks off mid-word at 'percu-', indicating a lacuna or incomplete transmission in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Ecclesiasticus quotation is uncertain; it may be a paraphrase or a non-canonical saying.","The Isaiah quotation is not identifiable in the biblical text, suggesting it may be from a pseudepigraphal or lost source.","The abrupt ending at 'percu-' leaves the sentence incomplete, possibly due to manuscript damage."],"confidence":"medium","notes":[]},{"i":219,"ref":"p219","source":"saecutitis proximum inique? et ut quid mihi ieiunatis, ut hodie audiatur in clamore uox uestra? non hoc ieiunium elegi, dicit dominus, ut humiliet animam suam. nec si flectas ut circulum ceruicem tuam, et cilicium et cinerem substernas, nec sic uocabis ieiunium acceptum. non tale ieiunium ego elegi, dicit dominus: sed solue omne uinculum iniquitatis, dissolue obligationes potentium conmutationum, dimitte confractos in requiem, et omnem conscriptionem iniquam disrumpe. frange esurientibus panem tuum, et egenum sine tecto induc in domum tuam. si uideris nudum, uesti: et domesticos seminis tui non despicias. tunc erumpet temporaneum lumen tuum, et sanitates tuae cito orientur, et praeibit ante te iustitia, et maiestas dei circumdabit te. tunc clamabis, et dominus exaudiet te: dum adhuc loqueris, dicit: ecce adsum. si auferas a te uinculum iniquitatis et obligationem et uerbum murmurationis, et des esurienti panem tuum ex animo, et animam humiliatam satiaueris, tunc orietur tibi in tenebris lumen, et tenebrae tibi erunt ut meridies. et erit deus tuus tecum semper, et satiaberis prout desiderat anima. tua, et ossa tua pinguescent, et erunt sicut hortus ebrius et sicut fons cui non deficit aqua. et aedificabuntur deserta tua, et erunt fundamenta tua aeterna in saecula saeculorum. Item in euangelio secundum matthaeum: Cum autem","english":"persecute your neighbor unjustly? And why do you fast for me, so that today your voice may be heard in clamor? I have not chosen this fast, says the Lord, that a man should humble his soul. Not even if you bend your neck like a circle, and spread sackcloth and ashes beneath you, will you call that fast acceptable. I have not chosen such a fast, says the Lord: but loose every bond of iniquity, dissolve the obligations of powerful exchanges, release the broken into rest, and tear up every unjust bond. Break your bread for the hungry, and lead the needy without shelter into your house. If you see someone naked, clothe him: and do not despise the household of your own kin. Then your timely light will burst forth, and your healings will quickly arise, and justice will go before you, and the majesty of God will surround you. Then you will cry out, and the Lord will hear you: while you are still speaking, he says: Behold, I am here. If you remove from yourself the bond of iniquity and the obligation and the word of murmuring, and give your bread to the hungry from the heart, and satisfy a humbled soul, then light will arise for you in the darkness, and darkness will be to you as midday. And your God will be with you always, and you will be satisfied as your soul desires, and your bones will grow fat, and they will be like a drunken garden and like a spring whose water does not fail. And your deserts will be built up, and your foundations will be eternal for ages of ages. Likewise in the Gospel according to Matthew: When","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"saecutitis proximum inique","severity":"info","text":"The opening phrase echoes a prophetic rebuke, likely from Isaiah or a related tradition, though the exact source is not identified in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"uinculum iniquitatis","severity":"info","text":"The phrase 'bond of iniquity' is a key moral metaphor in this passage, contrasting external asceticism with inner liberation from sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a series of rhetorical questions to direct commands (solue, frange, uesti), then to promises of divine reward, forming a hortatory pattern.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"cilicium et cinerem","severity":"info","text":"Sackcloth and ashes were traditional signs of penance in early Christian practice, here rejected as insufficient without moral reform.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"frange esurientibus panem tuum","severity":"info","text":"The command to share bread with the hungry parallels Matthew 25:35-36 and the early Christian emphasis on charity as true fasting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Item in euangelio secundum matthaeum","severity":"info","text":"The transition to a Gospel citation (Matthew) is typical of the Speculum's method of compiling scriptural authorities on moral topics.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text begins abruptly; the preceding English draft suggests a continuation from Isaiah, but the exact scriptural source of the opening lines is unclear.","The phrase 'obligationes potentium conmutationum' is obscure; it may refer to debts or contracts of powerful exchanges, but the precise meaning is uncertain."],"confidence":"medium","notes":[]},{"i":220,"ref":"p220","source":"ieiunatis, nolite esse sicut hypocritae tristes: exterminant enim faciem suam, ut pareant hominibus ieiunantes. amen dico uobis, perceperunt mercedem suam. uos autem cum ieiunatis, unguite caput uestrum et faciem uestram lauate, ut non uideamini hominibus ieiunantes. sed patri uestro, qui est in caelis: et pater uester, qui uidet occulta, reddet uobis.\n\nLXXXVI. HOMINEM EXEMPLO FORMICAE VEL APIS SINE PIGRITIA OPERARI DEBERE QVAE BONA SVNT.\n\nIn prouerbiis Vade ad formicam, o piger, et aemulare uidens uias eius, et esto illa sapientior: illa enim cum agrum non possideat, neque conpellentem se habeat, neque sub domino sit, quomodo parat aestate alimenta, copiosam autem facit in messe repositionem! uel uade ad apem, et disce quam laboriosa est, operationem etiam quam sanctam mercatur: cuius labores reges et mediocres ad sanitatem offerunt: grata est autem omnibus et gloriosa, et cum sit uiribus infirma, sapientiam praedicans producta est. usque quo, piger,","english":"when you fast, do not be like the sad hypocrites: for they disfigure their face, so that they may appear to men as fasting. Amen I say to you, they have received their reward. But 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 heaven: and your father, who sees hidden things, will repay you.\n\nLXXXVI. A MAN OUGHT TO WORK WITHOUT LAZINESS AT THOSE THINGS WHICH ARE GOOD, BY THE EXAMPLE OF THE ANT OR THE BEE.\n\nIn Proverbs: Go to the ant, O lazy one, and emulate, seeing its ways, and be wiser than it: for it, when it possesses no field, nor has anyone compelling it, nor is under a master, how does it prepare food in summer, and make a plentiful store at harvest! Or go to the bee, and learn how laborious it is, and what holy work it earns: whose labors kings and commoners offer for health: it is pleasing to all and glorious, and though it is weak in strength, it has been brought forth proclaiming wisdom. How long, O lazy one,","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vade ad formicam, o piger","severity":"info","text":"The exhortation 'Go to the ant, O lazy one' echoes Proverbs 6:6-8, where the ant is a model of diligence. The bee example is not biblical but a common classical topos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"formicam","severity":"info","text":"The ant and bee as moral exemplars derive from Greco-Roman fable tradition (e.g., Aesop, Hesiod). The bee's 'holy work' and medicinal honey reflect Christian allegorization of pagan wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"LXXXVI","severity":"info","text":"This chapter heading introduces a new moral lesson, typical of the Speculum's compilation of scriptural and patristic excerpts. The preceding passage on fasting is a separate unit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"hypocritae tristes","severity":"info","text":"'Sad hypocrites' translates Greek ὑποκριταὶ σκυθρωποί, a phrase from Matthew 6:16 (Vulgate variant). The Latin emphasizes outward gloom as deceptive piety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Speculum quod fertur S. Augustini","severity":"info","text":"This work, attributed to Augustine but likely compiled in the 5th-6th century, was widely used in medieval monastic florilegia. The bee metaphor appears in later moral handbooks.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'perceperunt mercedem suam' may mean 'they have received their reward' (ironic) or 'they have taken their wages' (neutral). The translation adopts the ironic sense.","The source of the bee passage is uncertain; it may derive from a lost patristic homily or a classical proverb collection."],"confidence":"high","notes":[]},{"i":221,"ref":"p221","source":"iacebis? quando autem de somno surgis? modicum quidem dormis, modicum autem sedes, modicum quidem dormitas, modicum autem manibus conplecteris pectus: deinde adueniet tibi sicut malus uiator paupertas, inopia autem sicut bonus cursor. si autem inpiger fueris, ueniet tibi sicut fons messis tua, inopia autem sicut bonus cursor refugiet te. Item illic: Pigrum deicit timor: animae autem effeminatorum esurient. Item illic: Increpatus piger non erubescit: simi- . liter autem qui mutuatur triticum in messe. Item illic: Desideria pigrum occidunt: non enim destinant manus eius facere aliquid. Item illic: Occasiones quaerit piger et dicit: leo in uiis est, in plateis autem homicidae. Item illic: Sicut ostium in cardine uertitur, ita piger in lecto suo. Item illic: Sapientior piger sibi uidetur quam qui in pleni-\n\ntudine perfert nuntium. Item in ecclesiastico: rn lapide luteo lapidatus est piger: et omnis loquitur de aspernatione eius. de stercore boum lapidatus est piger: omnis qui tetigerit illum excutiet manus.","english":"you lie down? But when do you rise from sleep? You sleep a little, you sit a little, you doze a little, you clasp your hands a little to your breast: then poverty will come to you like a bad traveler, but want like a good runner. But if you are diligent, your harvest will come to you like a fountain, and want like a good runner will flee from you. Likewise there: Fear casts down the lazy: but the souls of the effeminate hunger. Likewise there: The lazy man, when rebuked, does not blush: likewise he who borrows wheat at harvest time. Likewise there: Desires kill the lazy: for his hands are not destined to do anything. Likewise there: The lazy man seeks excuses and says: there is a lion on the roads, and murderers in the streets. Likewise there: As a door turns on its hinge, so the lazy man turns on his bed. Likewise there: The lazy man thinks himself wiser than he who fully delivers a message. Likewise in Ecclesiasticus: The lazy man is stoned with a clay stone: and everyone speaks of his contempt. The lazy man is stoned with ox dung: everyone who touches him will shake his hands.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a catena of proverbial sayings against laziness, introduced by a series of rhetorical questions and followed by repeated 'Item illic' formulas, typical of the Speculum's compilation method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiasticus","severity":"info","text":"The final two sentences cite Ecclesiasticus (Sirach), likely alluding to verses about the lazy man being stoned with clay or dung, though the exact Vulgate reference is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The proverbs about the lazy man turning on his bed like a door on its hinge and seeking excuses (lion in the roads, murderers in the streets) reflect common ancient Near Eastern and Hellenistic wisdom traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"piger","severity":"info","text":"The Latin 'piger' (lazy, sluggish) is the key term throughout, translating a Greek or Coptic original; the English draft renders it as 'lazy man'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text shows possible corruption: 'simi- . liter' suggests a scribal break or abbreviation; the English draft reads 'similarly'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the proverbs introduced by 'Item illic' is unclear; they may derive from lost apocryphal or patristic collections.","The final Ecclesiasticus citation is not verbatim from the Vulgate, suggesting a variant textual tradition."],"confidence":"medium","notes":[]},{"i":222,"ref":"p222","source":"LXXXVII. SINE TIMORE HOMINVM MANDATA DEI PRAEDICANDA.\n\nIn ezechihel propheta: Et tu, fili hominis, ne timueris eos, neque paueas a facie eorum, quia insanient et conuenient aduersum te in circuitu. uerba eorum ne timeas, et a facie eorum ne paueas, quia domus exasperans est. Item illic: Ecce dedi faciem tuam potentem aduersus facies eorum, et constantiam tuam confortabo aduersus contentiones eorum, et erit fortior petra constantia tua. Item illic: Et ne timueris ab eis, neque terrearis a facie eorum, quia domus\n\nexasperans est. Item in euangelio secundum matthaeum: Quod dico uobis in tenebris, dicite in lumine, et quod in aure auditis, praedicate supra tecta et in plateis. nec timeatis eos qui occidere corpus possunt, animam autem non possunt interficere: timete autem magis eum qui potest animam et corpus occidere in gehennam.\n\nLXXXVIII. DE STVLTO.","english":"LXXXVII. The Commands of God Are to Be Preached Without Fear of Men.\n\nIn the prophet Ezekiel: \"And you, son of man, do not fear them, nor be terrified at their countenance, for they will rage and gather against you in a circle. Do not fear their words, and do not be terrified at their countenance, for the house is provoking.\" Likewise there: \"Behold, I have made your face powerful against their faces, and I will strengthen your constancy against their contentions, and your constancy will be stronger than rock.\" Likewise there: \"And do not fear them, nor be terrified at their countenance, for the house is provoking.\" Likewise in the Gospel according to Matthew: \"What I say to you in darkness, speak in the light, and what you hear in the ear, preach on the rooftops and in the streets. And do not fear those who can kill the body, but cannot destroy the soul; rather fear him who can kill both soul and body in Gehenna.\"\n\nLXXXVIII. Concerning the Fool.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"LXXXVII","severity":"info","text":"The chapter heading LXXXVII introduces a new thematic unit on preaching God's commands without fear, followed by a series of scriptural quotations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In ezechihel propheta","severity":"info","text":"The first quotation is from Ezekiel, likely a composite or paraphrase of Ezekiel 2:1-2 and 3:9, emphasizing divine encouragement against hostile opposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in euangelio secundum matthaeum","severity":"info","text":"The Matthew quotation is not canonical; it resembles Matthew 10:27-28 but expands with 'in tenebris' and 'supra tecta', suggesting a variant or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"domus exasperans","severity":"info","text":"The repeated phrase 'domus exasperans' (the house is provoking) likely reflects a Latin rendering of a Hebrew idiom in Ezekiel, possibly 'house of rebellion' or 'provoking house'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"LXXXVIII. DE STVLTO","severity":"info","text":"The heading 'DE STVLTO' (Concerning the Fool) marks a new chapter, but the passage ends abruptly; the English draft omits this heading, indicating a possible lacuna or transition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"LXXXVIII. DE STVLTO","severity":"caution","text":"The passage ends with the chapter heading LXXXVIII but no following text; the English draft does not include it, suggesting a break in the manuscript or editorial truncation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Matthew quotation is uncertain; it may be a non-canonical version or a conflation.","The abrupt end after 'DE STVLTO' leaves the content of chapter LXXXVIII missing."],"confidence":"high","notes":[]},{"i":223,"ref":"p223","source":"In prouerbiis: Vir stultus. et iniquus uadit uias non bonas: ipse autem adnuit oculo et significat pede. Item illic: Vir stultus mala sibi fabricat, in suis autem labiis thensaurizat ignem. Item illic: Non conueniunt stulto labia\n\nfidelia, neque iustis labia mendacia. Item illic: Vt quid abundant diuitiae stulto? possidere enim sapientiam insensatus non poterit. Item illic: Ira est patri filius insipiens, et dolor matris eius. Item illic: Non desiderat sapientiam, cui deest sensus: magis enim ducitur inprudentia. Item illic: Os hominis stulti contritio est ei, labia autem eius laqueus animae ipsius. Item illic: Stultitia uiri exterminat uias eius, dominum autem causatur corde suo. Item illic: Stultitia inest cordi iuuenis, uirga autem et disciplina longe est ab eo. Item illic: Grauis est lapis et uix portabilis harena, ira autem stulti grauior ambobus. Item illic: Tamquam ager uir insipiens, et sicut uinea homo cui deest","english":"In Proverbs: A foolish and iniquitous man goes on ways not good; he himself winks with his eye and signals with his foot. Likewise there: A foolish man builds evils for himself, but in his own lips he stores up fire. Likewise there: Faithful lips do not suit a fool, nor lying lips the just. Likewise there: Why do riches abound for a fool? For an insensate man cannot possess wisdom. Likewise there: A foolish son is anger to his father, and sorrow to his mother. Likewise there: He who lacks sense does not desire wisdom; for he is led more by imprudence. Likewise there: The mouth of a foolish man is ruin to him, and his lips are a snare for his own soul. Likewise there: The folly of a man destroys his ways, but he accuses the Lord in his heart. Likewise there: Folly is in the heart of a youth, but the rod and discipline are far from him. Likewise there: A stone is heavy and sand is scarcely bearable, but the anger of a fool is heavier than both. Likewise there: An insipiens man is like a field, and a man who lacks is like a vineyard.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a catena of eleven verses from Proverbs, each introduced by 'Item illic' (Likewise there), following the pattern of the Speculum as a florilegium of scriptural testimonia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vir stultus et iniquus","severity":"info","text":"The first verse echoes Proverbs 6:12-13, which describes a foolish man who communicates through gestures, though the Latin wording is not a direct Vulgate citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vir stultus mala sibi fabricat","severity":"info","text":"This verse resembles Proverbs 16:27 (Vulgate: 'vir iniquus fodit malum'), but the phrasing 'mala sibi fabricat' and 'thensaurizat ignem' is a loose adaptation or memory variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non conueniunt stulto labia fidelia","severity":"info","text":"This saying corresponds to Proverbs 17:7 (Vulgate: 'non decent stultum verba sapientis'), but the wording is altered, possibly reflecting an Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ira est patri filius insipiens","severity":"info","text":"This verse aligns with Proverbs 17:25 (Vulgate: 'filius stultus maeror patris'), but the Latin here uses 'ira' (anger) instead of 'maeror' (sorrow), indicating a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tamquam ager uir insipiens","severity":"info","text":"The final comparison of a foolish man to a field and a lacking man to a vineyard is not a direct Vulgate verse but may derive from Proverbs 24:30-31 or a similar agricultural metaphor in the wisdom tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a catena of Proverbs verses, but many differ from the Vulgate, suggesting reliance on an Old Latin version or free adaptation. The final verse is not clearly identified in canonical Proverbs, leaving its source uncertain."],"confidence":"medium","notes":[]},{"i":224,"ref":"p224","source":"homiprudentia: si reliqueris eum inplebitur spinis et in faenum fiet et erit desertus, et maceriae parietum eius effodientur. Item illic: Sicut canis cum conuertitur ad uomitum suum odibilis efficitur, sic stultus malitia sua conuersus in peccatis suis. Item in ecclesiastico: Cum fatuis ne consilium habeas: non enim poterunt continere. Item illic: Qui minoratur corde, cogitat inania, et uir inprudens et errans cogitat stulta. Item illic: Ex ore fatui inprobabilis parabola, non enim dicit illam in tempore. Item illic: Cor fatui quasi uas confractum, et omnem scientiam non tenebit. Domus clausa fatuo sapientia, et scientia (in)sensati inenarrabilia uerba. Item illic: Conpedes in pedibus stultorum doctrina et quasi uinculum manus dexterae. fatuus in risu exaltat uocem suam, et uir sapiens uix tacite ridebit. Item illic: In ore fatuorum cor illorum, et in corde sapientium os illorum.","english":"Of prudence: if you abandon it, it will be filled with thorns and become hay and be deserted, and the walls of its enclosures will be undermined. Likewise there: As a dog, when it returns to its vomit, becomes hateful, so a fool, turned back in his wickedness to his sins. Likewise in Ecclesiasticus: Do not take counsel with fools, for they will not be able to keep it. Likewise there: He who is deficient in heart thinks of vain things, and an imprudent and erring man thinks of foolish things. Likewise there: From the mouth of a fool comes an unseemly proverb, for he does not utter it at the right time. Likewise there: The heart of a fool is like a broken vessel, and it will hold no knowledge. Wisdom is a closed house to a fool, and the knowledge of a senseless man consists of inexpressible words. Likewise there: Fetters on the feet of fools are doctrine, and like a chain on the right hand. A fool raises his voice in laughter, and a wise man will scarcely smile silently. Likewise there: In the mouth of fools is their heart, and in the heart of wise men is their mouth.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"homiprudentia","severity":"info","text":"The passage opens with the lemma 'homiprudentia', a Latin transliteration of a Greek or Coptic term for prudence, serving as a thematic heading for the following scriptural citations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sicut canis cum conuertitur ad uomitum suum","severity":"info","text":"This simile of a dog returning to its vomit is not a direct biblical quotation but a proverbial image; it may echo Proverbs 26:11 or a similar sapiential tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ecclesiastico","severity":"info","text":"The citations from 'Ecclesiasticus' (Sirach) are drawn from the Latin Vulgate; the compiler uses the Old Latin title for the book of Ben Sira.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Cor fatui quasi uas confractum","severity":"info","text":"The image of a fool's heart as a broken vessel that cannot hold knowledge is a common sapiential metaphor, paralleling Sirach 21:14-15 in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"In ore fatuorum cor illorum, et in corde sapientium os illorum","severity":"info","text":"This antithetical saying contrasts fools and wise men; it resembles a proverb found in Sirach 21:16-17, where the wise speak from the heart and fools from the mouth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"scientia (in)sensati inenarrabilia uerba","severity":"caution","text":"The text reads 'scientia (in)sensati inenarrabilia uerba'; the parentheses around 'in' suggest a textual uncertainty, possibly a scribal addition or correction to 'insensati' (senseless man).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lemma 'homiprudentia' is a hybrid form; its exact source (Greek or Coptic) is unclear.","The phrase 'scientia (in)sensati' is ambiguous due to the parenthetical 'in', which may indicate a variant reading or a scribal emendation."],"confidence":"high","notes":[]},{"i":225,"ref":"p225","source":"Item illic: Harenam et sal et massam ferri facilius est portare quam hominem inprudentem et fatuum et impium. Item illic: Amictus corporis et risus dentium et ingressus hominis denuntiat de illo. Item illic: Praecordia fatui quasi rota carri, et quasi axis uersatilis cogitatus ab illis. Item illic: Sapientiam qui docet fatuum quasi qui conglutinat testam. Item illic: Narratio fatui quasi sarcina in uia. Contribulant minae cor sapientis: stultus autem flagellatur et non sentit. Qui docet puerum stultum, contumeliam facit aequitati. Item in prouerbiis: In risu stultus agit nefaria. Item illic: Ex ore stultorum baculus contumeliae, labia autem sapientium custodiunt eos. Item illic: Omnia contraria sunt uiro insipienti, arma uero intellectus labia sapientiae. Item illic: Sapiens timendo de-\n\nclinat a malo, stultus uero sibi confidens miscetur iniquo: seruiet autem stultus prudenti. Item in esaia propheta: Stultus enim stulta loquetur, et cor eius uana intellegit, ut consummet iniqua et loquatur ad dominum errorem, ad dispargendas animas esurientes et ut animas sitientes inanes faciat. consilium enim malorum iniqua cogitauit, disperdere humiles in sermonibus iniquis et dissipare uerba humilium in iudicio. nam pii iustitiam cogitauerunt et hoc consilium manebit. Item in ecclesiastico: Datus fatui non erit utilis tibi: oculi enim illius septemplices.","english":"Likewise there: It is easier to carry sand, salt, and a mass of iron than an imprudent, foolish, and impious man. Likewise there: The covering of the body, the laughter of the teeth, and the gait of a man proclaim what he is. Likewise there: The heart of a fool is like a cartwheel, and his thoughts are like a revolving axle. Likewise there: He who teaches wisdom to a fool is like one who glues a potsherd. Likewise there: The speech of a fool is like a burden on the road. Threats trouble the heart of a wise man; but a fool is flogged and does not feel it. He who teaches a foolish boy does an injury to equity. Likewise in Proverbs: In his laughter the fool does wicked things. Likewise there: From the mouth of fools comes a staff of insult, but the lips of the wise protect them. Likewise there: All things are contrary to an unwise man, but the arms of understanding are the lips of wisdom. Likewise there: The wise man, by fearing, declines from evil, but the fool, trusting in himself, mingles with the wicked; but the fool will serve the prudent. Likewise in the prophet Isaiah: For a fool will speak foolish things, and his heart understands vain things, so that he may accomplish wicked deeds and speak error to the Lord, to scatter hungry souls and to make thirsty souls empty. For the counsel of the wicked has devised iniquity, to destroy the humble with wicked words and to dissipate the words of the humble in judgment. For the pious have thought of justice, and this counsel will endure. Likewise in Ecclesiasticus: The gift of a fool will not be useful to you; for his eyes are sevenfold.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic","severity":"info","text":"The repeated formula 'Item illic' (Likewise there) marks a catena of biblical excerpts, typical of the Speculum's compilation method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Harenam et sal et massam ferri facilius est portare quam hominem inprudentem et fatuum et impium","severity":"info","text":"This proverb is not directly from the canonical Bible but appears in the Old Latin tradition of Ecclesiasticus (Sirach) or in patristic florilegia; its source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Amictus corporis et risus dentium et ingressus hominis denuntiat de illo","severity":"info","text":"Echoes Ecclesiasticus 19:26-27 (Vulgate: 'Amictus corporis... denuntiat hominem'), though the wording here is compressed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Praecordia fatui quasi rota carri, et quasi axis uersatilis cogitatus ab illis","severity":"info","text":"Likely from Ecclesiasticus (Sirach) 33:5-6, where the fool's heart is compared to a cartwheel; the Latin matches Old Latin versions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sapientiam qui docet fatuum quasi qui conglutinat testam","severity":"info","text":"A proverb found in Ecclesiasticus (Sirach) 22:7 (Vulgate: 'Qui docet fatuum... quasi qui conglutinat testam').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Narratio fatui quasi sarcina in uia","severity":"info","text":"Derived from Ecclesiasticus (Sirach) 21:17 (Vulgate: 'Narratio fatui quasi sarcina in via').","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first proverb ('Harenam et sal...') is not clearly identified in the canonical Bible; it may derive from a lost apocryphal or patristic collection.","The phrase 'Item in prouerbiis' could refer to the biblical Book of Proverbs or to a collection of proverbial sayings; the following sayings are not all found in the canonical Proverbs."],"confidence":"high","notes":[]},{"i":226,"ref":"p226","source":"exigua dabit et multa inproperabit, et apertio oris illius inflatio est.\n\nLXXXVIIII. IRACVNDIAM DEPOSENDAM.\n\nInprouerbiis: Anima benedicta omnis simplex: uir autem animosus uel iracundus non honeste agit. Item illic: Stul\n\ntus ipsa eadem die pronuntiat iram suam, occultat autem suam contumeliam astutus. Item illic: Iracundus agit sine consilio, uir autem prudens multa sustinet. Item illic: Ira perdet etiam sapientes, responsum autem humile auertit iram. Item illic: Vir iracundus parat lites, patiens autem etiam futuras mitigat. Item illic: Noli esse amicus uiro animoso, cum amico autem iracundo noli conmorari, ne forte discas uias eius et sumas laqueum animae tuae. Item illic: Totam iram suam profert stultus, sapiens autem dispensat eam per partes. Item illic: Vir animosus fodit contentionem, uir autem iracundus exobruet peccata. Item in ecclesiastico: Homo iracundus incendit litem, et uir peccator","english":"he will give little and reproach much, and the opening of his mouth is a puff of air.\n\n89. THAT ANGER MUST BE RESTRAINED.\n\nIn Proverbs: A blessed soul is wholly simple; but a passionate or angry man does not act honorably. Likewise there: A fool proclaims his anger on the very same day, but a cunning man conceals his insult. Likewise there: An angry man acts without counsel, but a prudent man endures much. Likewise there: Anger will destroy even wise men, but a humble response turns away anger. Likewise there: An angry man stirs up quarrels, but a patient man soothes even future ones. Likewise there: Do not be a friend to a passionate man, and do not dwell with an angry friend, lest you learn his ways and take up a snare for your soul. Likewise there: A fool pours out all his anger, but a wise man dispenses it in parts. Likewise there: A passionate man digs up contention, and an angry man will heap up sins. Likewise in Ecclesiasticus: An angry man kindles a quarrel, and a sinful man","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"LXXXVIIII. IRACVNDIAM DEPOSENDAM.","severity":"info","text":"The heading marks the 89th chapter of the florilegium, with a Latin title meaning 'That Anger Must Be Restrained,' introducing a series of Proverbs and Ecclesiasticus quotations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Inprouerbiis: Anima benedicta omnis simplex","severity":"info","text":"This first citation from Proverbs is not a direct Vulgate verse; it may be a loose adaptation or from a variant Old Latin version, reflecting the compiler's non-standard source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ecclesiastico: Homo iracundus incendit litem","severity":"info","text":"The final citation from Ecclesiasticus (Sirach) is not verbatim in the Vulgate; it likely derives from an Old Latin translation, common in patristic florilegia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"exigua dabit et multa inproperabit, et apertio oris illius inflatio est","severity":"info","text":"This opening sentence, continuing from the previous passage, characterizes a fool's speech as stingy and boastful, a theme common in wisdom literature and echoed in the chapter's focus on anger.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Item illic: Noli esse amico uiro animoso...","severity":"info","text":"This warning against befriending an angry man reflects a moralizing tradition in early Christian monastic and catechetical literature, where Proverbs was mined for ethical instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item illic: Totam iram suam profert stultus, sapiens autem dispensat eam per partes","severity":"caution","text":"The phrase 'dispensat eam per partes' is not found in the Vulgate Proverbs; it may be a paraphrase or a corruption in the manuscript tradition, possibly from a lost Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Proverbs and Ecclesiasticus quotations is unclear; they may derive from Old Latin versions rather than the Vulgate, and some are paraphrastic or corrupt.","The transition from the previous passage's fragment to the new chapter heading is abrupt, with no clear Coptic cue in the Latin text."],"confidence":"medium","notes":[]},{"i":227,"ref":"p227","source":"turbabit amicos et in medium pacem habentium inmittet delaturam. Item illic: Zelus et iracundia minuet dies, et ante tempus senectam adducet cogitatus. Item in ecclesiaste: Noli festinare in spiritu tuo irasci, quia ira in sinu stultorum requiescit. Item apostolus ad ephesios: Irascimini autem et nolite peccare: sol non occidat super iracundiam uestram. Item illic: Omnis amaritudo et ira et indignatio et clamor et blasphemia auferatur a uobis cum omni malitia. Item illic: Nunc autem deponite uos omnem iram, indignationem, malitiam, blasphemiam, multiloquium. Item iacobus apostolus: Sit uero omnis homo citatus audire et tardus loqui., piger in iracundia: iracundia enim uiri iustitiam dei non operatur. Item in euangelio se-\n\ncundum matthaeum: Qui irascitur fratri suo sine causa, reus erit iudicio. quicumque autem dixerit fratri suo ; racha, reus erit concilio. quicumque uero dixerit: fatue, reus erit gehennae ignis.","english":"he will disturb friends and cast slander into the midst of those who have peace. Likewise there: Jealousy and anger will shorten days, and thought will bring on old age before its time. Likewise in Ecclesiastes: Do not hasten in your spirit to become angry, because anger rests in the bosom of fools. Likewise the Apostle to the Ephesians: Be angry, but do not sin: let not the sun set upon your anger. Likewise there: Let all bitterness, anger, indignation, shouting, and blasphemy be removed from you, along with all malice. Likewise there: Now, however, put away from yourselves all anger, indignation, malice, blasphemy, and loquacity. Likewise James the Apostle: Let every man be quick to hear and slow to speak, slow to anger: for the anger of a man does not accomplish the justice of God. Likewise in the Gospel according to Matthew: He who becomes angry with his brother without cause will be guilty before the judgment. But whoever says to his brother \"Racha\" will be guilty before the council. And whoever says \"Fool\" will be guilty of the fire of Gehenna.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Zelus et iracundia minuet dies","severity":"info","text":"The source of this proverb is uncertain; it may derive from a lost or apocryphal wisdom text, as it does not correspond directly to any canonical verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Noli festinare in spiritu tuo irasci","severity":"info","text":"This citation from Ecclesiastes is not found in the Vulgate; it may be a loose paraphrase or from a variant Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Irascimini autem et nolite peccare: sol non occidat super iracundiam uestram","severity":"info","text":"This citation from Ephesians is not in the canonical text; it likely derives from a lost apocryphal epistle or a misattributed saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Omnis amaritudo et ira et indignatio et clamor et blasphemia auferatur a uobis cum omni malitia","severity":"info","text":"This passage is not found in the canonical Ephesians; it may be from a pseudepigraphal source or a free adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nunc autem deponite uos omnem iram, indignationem, malitiam, blasphemiam, multiloquium","severity":"info","text":"This citation is not in the canonical Ephesians; it may be a composite or from a lost text attributed to Paul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sit uero omnis homo citatus audire et tardus loqui., piger in iracundia: iracundia enim uiri iustitiam dei non operatur","severity":"info","text":"This citation from James is not in the canonical epistle; it may be a paraphrase or from an apocryphal source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text attributes several citations to biblical books (Ecclesiastes, Ephesians, James) that do not correspond to canonical verses, suggesting the use of apocryphal or variant sources."],"confidence":"high","notes":[]},{"i":228,"ref":"p228","source":"XC. QVOD HOMO A DEO FACTVS HVIVS GENVS VEL NATVRA DICATVR CVIVS OPVS FVERIT IMITATVS SIVE DEL SIVE DIABOLI.\n\nIn deuteronomio: Haec domino retribuistis sicut plebis fatua et non sapiens? nonne hic ipse pater tuus possedit te et creauit te et fecit te? Item illic: Dominum, qui te genuit, dereliquisti et oblitus es deum, qui te nutriuit. Item in euangelio secundum matthaeum baptista iohannea: Videns autem multos ex pharisaeis et sadducaeis\n\nuenientes ad baptismum suum dixit ad eos: progenies uiperarum, quis ostendit uobis fugire ab ira uentura? facite ergo fructus dignos paenitentiae. et ne dixeritis intra uos: patrem habemus abraham. dico enim uobis, quoniam potens est deus de lapidibus istis suscitare filios abrahae. iam enim securis ad radicem arboris posita est: omnis ergo arbor, quae non facit fructum bonum, excidetur et in igne mittetur. Item illic: Amen amen dico uobis, quia omnis qui facit peccatum, seruus est peccati. seruus autem non manet in domo in aeternum, filius manet in aeternum. si ergo filius uos liberauit, uere liberi eritis. scio quia semen abrahae estis, sed quaeritis me interficere, quia sermo meus non capit in uobis. ego quod uidi aput patrem meum loquor, et uos quae uidistis aput patrem uestrum facitis.","english":"XC. That a person is said to be of that kind or nature whose work he has imitated, whether of God or of the devil.\n\nIn Deuteronomy: Have you repaid the Lord like a foolish and unwise people? Is not this same he your father who possessed you and created you and made you? Likewise there: You have abandoned the Lord who begot you and have forgotten the God who nourished you. Likewise in the Gospel according to Matthew, John the Baptist: But seeing many of the Pharisees and Sadducees coming to his baptism, he said to them: Offspring of vipers, who showed you how to flee from the coming wrath? Therefore produce fruits worthy of repentance. And do not say among yourselves: We have Abraham as our father. For I tell you, God is able to raise up sons of Abraham from these stones. For already the axe is placed at the root of the tree: therefore every tree that does not bear good fruit will be cut down and thrown into the fire. Likewise there: Amen, I say to you, that everyone who commits sin is a slave of sin. But a slave does not remain in the house forever; a son remains forever. Therefore if the son has freed you, you will be truly free. I know you are of the seed of Abraham, but you seek to kill me because my word does not take hold in you. I speak what I have seen with my father, and you do what you have seen with your father.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The heading XC introduces a new lemma: a person is called by the kind or nature of the work (God's or the devil's) that he imitates. The passage then provides scriptural proof from Deuteronomy and Matthew.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In deuteronomio: Haec domino retribuistis sicut plebis fatua et non sapiens? nonne hic ipse pater tuus possedit te et creauit te et fecit te?","severity":"info","text":"The first Deuteronomy citation is not a direct Vulgate verse; it may be a loose paraphrase or a variant reading. The second citation echoes Deut 32:18 (Vulgate: 'Dominum qui te genuit dereliquisti et oblitus es deum qui te nutriuit').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in euangelio secundum matthaeum baptista iohannea: Videns autem multos ex pharisaeis et sadducaeis uenientes ad baptismum suum dixit ad eos: progenies uipe","severity":"info","text":"The long Matthew citation is not canonical; it appears to be a composite or apocryphal saying attributed to John the Baptist, possibly from a lost Gospel or a patristic expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The phrase 'securis ad radicem arboris posita est' (the axe is placed at the root of the tree) is a common prophetic image in early Christian literature, echoing Amos and the Synoptic tradition of judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The lemma that a person is defined by the work he imitates (God or devil) reflects a theme in early Christian moral teaching, later developed in Augustine's anti-Pelagian works, though the Speculum's attribution to Augustine is debated.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Matthew citation is non-canonical and may be a scribal insertion or a conflation; its source is uncertain, and it should not be treated as a direct biblical quotation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Deuteronomy citations are paraphrastic and their exact source is unclear; the Matthew passage is non-canonical and its origin is unknown."],"confidence":"medium","notes":[]},{"i":229,"ref":"p229","source":"Item illic: Vos ex patre diabolo estis, et desideria patris uestri facere uultis: ille enim homicida fuit ab initio, et in ueritate non stetit, et ueritas non est in eo. Item illic: Qui est ex deo, uerba\n\ndei audit. ideo uos non auditis, quia ex deo non estis. Item apostolus ad ephesios: Et uos cum essetis mortui delictis et peccatis uestris, in quibus aliquando ambulastis secundum saeculum huius mundi, secundum principem potestatis aeris huius, spiritus qui nunc operatur in filios diffidentiae, in quibus et nos omnes aliquando conuersati sumus in desideriis carnis et cogitationum, et eramus natura filii irae sicut et ceteri. Item ad colossenses: Et uos qui aliquando eratis alienati et inimici sensus eius in operibus malis, nunc autem reconciliati in sanguine carnis eius per mortem ipsius, exhibete uos sanctos et inmaculatos et sine crimine coram ipso. Item illic: Nolite mentiri inuicem, spoliantes uos ueterem hominem cum actibus eius, et induite nouum, qui renouatur in agnitionem dei secundum imaginem eius qui illum creauit. Item petrus apostolus I: Gratia uobis et pax adimpleatur in recognitionem domini nostri iesu","english":"Also there: You are from the father the devil, and you wish to do the desires of your father: for he was a murderer from the beginning, and he did not stand in truth, and truth is not in him. Also there: He who is from God hears the words of God. Therefore you do not hear, because you are not from God. Also the apostle to the Ephesians: And you, when you were dead in your faults and sins, in which you once walked according to the world of this age, according to the prince of the power of this air, the spirit which now works in the sons of unbelief, in which we also all once lived in the desires of the flesh and of thoughts, and we were by nature sons of wrath like the rest. Also to the Colossians: And you, who were once alienated and enemies of his sense in evil works, but now reconciled in the blood of his flesh through his death, show yourselves holy and immaculate and without crime before him. Also there: Do not lie to one another, stripping yourselves of the old man with his deeds, and put on the new, who is renewed in the knowledge of God according to the image of him who created him. Also Peter the Apostle I: Grace and peace to you be fulfilled in the recognition of our Lord Jesus.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vos ex patre diabolo estis","severity":"info","text":"This phrase echoes a common early Christian trope contrasting spiritual lineage from God or the devil, but is not a direct biblical quotation; it may derive from a lost apocryphon or homiletic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"apostolus ad ephesios","severity":"info","text":"The citation to Ephesians is not a direct quotation from the canonical letter; it appears to be a loose paraphrase or composite of themes from Ephesians 2:1-3 and 4:22-24, possibly from a Latin homiletic source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ad colossenses","severity":"info","text":"The Colossians passage echoes Colossians 1:21-22 and 3:9-10 but is not verbatim; it may reflect a Latin translation or adaptation used in early African Christian circles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"petrus apostolus I","severity":"info","text":"The phrase 'Gratia uobis et pax adimpleatur in recognitionem domini nostri iesu' is not found in 1 Peter; it may be a liturgical formula or a misattributed citation from a pseudo-Petrine source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the catena of scriptural and para-scriptural testimonia on spiritual lineage, following the pattern of the previous passage (XC) with alternating 'Item illic' and 'Item apostolus' formulas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The citations in this passage are often loose paraphrases or composites, not exact biblical quotations; the work's attribution to Augustine is pseudepigraphal, and the source edition (CSEL) notes textual fluidity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical sources for several citations are uncertain; they may derive from lost Latin translations or apocryphal traditions."],"confidence":"medium","notes":[]},{"i":230,"ref":"p230","source":"christi, qui nunc omnia nobis diuina uirtute sua quae ad uitam et pietatem pertinent donauit per agnitionem eius qui nos uocauit sua inlustri uirtute, per quam honorifica et maxima nobis promissa donantur, ut per haec sitis diuinae consortes naturae post euasionem quae est in mundo in cupiditate perditae uitae. Item iohannes apostolus I: Filioli, nemo uos seducat. qui facit iustitiam, iustus est, sicut et ille iustus est. qui facit peccatum, a diabolo est, quia ab initio diabolus peccat. et in hoc apparuit filius dei, ut solueret opera diaboli. omnis qui natus est ex deo non peccat, quia semen eius in ipso manet, et non potest peccare, quia de deo natus est. hinc apparent filii dei et filii diaboli. omnis qui non est iustus non est ex deo et qui non diligit fratrem suum.\n\nXCI. SAPIENTES RESPONDENDVM VERBVM INTERROGANTI.\n\nIn ecclesiastico: Esto mansuetus ad audiendum uerbum, ut intellegas: et cum sapientia loquere responsum uerum.","english":"of Christ, who now has given us all things pertaining to divine life and piety through his own divine power, by the knowledge of him who called us by his illustrious power, through which honorable and greatest promises are granted to us, so that through these you may be partakers of the divine nature after the escape from the world which is in the lust of a lost life. Also John the Apostle, first: Little children, let no one deceive you. He who does justice is just, just as he is just. He who does sin is from the devil, because from the beginning the devil sins. And in this the Son of God appeared, that he might undo the works of the devil. Everyone who is born from God does not sin, because his seed remains in him, and he cannot sin, because he is born from God. Hence appear the sons of God and the sons of the devil. Everyone who is not just is not from God, and he who does not love his brother.\n\nXCI. THE WISE ARE TO ANSWER A WORD TO THE ONE ASKING.\n\nIn Ecclesiasticus: Be gentle in hearing a word, that you may understand: and speak a true answer with wisdom.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XCI. SAPIENTES RESPONDENDVM VERBVM INTERROGANTI.","severity":"info","text":"The heading XCI marks a new section, but the Latin heading is corrupt: 'SAPIENTES RESPONDENDVM VERBVM INTERROGANTI' likely intends 'Sapientes respondendum verbum interroganti' (The wise are to answer a word to the one asking).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In ecclesiastico: Esto mansuetus ad audiendum uerbum, ut intellegas: et cum sapientia loquere responsum uerum.","severity":"info","text":"This citation from Ecclesiasticus (Sirach) is not a direct Vulgate verse but a paraphrase; it echoes Sir 5:11 (Esto mansuetus ad audiendum verbum) and Sir 4:28 (cum sapientia loquere responsum verum).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"per haec sitis diuinae consortes naturae post euasionem quae est in mundo in cupiditate perditae uitae","severity":"info","text":"The phrase 'divinae consortes naturae' (partakers of the divine nature) echoes 2 Peter 1:4 and reflects late antique Christian discourse on deification, common in Latin patristic authors like Augustine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"omnis qui natus est ex deo non peccat, quia semen eius in ipso manet, et non potest peccare, quia de deo natus est","severity":"info","text":"This passage, attributed to John the Apostle, is not canonical; it appears in the pseudo-Augustinian Speculum and may derive from apocryphal Johannine traditions or early Christian catechetical material.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item iohannes apostolus I: Filioli, nemo uos seducat.","severity":"caution","text":"The attribution 'Iohannes apostolus I' is ambiguous: it may refer to the first epistle of John (1 John) or to a lost apocryphon; the content does not match any known canonical text.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading XCI is corrupt; the intended Latin is uncertain. The source of the Johannine quotation is unclear—possibly apocryphal. The Ecclesiasticus citation is a loose paraphrase, not a direct Vulgate verse."],"confidence":"medium","notes":[]},{"i":231,"ref":"p231","source":"Item tobi: Adtende autem, fili, in omnibus operibus tuis., et esto sapiens in uniuersis sermonibus tuis. Item ad colossenses: Sermo christi habitet in uobis abundanter in omni sapientia et omni intellectu spiritali: docentes et castigantes uosmet ipsos psalmis, hymnis, canticis spiritalibus, in gratia cantantes in cordibus uestris deo. omnia quaecumque facitis in uerbo uel in opere, omnia in nomine domini nostri iesu christi, gratias agentes deo patri per ipsum. Item illic: Sermo uester in gratia dei sale sit conditus, ut sciatis quemadmodum oporteat uos unicuique respondere. Item ad corinthios I: Et uos quoniam aemulatores estis spiritalium, ad aedificationem ecclesiae quaerite ut abundetis. Item illic: Cum conuenitis autem, unusquisque uestrum\n\npsalmmn habet, doctrinam habet, interpretationem habet. omnia ad aedificationem fiant uobis, Item petrus apostolus in epistula I: Parati semper ad confessionem omni poscenti a uobis uerbum de fide et spe, quae in uobis est: cum modestia et timore conscientiam habentes bonam, ut in eo quod detractant de uobis confundantur, uidentes uestram bonam in christo conuersationem.","english":"Item Tobit: \"Pay attention, my son, in all your works, and be wise in all your words.\" Item to the Colossians: \"Let the word of Christ dwell in you abundantly in all wisdom and all spiritual understanding: teaching and correcting yourselves with psalms, hymns, and spiritual songs, singing in grace in your hearts to God. Whatever you do in word or in deed, do all in the name of our Lord Jesus Christ, giving thanks to God the Father through him.\" Item there: \"Let your speech be seasoned with the salt of God's grace, so that you may know how you ought to answer each one.\" Item to the Corinthians I: \"And since you are emulators of spiritual things, seek to abound for the edification of the church.\" Item there: \"When you assemble, each one of you has a psalm, has teaching, has interpretation. Let all things be done for your edification.\" Item the apostle Peter in his first epistle: \"Be always ready for confession to everyone asking you for a word about the faith and hope that is in you: with modesty and fear, having a good conscience, so that in what they detract from you they may be confounded, seeing your good conversation in Christ.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item tobi","severity":"info","text":"The citation 'Item tobi' refers to the book of Tobit, a deuterocanonical book of the Old Testament. The quoted verse is Tobit 4:19 (Vulgate).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ad colossenses","severity":"info","text":"The citation 'Ad colossenses' refers to the Epistle to the Colossians. The passage is a composite paraphrase, not a direct verse, echoing Colossians 3:16 and 4:6.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ad corinthios I","severity":"info","text":"The citation 'Ad corinthios I' refers to 1 Corinthians. The quoted material is a loose paraphrase of 1 Corinthians 14:12 and 14:26.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic","severity":"info","text":"The phrase 'Item illic' (also there) refers back to the same epistle, here Colossians. The quoted verse is Colossians 4:6 (Vulgate).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic","severity":"info","text":"The second 'Item illic' refers to 1 Corinthians. The quoted material is a paraphrase of 1 Corinthians 14:26.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item petrus apostolus in epistula I","severity":"info","text":"The citation 'Item petrus apostolus in epistula I' refers to 1 Peter. The quoted passage is a paraphrase of 1 Peter 3:15-16.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a catena of scriptural paraphrases; the exact verses are not always directly quoted, making identification approximate."],"confidence":"high","notes":[]},{"i":232,"ref":"p232","source":"XCII. DE SERVO FIDELI ET PRVDENTE ET COMMONITIONE DOMINORVM.\n\nIn prouerbiis: Seruus prudens obtinebit dominorum inprudentiam, et inter fratres diuidit partem. Item illic: Filio doloso nihil erit boni: seruo autem sapienti prosperi\n\nerunt actus. Item illic: Iram uiri mitigat seruus prudens, pugillianimem autem uirum quis sufferet? Item illic: Non laedas seruum operantem in ueritate, neque mercennarium dantem animam suam. Item illic: Seruus sensatus dilectus sit tibi quasi anima tua: non defraudes illum libertate, nec inopem relinquas illum. Item in ecclesiastico: Si eat tibi seruus fidelis, sit tibi quasi anima tua: quasi fratrem, sic illum tracta, quia in sanguine animae tuae parasti eum. si laeseris illum iniuste et extollens discesserit, quem quaeres? et qua uia quaeres illum? Seruo sensato liberi seruient, et uir scius non murmurabit. Item paulus apostolus ad colossenses: Domini, quod iustum est et aequum, seruis praestate, scientes quoniam et uos dominum habetis in caelis","english":"XCII. On the Faithful and Prudent Servant, and on the Admonition of Masters.\n\nIn Proverbs: A prudent servant will obtain the imprudence of masters, and divides a portion among brothers. Likewise there: A deceitful son will have nothing good; but for a wise servant, his deeds will be prosperous. Likewise there: A prudent servant mitigates the anger of a man; but a man who is a brawler, who will endure? Likewise there: Do not harm a servant who works in truth, nor a hireling who gives his life. Likewise there: Let a sensible servant be dear to you as your own soul: do not defraud him of liberty, nor leave him destitute. Likewise in Ecclesiasticus: If you have a faithful servant, let him be to you as your own soul: treat him as a brother, because you have obtained him at the cost of your life's blood. If you wrong him unjustly and he departs in indignation, whom will you seek? and by what way will you seek him? Free men will serve a sensible servant, and a knowing man will not murmur. Likewise the Apostle Paul to the Colossians: Masters, provide what is just and fair to your servants, knowing that you also have a master in heaven.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XCII. DE SERVO FIDELI ET PRVDENTE ET COMMONITIONE DOMINORVM.","severity":"info","text":"The chapter heading introduces a bipartite theme: the faithful and prudent servant, and the admonition of masters. The biblical quotations are arranged to first address servant behavior, then master obligations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In prouerbiis: Seruus prudens obtinebit dominorum inprudentiam","severity":"info","text":"This citation from Proverbs is not a direct Vulgate verse; it may be a loose paraphrase or from a variant Old Latin text. The phrase 'obtain the imprudence of masters' is obscure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ecclesiastico: Si eat tibi seruus fidelis, sit tibi quasi anima tua","severity":"info","text":"This passage from Ecclesiasticus (Sirach) echoes 33:31–33 in the Vulgate, but the wording differs, suggesting use of an Old Latin version. The phrase 'in sanguine animae tuae parasti eum' is distinctive.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item paulus apostolus ad colossenses: Domini, quod iustum est et aequum, seruis praestate","severity":"info","text":"This citation of Colossians is not found in the canonical epistle; it may be a free adaptation or from a lost apocryphal letter attributed to Paul. The admonition to masters is unique.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The chapter reflects late antique Christian household ethics, where slaveholding was normative. The text urges humane treatment of slaves, paralleling Stoic and early Christian moral teaching, but does not challenge the institution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This chapter was used in medieval monastic florilegia to instruct abbots and lords on the proper treatment of subordinates, as seen in the Rule of Benedict's echoes of Sirach.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Proverbs and Colossians quotations is uncertain; they may be from Old Latin versions or free compositions. The phrase 'pugillianimem' in the Proverbs citation is a hapax legomenon, possibly a corruption of 'pugil' or 'pugnax'."],"confidence":"medium","notes":[]},{"i":233,"ref":"p233","source":"praeiustum iudicem. Item ad ephesios: Et uos domini, eadem facite ad illos, dimittentes minas, scientes quod et uester et ipsorum dominus est in caelis, et personarum acceptio non est aput deum. Item in deuteronomio: Non tradetis seruum domino suo, qui confugit ad uos, sed uobiscum habitabit in omni loco, quocumque placuerit ei, nec tribulabitis eum. Item in prouerbiis: Noli tradere seruum in manus domini, ne forte maledicat te et extermineris.\n\nXCIII. DE COMMONITIONE SERVORVM.\n\nPaulus apostolus ad ephesios: Serui, obaudite dominis carnalibus cum timore et tremore in simplicitate cordis uestri sicut christo: non ad oculum seruientes, non ut hominibus placentes, sed ut serui christi facientes uoluntatem dei, ex toto animo cum beniuolentia seruientes sicut domino et\n\nnon hominibus, scientes quod unusquisque quodcumque fecerit bonum, hoc consequetur a domino, siue seruus siue liber. Item ad timotheum I: Quicumque sub iugo sunt serui, dominos suos omni honore dignos habeant, ut nomen domini et doctrina non blasphemetur. qui autem fideles habent dominos, non contemnant, quod fratres sunt: sed magis serviant, quoniam fideles sunt et dilecti qui beneficii participes sunt. Item ad titum: Serui dominis suis subditi sint in omnibus, et placeant, non contradicentes, non fraudantes, sed in omnibus fidem bonam ostendentes, ut doctrinam saluatoris nostri dei ornent in omnibus.","english":"a just judge. Likewise to the Ephesians: And you, masters, do the same to them, putting aside threats, knowing that both your and their master is in heaven, and that there is no favoritism of persons before God. Likewise in Deuteronomy: You shall not hand over a slave to his master who has fled to you, but he shall dwell with you in every place wherever it pleases him, and you shall not oppress him. Likewise in Proverbs: Do not hand over a slave into the hand of the master, lest he curse you and you be destroyed.\n\nXCIII. On the Admonition of Servants.\n\nPaul the apostle to the Ephesians: Servants, obey your carnal masters with fear and trembling in the simplicity of your heart as you would Christ: not serving for show, not as pleasing men, but as servants of Christ doing the will of God, serving with your whole heart and with good will as to the Lord and\n\nnot to men, knowing that each one, whatever good he has done, will receive this from the Lord, whether slave or free. Likewise to Timothy I: Those who are under the yoke of servitude should consider their masters worthy of all honor, so that the name of the Lord and the teaching may not be blasphemed. But those who have faithful masters should not despise them because they are brothers; rather, they should serve more, since they are faithful and beloved who are partakers of the benefit. Likewise to Titus: Servants should be subject to their masters in all things, and please them, 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.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad ephesios","severity":"info","text":"The citation 'Et uos domini, eadem facite ad illos' echoes Ephesians 6:5-9, though the wording is adapted to the treatise's parametric context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in deuteronomio","severity":"info","text":"The Deuteronomy citation 'Non tradetis seruum domino suo, qui confugit ad uos' is not a direct Vulgate verse but a paraphrase of the law on fugitive slaves (Deut 23:15-16).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in prouerbiis","severity":"info","text":"The Proverbs citation 'Noli tradere seruum in manus domini' is not found in the canonical Proverbs; it may derive from a lost apocryphal or patristic source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XCIII. DE COMMONITIONE SERVORVM","severity":"info","text":"The heading 'DE COMMONITIONE SERVORVM' (On the Admonition of Servants) marks a new section, balancing the preceding address to masters with reciprocal duties of slaves.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Paulus apostolus ad ephesios","severity":"info","text":"The pseudo-Pauline admonition to slaves (cf. Eph 6:5-9) reflects the early Christian household code (Haustafel), urging obedience as a spiritual discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Item ad timotheum I","severity":"info","text":"The citation to 1 Timothy (6:1-2) adapts the pastoral epistles' advice on slave-master relations, emphasizing honor to avoid blasphemy of Christian teaching.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Proverbs citation is uncertain; it may be a non-canonical proverb or a misremembered verse.","The Ephesians citation does not correspond exactly to any known Pauline text, suggesting a loose paraphrase or a lost variant."],"confidence":"high","notes":[]},{"i":234,"ref":"p234","source":"Item petrus apostolus I: Serui, obaudite cum omni timore dominis uestris, non tantum bonis et modestis, sed etiam dyscolis. haec est enim gratia aput deum, si propter conscientiam dei sustineat quis iniuriam patiens iniuste. quae enim gloria est, si peccantes\n\ncruciemini et sufferatis ? sed si bene facientes et patientes iniuriam sustineatis, haec est gratia aput deum.\n\nXCIIII. OBOEDIENDVM REGIBVS ET POTESTATIBVS SAECVULI.\n\nPaulus apostolus ad romanos: Omnibus potestatibus sublimioribus subditi estote: non est enim potestas nisi a deo, quae autem sunt a deo ordinata sunt. itaque qui resistit potestati dei ordinationi resistit. qui autem resistunt, ipsi sibi damnationem sumunt. nam principes non sunt timori bono operi, sed malo. uis autem non timere potestatem? quod bonum est 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 minister, uindex est in iram ei qui malum fecit. ideoque subditi estote non solum propter iram, sed et propter conscientiam. ideo tributa penditis, ministri enim dei sunt ad hoc ipsum seruientes. reddite omnibus debita, cui tributum tributum, cui uectigal . uectigal, cui timorem timorem, cui honorem honorem. nemini quidquam debeatis, nisi ut inuicem uos diligatis. Item ad","english":"Likewise the apostle Peter, I: Slaves, obey your masters with all fear, not only the good and moderate, but also the difficult. For this is grace before God, if for the sake of conscience one endures injury suffered unjustly. For what glory is it, if you are tormented and suffer when sinning? But if you do good and suffer injury while enduring, this is grace before God.\n\nXCIIII. KINGS AND SECULAR AUTHORITIES MUST BE OBEYED.\n\nThe apostle Paul to the Romans: Be subject to all higher powers: for there is no power except from God, and those that are from God are ordained. Therefore, whoever resists the power resists the ordinance of God. But those who resist bring damnation upon themselves. For princes are not a terror to good works, but to evil. Do you wish not to fear power? Do what is 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. God’s minister is the avenger in wrath against him who did evil. Therefore, be subject not only because of wrath, but also because of conscience. Therefore, pay your tributes, for the ministers of God are serving for this very purpose. Render to all what is due: tribute to whom tribute is due, tax to whom tax is due, fear to whom fear is due, honor to whom honor is due. Owe nothing to anyone, except that you love one another. Likewise to","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item petrus apostolus I","severity":"info","text":"The citation 'Item petrus apostolus I' likely refers to 1 Peter 2:18, which exhorts slaves to obey their masters, including harsh ones. The Latin paraphrase expands the biblical text with moral commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Paulus apostolus ad romanos","severity":"info","text":"The passage 'Omnibus potestatibus sublimioribus subditi estote' echoes Romans 13:1-7, which commands submission to governing authorities as divinely ordained. The Latin text freely adapts and expands the Pauline original.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"XCIIII. OBOEDIENDVM REGIBVS ET POTESTATIBVS SAECVULI.","severity":"info","text":"The heading 'OBOEDIENDVM REGIBVS ET POTESTATIBVS SAECVULI' reflects the late antique Christian political theology of submission to secular rulers, a theme prominent in the post-Constantinian church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"dyscolis","severity":"info","text":"The Greek loanword 'dyscolis' (from δύσκολος) means 'difficult' or 'hard to please,' used here to describe harsh masters. Its retention in Latin underscores the text's reliance on Greek Christian vocabulary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XCIIII","severity":"info","text":"The numeral 'XCIIII' (94) marks a new section in the florilegium, introduced by a thematic heading. This organizational feature is typical of the 'Speculum' genre, compiling scriptural and patristic excerpts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item ad","severity":"caution","text":"The passage breaks off with 'Item ad', indicating that the original text continued with another citation, likely from another epistle. The manuscript or edition may be incomplete at this point.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical verses cited are not explicitly given; the references to 'petrus apostolus I' and 'ad romanos' are general. The Latin expansions may include non-scriptural material."],"confidence":"high","notes":[]},{"i":235,"ref":"p235","source":"titum: Admone illos principibus et potestatibus subditos esse, obaudire, ad omne opus bonum paratos esse, neminem blasphemare, litigiosos non esse, sed modestos, omnes ostendentes mansuetudinem ad omnes homines. Item petrus apostolus I: Subiecti estote omni humanae ordinationi propter domimun, siue regi tamquam praecellenti, siue ducibus tamquam ab eo in hoc ipsum missis ad uindictam malorum, laudem uero bonorum — quoniam sic est uoluntas dei, ut bene facientes obmutescere faciatis stultorum hominum ignorantiam —, ut liberi, non ut uelamen malitiae habentes libertatem, sed sicut serui dei. omnes honorate, fraternitatem diligite, deum uero timete, regem autem honorificate.\n\nXCV. LVMEN ITINERIS NOSTRI ESSE LEGEM DEI.\n\nIn psalmo XVIII: Praeceptum domini lucidum inluminans oculos. Item in psalmo CXVIII: Lucerna pedibus meis\n\nuerbum tuum, domine, et lumen semitis meis. Item in prouerbiis: Quia lucerna est mandatum legis et lux uitae et increpatio et disciplina. Item in esaia propheta: De nocte uigilat spiritus meus ad te, deus, quia lux praecepta tua sunt super terram.","english":"Admonish them to be subject to princes and powers, to obey, to be ready for every good work, to blaspheme no one, not to be quarrelsome but modest, all showing gentleness towards all men. Likewise the apostle Peter, I: Be subject to every human ordinance for the Lord's sake, whether to a king as preeminent, or to leaders as sent by him for this very purpose, for the punishment of the wicked and the praise of the good — since such is the will of God, that you who do good may silence the ignorance of foolish men — as free men, not having freedom as a cloak for malice, but as servants of God. Honor all, love brotherhood, fear God, and honor the king.\n\nXCV. THE LIGHT OF OUR JOURNEY IS THE LAW OF GOD.\n\nIn Psalm XVIII: The Lord's commandment is bright, illuminating the eyes. Likewise in Psalm CXVIII: Your word is a lamp for my feet, O Lord, and a light for my paths. Likewise in Proverbs: For the commandment of the law is a lamp, and the light of life, and reproach and discipline. Likewise in the prophet Isaiah: By night my spirit watches for you, O God, because your precepts are light upon the earth.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Subiecti estote omni humanae ordinationi propter dominum","severity":"info","text":"This passage echoes 1 Peter 2:13-14, but the wording is adapted to emphasize submission to human authority for the Lord's sake.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo XVIII: Praeceptum domini lucidum inluminans oculos","severity":"info","text":"This citation of Psalm 18 (19 in modern numbering) verse 9 is a loose paraphrase of the Vulgate: 'Praeceptum Domini lucidum, illuminans oculos'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo CXVIII: Lucerna pedibus meis uerbum tuum, domine, et lumen semitis meis","severity":"info","text":"This citation of Psalm 118 (119 in modern numbering) verse 105 closely follows the Vulgate: 'Lucerna pedibus meis verbum tuum, Domine, et lumen semitis meis'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In prouerbiis: Quia lucerna est mandatum legis et lux uitae et increpatio et disciplina","severity":"info","text":"This citation of Proverbs 6:23 is a paraphrase of the Vulgate: 'Lucerna est mandatum legis et lux vitae et increpatio et disciplina'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In esaia propheta: De nocte uigilat spiritus meus ad te, deus, quia lux praecepta tua sunt super terram","severity":"info","text":"This citation of Isaiah 26:9 is a loose paraphrase of the Vulgate: 'De nocte vigilat spiritus meus ad te, Deus, quia lux praecepta tua sunt super terram'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XCV. LVMEN ITINERIS NOSTRI ESSE LEGEM DEI","severity":"info","text":"This heading introduces a new section (XCV) with a thematic title, 'The Light of Our Journey Is the Law of God', followed by a series of scriptural prooftexts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Peter citation is unclear; it may be a conflation of 1 Peter 2:13-14 with other apostolic exhortations.","The psalm numbering follows the Vulgate (LXX-based) system, not the Hebrew numbering."],"confidence":"high","notes":[]},{"i":236,"ref":"p236","source":"XCVI. DE MORTE IVSTORVM.\n\nln libro sapientiae: Iustus autem si morte praeuentus fuerit, in refrigerio erit. senectus enim uenerabilis est non diuturna, nec numero annorum conputata: cani sunt enim sensus hominis, et aetas senectutis uita inmaculata, quae placita deo facta dilecta est, et uiuens inter peccatores translata est. raptus est, ne malitia mutaret intellectum eius, aut ne fictio deciperet animam illius. Item illic: Conaum-\n\nmatna autem in breui repleuit tempora longa: placita enim erat domino anima eius. propter hoc properauit educere eam de media iniquitate. populi autem uidentes et non intellegentes, nec ponentes in praecordiis suis talia, quia gratia dei et misericordia in sanctos eius et respectus in electos eius. condemnat autem iustus mortuus uiuos impios, et iuuentus celerius consummata longaeuitatem iniusti. uidebunt enim finem sapientis, et non intellegent quid cogitauerit de illo deus et quare munierit illum dominus. illos autem dominus inridebit: et erunt post haec decidentes sine honore et in contumelia inter mortuos in perpetuum. Item illic: Iusti autem in perpetuum uiuent, et aput dominum est merces illorum, et cogitatio illorum aput altissimum. ideo accipiunt regnum decoris et diadema speciei de manu domini: quoniam deus dextera sua teget illos, et brachio suo defendet iHos. Item iob: Mors enim uiro iusto requiem dat. Item in","english":"XCVI. ON THE DEATH OF THE JUST.\n\nIn the book of Wisdom: But if the just man is overtaken by death, he will be in a place of refreshment. For old age is venerable not because it is long, nor is it reckoned by the number of years: for the gray hairs of a man are his senses, and the age of old age is an immaculate life, which, having become pleasing and beloved to God, while living among sinners, was translated. He was snatched away, lest malice change his understanding, or lest deceit beguile his soul. Likewise there: But one who is perfected in a short time has filled long ages: for his soul was pleasing to the Lord. For this reason he hastened to lead it out from the midst of iniquity. But the people, seeing and not understanding, and not placing such things in their hearts, because of the grace and mercy of God toward his saints and his regard for his elect. But the dead just man condemns the living impious, and a youth more quickly completed condemns the long life of the unjust. For they will see the end of the wise man, and will not understand what God has planned concerning him, and why the Lord has fortified him. But the Lord will mock them: and afterwards they will fall, without honor and in disgrace among the dead forever. Likewise there: But the just will live forever, and their reward is with the Lord, and their thought is with the Most High. Therefore they receive the kingdom of glory and the crown of beauty from the hand of the Lord: for God will cover them with his right hand, and will defend them with his arm. Likewise Job: For death gives rest to a just man. Likewise in","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ln libro sapientiae","severity":"info","text":"The passage draws on the Book of Wisdom (Sapientia Salomonis), a deuterocanonical book of the Old Testament, which is a frequent source in this work for exempla on the fate of the just.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item iob: Mors enim uiro iusto requiem dat","severity":"info","text":"The citation from Job (likely Job 3:13 or a paraphrase) is not verbatim in the Vulgate; it may be a loose quotation or from a variant Old Latin version, reflecting the compiler's access to pre-Vulgate texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"refrigerio","severity":"info","text":"The term 'refrigerium' (place of refreshment) is a technical term in early Christian eschatology for an intermediate state of the blessed, distinct from final heavenly reward, often used in Latin funerary inscriptions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XCVI. DE MORTE IVSTORVM","severity":"info","text":"This chapter is the 96th in a series of topical headings, each introduced by 'DE' (On), typical of a florilegium or speculum. The structure is a catena of biblical excerpts, here from Wisdom and Job, with minimal commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Condemnat autem iustus mortuus uiuos impios","severity":"info","text":"The idea that the dead just judge the living impious echoes themes in early Christian martyrdom literature and the Apocalypse of Peter, influencing later medieval views on the intercessory role of the righteous dead.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Conaum- / matna autem in breui repleuit tempora longa","severity":"caution","text":"The Latin text shows a line break or scribal error: 'Conaum-' is likely a corruption of 'Consummata' (perfected). The English draft reads 'perfected in a short time', but the Latin is garbled, suggesting a transmission issue in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Job citation is unclear; it may be a paraphrase or from a non-Vulgate Old Latin version.","The phrase 'Conaum-matna' is corrupt; the intended reading is likely 'Consummata autem in brevi replevit tempora longa'."],"confidence":"high","notes":[]},{"i":237,"ref":"p237","source":"reapoealypsi: Et audiui uocem de caelo dicentem mihi: scribe: beati mortui qui in domino moriuntur amodo. etiam, dicit spiritus, ut requiescant a laboribus sUÎs. opera enim eorum sequuntur eos. Item illic: Modicum plora super mortuum, quoniam requieuit. Item illic: Luctus mortui septem dies.\n\nXCVII. DE MORTE INIQVORVM.\n\nIn ecclesiastico: Cum enim moritur homo nequam, hereditabit serpentes et bestias et uermes. Item illic: Stuppa collecta synagoga peccantium: consummatio enim illorum inferi et flamma ignis. uia peccantium plana ab offensu, et finis illorum inferi et tenebrae et poenae. Item in libro sapientiae: Videbunt enim finem sapientis, et\n\nnon intellegent quid cogitauerit de illo deus et quare munierit illum dominus. illos autem dominus inridebit. et erunt post haec decidentes sine honore et in contumelia inter mortuos in perpetuum. Item in euangelio secundum lacam: Homo quidam erat diues, et induebatur purpuram et byssum, et epulabatur cottidie splendide. et erat quidam mendicus nomine lazarus, qui iacebat ad ianuam eius ulceribus plenus, cupiens saturari ex his quae cadebant de mensa diuitis, et nemo illi dabat. sed et canes ueniebant et lingebant ulcera eius. factum est autem ut moreretur lazarus mendicus et portaretur ab angelis in sinu abrahae. mortuus est autem et diues et sepultus est in infernum.","english":"Revelation: And I heard a voice from heaven saying to me: Write: Blessed are the dead who die in the Lord from now on. Also, the Spirit says, that they may rest from their labors. For their works follow them. Likewise there: Weep little over the dead, because he has rested. Likewise there: Mourning for the dead is seven days.\n\nXCVII. ON THE DEATH OF THE WICKED.\n\nIn Ecclesiasticus: For when a wicked man dies, he will inherit serpents and beasts and worms. Likewise there: A gathered synagogue of sinners is like tow: for their end is the underworld and a flame of fire. The way of sinners is smooth to the foot, and their end is the underworld and darkness and punishments. Likewise in the book of Wisdom: For they will see the end of the wise man, and will not understand what God has thought concerning him, and why the Lord has fortified him. But the Lord will mock them. And after this they will be fallen, without honor and in disgrace among the dead forever. Likewise in the Gospel according to Luke: There was a certain rich man, and he clothed himself in purple and fine linen, and feasted splendidly every day. And there was a certain beggar named Lazarus, who lay at his gate full of sores, desiring to be filled from what fell from the rich man’s table, and no one gave to him. But dogs also came and licked his sores. And it happened that the beggar Lazarus died and was carried by angels into the bosom of Abraham. But the rich man also died and was buried in hell.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XCVII. DE MORTE INIQVORVM","severity":"info","text":"The heading marks a new chapter contrasting with the previous one on the death of the just, following the work's thematic structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Reapoealypsi","severity":"info","text":"The Latin 'reapoealypsi' is a scribal corruption of 'Apocalypsis' (Revelation). The quoted passage echoes Rev 14:13 and 14:11, though not verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In ecclesiastico","severity":"info","text":"The first Ecclesiasticus quotation is not found in the Vulgate; it may derive from a lost or variant Old Latin version of Sirach.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In libro sapientiae","severity":"info","text":"The Wisdom of Solomon passage is not directly identifiable in the canonical text; it may be a paraphrase or from a different recension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In euangelio secundum lacam","severity":"info","text":"The Gospel of Luke passage (16:19-22) is a close but not exact rendering of the parable of the rich man and Lazarus, with details like 'dogs licking sores' added.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sepultus est in infernum","severity":"info","text":"The phrase 'buried in hell' reflects a Latin tradition (e.g., in some Old Latin manuscripts) that conflates burial with damnation, unlike the Greek 'ἐν τῷ ᾅδῃ' (in Hades).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Ecclesiasticus and Wisdom quotations is uncertain; they may be from non-Vulgate Old Latin versions or free paraphrases.","The phrase 'reapoealypsi' is a clear scribal error for 'Apocalypsis', but the exact form in the exemplar is unknown."],"confidence":"high","notes":[]},{"i":238,"ref":"p238","source":"et eleuans oculos cum esset in tormentis, uidet abraham de longe, et lazarum in sinu eius requiescentem. et exclamauit uoce magna dicens: pater abraham, miserere mei et mitte lazarum, et intinguat summum digiti sui in aquam et refrigeret linguam meam, quia crucior in hac flamma. et dixit illi abraham: recordare, fili, quia percepisti bona in uita tua, et lazarus similiter mala:\n\nnune autem hic consolatur, tu uero cruciaris. et super haec omnia inter uos et nos chaos magnum est, at qui ueniunt ad nos transire non possint ad uos neque inde huc transmeare. et dixit illi: rogo ergo te, pater, ut mittas in domum patris mei, habeo enim quinque fratres, ut testetur illis, ne et ipsi ueniant in hunc locum tormentorum. et dixit illi abraham: habent moysen et prophetas, audiant illos. et ille dixit: non, pater abraham: sed si quis ex mortuis surrexerit et abierit ad illos, persuadebit illis, et paenitentiam agent. dixit autem illi abraham: si moysen et prophetas non audiunt, neque si quis ex mortuis surrexerit, credent ei.","english":"and raising his eyes while in torment, he sees Abraham from afar, and Lazarus resting in his bosom. And he cried out in a loud voice, saying: Father Abraham, have mercy on me and send Lazarus, and let him dip the tip of his finger in water and cool my tongue, because I am tormented in this flame. And Abraham said to him: Remember, son, that you received good things in your life, and Lazarus likewise evil things:\n\nnow, however, he is comforted, while you are tormented. And beyond all this, between you and us there is a great chasm, and those who come to us cannot cross over to you, nor can they pass from there to here. And he said to him: I therefore ask you, Father, that you send to my father’s house, for I have five brothers, so that he may testify to them, lest they also come to this place of torment. And Abraham said to him: They have Moses and the prophets, let them listen to them. And he said: No, Father Abraham: but if someone who has risen from the dead should go to them, he will persuade them, and they will do penance. But Abraham said to him: If they do not listen to Moses and the prophets, neither will they believe him if someone rises from the dead.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"This passage is a Latin adaptation of the apocryphal 'Apocalypse of Peter' or a related tradition, where the rich man and Lazarus parable (Luke 16:19-31) is expanded into a dialogue about post-mortem reward and punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et eleuans oculos cum esset in tormentis, uidet abraham de longe, et lazarum in sinu eius requiescentem","severity":"info","text":"Echoes Luke 16:23, where the rich man sees Abraham and Lazarus, but here the detail of Lazarus resting in Abraham's bosom is an extra-biblical embellishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"chaos magnum","severity":"info","text":"'Chaos magnum' (great chasm) is a spatial metaphor for the impassable divide between the blessed and the damned, common in early Christian apocalyptic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The dialogue follows a question-and-answer pattern typical of revelatory dialogues, with Abraham as the authoritative revealer of post-mortem justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This narrative was influential in medieval preaching and art, reinforcing the moral that earthly wealth does not guarantee salvation, and that repentance must be heeded before death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"nune autem hic consolatur, tu uero cruciaris","severity":"caution","text":"The Latin 'nune' (now) may be a scribal error for 'nunc'; the contrast between consolation and torment is central but the text's transmission is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of this narrative is unclear: it may derive from the 'Apocalypse of Peter' or a lost Christian apocryphon; the Latin text may be a translation from Greek or Coptic.","The phrase 'intinguat summum digiti sui in aquam' (dip the tip of his finger in water) is a vivid detail not found in canonical scripture, suggesting a popular tradition."],"confidence":"high","notes":[]},{"i":239,"ref":"p239","source":"XCVIII. DE AVARITIA.\n\nIn prouerbiis: Qui continet triticum in angustia, relinquet illud inimicis. pretio grauans triticum in populo maledictus erit. benedictio autem super caput participantis. Item in ecclesiastico: Est qui locupletatur parce agendo, et' haec pars mercedis illius, cum dicit: inueni requiem mihi, et nunc manducabo de bonis meis solus: et nescit quod tempus praetereat et relinquet omnia aliis. Item in ambacum .\n\npropheta:s o qui adquirit auaritiam malam domui; suae! cogitasti confusionem domui tuae, peccauit anima tua. Item ia euangelio secundum lucam: Ait quidam de turba ad iesum: magister, dic fratri meo, ut diuidat mecum herediWem. dixit autem illi iesus: homo, quis me constituit iudicem aut diuisorem supra uos? et ait ad illos: uidete et cauete ab omni auaritia, quia non in abundantia cuiusquam uita eius eet ex his quae possidet dixit autem ad illos et similitudinem. hominis cuiusdam diuitis uberes fructus possessio adtulit, et cogitauit aput se dicens: quid faciam, quia non habeo quo colligam fructus meos? et dixit: hoc faciam: destruam horrea mea et maiora faciam illa, et illic colligam omnes fructus meos, et dicam animae meae: habes multa bona in annos multos, epulare. dixit autem illi deus: stulte, hac nocte animam tuam repetunt a te: quae autem praeparasti cuius erunt? sic est qui sibi thensaurizat et non est in deum diues. Item","english":"CHAPTER 98. On Avarice.\n\nIn Proverbs: He who hoards wheat in time of scarcity will leave it to his enemies. He who raises the price of wheat among the people will be cursed. But blessing is upon the head of him who shares. Likewise in Ecclesiasticus: There is one who grows rich by being sparing, and this is part of his reward, when he says: I have found rest for myself, and now I will eat of my goods alone; and he does not know that time passes and he will leave everything to others. Likewise in the prophet Habakkuk: O he who acquires evil avarice for his own house! You have planned confusion for your house, your soul has sinned. Likewise in the Gospel according to Luke: A certain man from the crowd said to Jesus: Master, tell my brother to divide the inheritance with me. But Jesus said to him: Man, who made me 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. And he also told them a parable of a certain rich man whose estate brought forth abundant fruits, and he thought to himself, saying: What shall I do, for I have no place 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 my fruits, and I will say to my soul: You have many goods for many years, feast. But God said to him: Fool, this night your soul is demanded from you; but what you have prepared, whose will it be? So it is with him who hoards for himself and is not rich in God. Likewise","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In prouerbiis","severity":"info","text":"The first citation is from Proverbs, likely alluding to a non-canonical or Vetus Latina version; the phrasing 'relinquet illud inimicis' echoes Prov 11:26 in some Old Latin traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In ecclesiastico","severity":"info","text":"The citation from Ecclesiasticus (Sirach) is not a direct quotation of the Vulgate; it may derive from a Vetus Latina version or a florilegium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In ambacum propheta","severity":"info","text":"The citation from Habakkuk is not found in the canonical book; it may be apocryphal or from a lost Greek addition, common in patristic testimonia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In euangelio secundum lucam","severity":"info","text":"The Lucan passage is not in the canonical Gospel; it resembles a parable from the Gospel of the Nazarenes or another apocryphal source, as noted by some scholars.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"auaritia","severity":"info","text":"The chapter title 'De Avaritia' reflects a common patristic theme; the catena of scriptural testimonia against avarice is typical of the Speculum genre.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item","severity":"info","text":"The repeated 'Item' marks a standard formula in the Speculum, introducing successive scriptural authorities in a catena format.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Proverbs and Ecclesiasticus citations is uncertain; they may be from Vetus Latina or a lost florilegium.","The Habakkuk citation is not canonical; its origin is unclear.","The Lucan parable is not in the canonical Gospel; it may be from an apocryphal gospel or a patristic invention."],"confidence":"medium","notes":[]},{"i":240,"ref":"p240","source":"apostolus ad timotheum I: Nihil intulimus in htme mundum: uerum quia nec anferre possumus. habentes autem uictum et uestitum his contenti simus. nam qui uolunt diuites fieri, incidunt in temptationflm et laqueum diaboli et desideria multa, quae nihil prosunt, et nocent, quae demergunt hominem in interitum et perditionem. radix enim omnium malorum est cupiditas: quam quidam appetentes naufragauerunt a fide et inseruerunt se doloribus multis. tu autem, homo dei, haec fuge.\n\nXCVIIII. DE SACRIFICIO SPIRITALI.\n\nIn psalmo ITII: Sacrificate sacrificium iustitiae, et sperate in domino. Item in psalmo XLVIIII: Inmola deo tuo sacrificium laudis, et redde altissimo uota tua: inuoca me in die tribulationis tuae, et eripiam te, et glorificabis me. Item\n\nillic: Sacrificium laudis honorificabit me: illic est iter, quod ostendam illi salutare meum. Item in psalmo L: Sacrificium deo spiritus contribulatus, cor contritum et humiliatum deus non spernit. Item in psalmo XCV: Adferte domino, patriae gentium, adferte domino gloriam et honorem, adferte domino gloriam nomini eius. tollite hostias et introite in atria eius. adorate dominum in aula sancta eius. Item in ecclesiastico: Sacrificium salutare adtendere mandatis et discedere ab omni iniquitate. Item in prouerbiis: Initium uiae iustae faciens bona: accepta sunt aput deum magis quam immolare hostias.","english":"The Apostle to Timothy I: We brought nothing into this world; truly, because we can carry nothing away. But having food and clothing, let us be content with these. For those who wish to become rich fall into temptation and the snare of the devil and many desires, which profit nothing, and harm, which plunge a man into ruin and perdition. For the root of all evils is covetousness: which some, pursuing, have suffered shipwreck from the faith and have entangled themselves in many sorrows. But you, man of God, flee these things.\n\nCHAPTER 99. On Spiritual Sacrifice.\n\nIn Psalm 4: Sacrifice the sacrifice of justice, and hope in the Lord. Likewise in Psalm 49: Sacrifice to your God a sacrifice of praise, and pay your vows to the Most High: call upon me in the day of your tribulation, and I will deliver you, and you will glorify me. Likewise\n\nthere: A sacrifice of praise will honor me: there is the way, which I will show to him, my salvation. Likewise in Psalm 50: A sacrifice to God of a troubled spirit, a contrite and humbled heart God does not spurn. Likewise in Psalm 95: Offer to the Lord, of the nations of the fatherland, offer to the Lord glory and honor, offer to the Lord glory to his name. Take up the victims and enter into his courts. Worship the Lord in his holy hall. Likewise in Ecclesiasticus: A salutary sacrifice is to attend to the commandments and to depart from all iniquity. Likewise in Proverbs: The beginning of a righteous way is doing good: these are acceptable before God more than sacrificing victims.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"apostolus ad timotheum I","severity":"info","text":"The citation 'apostolus ad timotheum I' refers to 1 Timothy. The phrase 'radix enim omnium malorum est cupiditas' echoes 1 Timothy 6:10, though the Vulgate reads 'radix omnium malorum avaritia'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo ITII","severity":"info","text":"The psalm numbers are given in Roman numerals: ITII (4), XLVIIII (49), L (50), XCV (95). These correspond to Psalms 4, 49, 50, and 95 in the Vulgate numbering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sacrificium spiritale","severity":"info","text":"The chapter title 'De Sacrificio Spiritali' introduces a theme of spiritual sacrifice, contrasting with literal animal sacrifice. The term 'spiritali' (for spirituali) reflects a common Latin spelling variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XCVIIII. DE SACRIFICIO SPIRITALI.","severity":"info","text":"This passage marks a transition from a chapter on avarice (98) to one on spiritual sacrifice (99), using a series of psalm and wisdom book quotations to define the concept.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"naufragauerunt a fide","severity":"info","text":"The metaphor 'naufragauerunt a fide' (suffered shipwreck from the faith) is a common patristic image for loss of faith, found in authors like Cyprian and Augustine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"In psalmo ITII","severity":"caution","text":"The psalm number 'ITII' is likely a scribal error for 'IIII' (4), as the Roman numeral for 4 is IV, not IT. The English draft correctly renders it as Psalm 4.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'In psalmo ITII' may be a scribal corruption of 'IIII' (4), but the intended psalm is clear from context.","The source of the quotation 'Sacrificate sacrificium iustitiae' in Psalm 4 is not verbatim in the Vulgate; it may be a paraphrase or from an Old Latin version."],"confidence":"high","notes":[]},{"i":241,"ref":"p241","source":"C. QVOD VNVSQVISQVE SVO OPERE IVDICETVR.\n\nIn psalmo VIIII: Infixae sunt gentes in interitu, quem fecerunt: in laqueo isto, quem occultauerunt, conprehensus est spes eorum. cognoscitur dominus iudicia faciens: in operibus manuum suarum conprehensus est peccator. Item in prouerbiis: Sua enim impietate suam animam auferunt. Item illic: Iniquitates uirum capiunt: restibus autem peccatorum suorum unusquisque constringitur. hic moritur cum innumerabilibus, quoniam sine disciplina est: de multitudine autem uitae suae proiectus est et periit propter stultitiam. Item in prouerbiis: Sicut uua acerba dentibus nociua est et fumus oculis, sic iniquitas eis qui utuntur ea. Item in\n\nlibro sapientiae: Vt scirent quia per quae peccat quis per haec et torquetur. Item illic: Homo autem se occidit per malitiam suam. Item in euangelio secundum matthaeum: Ex sermonibus tuis iustificaberis, et ez uerbis tuis condemnaberis. Item secundum iohannem: Qui autem non credit, iam iudicatus est. Item in leuitico: Ex fratribus autem uestris filiis israhel unusquisque fratrem suum non deprimat in suspiriis. Item in ecclesiastico: Ne despicias hominem auertentem se a peccato: memento quoniam omnes sumus in correptionem. Item illic: Sicut aues uolantes passeres, ita maledictum uanum non superueniet ulli.","english":"C. That Each Person Is Judged by His Own Work.\n\nIn Psalm 9: The nations are fixed in the destruction which they have made; in that snare which they have hidden, their hope is caught. The Lord is known by the judgments He makes; the sinner is caught in the works of his own hands. Likewise in Proverbs: By their own impiety they destroy their own soul. Likewise there: Iniquities seize men; each one is bound by the ropes of his own sins. He dies here with countless others, because he is without discipline; but from the multitude of his own life he is cast out and perishes on account of folly. Likewise in Proverbs: As a sour grape is harmful to the teeth and smoke to the eyes, so is iniquity to those who practice it. Likewise in the Book of Wisdom: That they might know that by what a man sins, by that he is also tormented. Likewise there: But a man kills himself by his own malice. Likewise in the Gospel according to Matthew: By your words you will be justified, and by your words you will be condemned. Likewise according to John: He who does not believe is already judged. Likewise in Leviticus: From among your brothers, the sons of Israel, let no one oppress his brother with sighs. Likewise in Ecclesiasticus: Do not despise a man turning away from sin; remember that we are all subject to correction. Likewise there: As flying birds and sparrows, so a vain curse will not come upon anyone.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"C. QVOD VNVSQVISQVE SVO OPERE IVDICETVR","severity":"info","text":"The heading introduces a new thematic unit, asserting that each person is judged by their own deeds. This is a common structural marker in the Speculum, organizing scriptural testimonies around moral topics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo VIIII","severity":"info","text":"The citation of Psalm 9 (likely Psalm 9:16–17 in the Vulgate) is a loose paraphrase, not a direct quotation. The Latin 'Infixae sunt gentes in interitu' echoes the theme of self-destruction through sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in prouerbiis","severity":"info","text":"The first Proverbs citation ('Sua enim impietate suam animam auferunt') is not a verbatim verse but a sententious summary, possibly from Proverbs 1:18–19 or similar sapiential passages on self-destruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in libro sapientiae","severity":"info","text":"The Wisdom of Solomon citation ('Vt scirent quia per quae peccat quis per haec et torquetur') reflects Wisdom 11:16 (Vulgate), emphasizing poetic justice: the sinner is tormented by the same means they sinned.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in leuitico","severity":"info","text":"The Leviticus citation ('Ex fratribus autem uestris filiis israhel unusquisque fratrem suum non deprimat in suspiriis') is not a direct verse but a moral paraphrase, possibly from Leviticus 19:14 or similar injunctions against oppression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item in ecclesiastico","severity":"caution","text":"The Ecclesiasticus citations are paraphrastic and not verbatim from the Vulgate Sirach. The second ('Sicut aues uolantes passeres, ita maledictum uanum non superueniet ulli') is obscure and may be a corruption or a loose memory of Sirach 21:4 or similar.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a compilation of scriptural paraphrases, not exact quotations; the precise biblical sources are often unclear. The Ecclesiasticus citations are particularly obscure and may be corrupt or freely adapted."],"confidence":"medium","notes":[]},{"i":242,"ref":"p242","source":"CI. QVOD DOMINVS IN SVO ARBITRIO RELIQVERIT HOMINEM NEC VELIT QVEMQVAM PERIRE.\n\nIn ecclesiastico: Dominus ab initio constituit hominem, et reliquit illum in arbitrio suo. adiecit mandata et praecepta, si uolens mandata seruare et fidem placitam facere. adposuit aquam et ignem: ad quod uis exporrige manum tuam. ante hominem uita et mors, bonum et malum: quod placuerit ei, dabitur illi. Item illic: Nemini mandauit impie agere, et nemini dedit laxamentum peccandi. Item apostolus ad titum: Hoc enim bonum et acceptum coram saluatore nostro deo, qui omnes homines uult saluos fieri et in agnitionem ueritatis uenire. Item iacobus apostolus: Vnde bella? unde rixae in uobis? nonne de uoluntatibus uestris, quae militant in membris uestris, et sunt uobis suauissima ?\n\nCII. DE TRISTITIA DELICTI.\n\nIn prouerbiis: Sicut tinea uestimento et uermis ligno, ita tristitia uiro nocet cor. Item illic: Cor laetum bonam ualitudinem facit: uiri autem tristis arescunt ossa. Item in ecclesiastico: Beatus uir, qui non est lapsus uerbo oris sui et non est stimulatus in tristitia delicti. felix qui non habuit maestitiam et non excidit ab spe sua.","english":"CI. That the Lord Has Left Man to His Own Free Will and Does Not Wish Anyone to Perish.\n\nIn Ecclesiasticus: The Lord established man from the beginning, and left him to his own free will. He added commandments and precepts, if he should wish to keep the commandments and make his faith pleasing. He set before him water and fire: stretch forth your hand to whichever you will. Before man are life and death, good and evil: what pleases him will be given to him. Also there: He commanded no one to act impiously, and gave no one license to sin. Also the Apostle to Titus: For this is good and acceptable before our Savior God, who wishes all men to be saved and to come to the knowledge of the truth. Also James the Apostle: Whence wars? Whence quarrels among you? Are they not from your own wills, which war in your members, and are most sweet to you?\n\nCII. Concerning the Sadness of Sin.\n\nIn Proverbs: As a moth to a garment and a worm to wood, so sadness harms a man's heart. Also there: A joyful heart makes for good health; but the bones of a sad man wither. Also in Ecclesiasticus: Blessed is the man who has not slipped with a word of his mouth and has not been stung by the sadness of sin. Fortunate is he who has had no grief and has not fallen from his hope.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CI. QVOD DOMINVS IN SVO ARBITRIO RELIQVERIT HOMINEM NEC VELIT QVEMQVAM PERIRE.","severity":"info","text":"This chapter heading introduces a thematic unit on free will and divine non-coercion, followed by scriptural citations from Ecclesiasticus, Titus, and James.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In ecclesiastico: Dominus ab initio constituit hominem, et reliquit illum in arbitrio suo.","severity":"info","text":"The citation echoes Ecclesiasticus (Sirach) 15:14-18, which speaks of God leaving man to his own choice, with water and fire as symbols of moral decision.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item apostolus ad titum: Hoc enim bonum et acceptum coram saluatore nostro deo, qui omnes homines uult saluos fieri et in agnitionem ueritatis uenire.","severity":"info","text":"This citation from the Apostle to Titus (likely 1 Timothy 2:3-4 or a similar pastoral epistle) emphasizes God's universal salvific will, supporting the chapter's theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item iacobus apostolus: Vnde bella? unde rixae in uobis? nonne de uoluntatibus uestris, quae militant in membris uestris, et sunt uobis suauissima ?","severity":"info","text":"This citation from James (likely James 4:1-3) attributes conflict to human wills, reinforcing the free will argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CII. DE TRISTITIA DELICTI.","severity":"info","text":"This chapter heading introduces a thematic unit on the sadness caused by sin, with citations from Proverbs and Ecclesiasticus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In prouerbiis: Sicut tinea uestimento et uermis ligno, ita tristitia uiro nocet cor.","severity":"info","text":"This citation from Proverbs (cf. Proverbs 25:20 or similar) uses a simile comparing sadness to a moth or worm, emphasizing its corrosive effect on the heart.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the citation to Titus is not precisely identified; it may be a loose paraphrase of 1 Timothy 2:3-4 or another pastoral epistle.","The Proverbs citation for sadness is not directly traceable to a single verse; it may be a composite or variant."],"confidence":"high","notes":[]},{"i":243,"ref":"p243","source":"CIII. QVOD IN BAPTISMO OMNIA PECCATA DIMITTANTVE ET QVOD IN NOVITATE VITAE AMBVLANDVM SIT.\n\nPaulus apostolus ad romanos: Commendat autem suam caritatem deus in nobis: quoniam, si cum adhuc pecca-\n\ntores essemus, christus pro uobis passus est, multo magis nunc reconciliati in sanguine ipsius salui erimus ab ira per ipsum. si enim cum inimici essemus, reconciliati sumus deo per mortem fili eius, multo magis reconciliati salui erimus in uita ipsius. Item illic: An ignoratis, fratres, quod quicumque baptizati sumus in christo iesu in mortem ipsius baptizati sumus ? ergo cum illo sepulti sumus per baptismum in mortem, ut quomodo christus surrexit ex mortuis, ita et nos in nouitate uitae ambulemus. si enim conplantati facti sumus similitudini mortis eius, simul et resurrectionis erimus: scientes quia uetus homo noster simul crucifixus est, ut destruatur corpus peccati, ut ultra non seruiamus peccato: qui enim mortuus est, iustificatus est a peccato. si autem monui sumus cum christo, credimus quia etiam simul uiuemus cum eo: scientes quod christus surgens ex mortuis iam non moritur, mors in eum iam non dominabitur. quod enim mortuus est, peccato mortuus est semel: quod autem uiuit, uiuit deo. ita et uos existimate uos mortuos esse peccato, uiuentes autem deo in christo iesu. Item illic: Igitur ego ipse mente seruio legi dei, carne autem legi peccati. nihil ergo","english":"CIII. That in Baptism All Sins Are Forgiven and That One Must Walk in Newness of Life.\n\nThe Apostle Paul to the Romans: But God commends his love to us: because, if when we were still sinners, Christ suffered for you, much more now, reconciled in his blood, we shall be saved from wrath through him. For if when we were enemies, we were reconciled to God through the death of his son, much more, reconciled, we shall be saved in his life. Likewise there: Do you not know, brothers, that whoever of us are baptized in Christ Jesus are baptized into his death? Therefore we are buried with him through baptism into death, so that just as Christ rose from the dead, so also we may walk in newness of life. For if we have been planted together in the likeness of his death, we shall also be of the resurrection: knowing that our old man was crucified together, so that the body of sin may be destroyed, that we may no longer serve sin: for he who has died is justified from sin. But if we have died with Christ, we believe that we shall also live with him: knowing that Christ, rising from the dead, dies no more, death will no longer have dominion over him. For what died, died to sin once; what lives, lives to God. So also consider yourselves dead to sin, but living to God in Christ Jesus. Likewise there: Therefore I myself serve the law of God with my mind, but with my flesh the law of sin. Therefore nothing","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CIII. QVOD IN BAPTISMO OMNIA PECCATA DIMITTANTVE ET QVOD IN NOVITATE VITAE AMBVLANDVM SIT.","severity":"info","text":"The chapter heading announces two themes: forgiveness of all sins in baptism and the imperative to walk in newness of life. The following catena of Pauline excerpts develops both.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Paulus apostolus ad romanos: Commendat autem suam caritatem deus in nobis...","severity":"info","text":"The first excerpt conflates Romans 5:8–10 and 5:11, adapting Paul’s argument that Christ’s death reconciles sinners and that baptism brings salvation from wrath.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"An ignoratis, fratres, quod quicumque baptizati sumus in christo iesu in mortem ipsius baptizati sumus ?","severity":"info","text":"This passage echoes Romans 6:3–11, where Paul develops the idea of baptism as a death to sin and a resurrection to new life. The compiler weaves together verses 3–4, 6, 9, and 11.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Igitur ego ipse mente seruio legi dei, carne autem legi peccati.","severity":"info","text":"The final excerpt is from Romans 7:25, where Paul contrasts service to God’s law with the flesh’s subjection to sin, reinforcing the need for baptismal renewal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"in novitate vitae ambulemus","severity":"info","text":"The phrase 'walk in newness of life' (Romans 6:4) became a key motif in early Christian baptismal catechesis, symbolizing the moral transformation expected of the baptized.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"quod in baptismo omnia peccata dimittantur","severity":"info","text":"The claim that baptism forgives all sins was central in the Pelagian controversy; Augustine defended it against those who argued that post-baptismal sin required further purification.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text shows minor textual variants (e.g., 'dimittantve' for 'dimittantur'), but the sense is clear. The compiler's selection of Pauline passages is free but coherent."],"confidence":"high","notes":[]},{"i":244,"ref":"p244","source":"nunc damnationis est his qui sunt in christo iesu, qui non secundum carnem ambulant. lex enim spiritus uitae in christo iesu liberauit te a lege peccati et mortis. Item illic: Obsecro autem uos, fratres, per misericordias dei, ut exhibeatis corpora uestra hostiam uiuentem, sanctam, deo placentem, rationabile obsequium uestrum. et nolite conformari huic saeculo, sed reformamini in nouitate mentis uestrae, ut probetis uos quae sit uoluntas dei, et quod bonum et bene placitum etperfectum est Item ad corinthios: Nescitis quia pusillum fermentum totam massam fermentat? expurgate uetus fermentum, ut sitis noua consparsio, sicut estis azymi. nam et pascha nostrum immolatus est christus. itaque sollemnitatem celebremus non in fermento ueteri neque in fermento malitiae et nequitiae, sed in azymis sinceritatis et ueritatis. Item illic: Nolite errare: neque fornicarii, neque idola colentes, neque molles, neque adulteri, neque masculorum","english":"now of condemnation is for those who are in Christ Jesus, who do not walk according to the flesh. For the law of the spirit of life in Christ Jesus has freed you from the law of sin and death. Likewise there: But I beseech you, brothers, by the mercies of God, that you present your bodies as a living, holy, God-pleasing sacrifice, your reasonable obedience. And do not conform yourselves to this world, but reform yourselves in the newness of your mind, that you may prove to yourselves what the will of God is, and what is good and well-pleasing and perfect. Likewise to the Corinthians: Do you not know that a little leaven leavens the whole lump? Purge the old leaven, that you may be a new mixture, as you are unleavened. For our Passover is Christ, who was sacrificed. And so let us celebrate the solemnity not in old leaven nor in the leaven of malice and wickedness, but in the unleavened bread of sincerity and truth. Likewise there: Do not err: neither fornicators, nor idolaters, nor effeminates, nor adulterers, nor men who","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"nunc damnationis est his qui sunt in christo iesu","severity":"info","text":"The passage begins mid-sentence, continuing the previous citation from Romans. The abrupt opening suggests a lacuna or a deliberate excerpting technique.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"lex enim spiritus uitae in christo iesu liberauit te a lege peccati et mortis","severity":"info","text":"This echoes Romans 8:2 (Vulgate: 'lex spiritus vitae') but is not a direct quotation; it may be a paraphrase or a conflation of Pauline themes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Obsecro autem uos, fratres, per misericordias dei, ut exhibeatis corpora uestra hostiam uiuentem, sanctam, deo placentem","severity":"info","text":"This is a loose citation of Romans 12:1, but the phrase 'hostiam uiuentem' is not found in the Vulgate; it may be a variant reading or a patristic adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nescitis quia pusillum fermentum totam massam fermentat? expurgate uetus fermentum, ut sitis noua consparsio, sicut estis azymi","severity":"info","text":"This is a composite citation: the first part echoes 1 Corinthians 5:6-7 (Vulgate: 'modicum fermentum totam massam corrumpit'), but the wording differs, suggesting a non-Vulgate source or free adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"azymi","severity":"info","text":"The term 'azymi' (unleavened bread) is used metaphorically for purity, drawing on Jewish Passover practice and early Christian typology of Christ as the paschal sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"neque masculorum","severity":"caution","text":"The passage breaks off mid-word ('masculorum'), indicating a lacuna in the manuscript or an intentional truncation by the compiler.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening 'nunc damnationis est' lacks a clear subject; it may be a continuation of a previous sentence from Romans or a new citation.","The phrase 'lex enim spiritus uitae' is not a standard Vulgate reading; its source is uncertain.","The list of vices ('fornicarii, idola colentes, molles, adulteri, masculorum') is incomplete and may be a paraphrase of 1 Corinthians 6:9-10 or a similar passage."],"confidence":"medium","notes":[]},{"i":245,"ref":"p245","source":"concubitores, neque fures, neque auari, non ebriaci, non maledici, non rapaces regnum dei possidebunt et haec quidem fuistis, sed abluti estis, sed sanctificati estis in nomine domini nostri iesu christi et in spiritu dei nostri. Item ad ephesios: Hoc igitur dico et testificor in domino, ut iam non sic amplius ambuletis, sicut gentes ambulant in uanitate mentis suae, tenebris obcaecatum habentes intellectum, alienati a uita dei, per ignorantiam quae est in illis, propter caecitatem cordis eorum, 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, ut deponatis secundum priorem conuersationem ueterem hominem, qui conrumpitur secundum desideria erroris. renouamini autem spiritu mentis uestrae: induite nonum hominem, qui secundum deum creatus est in iustitia et sanctitate et ueritate. Item petrus apostolus II: Gratia uobis et pax adimpleatur in recogni-","english":"concubitors, nor thieves, nor the greedy, not drunkards, not slanderers, not plunderers will possess the kingdom of God; and these indeed you were, but you have been washed, but you have been sanctified in the name of our Lord Jesus Christ and in the spirit of our God. Likewise to the Ephesians: This therefore I say and testify in the Lord, that you no longer walk in such a way as the Gentiles walk in the vanity of their mind, having their intellect blinded by darkness, alienated from the life of God, through the ignorance which is in them, because of the blindness of their heart, who, despairing, have delivered themselves over to unchastity in the operation of every impurity and avarice. But you have not so learned Christ, if indeed you have heard him and are taught in him, as the truth is in Jesus, that you lay aside according to your former way of life the old man, who is corrupted according to the desires of error. But be renewed by the spirit of your mind: put on the new man, who is created according to God in justice and sanctity and truth. Likewise Peter the Apostle II: Grace and peace to you be fulfilled in the recogni-","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad ephesios","severity":"info","text":"The passage introduced by 'Item ad ephesios' is not a direct quotation from the canonical Ephesians but a paraenetic expansion, possibly from a pseudo-Pauline or early Christian homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item petrus apostolus II","severity":"info","text":"The citation 'Item petrus apostolus II' likely refers to 2 Peter, but the following text is not a verbatim quotation; it may be a paraphrase or a citation from a lost version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"concubitores","severity":"info","text":"The Latin 'concubitores' (concubitors) is rare; it likely translates a Greek term for those who engage in illicit sexual relations, reflecting the moral catalogue common in early Christian paraenesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"nonum hominem","severity":"info","text":"The phrase 'nonum hominem' (new man) echoes Pauline language (e.g., Col 3:10-11) but the spelling 'nonum' for 'novum' is a common medieval Latin variant, indicating the manuscript's transmission context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item ... Item","severity":"info","text":"The repeated 'Item' marks a structural pattern in the Speculum, where scriptural or para-scriptural authorities are listed sequentially to support the preceding moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in recogni-","severity":"caution","text":"The text breaks off mid-word at 'recogni-', indicating a lacuna or page break in the manuscript; the intended word is likely 'recognitione' or 'reconciliatione'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Ephesians and 2 Peter citations is uncertain; they may be from apocryphal or liturgical texts rather than the canonical epistles.","The Latin text contains orthographic variants (e.g., 'nonum' for 'novum') that may reflect scribal practice or dialectal influence."],"confidence":"medium","notes":[]},{"i":246,"ref":"p246","source":"tionem domini nostri iesu christi, qui nunc omnia nobis diuina uirtute sua quae ad uitam et pietatem pertinent donauit per agnitionem eius qui nos uocauit sua inlustri uirtute, per quam honorifica et maxima nobis promissa donantur, ut per haec sitis diuinae consortes naturae post euasioaem quae eat in mundo in cupiditate perditae uitae. sed et uos properate omnes, subinferentes in fide uirtutem, in uirtute scientiam, in scientia abstinentiam, in abstinentia patientiam, in patientia pietatem, in pietate amicam fraternitatem, in affectione fraternitatis caritatem. haec uobis cum sint et superent, ut non uacui nec sine fructibus inueniamini in domini nostri iesu christi recognitione. cui autem non praesto sunt haec, caecitatem autem, uanitatem et obliuionem accipiet, si non purgetur priorum delictorum contagione.\n\nCIIII. DE SVBSTANTIA DEI.","english":"of our Lord Jesus Christ, who now has bestowed upon us by his divine power all things that pertain to life and piety through the knowledge of him who has called us by his illustrious power, through which honorable and greatest promises are granted to us, so that through these you may be partakers of the divine nature after escaping that which in the world is in the lust of a lost life. But you also, all of you, hasten, bringing forth in faith virtue, in virtue knowledge, in knowledge abstinence, in abstinence patience, in patience piety, in piety friendly brotherhood, in the affection of brotherhood charity. These things, since they are with you and prevail, so that you may not be found empty nor without fruits in the recognition of our Lord Jesus Christ. But for him to whom these are not at hand, he will receive blindness, vanity, and forgetfulness, if he is not cleansed from the contagion of former offenses.\n\nCIV. ON THE SUBSTANCE OF GOD.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CIIII. DE SVBSTANTIA DEI.","severity":"info","text":"The chapter heading 'CIV. ON THE SUBSTANCE OF GOD' marks a new section, but the preceding Latin text continues the exhortation from the previous passage without a clear break.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"agnitionem","severity":"info","text":"'Agnitionem' (recognition/knowledge) echoes the Pauline concept of 'gnosis' (knowledge) as a divine gift leading to salvation, a key theme in this work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"diuinae consortes naturae","severity":"info","text":"The phrase 'partakers of the divine nature' echoes 2 Peter 1:4, where the faithful are promised a share in the divine nature through Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"in fide uirtutem, in uirtute scientiam...","severity":"info","text":"The chain of virtues (faith, virtue, knowledge, abstinence, patience, piety, brotherhood, charity) resembles similar lists in early Christian catechetical and ascetic literature, e.g., the 'Ladder of Virtues'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"caecitatem autem, uanitatem et obliuionem","severity":"info","text":"The warning of blindness, vanity, and forgetfulness for the unrepentant reflects a common trope in Latin patristic exhortations, possibly influenced by Augustine's own sermons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"euasioaem","severity":"caution","text":"The Latin 'euasioaem' is likely a scribal error for 'evasionem' (escape) or 'evagationem' (wandering); the sense is 'escaping the lust of a lost life in the world'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The transition from the preceding exhortation to the new chapter heading 'DE SVBSTANTIA DEI' is abrupt; the Latin text may be a composite or the heading misplaced.","The phrase 'post euasioaem quae eat in mundo' is textually corrupt; the reading adopted is 'after escaping that which in the world is in the lust of a lost life'."],"confidence":"medium","notes":[]},{"i":247,"ref":"p247","source":"In psalmo LXVIII: Infixus sum in limum profundi, et non est substantia. Item in hieremia propheta: Non\n\naudierunt uocem substantiae: a uolatilibus caeli usque ad pecora mente exciderunt et perierunt Item illic: Quoniam quis stabit in substantia domini et uidit uerbum eius? quis aurem praebuit et audiuit? Item illic: Si stetissent in substantia mea et si audissent uerba mea et si docuissent populum meum, auertissem illos a pessimis adinuentionibus suis.\n\nCV. ADSVMENDA ARMA SPIRITALIA CONTRA NEQVITIAS SPIRITALES.\n\nIn deuteronomio: Si autem exieris conmittere bellum aduersos inimicos tuos, et custodies te ab omni re mala. Item apostolus ad romanos: Igitur non regnet peccatum\n\nin uestro mortali corpore, at obaudiatis ei. sed neque exhibeatis membra uestra arma iniquitatis peccato, sed exhibete uos deo tamquam ex mortuis uiuentes et membra uestra arma iustitiae deo. Item ad corinthios II: In carne enim ambulantes non secundum carnem militamus — arma enim militiae nostrae non carnalia, sed potentia deo ad destructionem munitionum —, consilia destruentes et omnem exaJtationem extollentem se aduersus scientiam dei, in captiuitatem redigentes omnem cogitationem, in obsequium christi perducentes. Item ad ephesios: De cetero confortamini in domino et in potestate uirtutis eius.","english":"In Psalm 68: \"I am fixed in the mire of the deep, and there is no substance.\" Likewise in the prophet Jeremiah: \"They did not hear the voice of substance: from the birds of the air to the beasts they fell out of mind and perished.\" Likewise there: \"For who will stand in the substance of the Lord and has seen his word? Who has lent an ear and heard?\" Likewise there: \"If they had stood in my substance and if they had heard my words and if they had taught my people, I would have turned them away from their most evil inventions.\"\n\nCV. SPIRITUAL ARMS ARE TO BE TAKEN UP AGAINST SPIRITUAL WICKEDNESSES.\n\nIn Deuteronomy: \"But if you go out to wage war against your enemies, and you keep yourself from every evil thing.\" Likewise the Apostle to the Romans: \"Therefore let not sin reign in your mortal body, but obey it. But neither exhibit your members as arms of iniquity to sin, but exhibit yourselves to God as living from the dead and your members as arms of righteousness to God.\" Likewise to the Corinthians II: \"For walking in the flesh we do not serve according to the flesh — for the arms of our warfare are not carnal, but powerful through God for the destruction of strongholds — destroying counsels and every exaltation raising itself against the knowledge of God, reducing every thought into captivity, leading it into the service of Christ.\" Likewise to the Ephesians: \"For the rest, be strengthened in the Lord and in the power of his might.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo LXVIII","severity":"info","text":"The citation of Psalm 68 (LXX/Vulgate numbering) corresponds to Psalm 69 in the Hebrew numbering. The verse quoted is not found verbatim in the standard Vulgate text of that psalm, suggesting a variant or free citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In hieremia propheta","severity":"info","text":"The three quotations attributed to Jeremiah are not direct citations of the canonical book; they may derive from apocryphal or lost Jeremianic traditions, or from a florilegium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CV. ADSVMENDA ARMA SPIRITALIA CONTRA NEQVITIAS SPIRITALES","severity":"info","text":"This rubric introduces a new thematic section on spiritual warfare, marked by the Roman numeral CV (105) and a Latin heading. The following citations from Deuteronomy, Romans, 2 Corinthians, and Ephesians are marshaled to support the theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"In deuteronomio","severity":"info","text":"The Deuteronomy citation is a loose paraphrase of Deut 23:9 (Vulgate) or a similar passage on military purity, adapted to a spiritual context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Item apostolus ad romanos","severity":"info","text":"The Romans passage is not a direct quotation from the canonical epistle; it appears to be a free composition or a conflation of Pauline themes, possibly from a patristic florilegium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item ad corinthios II","severity":"caution","text":"The 2 Corinthians citation is not found in the canonical text; it may be a pseudepigraphal or composite passage, reflecting the compiler's thematic adaptation rather than a scriptural source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Jeremiah and Pauline citations is uncertain; they may be from apocryphal writings or free compositions by the compiler.","The phrase 'substantia' in the Psalm and Jeremiah citations may carry a technical theological sense (e.g., divine substance) or a more literal meaning (ground, foundation)."],"confidence":"medium","notes":[]},{"i":248,"ref":"p248","source":"induite uos arma dei, ut possitis resistere aduersus insidias diaboli: quoniam non est uobis conluctatio aduersus carnem et sanguinem, sed aduersus potestates, aduersus huius mundi rectores tenebrarum harum, aduersus spiritalia nequitiae in caelestibus. propterea induite uos arma dei, ut possitis resistere in die malo, et in omnibus perfecti estote, praecincti lumbos uestros in ueritate et induti loricam iustitiae et calciati pedes in praeparatione euangelii pacis, in omnibus adsumentes scutum fidei,\n\nin quo possitis omnia iacula candentia nequissimi extinguere, et galeam salutis et gladium spiritus, quod est uerbum dei, per omnem orationem et obsecrationem orantes in omni tempore in spiritu, et in ipaum uigilantes semper in omni oratione pro omnibus sanctis. Item ad thessalonicenses I: Non dormiamus, sed uigilemus et sobrii simus. nam qui dormiunt nocte dormiunt, et qui inebriantur nocte ebrii sunt. nos autem cum diei simus, 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 siue uigilemus siue dormiamus simul cum illo uiuamus.","english":"Put on the armor of God, so that you may be able to resist the snares of the devil: for your struggle is not against flesh and blood, but against powers, against the rulers of this world of these shadows, against the spiritual forces of evil in the heavens. Therefore put on the armor of God, so that you may be able to resist on the evil day, and be perfect in all things, gird your loins in truth and put on the breastplate of justice and shoe your feet in the preparation of the gospel of peace, in all things taking up the shield of faith, with which you may extinguish all the glowing darts of the wicked one, and the helmet of salvation and the sword of the spirit, which is the word of God, praying through every prayer and supplication in the spirit at all times, and in that same spirit always keeping watch in every prayer for all the saints. Likewise to the Thessalonians I: Let us not sleep, but let us be watchful and sober. For those who sleep sleep by night, and those who get drunk are drunk by night. But since we are of the day, let us be sober, put on 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 awake or asleep we may live together with him.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad thessalonicenses I","severity":"info","text":"The citation 'Item ad thessalonicenses I' likely refers to 1 Thessalonians 5:6-10, which urges watchfulness and sobriety, though the wording here is paraphrastic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"loricam fidei et caritatis","severity":"info","text":"The phrase 'breastplate of faith and charity' adapts Pauline military imagery (cf. 2 Cor 10:4) to a spiritual armor, combining faith and charity as protective virtues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"induite uos arma dei","severity":"info","text":"The exhortation to 'put on the armor of God' echoes Ephesians 6:10-17, where the author describes spiritual armor against evil, 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 general exhortation to a specific citation of 1 Thessalonians, marked by 'Item ad thessalonicenses I', creating a two-part structure: allegorical armor followed by scriptural support.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"galeam salutis et gladium spiritus","severity":"info","text":"The 'helmet of salvation' and 'sword of the spirit' parallel the armor list in Ephesians 6:14-17, where the sword is the word of God, a common patristic identification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in ipaum uigilantes","severity":"caution","text":"The phrase 'in ipaum' is likely a scribal error for 'in ipso' (in the same spirit), as the context requires a reference to the spirit mentioned earlier; the translation follows this emendation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in ipaum' is corrupt; the reading 'in ipso' is adopted for sense.","The citation 'Item ad thessalonicenses I' is a loose paraphrase, not a direct quotation."],"confidence":"medium","notes":[]},{"i":249,"ref":"p249","source":"CVI. PACIENDVM PRIVS ET SIC DOCENDVM.\n\nIn euangelio secundum matthaeum: Quicumque soluerit ex mandatis istis minimis et sic docuerit homines,\n\nminimus uocabitur in regno caelorum: qui autem fecerit et sic docuerit, magnus uocabitur in regno caelorum. Item illic: Non omnis qui mihi dicit: domine, domine, intrabit in regno caelorum, sed qui facit uoluntatem patris mei, qui est in caelis, ipse intrabit in regno caelorum. Item ad romanos: Non enim auditores legis iusti sunt aput deum, sed qui faciunt legem iustificabuntur aput deum. Item ad corinthios I: Ego igitor sic curro, non quasi in incertum, sic pugno, non quasi aerem caedens, sed liuidum facio corpus meum et seruituti subicio, ne dum aliis praedicauerim, ipse reprobus efficiar. Item ad romanos: Propterea iaexeuaa-\n\nbilis es, homo omnis qui iudicas: in quo enim de alio iudicas. te ipsum damnas: eadem enim agis qui iudicas. scimus autem quia iudicium dei est secundum ueritatem in eos qui talia agunt. aestimas autem hoc, homo, tu qui iudicas de his qui talia agunt et facis ea, quia tu effugies iudicium dei?","english":"CVI. ONE MUST FIRST ENDURE, AND THUS TEACH.\n\nIn the Gospel according to Matthew: “Whoever shall loose from these least commandments and thus teach men, shall be called least in the kingdom of heaven: but whoever shall do them and thus teach, shall be called great in the kingdom of heaven.” Likewise there: “Not everyone who says to me: Lord, Lord, shall enter the kingdom of heaven, but he who does the will of my Father, who is in heaven, he shall enter the kingdom of heaven.” Likewise to the Romans: “For hearers of the law are not just before God, but those who do the law shall be justified before God.” Likewise to the Corinthians I: “I therefore run thus, not as into uncertainty, I fight thus, not as striking the air, but I make my body livid and subject it to servitude, lest after I have preached to others, I myself be found reprobate.” Likewise to the Romans: “Therefore you are inexcusable, every man who judges: for in that wherein you judge another, you condemn yourself: for you do the same things which you judge. But we know that the judgment of God is according to truth against those who do such things. But do you think, man, you who judge those who do such things and do them yourself, that you will escape the judgment of God?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CVI. PACIENDVM PRIVS ET SIC DOCENDVM.","severity":"info","text":"The heading introduces a thematic unit: the necessity of personal endurance before teaching, echoed in the following catena of scriptural quotations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quicumque soluerit ex mandatis istis minimis et sic docuerit homines","severity":"info","text":"This citation from Matthew appears to be a loose paraphrase or conflation; the closest canonical parallel is Matthew 5:19, but the wording differs significantly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non omnis qui mihi dicit: domine, domine, intrabit in regno caelorum","severity":"info","text":"This echoes Matthew 7:21, though the canonical text reads 'non omnis qui dicit mihi: Domine, Domine, intrabit in regnum caelorum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non enim auditores legis iusti sunt aput deum, sed qui faciunt legem iustificabuntur aput deum","severity":"info","text":"This citation from Romans is not a direct quotation of any single verse; it may be a summary of Romans 2:13 or a conflation of themes from Romans 2.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ego igitor sic curro, non quasi in incertum, sic pugno, non quasi aerem caedens","severity":"info","text":"This passage from 1 Corinthians is not found in the canonical text; it may be a paraphrase or a citation from a variant tradition, possibly related to 1 Corinthians 9:26-27 or a lost source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Propterea iaexeuaabilis es, homo omnis qui iudicas","severity":"caution","text":"The Latin 'iaexeuaabilis' is corrupt; likely a misreading of 'inexcusabilis' (inexcusable). The passage appears to be a paraphrase of Romans 2:1-3, but the text is garbled.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading 'PACIENDVM PRIVS ET SIC DOCENDVM' is ambiguous: 'paciendum' may be a misspelling of 'patiendum' (to be endured) or 'paciendum' (to be pacified); the translation adopts 'endure' based on context.","The scriptural citations are often paraphrastic or conflated, making precise identification uncertain; the text may reflect a lost or variant Latin version."],"confidence":"medium","notes":[]},{"i":250,"ref":"p250","source":"CVII. NON HABENDAM SPEM IN HOMINE.\n\nIn psalmo CXVII: Bonum est sperare in domino quam sperare in homine: bonum est confidere in domino quam confidere in principibus. Item in psalmo CXLV: Nolite 01aonfidere in principibus, neque in filiis hominum, quibus non est salus. Item in hieremia propheta: Maledictus homo, qui spem habet in homine, et confirmauerit carnem, brachii sui, et a deo recesserit cor eius. Item illic: Qui confidunt\n\nin homine, maledicti sunt, quoniam deus nihil fecit illos.\n\nItem in michaea propheta: Vae, ultiones enim tuae uenerunt, nunc erunt probationes eorum. nolite fidere in amicis, neque speretis in ducibus. Item ichannes apostolus: Timor non est in caritate, sed perfecta caritas foras mittit timorem: quoniam timor poenam habet, qui autem timet non est perfectus in caritate.\n\nCVIII. CONSOLANDOS LVGENTES VEL VISITANDOS INFIRMOS.","english":"CVII. ONE MUST NOT PLACE HOPE IN MAN.\n\nIn Psalm 117: It is good to hope in the Lord than to hope in man: it is good to trust in the Lord than to trust in princes. Likewise in Psalm 145: Do not trust in princes, nor in the sons of men, in whom there is no salvation. Likewise in the prophet Jeremiah: Cursed is the man who places hope in man, and has strengthened the flesh of his own arm, and his heart has withdrawn from God. Likewise there: Those who trust in man are cursed, for God made them nothing.\n\nLikewise in the prophet Micah: Woe, for your vengeances have come, now their trials will be. Do not trust in friends, nor hope in leaders. Likewise John the Apostle: Fear is not in charity, but perfect charity casts out fear: for fear has punishment, but he who fears is not perfect in charity.\n\nCVIII. THE MOURNING ARE TO BE CONSOLED OR THE SICK VISITED.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage (CVII) is a self-contained unit with a thematic heading, followed by a series of scriptural citations, and then a new heading (CVIII) introducing the next topic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 117","severity":"info","text":"The citation of Psalm 117 (likely Psalm 118 in the Hebrew numbering) is not a direct quotation but a paraphrase emphasizing hope in God over man.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 145","severity":"info","text":"Psalm 145 (likely Psalm 146 in the Hebrew numbering) is cited as a warning against trusting princes or the sons of men, who lack salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jeremiah","severity":"info","text":"The two citations from Jeremiah (likely from the Vetus Latina or a similar Old Latin version) are not found verbatim in the Masoretic text; they may derive from apocryphal or expanded traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Micah","severity":"info","text":"The citation from Micah is a loose paraphrase, possibly from a lost Old Latin version, warning against trusting friends or leaders.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John the Apostle","severity":"info","text":"The citation from John the Apostle (1 John 4:18) is paraphrased, contrasting fear and perfect charity, with the added comment that fear has punishment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Jeremiah citations is uncertain; they may be from a non-canonical or expanded version of the book.","The numbering of Psalms (117, 145) follows the Septuagint/Vulgate tradition, but the precise identification with modern numbering is ambiguous."],"confidence":"high","notes":[]},{"i":251,"ref":"p251","source":"In ecclesiastico: Non desis plorantibus in conrogatione1 et cum lugentibus ambula. non pigriteris uisitare infirmum: ei his enim in dilectione firmaberis. Item apostolus ad romanos: Gaudere cum gaudentibus, flere cum flentibus: id ipsum inuicem sentientes.\n\nCVIIII. NON DICENDVM MALVM BONVM NEQVE BONVM MALVM.\n\nIn prouerbiis: Qui iustum iudicat iniustum, iniustum autem iustum, abominabilis est apud deum. Item illic: Qui dicit iustum impium esse, maledictus erit populis et odibilis gentibus. nam qui arguunt, meliora sperabunt. Item in esaia propheta: Vae his qui dicunt quod malum est bonum et quod bonum est malum, qui dicunt tenebras lucem et lucem tenebras, qui ponunt amarum dulce et dulce amarum.\n\nCX. ABSTINENDVM DELICIIS.\n\nIn ecclesiastico: Qui in deliciis est a puero, seruus erit: nouissime autem dolebit super se. Item in amos\n\npropheta: Qui dormitis in lectis eburneis et deliciamini super thoros eorum, qui manducatis haedos de gregibus et uitulos de armentis lactantes, qui plaudetis ad sonum organorum, sicut sempiterna aestimauerunt ea et non quasi fugientia: qui bibunt saccatum uinum et optima unguenta unguuntur et non dolebant nihil in interitum ioseph. Item apostolus paulus ad romanos: Non ergo blasphemetur bonum nostrum. non est enim regnum dei esca et potus, sed iustitia et pax et gaudium in spiritu sancto.","english":"In Ecclesiasticus: Do not fail those who weep at a gathering, and walk with those who mourn. Do not be slow to visit the sick; for in these things you will be strengthened in love. Likewise the Apostle to the Romans: Rejoice with those who rejoice, weep with those who weep; feeling the same thing mutually.\n\nCIX. ONE MUST NOT CALL EVIL GOOD NOR GOOD EVIL.\n\nIn Proverbs: He who judges the just as unjust, and the unjust as just, is abominable before God. Likewise there: He who calls the just impious will be cursed by peoples and hateful to nations. For those who reprove will hope for better things. Likewise in the prophet Isaiah: Woe to those who say that what is evil is good and what is good is evil, who call darkness light and light darkness, who make bitter sweet and sweet bitter.\n\nCX. ONE MUST ABSTAIN FROM DELICACIES.\n\nIn Ecclesiasticus: He who is in luxury from childhood will be a slave; in the end, however, he will grieve over himself. Likewise in the prophet Amos: You who sleep in ivory beds and take delight upon their couches, who eat kids from the flocks and suckling calves from the herds, who clap at the sound of organs, as if you esteemed them eternal and not as fleeting things: who drink strained wine and anoint yourselves with the finest ointments and grieved not at all at the destruction of Joseph. Likewise the Apostle Paul to the Romans: Therefore let not our good be blasphemed. For the kingdom of God is not food and drink, but justice and peace and joy in the Holy Spirit.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In ecclesiastico: Non desis plorantibus in conrogatione et cum lugentibus ambula","severity":"info","text":"The citation 'In ecclesiastico' refers to Sirach (Ecclesiasticus) 7:34-35, which urges care for the mourning and sick.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item apostolus ad romanos: Gaudere cum gaudentibus, flere cum flentibus","severity":"info","text":"The phrase 'Gaudere cum gaudentibus, flere cum flentibus' is not a direct Pauline quotation but a paraphrase of Romans 12:15, which speaks of mutual sympathy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In prouerbiis: Qui iustum iudicat iniustum, iniustum autem iustum, abominabilis est apud deum","severity":"info","text":"This echoes Proverbs 17:15 or 24:9, where perverting justice is condemned; the exact wording is a loose adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in esaia propheta: Vae his qui dicunt quod malum est bonum et quod bonum est malum","severity":"info","text":"This recalls Isaiah 5:20 or similar prophetic denunciations of moral inversion, though not a verbatim quote.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in amos propheta: Qui dormitis in lectis eburneis et deliciamini super thoros eorum","severity":"info","text":"The passage in Amos 6:4-6 condemns luxury and indifference to Israel's fall; 'destruction of Joseph' likely refers to the northern kingdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item apostolus paulus ad romanos: Non ergo blasphemetur bonum nostrum","severity":"caution","text":"This citation is not from Romans but may be a loose memory of Romans 14:6 or a similar exhortation; the source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in conrogatione' (line 1) is a variant spelling of 'in congregatione' (at a gathering), but the exact reading is uncertain.","The reference to 'destruction of Joseph' in the Amos passage is ambiguous; it likely alludes to the fall of the northern kingdom of Israel (associated with Joseph's sons)."],"confidence":"medium","notes":[]},{"i":252,"ref":"p252","source":"nam qui in hoc seruit christo, placet deo et probatus est hominibus. itaque quae pacis sunt sectemur, et quae aedificationis sunt inuicem custodiamus. nolite propter escam destruere opus dei. omnia quidem munda sunt, sed malum est homini, qui per offensionem manducat. bonum est non manducare carnem et non bibere uinum neque in quo frater tuus scandalizatur\n\naut offenditur ant infirmusest Item ad corinthios I: Omnis autem qui in agone contendit ab omnibus continens est et illi quidem ut corruptibilem coronam accipiant, nos autem incorruptam. ego igitur sic curro non quasi in incertum, sic pugno non quasi aerem caedens, sed liuidum facio corpus meum et seruituti subicio, ne forte cum aliis praedicauerim ipse reprobus efficiar. Item ad timotheum: Quae autem uere uidua est et desolata, sperat in deum et instat orationibus nocte et die: quae autem in deliciis agit, uiuens mortua est. Item illic: Adulescentiores autem uiduas deuita: cum enim in deliciis egerint in christo, nubere uolunt, habentes damnationem, quia primam fidem inritam fecerunt.","english":"For he who in this serves Christ, pleases God and is approved by men. Therefore, let us pursue those things which are of peace, and let us mutually preserve those things which are of edification. Do not destroy the work of God for the sake of food. All things indeed are pure, but it is evil for the man who eats through offense. It is good not to eat flesh and not to drink wine, nor that in which your brother is scandalized or offended or is weak. Likewise to the Corinthians I: But every one who contends in the contest is abstinent 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 striking the air, but I make my body livid and subject it to servitude, lest, after having preached to others, I myself be found reprobate. Likewise to Timothy: But she who is truly a widow and desolate, hopes in God and persists in prayers night and day; but she who lives in delights, though living, is dead. Likewise there: Avoid younger widows; for when they have lived in delights in Christ, they wish to marry, having condemnation, because they have made their first faith void.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ad corinthios I","severity":"info","text":"The passage echoes 1 Corinthians 9:24-27 on athletic abstinence and the contrast between corruptible and incorruptible crowns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ad timotheum","severity":"info","text":"The reference to true widows and younger widows likely draws on 1 Timothy 5:3-6, advising against younger widows remarrying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"offensione","severity":"info","text":"The Latin 'offensione' (offense) here denotes moral scandal or spiritual harm, not mere displeasure, aligning with patristic usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"in agone contendit","severity":"info","text":"The athletic metaphor ('in agone contendit') reflects early Christian appropriation of Greco-Roman contest imagery for spiritual struggle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the thematic unit on avoiding scandal and maintaining ascetic discipline, with scriptural authorities from Paul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item illic","severity":"caution","text":"The phrase 'Item illic' (Likewise there) is ambiguous; it may refer to the same letter to Timothy or a different passage, but the context suggests 1 Timothy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Item illic' could refer to a different epistle, but the context of widows aligns with 1 Timothy.","The source of the initial exhortation ('nam qui in hoc seruit christo') is not identified; it may be a patristic paraphrase."],"confidence":"medium","notes":[]},{"i":253,"ref":"p253","source":"Item in epistula iacobi apostoli: Et uos deliciati estis super terram et luxoriati estis, creastis autem corda uestra\n\nin die occisionis. Item in hieremia propheta: Qui manducant iucunditates, interierunt in excessu: qui nolataat super coccinea, amplexi sunt stercora. Item petrus apostolus II: Nam si angeli fortitudine et uirtute cum sint maiores, non portant domini exsecrabile iudicium: hi uero qui uelut pecora naturaliter in luem et perniciem nati et ipsi quia ignorant exsecrantur, in periculo suo perient, recipientes mercedem iniustitiae, dulcedinem aestimantes malignitatem, deliciis coinquinati et infamati in summis uoluptatibus, conuiuiis adtenti, oculos habentes adulteros et incessabiles delictis, refigurantes spiritus stabilitos et cor exercitatum: cupidi et maledicti, fili abrelicti, qui a uia ueritatis exerrauerant.\n\nCXI. ERIPIENDOS POSITOS IN NECESSITATE BT IN TRISTITIA.","english":"Likewise in the Epistle of James the Apostle: \"And you have been delicate upon the earth and have been luxurious, but you have hardened your hearts on the day of slaughter.\" Likewise in Jeremiah the Prophet: \"Those who eat delicacies have perished in excess; those who have flown over scarlet have embraced dung.\" Likewise Peter the Apostle II: \"For if the angels, though greater in strength and virtue, do not bear the Lord's execrable judgment, these who, like beasts, are naturally born into plague and destruction, and themselves because they are ignorant are execrated, will perish in their own peril, receiving the reward of injustice, deeming malice sweetness, defiled by delights and infamous in the highest pleasures, attentive to banquets, having adulterous eyes and unceasing in delights, refiguring stable spirits and a trained heart: greedy and accursed, abandoned children, who have strayed from the path of truth.\"\n\nCXI. THOSE PLACED IN NEED AND IN SORROW ARE TO BE RESCUED.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"James 1:?","severity":"info","text":"The first citation echoes James 1:? (likely James 1:19 or a similar verse), but the Latin text is not a direct Vulgate quotation; it may be a loose paraphrase or from a variant Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jeremiah 16:?","severity":"info","text":"The second citation from Jeremiah is not found verbatim in the Vulgate; it may derive from an Old Latin version or a patristic florilegium, reflecting a common practice of adapting scriptural language.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"2 Peter 2:12-13?","severity":"info","text":"The third citation, attributed to Peter II (2 Peter), is a loose paraphrase of themes from 2 Peter 2:12-13, but the Latin text is not a direct Vulgate quotation; it may be from an Old Latin version or a patristic expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"luxoriati estis","severity":"info","text":"The term 'luxoriati' (from 'luxorior') is rare and may be a scribal error for 'luxuriati' (luxuriated), reflecting the fluid orthography of Old Latin biblical texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CXI. ERIPIENDOS POSITOS IN NECESSITATE ET IN TRISTITIA","severity":"info","text":"This heading marks a new section (CXI) in the Speculum, indicating a thematic shift to rescuing those in need and sorrow, following a series of condemnations of luxury.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"nolataat super coccinea","severity":"caution","text":"The phrase 'nolataat super coccinea' is obscure; 'nolataat' may be a corruption of 'volataat' (flew) or 'noluerunt' (did not wish), and 'coccinea' (scarlet) may refer to luxurious garments. The text is likely corrupt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural citations are not verbatim from the Vulgate; they may derive from Old Latin versions or patristic compilations, making exact identification uncertain.","The phrase 'nolataat super coccinea' is corrupt; the intended reading is unclear."],"confidence":"medium","notes":[]},{"i":254,"ref":"p254","source":"In prouerbiis: Erue eos qui ducuntur in mortem et redime qui interficiuntur, ne parcas. si autem dixeris: non noui hunc, scito quia dominus corda omnium nouit: et qui finxit spiritum omnium, ille scit omnia, qui reddit unicuique secundum opera eius. Item in ecclesiastico: Libera eum qui iniuriam patitur de manu proterui, et non aegre feras in anima tua in iudicando. esto pupillis misericors ut pater, et pro uiro matri illorum: et eris uelut filius altissimi obaudiens, et miserebitur tui magis quam mater. Item in esaia propheta: Inquirite iudicium, eripite iniuriam accipientem, iudicate pupillo, et iustificate uiduam. et uenite, disputemus, dicit dominus: et si fuerint peccata uestra ut phoenicium, ut niuem dealbabo: si autem ut coccum, ut\n\nlanam candidam efficiam. Item in hieremia propheta: Eripite direptum de manu iniuriantia eam. Item in prouerbiis: Nolite tradere seruum in manus domini, ne forte maledicat te et extermineris. Item in psalmo LXXXI: Eripite pauperem, et egenum de manu peccatoris liberate.","english":"In Proverbs: \"Rescue those who are being led to death and redeem those who are being slain; do not spare. But if you say, 'I do not know this one,' know that the Lord knows the hearts of all: and He who fashioned the spirit of all, He knows all things, who renders to each according to his works.\" Likewise in Ecclesiasticus: \"Free him who suffers injury from the hand of the insolent, and do not bear it ill in your soul when judging. Be merciful to orphans as a father, and to their mother for the husband; and you will be like a son of the Most High, obedient, and He will have mercy on you more than a mother.\" Likewise in Isaiah the prophet: \"Seek justice, rescue the one receiving injury, judge for the orphan, and do justice to the widow. And come, let us reason together, says the Lord: and if your sins are like scarlet, like snow I will whiten them; but if like crimson, like white wool I will make them.\" Likewise in Jeremiah the prophet: \"Rescue the plundered from the hand of the one doing him injury.\" Likewise in Proverbs: \"Do not hand over a servant into the hands of the master, lest he curse you and you be destroyed.\" Likewise in Psalm 81: \"Rescue the poor, and free the needy from the hand of the sinner.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In prouerbiis","severity":"info","text":"The first citation from Proverbs is not a direct biblical verse but a paraphrase or composite, possibly from a lost Latin version or a florilegium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ecclesiastico","severity":"info","text":"The citation from Ecclesiasticus (Sirach) is a loose paraphrase; cf. Sir 4:9-10 and 4:1-2, but the wording is adapted to the compiler's moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in esaia propheta","severity":"info","text":"The Isaiah passage is not a direct quotation; it echoes themes of justice and purification (cf. Isa 1:17, 58:6-7) but the promise to whiten sins like snow is non-biblical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in hieremia propheta","severity":"info","text":"The Jeremiah citation is a brief paraphrase; no exact verse matches, but it aligns with prophetic calls to rescue the oppressed (cf. Jer 21:12).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in prouerbiis","severity":"info","text":"The second Proverbs citation is not a canonical verse; it may derive from a variant Latin tradition or a patristic adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo LXXXI","severity":"info","text":"Psalm 81 (LXX 81 = Psalm 82 in Hebrew) does not contain this verse; it is a free composition or misattribution common in early medieval florilegia.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The biblical citations are often paraphrastic or composite, making precise source identification uncertain; the compiler may have used a non-Vulgate Latin version or a florilegium."],"confidence":"high","notes":[]},{"i":255,"ref":"p255","source":"CXII. VINEAM APPELLARI HOMINEM, POPVLOS VEL GENTES.\n\nIn leuitico: Non seminabis uineam tuam ob duplicem fructum, et uestimentum ex duplici textura exsecrabile non cooperies te. Item in deuteronomio: Ex uinea enim sodomorum uitis eorum, et propago illorum ex gomorra: una eorum uua fellis, botrus amaritudinis in ipsis. Item in psalmo LXXVIIII: Vineam de aegypto transtulisti, eiecisti gentes, et plantasti eam: uiam fecisti in conspectu eius, et\n\nplantasti radices eius et replesti eam. operuit montes umbra eius, et arbusta eius cedros dei. extendisti palmites eius usque ad mare, et usque ad flumina propagines eius. ut quid destruxisti maceriam eius, et uindemiant eam omnes qui transeunt uiam? exterminauit eam aper de silua, et singularis ferus depastus est eam. deus uirtutum, conuerte nunc, respice de caelo et uide, et uisita uineam istam, et dirige eam quam plantauit dextera tua. Item in cantica canticorum: Vineae in odorem floruerunt, et omni loco odor. Quaenam est haec quae descendit a deserto? sicut uitis propago fumo incensa odorificatur. Item in esaia propheta: Vinea enim domini sabaoth domus est israhel, et homo iuda nouellum dilectum. sustinui ut faceret uuam, fecit autem spinas. Item in prouerbiis: Tamquam ager uir insipiens, et sicut uinea homo cui deest prudentia: si reliqueris eum, inplebitur spinis et in faenum fiet et erit desertus, et ma-.","english":"CXII. That a Vineyard is called a Man, Peoples, or Nations.\n\nIn Leviticus: \"You shall not sow your vineyard for a double crop, and you shall not cover yourself with a garment of double texture, which is abominable.\" Likewise in Deuteronomy: \"For from the vineyard of the Sodomites is their vine, and their shoot from Gomorrah: one of their grapes is gall, a cluster of bitterness in them.\" Likewise in Psalm 79: \"You transplanted a vineyard from Egypt, you cast out the nations, and you planted it: you made a way before it, and you planted its roots and filled it. Its shadow covered the mountains, and its shrubs the cedars of God. You extended its branches to the sea, and its shoots to the rivers. Why did you destroy its wall, and do all who pass by the way harvest it? The wild boar from the forest has laid it waste, and a solitary wild beast has devoured it. God of hosts, turn now, look from heaven and see, and visit this vineyard, and direct it, which your right hand planted.\" Likewise in the Song of Songs: \"The vineyards have flowered in fragrance, and there is fragrance in every place. Who is this that descends from the desert? Like a vine shoot perfumed by smoke.\" Likewise in the prophet Isaiah: \"For the vineyard of the Lord of Hosts is the house of Israel, and the man of Judah is a beloved new plant. I waited for it to produce grapes, but it produced thorns.\" Likewise in Proverbs: \"Like a field is a foolish man, and like a vineyard is a man lacking prudence: if you leave him, he will be filled with thorns and will become hay and will be deserted, and—","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CXII. VINEAM APPELLARI HOMINEM, POPVLOS VEL GENTES.","severity":"info","text":"The heading declares the allegorical equivalence of 'vineyard' with man, peoples, or nations, framing the catena of scriptural quotations that follow.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In leuitico: Non seminabis uineam tuam ob duplicem fructum","severity":"info","text":"The Leviticus citation conflates two prohibitions (mixed sowing and mixed fabric) not found together in the Vulgate; likely a loose memory or conflation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo LXXVIIII: Vineam de aegypto transtulisti","severity":"info","text":"Psalm 79 (Vulgate numbering; = Psalm 80 in LXX) is a historical psalm about the transplantation of Israel; the allegorical reading as a vineyard is central to the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Vinea enim domini sabaoth domus est israhel","severity":"info","text":"The Isaiah citation (5:1-7) explicitly identifies the vineyard as the house of Israel, a common patristic allegory for the chosen people or the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item in prouerbiis: Tamquam ager uir insipiens","severity":"caution","text":"The Proverbs citation is truncated mid-sentence; the original text (Prov 24:30-31) continues with the fate of the neglected vineyard, but the manuscript breaks off here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Vineam de aegypto transtulisti","severity":"info","text":"The extended Psalm 79 quotation, with its vivid imagery of destruction by wild boar, was frequently used by Latin fathers (e.g., Augustine, Enarrationes in Psalmos) to allegorize the fate of the Church under persecution.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Leviticus citation is a conflation; the exact source is uncertain.","The Proverbs citation is incomplete; the intended moral conclusion is lost."],"confidence":"high","notes":[]},{"i":256,"ref":"p256","source":"ceriae parietum eius effodientur. Item in hieremia propheta: Pastores multi exterminauerunt uineam meam, et contaminauerunt portionem meam, dederunt partem meam concupiscibilem in desertum. Item illic: Ego te plantaui uitem uniuersam fructiferam ueram, quomodo conuersa es in amaritudinem uitis alienae? Item in osee propheta: Vinea in maceria bona israhel, fructus eius uberrimus secundum multitudinem fructuum suorum. Item in iohel propheta: Ascendit super terram meam gens ualida et innumerabilis: dentes eius sicut dentes leonis, et molares eius sicut catuli leonum. posuit uineam meam in exterminium et ficus meas in confractionem: scrutinans scrutinauit et proiecit, et exaltauit uites suas. Item in euangelio secundum matthaeum: Ait iesus: simile est regnum caelorum homini patrifamilias, qui prodiuit primo mane conducere operarios\n\nin uineam suam. conuentione autem facta cum operariis, ut singulis denariis diurnis operarentur, misit illos in uineam suam. et egressus circa horam tertiam uidit alios stantes operarios in foro otiosos, et ait illis: ite et uos in uineam meam, et quod iustum fuerit dabo uobis. et illi abierunt. et iterum prodiuit circa horam sextam et nonam et idem fecit. sed et circa undecimam horam egressus est et inuenit alios stantes, et ait illis: quid hic statis tota die otiosi? et illi dixerunt: quia nemo nos conduxit.","english":"The walls of its enclosures will be dug up. Likewise in the prophet Jeremiah: Many shepherds have laid waste my vineyard, and have defiled my portion, they have turned my desirable portion into a desert. Likewise there: I planted you a whole fruitful true vine, how have you turned into the bitterness of another's vine? Likewise in the prophet Hosea: A vineyard in a good wall, Israel, its fruit most abundant according to the multitude of its fruits. Likewise in the prophet Joel: A strong and innumerable people has come up over my land: its teeth like the teeth of a lion, and its molars like the teeth of lion cubs. It has put my vineyard to destruction and my fig trees to breaking: it has searched and cast out, and has raised up its vines. Likewise in the Gospel according to Matthew: Jesus says: The kingdom of heaven is like a householder, who went out early in the morning to hire workers for his vineyard. And when an agreement was made with the workers, that they would work for a denarius a day, he sent them into his vineyard. And going out about the third hour, he saw other workers standing idle in the marketplace, and said to them: Go also into my vineyard, and I will give you what is fair. And they went. And again he went out about the sixth and ninth hours and did the same. But also about the eleventh hour he went out and found others standing, and said to them: Why are you standing here idle all day? And they said: Because no one hired us.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in hieremia propheta","severity":"info","text":"The first Jeremiah citation conflates two passages: 'many shepherds have laid waste my vineyard' echoes Jer 12:10, while 'defiled my portion' and 'turned my desirable portion into a desert' are not direct Vulgate parallels, suggesting a loose citation or variant text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Ego te plantaui uitem uniuersam fructiferam ueram","severity":"info","text":"The second Jeremiah citation ('I planted you a whole fruitful true vine, how have you turned into the bitterness of another's vine?') is not found in the canonical Vulgate Jeremiah; it may derive from a lost apocryphal or patristic source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in osee propheta: Vinea in maceria bona israhel","severity":"info","text":"The Hosea citation ('A vineyard in a good wall, Israel, its fruit most abundant') does not correspond to any known Vulgate verse; it may be a paraphrase or a citation from a non-canonical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in iohel propheta: Ascendit super terram meam gens ualida et innumerabilis","severity":"info","text":"The Joel citation ('A strong and innumerable people has come up over my land...') is not found in the canonical Book of Joel; it may be a free adaptation or from a lost text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in euangelio secundum matthaeum: Ait iesus: simile est regnum caelorum homini patrifamilias","severity":"info","text":"The Matthew parable (20:1-16) is paraphrased with details not in the canonical text: the householder hires workers at multiple hours (third, sixth, ninth, eleventh) and offers a denarius per day; the canonical parable mentions only early morning and a denarius, with no hourly repetitions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ceriae parietum eius effodientur","severity":"info","text":"The opening sentence ('The walls of its enclosures will be dug up') is a fragment that likely concludes a preceding citation; it lacks a clear scriptural source and may be corrupt or from a non-canonical text.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the opening fragment 'ceriae parietum eius effodientur' is uncertain; it may be a continuation of a previous citation or a scribal error.","Several scriptural citations (Jeremiah, Hosea, Joel) do not match known Vulgate texts, raising questions about the compiler's sources or textual transmission."],"confidence":"medium","notes":[]},{"i":257,"ref":"p257","source":"et ait illis: ite etuos, operamini in uineam. uespera autem facta dixit dominus uineae procuratori suo: uoca operarios et redde illis mercedem, initium faciens a nouissimo usque ad primos. Item illic: Et ait illis: aliam parabolam audite. homo quidam erat paterfamilias, qui plantauit uineam et saepem illi circumdedit et fodit in ea lacum et aedificauit in ea turrem, et locauit illam colonis, et peregre profectus est. cum autem adpropinquasset tempus frugum, misit seruos suos ad cultores uineae, ut acciperent fructum uineae. et adprehensis seruis coloni, alium\n\nquidem ceciderunt, alium uero occiderunt, alium uero lapidauerunt. et iterum misit alios seruos plures prioribus, et similiter fecerunt. postremo autem misit filium suum unicum dicens: reuerebuntur filium meum. illi autem dixerunt intra se: hic est heres, uenite, occidamus eum et possideamus hereditatem eius. et adprehensum eum eiecerunt extra uineam et occiderunt eum. cum ergo uenerit dominus uineae, quid faciet colonis? et illi dixerunt: malos male perdet, et uineam suam tradet aliis cultoribus, qui reddant illi fructum in temporibus suis.","english":"And he said to them: Go, you also, work in the vineyard. But when evening came, the lord of the vineyard said to his overseer: Call the workers and pay them their wages, beginning from the last to the first. Likewise there: And he said to them: Hear another parable. There was a certain householder who planted a vineyard and put a hedge around it, and dug a winepress in it, and built a tower in it, and leased it to tenants, and went abroad. But when the time of the harvest approached, he sent his servants to the cultivators of the vineyard to receive the fruit of the vineyard. And the tenants, having seized the servants, beat some, killed others, and stoned others. And he sent other servants, more than the first, and they did likewise. Finally, he sent his only son, saying: They will respect my son. But they said among themselves: This is the heir, come, let us kill him and take possession of his inheritance. And having seized him, they cast him out of the vineyard and killed him. Therefore, when the lord of the vineyard comes, what will he do to the tenants? And they said: He will destroy the wicked evilly, and he will give his vineyard to other cultivators who will render to him the fruit in its seasons.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage presents two distinct parables, the first about workers in a vineyard and the second a longer allegory of a householder, tenants, and the murder of the son. The second parable is introduced by 'Item illic' ('Likewise there'), indicating a continuation of the same scriptural source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The first parable (workers called at evening, paid from last to first) echoes the Gospel of Matthew 20:8–16, where the parable of the laborers in the vineyard concludes with payment beginning from the last. The second parable is not a direct biblical quotation but a composite allegory, possibly from an apocryphal or patristic source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The second parable, with a householder planting a vineyard, leasing it, and his son being killed by tenants, is not found in the canonical Gospels. It may derive from a lost Jewish-Christian or early Christian allegorical tradition, possibly related to the 'Vineyard of the Lord' motif in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"uespera","severity":"info","text":"The Latin 'uespera' (evening) is a transliteration of Greek 'ἑσπέρα', reflecting the Greek source of the parable. The phrase 'initium faciens a nouissimo usque ad primos' ('beginning from the last to the first') is a direct parallel to Matthew 20:16's 'incipiens a novissimis usque ad primos'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This passage, attributed to Augustine in the 'Speculum', was used in medieval florilegia as a moral allegory of the Church and its enemies. The murder of the son (heir) was interpreted as a figure of Christ's passion, with the tenants representing sinful humanity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the second parable is uncertain; it may be a conflation of Gospel passages or a non-canonical tradition. The Latin text shows signs of translation from Greek, but the original language of the parable is unclear."],"confidence":"high","notes":[]},{"i":258,"ref":"p258","source":"CXIII. QVOD SANCTI HOMINES IN SIMILITVDINE NVBIVM SINT VOCATI.\n\nIn esaia propheta: Nunc autem nuntiabo uobis quid faciam uineae meae, auferam maceriam eius et erit in direptionem, et destruam parietem eius et erit in conculeationem. et nubibus mandabo ne pluant super eam pluuiam.\n\nItem in deuteronomio: Expectetnr sicut pluuia eloquium meum, et descendant sicut ros uerba mea, sicut imber super gramen, et sicut nix super faenum. Item in esaia propheta: Delectetur caelum de summo, et nubes rorent iustitiam, producat terra misericordiam et iustitiam simul. Item illic: Qui sunt isti qui ut nubes uolant et sicut columbae cum pnUis suis ad me ueniunt? Item indas apostolus de impiis: Nubes sine aqua uento circumferendae.\n\nCXIIII. QVOD HOMINES ARBORVM FERANT IMAGINEM ET FAENI ET OMNIS AVIS ET BESTIARVM.\n\nIn psalmo XXVIII: Vox domini praeparantis cedros, et reuelauit condensa. Item in psalmo LI: Ego autem sicut","english":"113. That Holy Men Are Called in the Likeness of Clouds.\n\nIn the prophet Isaiah: But now I will tell you what I will do to my vineyard: I will take away its wall, and it will be for plunder, and I will destroy its fence, and it will be for trampling. And I will command the clouds not to rain upon it.\n\nAgain in Deuteronomy: Let my word be awaited like rain, and let my words descend like dew, like a shower upon the grass, and like snow upon the hay. Again in the prophet Isaiah: Let the sky delight from on high, and let the clouds drip righteousness, let the earth bring forth mercy and righteousness together. Again there: Who are these who fly like clouds and come to me like doves with their young? Again in the apostle Jude concerning the impious: Clouds without water, to be carried about by the wind.\n\n114. That Men Bear the Image of Trees and of Hay and of Every Bird and Beast.\n\nIn Psalm 28: The voice of the Lord preparing the cedars, and he revealed the thickets. Again in Psalm 51: But I, like","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CXIII. QVOD SANCTI HOMINES IN SIMILITVDINE NVBIVM SINT VOCATI.","severity":"info","text":"The chapter heading introduces a new thematic unit: the comparison of holy men to clouds. This structural marker organizes the catena of scriptural quotations that follow.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In esaia propheta: Nunc autem nuntiabo uobis quid faciam uineae meae, auferam maceriam eius et erit in direptionem, et destruam parietem eius et erit in concule","severity":"info","text":"This passage is not a direct biblical quotation but a paraphrase or expansion of Isaiah 5:5-6, where the vineyard allegory is used for Israel. The command to clouds not to rain is an interpretive addition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in deuteronomio: Expectetnr sicut pluuia eloquium meum, et descendant sicut ros uerba mea, sicut imber super gramen, et sicut nix super faenum.","severity":"info","text":"This is a loose citation of Deuteronomy 32:2, which in the Vulgate reads: 'audiant verba mea quae pluant quasi stillae super gramen.' The compiler expands the imagery with dew, shower, and snow.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in esaia propheta: Delectetur caelum de summo, et nubes rorent iustitiam, producat terra misericordiam et iustitiam simul.","severity":"info","text":"This is not a direct biblical verse but a poetic expansion on themes from Isaiah 45:8, where the heavens are said to rain righteousness. The pairing of mercy and righteousness is a patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Qui sunt isti qui ut nubes uolant et sicut columbae cum pnUis suis ad me ueniunt?","severity":"info","text":"This is a paraphrase of Isaiah 60:8, which in the Vulgate reads: 'Qui sunt isti qui volant et columbae cum pullis suis ad me veniunt?' The addition of 'ut nubes' is the compiler's own.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item indas apostolus de impiis: Nubes sine aqua uento circumferendae.","severity":"info","text":"This is a citation of the Epistle of Jude 1:12, where false teachers are described as 'nubes sine aqua' (clouds without water), a metaphor for emptiness and instability.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first Isaiah quotation is unclear; it may be a conflation of Isaiah 5:5-6 with an apocryphal or patristic expansion.","The phrase 'pnUis suis' in the dove quotation is a scribal error for 'pullis suis' (their young)."],"confidence":"high","notes":[]},{"i":259,"ref":"p259","source":"oliua fructifera in domo domini. Item in psalmo XCI: Iustus ut palma floriet, et sicut cedrus quae in libano est multiplicabitur. plantati in domo domini in atriis domus dei nostri florebunt Item in psalmo CXXVII: Filii tui sicut nouellae oliuarum in circuitu mensae tuae. Item in osee propheta: Et disponam illis in illa die testamentum cum bestiis agri et cum uolatilibus caeli et cum serpentibus terrae. Et orietur sicut gramen iudicium in incultum. Item in ezechiel propheta: Et accipiam ego mihi de electis cedri, et de uertice cordis eorum euellam plantationem, et plantabo illud in monte excelso, et suspendam illud in monte alto israhel et plantabo illud, et producet propaginem et faciet fructum et erit in cedrum magnam. et requiescet sub ea omnis auis, et omne uolatile sub umbra eius requiescet et\n\npropagines eius restituentur. et cognoscent omnia ligna campi quia ego sum dominus, qui humilio lignum altum et exalto lignum humile et arefacio lignum uiride et reuirescere facio lignum aridum. Item in esaia propheta: Omnis caro faenum, et omnis gloria hominum ut flos faeni. aruit faenum et flos decidit, uerbum autem domini manet in aeternum. Item illic: Ecce faciam noua quae nunc orientur, et faciam in deserto uiam et in sicca terra flumen.","english":"a fruitful olive tree in the house of the Lord. Likewise in Psalm 91: The just man will flourish like a palm, and will be multiplied like a cedar which is in Lebanon. Those planted in the house of the Lord, in the courts of the house of our God, will flourish. Likewise in Psalm 127: Your sons are like new olive trees around your table. Likewise in the prophet Hosea: And I will arrange on that day a covenant for them with the beasts of the field, and with the birds of the sky, and with the serpents of the earth. And judgment will arise like grass in the uncultivated land. Likewise in the prophet Ezekiel: And I myself will take from the chosen cedars, and from the top of their hearts I will pluck out a planting, and I will plant it on a high mountain, and I will suspend it on a high mountain of Israel and I will plant it, and it will produce a shoot and will bear fruit and will become a great cedar. And every bird will rest under it, and every fowl will rest under its shadow, and its shoots will be restored. And all the trees of the field will know that I am the Lord, who lowers the tall tree and raises the low tree and withers the green tree and makes the withered tree green again. Likewise in the prophet Isaiah: All flesh is hay, and all the glory of men is like the flower of hay. The hay has withered and the flower has fallen, but the word of the Lord remains forever. Likewise there: Behold, I will make new things which will now arise, and I will make a way in the desert and a river in dry land.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"psalmo XCI","severity":"info","text":"The citation of Psalm 91 (LXX) corresponds to Psalm 92 in the Hebrew numbering; the verse is not found in the Vulgate Psalter in this exact form.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"psalmo CXXVII","severity":"info","text":"Psalm 127 (LXX) corresponds to Psalm 128 in the Hebrew numbering; the image of sons as olive shoots around a table is a distinctive allegorical expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"osee propheta","severity":"info","text":"The Hosea quotation is not a direct biblical verse but a free adaptation, possibly from a lost version or a patristic florilegium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ezechiel propheta","severity":"info","text":"The Ezekiel passage is an extended allegory not found in the canonical text; it likely derives from a pseudepigraphical or apocryphal source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"omnis caro faenum","severity":"info","text":"The phrase 'All flesh is hay' echoes Isaiah 40:6-8 but is freely adapted; the contrast with the enduring word of the Lord is a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item ... Item ... Item","severity":"info","text":"The repeated 'Item' marks a catena-like structure, typical of the Speculum, stringing together proof-texts on a theme without narrative connection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Hosea and Ezekiel quotations is uncertain; they may be from lost apocrypha or free compositions.","The psalm numbering (LXX vs. Hebrew) is not specified in the text."],"confidence":"medium","notes":[]},{"i":260,"ref":"p260","source":"benedicent me bestiae agri, sirenes et filiae passerum, quod dederim in deserto aquam et flumina in sicca terra ad potandum genus meum electum, populum, quem mihi adquisiui, ut enarret uirtutes meas. Quoniam ego dabo aquam in sitim qui ambu- , lant in siccitate: et ponam spiritum meum in semine tuo, et orietur ut faenum in medio aquae, et sicut salix secus flumina aquae. Et omnia ligna agri plaudent ramis. Item in psalm o CII: Homo sicut faenum dies eius, et sicut flos faeni ita\n\nfloriet Item in psalmo CXXVIII: Fiant sicut faenum aedificiorum, quod prius quam euellatur arescit Item in os ee propheta: Floriet ut lilium, et mittet radices suas sicut thus. extendentur rami illius, et erit uelut oliua fructifera, et odor eius sicut thuris. et ego confirmabo eum sicut iuniperum maturescens: ex me inuentus est fructus tuus. Item in danihel propheta: Dixit danihel ad nabucodonosor: arborem quam uidisti confirmatam et magnificatam, cuius altitudo perueniebat usque ad caelum et latitudo eius in uniuersa terra, et folia eius lata, et fructus eius multus, et cibus omnium in ea, et subtus habitabunt bestiae terrae, et in ramis eius aues caeli, tu es, rex: quoniam magnificatus es et potentiam accepisti, et magnitudo tua magnificata est et peruenit usque ad caelum, et dominatio tua usque ad fines","english":"the beasts of the field, the sirens, and the daughters of the sparrows will bless me, because I have given water in the desert and rivers in the dry land for my chosen race to drink, the people whom I have acquired for myself, that they might recount my virtues. For I will give water to the thirst of those who walk in dryness: and I will place my spirit in your seed, and it will spring up like grass in the midst of water, and like a willow beside the waters of the rivers. And all the trees of the field will clap their branches. Likewise in Psalm 102: A man's days are like grass, and like the flower of grass he will flourish. Likewise in Psalm 128: Let them become like the grass of the buildings, which withers before it is plucked up. Likewise in the prophet Hosea: He will flourish like a lily, and will send forth his roots like frankincense. His branches will be extended, and he will be like a fruitful olive, and his odor like that of frankincense. And I will strengthen him like a maturing juniper: from me your fruit is found. Likewise in the prophet Daniel: Daniel said to Nebuchadnezzar: The tree which you saw, strengthened and magnified, whose height reached up to heaven and whose breadth was in the whole earth, and its leaves broad, and its fruit abundant, and the food of all in it, and beneath it the beasts of the earth will dwell, and in its branches the birds of the sky, that tree is you, O king: because you have been magnified and have received power, and your greatness has been magnified and has reached up to heaven, and your dominion to the ends","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"benedicent me bestiae agri, sirenes et filiae passerum","severity":"info","text":"The phrase echoes the language of Psalm 148 (LXX) and similar Old Testament passages where nature blesses God, but the specific combination of beasts, sirens, and sparrows is not a direct biblical quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalm o CII: Homo sicut faenum dies eius","severity":"info","text":"This refers to Psalm 102:15 (LXX), which reads 'A man's days are like grass.' The Latin text follows the Vetus Latina version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo CXXVIII: Fiant sicut faenum aedificiorum","severity":"info","text":"This citation corresponds to Psalm 128:6 (LXX), where the image of grass on buildings withering before being plucked is used metaphorically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in os ee propheta: Floriet ut lilium","severity":"info","text":"The reference to Hosea is not a direct quotation from the canonical book; it may derive from a pseudepigraphal or expanded tradition of Hosea's prophecies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in danihel propheta: Dixit danihel ad nabucodonosor","severity":"info","text":"This passage is not found in the canonical Book of Daniel; it likely comes from an apocryphal Daniel cycle, such as the 'Daniel and Nebuchadnezzar' traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item","severity":"info","text":"The repeated 'Item' marks a series of scriptural testimonia, a common structural feature in patristic florilegia and the Speculum genre.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Hosea and Daniel quotations is uncertain; they may be from apocryphal or expanded biblical traditions.","The phrase 'sirenes et filiae passerum' is unusual and its exact biblical or symbolic referent is unclear."],"confidence":"medium","notes":[]},{"i":261,"ref":"p261","source":"terrae. Item illic: Vidi arietem cornibus percutientem secundum mare et aquilonem et austrum: et omnes bestiae non stabant in conspectu eius, et non erat qui eriperet de manu eius. Item in ezechiel propheta: Principes in medio eius sicut leones rugientes rapere, animas hominum deuorantes in potentia sua. Item illic: Principes eius in medio eius sicut lupi rapientes rapinas ad effundendum sanguinem, ut auaritiapossideantur. Item in ecclesiastico: Noli esse sicut leo in domo tua, euertens domesticos tuos et opprimens subiectos tibi. Item in psalmo XXI: Circumdederunt me uituli multi, tauri pingues obsederunt me. aperuerunt in me os suum sicut leo rapiens et rugiens. Item in euangelio secundum matthaeum iohannes baptista: Videns autem multos ex pharisaeis et sadducaeis\n\nuenientes ad baptismum suum dixit ad eos: progenies uiperarum, quis demonstrauit uobis fugire ab ira uentura? facite ergo fructus dignos paenitentiae. et ne dixeritis: patrem habemus abraham. dico enim uobis: potens est deus de lapidibus istis suscitare filios abrahae. iam enim securis ad radicem arboris posita est. omnis ergo arbor, quae non facit fructum. bonum, excidetur et in igne mittetur. Item illic: Ecce ego mitto uos sicut oues in medio luporum. estote ergo prudentes sicut serpentes et simplices sicut columbae.","english":"of the earth. Also there: I saw a ram striking with its horns against the sea, the north, and the south; and all the beasts did not stand before it, and there was none who could rescue from its hand. Also in the prophet Ezekiel: Its princes in its midst are like roaring lions seizing, devouring the souls of men in their power. Also there: Its princes in its midst are like wolves seizing plunder to shed blood, so that they may be possessed by avarice. Also in Ecclesiasticus: Do not be like a lion in your own house, overturning your household and oppressing those subject to you. Also in Psalm 21: Many calves have surrounded me, fat bulls have besieged me; they have opened their mouths against me like a seizing and roaring lion. Also in the Gospel according to Matthew, John the Baptist: But seeing many of the Pharisees and Sadducees coming to his baptism, he said to them: Offspring of vipers, who showed you how to flee from the coming wrath? Therefore produce fruits worthy of repentance. And do not say: We have Abraham as our father. For I tell you: God is able to raise up sons of Abraham from these stones. For the axe is already placed at the root of the tree. Therefore every tree that does not bear good fruit will be cut down and thrown into the fire. Also there: Behold, I send you like sheep among wolves. Therefore be prudent as serpents and simple as doves.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vidi arietem cornibus percutientem secundum mare et aquilonem et austrum","severity":"info","text":"This vision of a ram striking with its horns is not a direct biblical quotation; it likely derives from apocalyptic or allegorical traditions, possibly related to Daniel 8 (the ram and goat vision).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ezechiel propheta: Principes in medio eius sicut leones rugientes rapere","severity":"info","text":"The citation from Ezekiel is not verbatim from the canonical book; it may be a loose paraphrase or from a variant tradition. Compare Ezekiel 19:2-3 for lion imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ecclesiastico: Noli esse sicut leo in domo tua","severity":"info","text":"This saying is not found in the canonical Ecclesiasticus (Sirach); it may be from a lost apocryphal work or a misattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo XXI: Circumdederunt me uituli multi, tauri pingues obsederunt me","severity":"info","text":"Psalm 21 in the Vulgate corresponds to Psalm 22 in the Hebrew numbering. The verse is not present in the canonical Psalter; it may be from a non-canonical psalm or a textual corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in euangelio secundum matthaeum iohannes baptista: Videns autem multos ex pharisaeis et sadducaeis uenientes ad baptismum suum","severity":"info","text":"This passage is not found in the canonical Gospel of Matthew; it may be from an apocryphal gospel or a patristic expansion of the Baptist's preaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a catena of animal imagery (ram, lions, wolves, calves, bulls, serpents, doves) drawn from various scriptural and extra-scriptural sources, illustrating moral and eschatological themes.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the ram vision is unclear; it may be from a lost apocryphon or a misremembered Daniel passage.","The Ezekiel and Ecclesiasticus citations do not match the canonical texts, suggesting textual corruption or use of variant scriptural traditions.","The Psalm 21 citation is not in the canonical Psalter; it may be from a non-canonical psalm or a scribal error."],"confidence":"medium","notes":[]},{"i":262,"ref":"p262","source":"Item illic: Aut facite arborem bonam et fructum eius bonum, aut facite arborem malam et fructum eius malum. nam ex fructu arboris cognoscitur. generatio serpentum, quomodo potestis quae bona sunt loqui, cum sitis mali? Item in esaia propheta: In tribulatione et angustia leo et catulus leonis, inde et aspides et progenies aspidum, qui ferebant in asinis et camelis diuitias ad gentem, quae non proderit illis.\n\nItem in hieremia propheta: Ouis errans israhel: leones expulerunt eum: primus comedit eum rex assyriorum, et nouissimus ossa eius rex babylonis. Item illic: Sicut leones exsurrexerunt et sicut catuli leonum. in calore suo dabo illis poculum et inebriabo eos, ut soporentur, ut dormiant somnum aeternum et non surgant, dicit dominus.\n\nCXV. NON MVRMVRANDVM.\n\nIn exodo: Propter quod audiuit dominus murmurationem uestram, quod murmurastis ad nos. non enim ad nos est murmuratio uestra, sed aduersus deum.","english":"Also there: Either make a good tree and its good fruit, or make a bad tree and its bad fruit; for the tree is known by its fruit. O generation of serpents, how can you speak good things, when you are evil? Also in the prophet Isaiah: In tribulation and distress, a lion and a lion’s cub, and likewise asps and the offspring of asps, who carried on asses and camels riches to a people that will not profit them.\n\nAlso in the prophet Jeremiah: Israel is a wandering sheep: lions drove him out; the first to devour him was the king of the Assyrians, and the last, the king of Babylon, his bones. Also there: They rose up like lions and like lion cubs. In their heat I will give them a cup and make them drunk, so that they may be stupefied, so that they may sleep an eternal sleep and not rise, says the Lord.\n\nCXV. THAT ONE MUST NOT MURMUR.\n\nIn Exodus: Because the Lord heard your murmuring, that you murmured against us. For your murmuring is not against us, but against God.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is divided into two sections: a series of animal metaphors (lion, serpent, asp) from Isaiah and Jeremiah, and a separate heading 'CXV. NON MVRMVRANDVM' with an Exodus citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in esaia propheta","severity":"info","text":"The Isaiah citation is not a direct biblical verse but a composite of imagery (lion, asp, riches on camels) possibly from lost or apocryphal sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in hieremia propheta","severity":"info","text":"The Jeremiah citation echoes themes of Israel as a wandering sheep devoured by lions (Assyria and Babylon), but the exact wording is not found in the canonical book.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"generatio serpentum","severity":"info","text":"The phrase 'generation of serpents' is a rhetorical address to opponents, common in polemical Christian literature, possibly alluding to heretics or unfaithful leaders.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"CXV. NON MVRMVRANDVM","severity":"info","text":"The heading 'That one must not murmur' introduces a moral lesson from Exodus, reflecting the work's catechetical purpose in discouraging complaint against divine authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"In exodo","severity":"caution","text":"The Exodus citation is not verbatim from the Vulgate; it may be a paraphrase or from a variant Old Latin version, complicating source identification.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Isaiah and Jeremiah quotations is uncertain; they may be from apocryphal or lost texts.","The phrase 'in their heat' (in calore suo) in the Jeremiah passage is ambiguous, possibly referring to divine wrath or the lions' fury."],"confidence":"medium","notes":[]},{"i":263,"ref":"p263","source":"CXVI. HOMINES IN SIMLLITVDINE STELLARVM VOCARI.\n\nIn genesi: Eduxit autem abraham foras et dixit illi: respice in caelum et numera stellas, si potes numerare eas: sic erit semen tuum. Item in psalmo CXLVI: Qui numerat multitudinem stellarum, et omnibus eis nomina uocansItem in hieremia propheta: Stellae autem lumen dederunt in uigiliis suis et laetatae sunt. uocabis eas, et dixerunt: adsumus, et fulserunt cum laetitia. Item in danihelo propheta: Et hi qui intellegunt splendebunt sicut claritas firmamenti, et a iustis multi quasi stellae in saeculo. Item in libro iudicum: Stellae ex ordine expugnauerunt sisaram. Item in naum propheta: Multiplicasti negotiatores tuos sicut stellas caeli. Item apostolus ad corinthios I: Stella enim ab stella differt in claritate. ita et resurrectio mortuorum. Item ad philippenses: Inter quos parebitia sicut luminaria in hoc mundo, uerbum uitae continentes. Tunc iusti fulgebunt.","english":"CXVI. That men are called in the likeness of the stars.\n\nIn Genesis: And Abraham led him out and said to him: Look up at the sky and count the stars, if you can count them: so shall your seed be. Likewise in Psalm 146: Who counts the multitude of the stars, and calls them all by name. Likewise in the prophet Jeremiah: But the stars gave light in their watches and rejoiced. You will call them, and they said: We are here, and they shone with joy. Likewise in the prophet Daniel: And those who understand will shine like the brightness of the firmament, and many from among the just like stars in the world. Likewise in the book of Judges: The stars in order fought against Sisera. Likewise in the prophet Nahum: You have multiplied your merchants like the stars of the sky. Likewise the Apostle to the Corinthians I: For star differs from star in brightness. So also the resurrection of the dead. Likewise to the Philippians: Among whom you will appear as lights in this world, containing the word of life. Then the just will shine.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The chapter heading 'CXVI. HOMINES IN SIMLLITVDINE STELLARVM VOCARI' (with 'SIMLLITVDINE' for 'SIMILITVDINE') introduces a catena of biblical testimonies asserting that men are called in the likeness of stars.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In genesi: Eduxit autem abraham foras et dixit illi: respice in caelum et numera stellas, si potes numerare eas: sic erit semen tuum.","severity":"info","text":"The Genesis citation echoes God's promise to Abraham about his numerous descendants (Gen 15:5, Vulgate), though the wording is paraphrastic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo CXLVI: Qui numerat multitudinem stellarum, et omnibus eis nomina uocans","severity":"info","text":"Psalm 146 (Vulgate numbering, = Ps 147 in LXX) is not a standard canonical psalm; this may refer to a psalm from the Old Latin or a liturgical collection, or be a misattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in hieremia propheta: Stellae autem lumen dederunt in uigiliis suis et laetatae sunt. uocabis eas, et dixerunt: adsumus, et fulserunt cum laetitia.","severity":"info","text":"The Jeremiah citation is not found in the canonical book; it may derive from an apocryphal or lost writing attributed to Jeremiah, or from a patristic florilegium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in libro iudicum: Stellae ex ordine expugnauerunt sisaram.","severity":"info","text":"The reference to stars fighting Sisera is not in the canonical Book of Judges; it likely alludes to the Song of Deborah (Judg 5:20) where 'the stars in their courses fought against Sisera' (Vulgate: 'stellae in cursu suo pugnaverunt contra Sisaram').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item apostolus ad corinthios I: Stella enim ab stella differt in claritate. ita et resurrectio mortuorum.","severity":"info","text":"The citation from 1 Corinthians is not verbatim in the canonical epistle; it may be a loose recollection of 1 Cor 15:41-42 on the differing glory of resurrected bodies, or from a lost source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Psalm 146 citation is uncertain; it may be a non-canonical psalm or a misnumbering. The Jeremiah and Judges citations are not found in the canonical texts, suggesting the compiler used apocryphal or paraphrastic sources. The 1 Corinthians citation is not verbatim, possibly a free adaptation."],"confidence":"medium","notes":[]},{"i":264,"ref":"p264","source":"CXVII. HOMINES MALOS CANES VOCARI.\n\nIn regnorum II: Et audiens abessa filius saruiae semei maledicentem regem dauid, dixit ad regem: ut quid maledicit canis hic maledictus dominum meum regem? permitte et transeam et auferam caput eius. Item in psalmo XXI: Quoniam circumdederunt me canes multi, concilium malignantium obsedit me. Iteminpsalmo LVIII: Connertentar ad uesperum et famem patientur ut canes, et circumibunt ciuitatem. ipsi dispargentur ad manducandum: si autem non saturentur, et murmurabunt. Item in ecclesiastico: Quae communicatio sancto homini ad canem? Item in esaia: Videte quoniam omnia excaecata sunt, non cognouerunt sapere: omnes canes muti qui non poterunt latrare, somniantes in cubile. et canes inprobi animi, nescientes satietatem: et sunt nequam, nescientes intellectum. omnes uias suas secuti sunt, unusquisque in id ipsum. Item in enangelio secundum matthaeum: Nolite dare sanctum canibus, neque miseritis margaritas uestras ante porcos, ne forte conculcent eas pedibus suis et conuersi elidant uos. Item illic: Non licet tollere panem filiorum et mittere canibus. Item paulus apostolus ad philippenses: Videte canes, uidete malos operarios, uidete circumcisionem. Item in apocalypsi: Foras canes et malefici et adulteri et idolis seruientes.","english":"CXVII. That evil men are called dogs.\n\nIn 2 Kings: And Abishai, son of Zeruiah, hearing Shimei cursing King David, said to the king: Why does this cursed dog curse my lord the king? Let me go over and take off his head. Likewise in Psalm 22: For many dogs have surrounded me, a council of the malignant has besieged me. Likewise in Psalm 59: They will turn at evening and suffer hunger like dogs, and they will go around the city. They will scatter to eat: but if they are not sated, they will also murmur. Likewise in Ecclesiasticus: What communion has a holy man with a dog? Likewise in Isaiah: See that all are blinded, they have not known how to be wise: all mute dogs that could not bark, dreaming in their lair. And dogs of shameless spirit, knowing no satiety: and they are worthless, knowing no understanding. They have all followed their own ways, each one in the same thing. Likewise in the Gospel according to Matthew: Do not give the holy to dogs, nor cast your pearls before swine, lest they trample them under their feet and, turning, rend you. Likewise there: It is not permitted to take the bread of children and throw it to dogs. Likewise the apostle Paul to the Philippians: See the dogs, see the evil workers, see the circumcision. Likewise in the Apocalypse: Out with dogs and sorcerers and adulterers and those serving idols.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CXVII. HOMINES MALOS CANES VOCARI.","severity":"info","text":"The heading 'CXVII. HOMINES MALOS CANES VOCARI.' introduces a new thematic unit, following the pattern of the Speculum's numbered chapters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In regnorum II","severity":"info","text":"The citation 'In regnorum II' refers to 2 Kings (2 Samuel) 16:10, where Abishai offers to kill Shimei for cursing David.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo XXI","severity":"info","text":"The citation 'Item in psalmo XXI' corresponds to Psalm 22:17 (Vulgate numbering), describing dogs as a metaphor for enemies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo LVIII","severity":"info","text":"The citation 'Item in psalmo LVIII' corresponds to Psalm 59:7-8 (Vulgate numbering), using dogs to symbolize insatiable hunger and murmuring.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ecclesiastico","severity":"info","text":"The citation 'Item in ecclesiastico' refers to Ecclesiasticus (Sirach) 13:1, questioning the association of a holy man with a dog.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in enangelio secundum matthaeum","severity":"info","text":"The citations from Matthew's Gospel echo sayings about not giving holy things to dogs (cf. Matthew 15:26-27) and not throwing bread to dogs (cf. Matthew 15:26).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Item in enangelio secundum matthaeum' contains a misspelling ('enangelio' for 'evangelio'), but the reference is clear.","The citation 'Item paulus apostolus ad philippenses' does not correspond to a known verse in Philippians; it may be a misattribution or a loose paraphrase."],"confidence":"high","notes":[]},{"i":265,"ref":"p265","source":"CXVIII. QVOD DOMVS VEL TEMPLVM HOMO IPSE DEBEAT INTELIGI.\n\nIn leuitico: Si autem iterum superuenerit macula et orta fuerit in domum, postquam euolsi fuerint lapides et postquam rasa fuerit domus et postquam defricata est, introibit sacerdos et uidebit: si diffusa est macula lapidis in domum, et perseuerans est in ea domo, inmunda est. et demolient ipsam domum, et materiam eius et lapides eius et omnem puluerem domus eicient foras ciuitatem in locum inmundum. Item in prouerbiis: Domus superborum destruet dominus. Item illic: Qui altam facit domum suam, quaerit ruinam. Item illic: Cum sapientia aedificatur domus, et cum intellectu erigitur. cum sensu inplentur horrea plena omnibus diuitiis pretiosis et bonis. Item illic: Praepara in exitu opera tua, et praeparare in agro, et ueni retro me, et aedificabis domum tuam. Item in ecclesiastico: Qui aedificat domum suam inpendiis alienis quasi qui colligit lapides suos in hieme. Item illic: Si non timorem domini tenueris instanter, cito subuertetur domus tua. Item illic: Non omnem hominem inducas in domum tuam: multae enim sunt insidiae dolosi. Item in iob: Numquid non sciet quod mors conteret domum terrenam, et omne quod est mortale dissoluetur? Item in hieremia: s o qui aedificat domum suam non cum iustitia et superiora caenaculi eius non cum iudicio!","english":"CXVIII. That a house or temple is to be understood as man himself.\n\nIn Leviticus: But if a stain comes again and arises in the house, after the stones have been pulled out and after the house has been scraped and after it has been scrubbed, the priest shall enter and see: if the stain of the stone has spread in the house and is persistent in that house, it is unclean. And they shall demolish that house, and they shall cast its material and its stones and all the dust of the house outside the city into an unclean place. Likewise in Proverbs: The house of the proud the Lord will destroy. Likewise there: He who makes his house high seeks ruin. Likewise there: When a house is built with wisdom, and raised up with understanding, the granaries are filled with all precious and good riches. Likewise there: Prepare your works at the exit, and prepare in the field, and come behind me, and you will build your house. Likewise in Ecclesiasticus: He who builds his house with the expenses of others is like one who gathers his stones in winter. Likewise there: If you do not hold fast to the fear of the Lord, your house will quickly be overturned. Likewise there: Do not bring every man into your house, for the snares of the deceitful are many. Likewise in Job: Does he not know that death will crush the earthly house, and everything that is mortal will be dissolved? Likewise in Jeremiah: Woe to him who builds his house not with justice, and the upper chambers of his dwelling not with judgment!","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CXVIII. QVOD DOMVS VEL TEMPLVM HOMO IPSE DEBEAT INTELIGI.","severity":"info","text":"The heading declares the allegorical principle: 'house' or 'temple' is to be understood as man himself. This frames the following catena of scriptural quotations as a unified typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In leuitico: Si autem iterum superuenerit macula...","severity":"info","text":"The Leviticus passage (likely Lev 14:36–40, on house contamination) is applied allegorically: the 'stain' in the house signifies persistent sin in the soul, requiring demolition (i.e., repentance).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in prouerbiis: Domus superborum destruet dominus.","severity":"info","text":"Proverbs 15:25 (LXX) is cited: 'The house of the proud the Lord will destroy.' The compiler reads 'house' as the proud man himself, subject to divine punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ecclesiastico: Qui aedificat domum suam inpendiis alienis...","severity":"info","text":"Ecclesiasticus (Sirach) 21:4 is quoted: building with others' expenses is like gathering stones in winter—futile. The allegory warns against spiritual debt or hypocrisy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in iob: Numquid non sciet quod mors conteret domum terrenam...","severity":"info","text":"Job 14:5 (LXX) is cited: death crushes the 'earthly house,' i.e., the mortal body. The allegory reinforces the transience of the physical self.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in hieremia: s o qui aedificat domum suam non cum iustitia...","severity":"info","text":"Jeremiah 22:13 (LXX) is quoted: woe to one who builds a house without justice. The 'house' is the man's moral life; the 'upper chambers' may refer to higher faculties or pride.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text of the Jeremiah citation is corrupt: 's o' likely stands for 'vae' (woe), but the exact wording is uncertain.","The Leviticus reference is not a direct verse but a paraphrase of the purification ritual; the exact source is unclear."],"confidence":"high","notes":[]},{"i":266,"ref":"p266","source":"Item in euangelio secundummatthaeum: Et omnis qui audit sermones meos et facit eos, similem aestimabo eum uiro prudenti, qui aedificauit domum suam super petram. descendit pluuia, aduenerunt flumina, uenerunt uenti et inpigerunt in domum illam, et non cecidit: fundata enim erat super petram. et omnis qui audit hos sermones meos et non facit eos similis est uiro stulto, qui aedificat domum suam super harenam. descendit pluuia, uenerunt flumina et inpigerunt in domum illam, et cecidit, et facta est ruina domus illius magna Item secundum iohannem: Soluite templum hoc manu factum, et in triduo illud resuscitabo sine manibus. dixerunt ergo iudaei: quadraginta et sex annis aedificatum est hoc templum, et tu tribus diebus excitabis illud? iesus autem dicebat de templo corporis sui. Item apostolus ad corinthios I: Nescitis quia templum dei estis et spiritus dei habitat in uobis? si quis autem templum dei uiolauerit, uiolabit illum deus: templum enim dei sanctum est, quod estis uos. Item illic: Aut nescitis quoniam membra uestra templum est spiritus sancti, qui in uobis est, quem habetis a deo, et non estis uestri? empti enim estis magno pretio. glorificate et tollite deum in corpore uestro. Item adoorinthios II: Scimus enim, quoniam si terrestris domus nostra huius habitationis dissoluatur, quod aedificationem a deo habemus, domum non manu factam, aeternam in caelis.","english":"Also in the Gospel according to Matthew: And everyone who hears my words and does them, I will consider him like a wise man who built his house upon rock. Rain came down, rivers arrived, winds came and struck against that house, and it did not fall: for it was founded upon rock. And everyone who hears these words of mine and does not do them is like a foolish man who builds his house upon sand. Rain came down, rivers arrived and struck against that house, and it fell, and the ruin of that house was great. Also according to John: Tear down this temple made by hand, and in three days I will raise it up without hands. Then the Jews said: This temple was built in forty-six years, and you will raise it up in three days? But Jesus was speaking about the temple of his body. Also the Apostle to the Corinthians I: Do you not know that you are the temple of God and the spirit of God dwells in you? If anyone violates the temple of God, God will violate him: for the temple of God is holy, which you are. Also there: Or do you not know that your members are the 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 God in your body. Also to the Corinthians II: For we know that if our earthly house of this habitation is dissolved, we have a building from God, a house not made by hand, eternal in the heavens.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in euangelio secundum matthaeum","severity":"info","text":"The first citation conflates Matthew 7:24-27 with a parable of a house on rock vs. sand, not found verbatim in the canonical Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item secundum iohannem","severity":"info","text":"The Johannine citation (John 2:19-20) is adapted: Jesus speaks of tearing down the temple and rebuilding in three days, but the canonical text lacks the phrase 'sine manibus'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quadraginta et sex annis","severity":"info","text":"The 46 years for the temple's construction matches Josephus (Ant. 15.380) and John 2:20, but the response 'triduo' is unique to this source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item apostolus ad corinthios I","severity":"info","text":"The first Corinthian citation (1 Cor 3:16-17) is paraphrased: 'templum dei estis' echoes Paul's 'temple of God' but the warning about violation is not Pauline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad corinthios II","severity":"info","text":"The second Corinthian citation (2 Cor 5:1) is adapted: 'domum non manu factam, aeternam in caelis' expands Paul's 'aedificatio a deo'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item ... Item ... Item","severity":"info","text":"The passage is a catena of testimonia on the allegory of the body as temple, typical of the Speculum's compilation method.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Matthean parable is unclear; it may be from a lost apocryphon or a free adaptation.","The Johannine dialogue is not canonical; the phrase 'sine manibus' is unattested elsewhere."],"confidence":"high","notes":[]},{"i":267,"ref":"p267","source":"nam in hoc gemimus, habitaculum nostrum, quod de caelo est, superuestiri cupientes: si tamen spoliati, non nudi inueniamur.\n\nCXVIIII. LVMBIS SPIRITALIBVS HOMINEM DEBERE ESSE PRAECINCTVM.\n\nIn exodo de agno paschae: Sic autem comedetis eum: lumbis uestris praecinctis, et calciamenta uestra in pedibus uestris sint, et bacula uestra in manibus uestris, et edetis illud cum sollicitudine. Item in regnorum IIII: Et dixit elisee ad giezi: praecinge lumbos tuos et accipe baculum meum in manu tua et uade: et si inueneris obuians aliquem, non benedicas eum, sed et si quis benedixerit te, non respondebis ei: et cum ueneris, inpone baculum meum super faciem pueri eius. Item illic: Vocauit elisee unum ex filiis prophetarum et dixit illi: praecinge lumbos tuos et accipe lenticulam olei et uade in regmath galaditide. et cum intraueris ibi, ecce ibi est ieu filius namessi. ingressus autem segregabis eum de medio fratrum illius et induces illum de cubiculo in cubiculum. et accipies lenticulam et infundes in caput illius, et dices: haec dicit dominus: unxi te in regem israhel. et aperies ostium et effugies nec restabis ibidem. Item in prouerbiis: Succincta fortiter lumbos suos firmauit brachia sua in opus. Item in esaia propheta: Itaque tollet signum in nationes, in eas quae longe et in eas quae prope sunt: et trahet eas ab extremo terrae, et ecce cito leuiter uenient.","english":"For we groan in this, desiring to be clothed over our dwelling, which is from heaven: if, however, stripped, we are not found naked.\n\nCXIX. THAT A MAN OUGHT TO BE GIRT WITH SPIRITUAL LOINS.\n\nIn Exodus, concerning the paschal lamb: But you shall eat it thus: with your loins girded, and your sandals on your feet, and your staffs in your hands, and you shall eat it with haste. Likewise in 4 Kings: And Eliseus said to Giezi: Gird your loins and take my staff in your hand and go: and if you meet anyone coming, do not bless him, but even if someone blesses you, you shall not answer him: and when you come, place my staff upon the face of his child. Likewise there: Eliseus called one of the sons of the prophets and said to him: Gird your loins and take a flask of oil and go to Ramoth-Gilead. And when you enter there, behold, there is Jehu son of Nimshi. Having entered, you shall separate him from among his brothers and lead him from chamber to chamber. And you shall take the flask and pour it upon his head, and you shall say: Thus says the Lord: I have anointed you king of Israel. And you shall open the door and flee, and you shall not remain there. Likewise in Proverbs: She strongly girded her loins, she fixed her arms for the work. Likewise in the prophet Isaiah: Therefore he will raise a sign among the nations, among those far off and among those near: and he will draw them from the ends of the earth, and behold, they will come quickly and lightly.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CXVIIII. LVMBIS SPIRITALIBVS HOMINEM DEBERE ESSE PRAECINCTVM.","severity":"info","text":"This heading introduces a new thematic unit on spiritual girding, following the previous passage's metaphor of building on rock or sand.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In exodo de agno paschae: Sic autem comedetis eum: lumbis uestris praecinctis","severity":"info","text":"The Exodus citation (Ex 12:11) prescribes girded loins for eating the paschal lamb, here interpreted as a spiritual discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in regnorum IIII: Et dixit elisee ad giezi: praecinge lumbos tuos","severity":"info","text":"The 4 Kings citation (2 Kgs 4:29? 2 Kgs 5:10? 2 Kgs 9:1?) is a composite of Elisha's instructions to Gehazi, combining girding with staff and ritual avoidance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Vocauit elisee unum ex filiis prophetarum ... unxi te in regem israhel.","severity":"info","text":"This second 4 Kings citation (2 Kgs 9:1-3) recounts Jehu's anointing, with girding and a flask of oil as preparatory acts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in prouerbiis: Succincta fortiter lumbos suos firmauit brachia sua in opus.","severity":"info","text":"The Proverbs citation (Prov 31:17) describes a woman girding her loins for work, here read as spiritual readiness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in esaia propheta: Itaque tollet signum in nationes ... ecce cito leuiter uenient.","severity":"info","text":"The Isaiah citation (Is 18:3? Is 66:19?) speaks of raising a sign and drawing nations, interpreted as swift spiritual gathering.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific verse numbers for the 4 Kings, Proverbs, and Isaiah citations are uncertain due to loose quotation; the reading assumes they are composite or paraphrased from the Vulgate.","The opening sentence 'nam in hoc gemimus...' is a transitional reflection, not directly tied to the following scriptural catena."],"confidence":"medium","notes":[]},{"i":268,"ref":"p268","source":"non esurient neque laborabunt neque dormitabunt neque dormient neque soluent zonas suas a lumbis suis neque rumpentur corrigiae calciamentorum eorum. Item ad hie\n\nremiam prophetam: Et tu adcinge lumbos tuos et exurge et dic omnia quaecumque mandauero tibi: ne timeas faciem eorumnec formides in conspectu eorum. Item in naum propheta: Considera uiam, tene lumbos, uiriliter age in uirtute nimis. Item in euangelio secundum lucam: Sint autem lumbi uestri praecincti et lucernae ardentes, et uos similes hominibus expectantibus dominum suum quando ueniat a nuptiis, ut cum uenerit et pulsauerit, confestim aperiatis eibeati serui illi, quos cum uenerit dominus inueniet uigilantes b Item petrus apostolus: Succincti lumbos mentis uestrae, sobrii perfecte, sperate in eam quae offertur uobis gratiam in reuelatione iesu christi. quasi fili uestrae desideriis. miscentes uos illis prioribus ignorantiaeuestraedesideriis. eos. In naum","english":"They shall not hunger, nor labour, nor slumber, nor sleep, nor shall they loose their girdles from their loins, nor shall the thongs of their shoes be broken. Likewise to the prophet Jeremiah: And you, gird your loins and arise and speak all things whatsoever I shall command you: fear not their face, nor be dismayed in their sight. Likewise in the prophet Nahum: Consider the way, gird your loins, act manfully in exceeding strength. Likewise in the Gospel according to Luke: But let your loins be girded and your lamps burning, and you like men waiting for their lord when he comes from the wedding, so that when he comes and knocks, you may at once open to him. Blessed are those servants whom, when the lord comes, he shall find watching. Likewise the apostle Peter: Girded in the loins of your mind, sober perfectly, hope in that grace which is offered to you in the revelation of Jesus Christ, as children of your desires, mingling yourselves with those former desires of your ignorance.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non esurient neque laborabunt neque dormitabunt neque dormient neque soluent zonas suas a lumbis suis neque rumpentur corrigiae calciamentorum eorum","severity":"info","text":"The source of this quotation is uncertain; it may derive from a lost or variant Old Latin version of Exodus 12 or a related paschal ritual text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et tu adcinge lumbos tuos et exurge et dic omnia quaecumque mandauero tibi","severity":"info","text":"This citation of Jeremiah is not verbatim from the Vulgate; it likely reflects a free adaptation or a lost Old Latin version of Jer 1:17 or a similar exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Considera uiam, tene lumbos, uiriliter age in uirtute nimis","severity":"info","text":"The citation from Nahum does not correspond exactly to any known verse; it may be a paraphrase of Nah 2:1 or a similar passage, possibly from an Old Latin source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sint autem lumbi uestri praecincti et lucernae ardentes","severity":"info","text":"This citation of Luke 12:35-36 is a loose adaptation; the Vulgate reads 'Sint lumbi vestri praecincti et lucernae ardentes' but the context of waiting for the lord from a wedding is a conflation with the parable of the faithful servants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Succincti lumbos mentis uestrae, sobrii perfecte, sperate in eam quae offertur uobis gratiam in reuelatione iesu christi","severity":"info","text":"This citation of Peter is not from the canonical epistles; it may derive from a pseudepigraphal or apocryphal Petrine text, or from a lost Latin translation of a Greek source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a catena of scriptural and quasi-scriptural testimonia on the theme of girding loins, typical of the florilegium style of the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first quotation (non esurient...) is unidentified; it may be a lost Old Latin text or a conflation. The Jeremiah and Nahum citations are not verbatim from the Vulgate. The Petrine citation is non-canonical."],"confidence":"medium","notes":[]},{"i":269,"ref":"p269","source":"sed secundum eum qui uos uocauit sanctum et uos sancti ih omni conuersatione estote, quia scriptum est: sancti estote, quia et ego sanctus sum.\n\nCXX. HOMINES SIVE SANCTOS SIVE IMPIOS MONTES VOCARI.\n\nIn psalmo LXIIII: Et campi tui replebuntur ubertate: pinguescent fines deserti, et exultatione colles adcingentur. induti sunt arietes ouium, et conualles abundabunt frumento: etenim clamabunt et hymnum dicent. Item in psalmo LXXXVI: Fundamenta eius in montibus sanctis, diligit dominus portas sion super omnia tabernacula iacob. gloriosa dicta sunt de te, ciuitas dei. Item in psalmo CXIII: Montes exultabunt ut arietes, et colles sicut agni ouium. Item in prouerbiis: Super cacumina montium praedicatur, in portis autem potentium adsistit. Item in esaia propheta: Et non derelinquam illos, sed aperiam in montibus flumina, et\n\nin medio camporum fontes : faciam desertum in stagna et sitientem terram in flumina aquarum. Item michaeas propheta: Adpropinquate montibus aeternis. Item iohel propheta: Et erit in illa die, destillabunt montes dulcedinem, et colles fluent lactem. Item in naum: Haec dicit dominus princeps aquarum multarum: exterminabo sculptilia tua et fusilia tua in sepulturam: quia ecce ueloces pedes super montes euangelizantes et adnuntiantes pacem.","english":"but according to him who called you holy, be holy in all your conduct, for it is written: Be holy, for I also am holy.\n\nCXX. MEN, WHETHER SAINTS OR THE WICKED, ARE CALLED MOUNTAINS.\n\nIn Psalm 64: And your fields will be filled with abundance: the borders of the desert will grow fertile, and the hills will be girded with exultation. The rams of the sheep are clothed, and the valleys will abound with grain: for they will shout and sing a hymn. Likewise in Psalm 86: Its foundations are in the holy mountains, the Lord loves the gates of Zion above all the tabernacles of Jacob. Glorious things have been said of you, city of God. Likewise in Psalm 113: The mountains will exult like rams, and the hills like lambs of sheep. Likewise in Proverbs: It is proclaimed on the tops of the mountains, but it stands at the gates of the mighty. Likewise in the prophet Isaiah: And I will not abandon them, but I will open rivers in the mountains, and springs in the midst of the fields: I will turn the desert into pools and the thirsty land into rivers of water. Likewise the prophet Micah: Draw near to the eternal mountains. Likewise the prophet Joel: And on that day, the mountains will drip sweetness, and the hills will flow with milk. Likewise in Nahum: Thus says the Lord, the prince of many waters: I will destroy your carved and molten images for burial: for behold, swift feet upon the mountains evangelizing and announcing peace.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CXX. HOMINES SIVE SANCTOS SIVE IMPIOS MONTES VOCARI","severity":"info","text":"This heading introduces a new thematic section, asserting that both saints and the wicked are allegorically called mountains, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo LXIIII","severity":"info","text":"The citation of Psalm 64 (likely LXX numbering) corresponds to Psalm 64:7-10 in the Vulgate, describing agricultural abundance and exultation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo LXXXVI","severity":"info","text":"Psalm 86 (LXX) is Psalm 87 in the Vulgate; the verse cited refers to foundations in holy mountains, linking to Zion as the city of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo CXIII","severity":"info","text":"Psalm 113 (LXX) is Psalm 114 in the Vulgate; the imagery of mountains exulting like rams and hills like lambs is unique to this citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In prouerbiis","severity":"info","text":"The proverb cited is not directly identifiable in the canonical Book of Proverbs; it may be from an apocryphal or lost source, or a loose paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in naum","severity":"info","text":"The citation from Nahum is not found in the canonical book; it likely derives from a pseudepigraphal or apocryphal text attributed to the prophet.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the proverb and the Nahum citation is uncertain; they may be from non-canonical texts or free adaptations.","The psalm numbering follows the Septuagint/Vulgate tradition, which differs from the Hebrew Bible."],"confidence":"high","notes":[]},{"i":270,"ref":"p270","source":"Item in ezechiel propheta: Fili hominis, confirma faciem tuam super montes israhel et prophetare ad eos, et dices: montes israhel, audite uerbum domini. Item illic: Vestri autem montes israhel facient uuam et fructum uestrum, quod uos manducabitis, populus meus, qui adpropriant uenire. Item\n\nin esaia propheta: Ecce clamate montes laetitiam, et colles et omnia ligna, quae in ipsis sunt. Item illic: Erumpant montes iucunditatem, quia misertus est deus populo suo. Item illic: Nam montes et colles exilient expectantes uos in gaudio, et omnia ligna agri plaudent ramis.\n\nCXXI. QVOD SPIRITVS INMVNDI VEL VITIA, MONTES, COLLES, BESTIAE, AVES, PETRAE, GENTES, LAPIDES ET SPINAE NVNCVPENTVR.\n\nIn psalmo XLV: Propterea non timebimus, dum conturbabitur terra et tranferentur montes in corde maris. sonauerunt et turbatae sunt aquae eorum, conturbati sunt montes in","english":"Also in the prophet Ezekiel: Son of man, set your face against the mountains of Israel and prophesy to them, and you shall say: Mountains of Israel, hear the word of the Lord. Also there: But your mountains of Israel will produce grape and your fruit, which you, my people, who are about to come, will eat. Also\n\nin the prophet Isaiah: Behold, the mountains shout for joy, and the hills and all the trees that are in them. Also there: Let the mountains burst forth with gladness, because God has taken pity on his people. Also there: For the mountains and hills will leap, awaiting you in joy, and all the trees of the field will clap with their branches.\n\nCXXI. THAT UNCLEAN SPIRITS OR VICES ARE CALLED MOUNTAINS, HILLS, BEASTS, BIRDS, ROCKS, NATIONS, STONES, AND THORNS.\n\nIn Psalm 45: Therefore we will not fear, when the earth is shaken and the mountains are moved in the heart of the sea. Their waters have sounded and been troubled, the mountains have been troubled in","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CXXI. QVOD SPIRITVS INMVNDI VEL VITIA, MONTES, COLLES, BESTIAE, AVES, PETRAE, GENTES, LAPIDES ET SPINAE NVNCVPENTVR.","severity":"info","text":"This heading introduces a new section (CXXI) that lists a series of terms—mountains, hills, beasts, birds, rocks, nations, stones, and thorns—as allegorical designations for unclean spirits or vices. The list is more extensive than the preceding section's focus on mountains and hills alone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezekiel","severity":"info","text":"The first citation is from Ezekiel (likely 6:2-3 or a similar passage), where the prophet is commanded to address the 'mountains of Israel' as a personified audience. The Latin text reads: 'Fili hominis, confirma faciem tuam super montes israhel et prophetare ad eos'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah","severity":"info","text":"The second set of citations is from Isaiah (possibly chapters 44-45 or 55), where mountains, hills, and trees are depicted as rejoicing. The Latin phrases 'clamate montes laetitiam' and 'erumpant montes iucunditatem' personify natural features in a prophetic context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 45","severity":"info","text":"The final citation is from Psalm 45 (likely vv. 3-4), where mountains are shaken and waters troubled, interpreted here as signs of spiritual disturbance. The Latin reads: 'Propterea non timebimus, dum conturbabitur terra et tranferentur montes in corde maris'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"montes israhel","severity":"info","text":"The phrase 'mountains of Israel' in Ezekiel is used allegorically to represent the people of Israel, a common patristic exegetical move. The author extends this to include hills, beasts, and other terms as symbols for vices or unclean spirits, reflecting a systematic allegorical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Psalm 45","severity":"caution","text":"The citation from Psalm 45 is incomplete in the Latin, breaking off mid-verse ('conturbati sunt montes in'). The English draft supplies 'the mountains have been troubled in', but the original text may have continued with a phrase like 'the sea' or 'the depths'. The exact verse reference is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific Ezekiel and Isaiah chapter and verse references are not given in the text; the citations are paraphrastic. The Psalm 45 citation is truncated, leaving the final clause incomplete."],"confidence":"medium","notes":[]},{"i":271,"ref":"p271","source":"fortitudine eius. Item in psalmo LXXIII: Quia inimicus exprobrauit domino, et populus insipiens exacerbauit nomen tuum. ne tradas bestiis animas confitentes tibi, animas pauperum tuorum ne obliuiscaris in finem. Item in ecclesiastico: Quasi a facie colubri fuge peccata. si accesseris ad illa, suscipient te quasi dentes leonis in deuorando interficientes. quasi romphaea bis acuta iniquitatium uindex. Item in esaia propheta: Et erit in illa die, detrahet dominus muscas, quae dominantur in partes fluminis aegypti, et apes, quae sunt in regione eorum. Item illic: Mundate a conspectu eius uias, et auferte offendicula de itinere populi mei. Item illic: Ingredimini. per portas meas et facite\n\niter populo meo et lapides de uia proicite. Item in hieremia propheta: Date domino deo uestro gloriam antequam obscuret et priusquam offendant pedes uestri in montibus tenebrosis. Item in naum propheta: Montes commoti sunt ab illo, et colles tremuerunt, et formidauit uniuersa terra, et petrae confractae sunt abante eum. Item in ambacum propheta: Defluxerunt gentes, quassatisuntmontes uehementer, liquefacti sunt colles aeternales. Item in ezechiel propheta: Aquila illa magna magnarum alarum, longa extensione, plena unguibus, quae habet ducatum intrandi in libanum et accipere electa cedri, summa teneritudinis euolsit et adtulit in terra chanaam, in ciuitate murata posuit ea.","english":"his strength. Likewise in Psalm 73: Because the enemy has reproached the Lord, and the foolish people have embittered your name. Do not deliver to the beasts the souls that confess to you, do not forget the souls of your poor in the end. Likewise in Ecclesiasticus: As from the face of a serpent, flee sins. If you approach them, they will receive you like the teeth of a lion devouring and killing, like a two-edged sword avenging iniquities. Likewise in the prophet Isaiah: And it shall be on that day, the Lord will remove the flies that rule in the parts of the river of Egypt, and the bees that are in their region. Likewise there: Cleanse the ways from his sight, and remove the stumbling blocks from the path of my people. Likewise there: Enter through my gates and make a way for my people and cast the stones from the path. Likewise in the prophet Jeremiah: Give glory to your Lord God before it grows dark and before your feet stumble in the dark mountains. Likewise in the prophet Nahum: The mountains were shaken by him, and the hills trembled, and the whole earth feared, and the rocks were broken before him. Likewise in the prophet Habakkuk: The nations have flowed away, the mountains have been violently shattered, the eternal hills have been melted. Likewise in the prophet Ezekiel: That great eagle of great wings, with long extension, full of claws, which has the leadership to enter into Lebanon and take the chosen of the cedar, the highest tenderness, it tore out and brought into the land of Canaan, and placed them in a walled city.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 73","severity":"info","text":"The citation of Psalm 73 (LXX 72) is not a direct quotation but a paraphrase, likely from an Old Latin version. The phrase 'ne tradas bestiis animas confitentes tibi' echoes themes of divine protection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecclesiasticus","severity":"info","text":"The warning 'Quasi a facie colubri fuge peccata' is a free rendering of Sirach 21:2-4, emphasizing the danger of sin with vivid imagery of lions and swords.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah","severity":"info","text":"The passage about flies and bees ruling in Egypt is not found in the canonical Isaiah; it may derive from a lost apocryphal text or a misattribution common in the Speculum tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezekiel","severity":"info","text":"The eagle allegory in Ezekiel is a paraphrase of Ezekiel 17:3-10, where the eagle represents Babylon. The Speculum adapts it to a moral or eschatological context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"flies and bees","severity":"info","text":"The imagery of flies and bees as rulers in Egypt may reflect contemporary polemics against pagan or heretical sects, or be a symbolic reference to plagues (Exodus 8:21-24).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage is a catena of scriptural testimonia, typical of the Speculum's method. The sequence moves from Psalms through Wisdom literature to the Prophets, culminating in Ezekiel's eagle vision.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Isaiah quotation about flies and bees is uncertain; it may be from a non-canonical text or a misremembered verse.","The phrase 'in partes fluminis aegypti' could be read as 'in the regions of the river of Egypt' or 'in the parts of the Egyptian river'; the translation follows the former."],"confidence":"medium","notes":[]},{"i":272,"ref":"p272","source":"Item in iob: Et dissolue quod cum lapidibus\n\nagri testamentum tuum est. Item in amos propheta: Et abstuli amorraeum a facie eorum, cuius erat altitudo ut altitudo cedri et fortitudo eius sicut ilex: et abstuli fructus eius a summo et radices eius ab imo. Item iohel propheta: Quia gens ascendit super terram, gens ualida et innumerabilis: dentes eius sicut dentes leonis, et molares eius sicut catuli leonum. posuit uineam meam in exterminium et ficus meas in confractionem. Item secundum matthaeum: Imperauit iesus, et exiit daemonium illud, et sanus factus est puer ab illa hora. tunc accesserunt ad iesum discipuli secreto et dixerunt: quare nos non potuimus expellere illud? ait illis: propter incredulitatem uestram. amen dico uobis: si haberetis fidem sicut granum sinapis. diceretis huic monti: transi hinc illuc, et transiret, et nihil uobis inpossibile esset.","english":"Likewise in Job: \"And destroy what with the stones of the field is your covenant.\" Likewise in the prophet Amos: \"And I took away the Amorite from before their face, whose height was like the height of a cedar and his strength like an oak; and I took away his fruit from the top and his roots from the bottom.\" Likewise the prophet Joel: \"Because a nation has come up upon the land, a strong and innumerable nation; its teeth like the teeth of a lion, and its molars like the cubs of lions. It has laid waste my vineyard and broken my fig trees.\" Likewise according to Matthew: \"Jesus commanded, and that demon went out, and the boy was made whole from that hour. Then the disciples came to Jesus secretly and said: Why could we not expel it? He said to them: Because of your unbelief. Amen I say to you: If you had faith as a grain of mustard, you would say to this mountain: Move from here to there, and it would move, and nothing would be impossible for you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in iob: Et dissolue quod cum lapidibus agri testamentum tuum est.","severity":"info","text":"This citation of Job does not correspond to any known verse in the Vulgate or Septuagint; it may be a loose paraphrase or a lost variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in amos propheta: Et abstuli amorraeum a facie eorum...","severity":"info","text":"The Amos passage is not found in the canonical book; it may derive from a pseudepigraphon or a free adaptation of Amos 2:9-10.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item iohel propheta: Quia gens ascendit super terram... dentes eius sicut dentes leonis...","severity":"info","text":"This Joel citation does not match the canonical text; it resembles Joel 1:6-7 but with added lion imagery, possibly from a lost version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item secundum matthaeum: Imperauit iesus, et exiit daemonium illud...","severity":"info","text":"This Matthew passage is not in the canonical Gospels; it echoes the healing of the epileptic boy (Matt 17:14-20) but with unique dialogue about faith and moving a mountain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The work is a Latin florilegium of scriptural testimonia, traditionally attributed to Augustine but likely compiled in the 5th-6th century from various sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Et dissolue quod cum lapidibus agri testamentum tuum est.","severity":"caution","text":"The Latin text here is corrupt or non-standard; 'dissolue' may be a misreading of 'dissolve' or a variant, and the phrase 'cum lapidibus agri' is obscure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Job, Amos, and Joel citations is uncertain; they may be from apocryphal or lost versions.","The Matthew passage is non-canonical and its origin is unclear; it may be from an apocryphal gospel or a free composition."],"confidence":"medium","notes":[]},{"i":273,"ref":"p273","source":"CXXII. QVOD NON SIT AEQVALIS OMNIS SANCTVB DEO.\n\nIn exodo: Quis similis tibi in diis, domine? Item in psalmo LXXXVIII: Quoniam quis in nubibus aequabitur domino? aut quis similis erit deo inter filios dei? deus, qui glorificatur in consilio sanctorum, magnus et metuendus super omnes qui in circuitu eius sunt. domine deus uirtutum, quis similis tibi? potens es, domine, et ueritas tua in circuitu tuo.\n\nCXXIII. QVOD ANGELORVM CVSTODIA MVNIAMVR.\n\nIn deuteronomio: Statuit fines gentium secundum numerum angelorum dei. Item in tobi raphahel angelus: Et cum orares tu et sarra nurus tua, ego obtuli\n\nmemoriale orationis uestrae ante dominum. Item secundum matthaeum: Videte, ne contemnatis unum ex istis pusillis credentibus in me: dico uobis, quoniam angeli eorum semper in caelum uident faciem patris mei, qui est in caelis. Item in actibus apostolorum: Nuntiauit petrum stare ad ostium. dixerunt: non, sed angelus eius est. Item in apocalypsi iohannis: Et angelo ephesi ecclesiae scribe.","english":"122. That no saint is equal to God.\n\nIn Exodus: \"Who is like you among the gods, O Lord?\" Likewise in Psalm 88: \"For who in the clouds will be equal to the Lord? Or who will be like God among the sons of God? God, who is glorified in the council of the saints, great and fearsome above all who are around him. Lord God of hosts, who is like you? You are mighty, O Lord, and your truth is around you.\"\n\n123. That we are protected by the guardianship of angels.\n\nIn Deuteronomy: \"He set the boundaries of the nations according to the number of the angels of God.\" Likewise in Tobit, the angel Raphael: \"And when you and your daughter-in-law Sarah prayed, I offered up the memorial of your prayer before the Lord.\" Likewise according to Matthew: \"See that you do not despise any of these little ones who believe in me: I tell you, for their angels always see the face of my Father in heaven.\" Likewise in the Acts of the Apostles: \"They announced that Peter was standing at the door. They said, 'No, but it is his angel.'\" Likewise in the Apocalypse of John: \"And to the angel of the church of Ephesus write.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CXXII. QVOD NON SIT AEQVALIS OMNIS SANCTVB DEO.","severity":"info","text":"The heading of chapter 122 declares that no saint is equal to God, introducing a catena of scriptural proofs. The Latin 'sanctus' here likely refers to any holy being, including angels or humans, not just canonized saints.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quis similis tibi in diis, domine?","severity":"info","text":"The first citation in chapter 122 is from Exodus 15:11, though the Vulgate reads 'Quis similis tui in fortibus, Domine?' The variant 'in diis' may reflect an Old Latin or liturgical version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quoniam quis in nubibus aequabitur domino?","severity":"info","text":"The second citation in chapter 122 is from Psalm 88:9 (Vulgate 88:9), which reads 'Quoniam quis in nubibus aequabitur Domino?' The following lines expand the psalm text with a doxological addition not found in the standard Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Statuit fines gentium secundum numerum angelorum dei.","severity":"info","text":"The first citation in chapter 123 is from Deuteronomy 32:8, but the Vulgate reads 'Statuit fines gentium secundum numerum filiorum Israel.' The substitution of 'angelorum dei' for 'filiorum Israel' is a distinctive reading, possibly from an Old Latin source or a deliberate allegorical reinterpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Videte, ne contemnatis unum ex istis pusillis credentibus in me","severity":"info","text":"The citation attributed to Matthew in chapter 123 is not found in the canonical Gospel of Matthew. It may derive from an apocryphal tradition or a lost variant, reflecting the fluidity of early Christian scriptural collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Nuntiauit petrum stare ad ostium. dixerunt: non, sed angelus eius est.","severity":"info","text":"The citation from Acts of the Apostles in chapter 123 does not correspond to any known passage in the canonical Acts. It likely stems from an apocryphal Acts of Peter or a similar text, indicating the compiler's use of non-canonical apostolic narratives.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Exodus citation in chapter 122 is unclear; the phrase 'in diis' differs from the Vulgate. The citations in chapter 123 from Matthew and Acts are not found in the canonical texts, suggesting reliance on apocryphal or variant scriptural traditions."],"confidence":"high","notes":[]},{"i":274,"ref":"p274","source":"CXXIIII. HOMINEM NVNCVPARI PARIETEM.\n\nIn psalmo LXI: Quo usque inruitis in homines, interScientes uniuersos tamquam parieti inclinato et maceriae in-\n\npulsae? uerum tamen honorem meum cogitauerunt repellere. Item in psalmo LXXVIIII: Vt quid destruxisti maceriam eius? Item in ezechiel propheta: Et instruent parietem, et ipsi unguent eum. si cadet, dic ad unguentes eum. et cadet, et erit pluuia inundans, et dabo lapides glebas petrarum in alligamenta eorum, et cadent, et spiritum extollentem, et rumpetur. et ecce cecidit paries, et dicent uobis: ubi est unctio uestra, quam unxistis? propterea haec dicit dominus: rumpam spiritum extollentem cum ira, et pluuia inundans in ira mea erit, et lapides petrarum et glebas in iracundia mea superducam in consummatione. et effodiam parietem, quem unxistis, et cadet. et ponam illum ad terram et reuelabuntur fundamenta eius, et conruit et consummamini cum increpationibus: et cognoscetis quia ego sum dominus. et consummabo iram meam super parietem et super unguentes eum, et cadet. et dixi ad uos: non est paries neque qui unguunt illum. sed prophetae israhel, qui prophetant in hierusalem,","english":"124. That a man is called a wall.\n\nIn Psalm 61: \"How long will you rush against men, knowing all to be like a leaning wall and a battered fence? Yet they thought to cast down my honor.\" Likewise in Psalm 78: \"Why have you destroyed his wall?\" Likewise in the prophet Ezekiel: \"And they will build a wall, and they themselves will anoint it. If it falls, say to those anointing it. And it will fall, and there will be a flooding rain, and I will give stones and clods of rock as their bindings, and they will fall, and a wind that lifts up, and it will be broken. And behold, the wall has fallen, and they will say to you: 'Where is your anointing, with which you anointed?' Therefore thus says the Lord: 'I will break the wind that lifts up with anger, and the flooding rain will be in my anger, and I will bring stones of rock and clods in my wrath to completion. And I will dig up the wall which you anointed, and it will fall. And I will lay it to the ground, and its foundations will be laid bare, and it will collapse, and you will be finished with rebukes: and you will know that I am the Lord. And I will complete my anger upon the wall and upon those anointing it, and it will fall. And I said to you: It is not a wall, nor those who anoint it. But the prophets of Israel, who prophesy in Jerusalem,'","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"HOMINEM NVNCVPARI PARIETEM","severity":"info","text":"The heading declares that a man is metaphorically called a wall, drawing on biblical imagery of a wall as something vulnerable to attack or collapse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"psalmo LXI","severity":"info","text":"The first citation is from Psalm 61 (Vulgate numbering), likely Psalm 62:3-4 in modern Bibles, comparing men to a leaning wall and battered fence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"psalmo LXXVIIII","severity":"info","text":"The second citation is from Psalm 78 (Vulgate), probably Psalm 79:1, asking why the wall was destroyed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ezechiel propheta","severity":"info","text":"The extended passage is from Ezekiel, likely chapter 13, where the prophet condemns false prophets who anoint a wall that collapses, symbolizing their futile efforts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"parietem","severity":"info","text":"The wall metaphor in Ezekiel 13 refers to a symbolic wall built and anointed by false prophets, which God destroys to demonstrate their powerlessness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CXXIIII","severity":"info","text":"This passage is the 124th unit in the Speculum, following a series of testimonies about God's uniqueness and preceding further scriptural proofs.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text of the Ezekiel citation is corrupt or paraphrased; the exact biblical source is unclear, and the phrase 'spiritum extollentem' may be a misreading."],"confidence":"medium","notes":[]},{"i":275,"ref":"p275","source":"et qui uident ei pacem, et non est pax., dicit dominus. Item in euangelio secundum matthaeum: Vae uobis, scribae et pharisaei hypocritae, qui similes estis monumentis dealbatis, quae quidem uidentur a foris hominibus speciosa, intus autem plena sunt ossibus humanis et omni spurcitia. Item in actibus apostolorum: Percutiet te deus, paries dealbate. Item ad ephesios: Et legem mandatorum sententiis euacuauit, ut duos conderet in semet ipso in uno nouo homine: et medium parietem consepti soluens, inimicitiam in carne sua. Item in esaia propheta: Et effluent lateres. et cadet murus, quoniam regnauit dominus in sion et in hierusalem. Item illic: Altitudinem refugii parietis toi\n\nhumiliabit et descendit usque ad pauimentum. Item illic: Et ciuitates munitas deicies et deduces usque ad pauimentum, et conculcabunt eas pedes mansuetorum et humilium. Item illic: Et a pauimento uox tua infirmabitur. Item illic: Populus iste qui me inritat contra me semper: isti sacrificant in hortis et incendunt super lateres daemoniis, quae nihil sunt, et in monumentis et speluncis dormiunt propter somnia, qui edunt carnes suillas et ius sacrificiorum: inquinata sunt omnia uasa eorum.","english":"and those who see peace with him, and there is no peace, says the Lord. Likewise in the Gospel according to Matthew: \"Woe to you, scribes and Pharisees, hypocrites, who are like whitewashed tombs, which indeed appear beautiful to men on the outside, but inside are full of human bones and every filth.\" Likewise in the Acts of the Apostles: \"God will strike you, whitewashed wall.\" Likewise to the Ephesians: \"And he emptied the law of the commandments by his judgments, so that he might unite two in himself in one new man: and dissolving the middle partition of the fence, enmity in his own flesh.\" Likewise in the prophet Isaiah: \"And the bricks will flow out, and the wall will fall, because the Lord has reigned in Zion and in Jerusalem.\" Likewise there: \"The height of the refuge of your wall\n\nwill be humbled and will descend to the pavement.\" Likewise there: \"And you will cast down fortified cities and bring them down to the pavement, and the feet of the meek and humble will trample them.\" Likewise there: \"And from the pavement your voice will grow weak.\" Likewise there: \"This people who provoke me against me always: they sacrifice in gardens and burn on bricks to demons, which are nothing, and they sleep in tombs and caves for the sake of dreams, who eat swine's flesh and the broth of sacrifices: all their vessels are polluted.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vae uobis, scribae et pharisaei hypocritae, qui similes estis monumentis dealbatis","severity":"info","text":"This is a citation of Matthew 23:27, where Jesus condemns the scribes and Pharisees as whitewashed tombs, outwardly beautiful but inwardly corrupt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Percutiet te deus, paries dealbate","severity":"info","text":"This phrase, 'God will strike you, whitewashed wall,' is not found in the canonical Acts of the Apostles; it may derive from an apocryphal or variant tradition, or be a misremembered citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et legem mandatorum sententiis euacuauit, ut duos conderet in semet ipso in uno nouo homine: et medium parietem consepti soluens, inimicitiam in carne sua","severity":"info","text":"This passage echoes Ephesians 2:14-16, where Paul speaks of Christ breaking down the wall of hostility, though the wording here is paraphrastic and conflated.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et effluent lateres. et cadet murus, quoniam regnauit dominus in sion et in hierusalem","severity":"info","text":"This appears to be a loose citation of Isaiah 22:25 or similar prophetic imagery; the exact verse is not directly identifiable in the Vulgate Isaiah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"populus iste qui me inritat contra me semper: isti sacrificant in hortis et incendunt super lateres daemoniis","severity":"info","text":"This describes pagan practices of offering sacrifices in gardens and on bricks, possibly reflecting syncretistic or folk cults condemned in prophetic literature (cf. Isaiah 65:3-5).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et qui uident ei pacem, et non est pax.","severity":"caution","text":"The Latin syntax is ambiguous: 'ei' could refer to God or a human subject; the English draft interprets it as 'with him,' but the referent is unclear without a preceding context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Acts citation is uncertain; it may be apocryphal or a scribal error.","The Isaiah citations are paraphrastic and do not correspond exactly to known Vulgate verses.","The referent of 'ei' in the opening clause is ambiguous."],"confidence":"medium","notes":[]},{"i":276,"ref":"p276","source":"CXXV. SANCTOS SPIRITALI CIBO VEL POCVLO SATIARI.\n\nIn deuteronomio: Non in pane solo uiuit homo, sed in omni uerbo, quod exierit de ore domini. Item in amba-\n\ncum propheta: Iustus autem ei fide mea uiuit Item in euangelio secundum iohannem: Bespondit iesus et dixit illi: omnis qui bibet ex aqua hac sitiet iterum: qui autem biberit ex aqua, quam ego dabo ei, non sitiet in aeternum, sed erit illi fons aquae uiuae salientis in uitam aeternam. Inter haec autem rogabant eum discipuli dicentes: rabbi, manduca. ait autem illis iesus: ego cibum habeo manducare, quem uos non scitis. dicebant ergo discipuli eius inter semet ipsos: numquid aliquis adtulit ei manducare? dicit eis iesus: meus est cibus, ut faciam uoluntatem eius qui me misit et ut perficiam opus eius. Item illic: Et dixit illis: amen dico uobis, non moyses dedit uobis panem de caelo, sed pater meus dat nobis panem de caelo illum uerum. panis enim dei est qui descendit de caelo et uitam dat huic mundo. dixerunt: domine, semper da nobis panem istum. et dixit iesus: ego sum panis uitae: qui uenit ad me","english":"CXXV. The Saints Are Sated with Spiritual Food or Drink.\n\nIn Deuteronomy: Man does not live by bread alone, but by every word that comes forth from the mouth of the Lord. Likewise in the prophet Habakkuk: The just man, however, lives by my faith. Likewise in the Gospel according to John: Jesus answered and said to him: Everyone who drinks from this water will thirst again; but whoever drinks from the water that I will give him will never thirst, but it will be for him a fountain of living water springing up into eternal life. Meanwhile, however, his disciples were asking him, saying: Rabbi, eat. But Jesus said to them: I have food to eat which you do not know. Therefore his disciples said among themselves: Has anyone brought him something to eat? Jesus says to them: My food is to do the will of him who sent me and to complete his work. Likewise there: And he said to them: Amen, I say to you, Moses did not give you bread from heaven, but my father gives you the true bread from heaven. For the bread of God is that which descends from heaven and gives life to this world. They said: Lord, always give us this bread. And Jesus said: I am the bread of life: he who comes to me","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CXXV. SANCTOS SPIRITALI CIBO VEL POCVLO SATIARI.","severity":"info","text":"The rubric announces the theme: saints are sated with spiritual food or drink. The catena then assembles scriptural testimonies on this theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In deuteronomio: Non in pane solo uiuit homo, sed in omni uerbo, quod exierit de ore domini.","severity":"info","text":"This citation is not a direct biblical verse but a paraphrase of Deut 8:3, which speaks of living by the word of God. The compiler adapts the sense to spiritual nourishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ambacum propheta: Iustus autem ei fide mea uiuit","severity":"info","text":"This echoes Hab 1:5 (LXX) or a similar passage, but the Latin is garbled. The sense is that the just live by faith in God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in euangelio secundum iohannem: Bespondit iesus et dixit illi: omnis qui bibet ex aqua hac sitiet iterum...","severity":"info","text":"This long citation conflates several Johannine passages (John 4:13-14, 6:35, 6:48-51) into a continuous dialogue, typical of the compiler's method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Bespondit iesus et dixit illi","severity":"caution","text":"The Latin 'Bespondit' is a scribal error for 'Respondit'. The text is corrupt here, but the sense is clear from context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"panis enim dei est qui descendit de caelo et uitam dat huic mundo","severity":"info","text":"This phrase echoes John 6:33 and 6:51, but the wording 'bread of God' and 'descends from heaven' reflects a liturgical or catechetical adaptation common in Latin patristic florilegia.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Habakkuk citation is uncertain; it may be a loose paraphrase or a corruption of a lost Latin version.","The Johannine dialogue is a composite of several verses, and the exact sequence is not found in any canonical Gospel."],"confidence":"medium","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":277,"ref":"p277","source":"non esuriet, et qui credit in me, non sitiet umquam. Item illic: Murmurabant autem iudaei de eo quod dixit: ego sum panis qui descendi de caelo, et dicebant: nonne hic equ iesus filius ioseph, cuius nos nouimus patrem et matrem? quomodo ergo hic dicit: ego de caelo descendi? Iterum ait: ego sum panis uitae. patres uestri manducauerunt mannam in deserto et mortui sunt. hic est autem panis, qui de caelo descendit, ut qui ex eo manducauerit non moriatur. ego sum panis uiuus, qui de caelo descendi: si quis manducauerit ex hoc pane, uiuet in aeternum: et hic panis, quem ego dabo pro huius mundi uita, corpus meum est. conmiserunt igitur inuicem iudaei dicentes: quomodo potest iste nobis corpus suum dare manducare? et dixit illis iesus: amen amen dico nobis, nisi manducaueritis corpus fili hominis et biberitis sanguinem eius, non habebitis uitam in uobis. qui enim manducat meam carnem et bibit meum sanguinem, habebit uitam aeternam, et ego resuscitabo eum in nouissimo die. caro enim mea uere est cibus et sanguis meus uere est potus.","english":"will not hunger, and whoever believes in me will never thirst. Likewise there: But the Jews murmured about what he said: I am the bread that descended from heaven, and they said: Is this not Jesus, the son of Joseph, whose father and mother we know? How then does he say: I descended from heaven? Again he says: I am the bread of life. Your fathers ate manna in the desert and died. But this is the bread that descends from heaven, so that whoever eats of it will not die. I am the living bread that descended from heaven: if anyone eats of this bread, he will live forever; and this bread, which I will give for the life of this world, is my body. So the Jews argued among themselves, saying: How can this man give us his body to eat? And Jesus said to them: Amen, amen, I say to you, unless you eat the body of the Son of Man and drink his blood, you will not have life in you. For whoever eats my flesh and drinks my blood will have eternal life, and I will raise him up on the last day. For my flesh is truly food and my blood is truly drink.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non esuriet ... non sitiet umquam","severity":"info","text":"The opening lines echo John 6:35 ('Ego sum panis vitae') and John 6:35–58, though the phrasing 'non esuriet' and 'non sitiet' is a free adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ego sum panis qui descendi de caelo","severity":"info","text":"This conflates John 6:41 ('Ego sum panis vitae') with the Johannine theme of bread from heaven; the descent motif is not verbatim in John but reflects patristic interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nisi manducaueritis corpus fili hominis et biberitis sanguinem eius","severity":"info","text":"A close paraphrase of John 6:53–54, with 'fili hominis' for 'filii' and 'sanguinem eius' for 'sanguinem eius'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"mannam in deserto","severity":"info","text":"The manna reference (Exodus 16) is used typologically in John 6:49–51; the author here contrasts the old manna with the eucharistic bread.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"caro enim mea uere est cibus et sanguis meus uere est potus","severity":"info","text":"This explicit equation of Christ's flesh and blood with food and drink reflects early Latin eucharistic realism, common in patristic florilegia like the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"conmiserunt igitur inuicem iudaei","severity":"info","text":"The narrative inserts a Jewish objection (cf. John 6:52) to heighten the eucharistic paradox, a rhetorical device typical of the Speculum's catena style.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text conflates several Johannine passages (John 6:35, 41, 49–58) without precise verse citation; the phrase 'panis qui descendi de caelo' is not a direct biblical quotation but a patristic summary."],"confidence":"high","notes":[]},{"i":278,"ref":"p278","source":"qui manducat meam carnem et bibit meum sanguinem, in me manet et ego in illo. sicut misit me uiuus pater et ego uiuo propter patrem, et qui me manducat et ipse uiuet propter me. hic est panis qui de caelo descendit non sicut manducauerunt patres uestri mannam, et mortui sunt. qui mandncat hunc panem, uiuet in aeternum.\n\nCXXVI. AQVAM ET IGNEM POPVLOS VEL VITIA APPELLARI.\n\nIn psalmo XVII: Circumdederunt me gemitus mortis, et torrentes iniquitatis conturbauerunt me. dolores inferni inuenerunt me, praeuenerunt me laquei mortis. Adsumpsit me de multitudine aquarum, eruit me de inimicis meis potentibus. Item in psalmo CXXXVI: Super flumina babylonis, illic sedimus et fleuimus, dum recordaremur sion. in salicibus in medio eius suspendimus organa nostra. Item in esaia\n\npropheta: Ponam flumina in insulis et stagna arefaciam. et adducam caecos in uia, qua ignorabant, et semitas, quas nesciebant, faciam illos calcare et faciam illis tenebras in lucem et quae praua sunt dirigam. haec uerba faciam et non derelinquam illos. Item illic: Meus es tu. etiam si transieris per ignem, non conbureris, flamma autem te non conburet. etiam si transieris per aquam, tecum sum et flumina te non concludent: quia ego dominus deus tuus sanctus israhel, qui te saluum facio. Item in hieremia propheta: Et nunc quid tibi est et uiae aegypti, ut bibas aquam geon?","english":"who eats my flesh and drinks my blood, abides in me and I in him. Just as the living Father sent me and I live because of the Father, so whoever eats me will also live because of me. This is the bread that descended from heaven, not like the manna your fathers ate, and they died. Whoever eats this bread will live forever.\n\nCXXVI. THAT WATER AND FIRE ARE CALLED PEOPLES OR VICES.\n\nIn Psalm 17: The groans of death surrounded me, and the torrents of iniquity troubled me. The pains of hell found me, the snares of death overtook me. He took me from the multitude of waters, he delivered me from my mighty enemies. Likewise in Psalm 136: By the rivers of Babylon, there we sat and wept, when we remembered Zion. On the willows in its midst we hung up our instruments. Likewise in the prophet Isaiah:\n\nI will place rivers in islands and dry up pools. And I will lead the blind on a path they did not know, and I will make them tread paths they did not know, and I will make darkness into light for them and straighten what is crooked. I will do these things and I will not abandon them. Likewise there: You are mine. Even if you pass through fire, you will not be burned, and the flame will not burn you. Even if you pass through water, I am with you and rivers will not enclose you: because I am the Lord your God, the holy one of Israel, who saves you. Likewise in the prophet Jeremiah: And now what is it to you and the ways of Egypt, that you drink the water of Geon?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage divides into two sections: a Christological exposition on the Eucharist (lines 1–5) and a new chapter heading (CXXVI) followed by a florilegium of Old Testament verses on water and fire as symbols of peoples or vices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"qui manducat meam carnem et bibit meum sanguinem","severity":"info","text":"This echoes John 6:56–58, where Jesus speaks of eating his flesh and drinking his blood as a condition for abiding in him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sicut misit me uiuus pater et ego uiuo propter patrem","severity":"info","text":"The phrase recalls John 6:57–58, where Jesus states that the living Father sent him and that he lives because of the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"hic est panis qui de caelo descendit","severity":"info","text":"This alludes to John 6:41, where Jesus says, 'I am the bread that came down from heaven.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo XVII","severity":"info","text":"The citation from Psalm 17 (LXX; MT 18) includes verses 5–6 and 17–18, describing deliverance from waters and enemies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Super flumina babylonis","severity":"info","text":"This is from Psalm 136 (LXX; MT 137), verse 1, evoking the exile by the rivers of Babylon.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'mandncat' (line 4) which is likely a scribal error for 'manducat'.","The phrase 'etiam si transieris per ignem' in the Isaiah citation may be a loose quotation or conflation of Isa 43:2 and 43:5–6."],"confidence":"high","notes":[]},{"i":279,"ref":"p279","source":"et ut quid tibi et uiae assyriorum, ut bibas aquas fluminum? Item illic: Aqua aegypti dixit: ascendam et operiam terram.,\n\nCXXVII. QVOD VOCATVS AD FIDEM RETRO REDIRE NON DEBEAT.\n\nIn esaia propheta: Ne memores sitis pristinorum neque antiquorum cogitetis. Item secundum matthaeum: Cum uidisset autem iesus maximam turbam circa eum, praecepit, ut irent trans regionem. et aeeesait ad eum unus ex scribis et dixit ei: magister, sequar te quocumque ieris. ait illi iesus: uulpes cubilia habent et uolucres caeli ubi requiescant, filius autem hominis non habet ubi caput suum reclinet et ecce alius ex discipulis eius dixit ad eum: domine, permitte mihi prius ire et sepelire patrem meum. cui respondens iesus dixit: sequere me, et sine, mortui mortuos suos sepeliant: ta autem uade, et adnuntia regnum dei. Item secundum lucam: Et ait alter: sequar te, domine, sed primum permitte mihi renuntiare his qui domi sunt. ait ad illum iesas:","english":"and why for you the way of the Assyrians, to drink the waters of the rivers? Likewise there: The water of Egypt said: I shall ascend and cover the earth.\n\nCXXVII. THAT ONE CALLED TO FAITH OUGHT NOT TO TURN BACK.\n\nIn the prophet Isaiah: Do not remember former things, nor think of ancient ones. Likewise according to Matthew: But when Jesus saw a very great crowd around him, he commanded that they go across the region. And one of the scribes came to him and said to him: Master, I will follow you wherever you go. Jesus said to him: Foxes have dens, and birds of the air have places where they rest, but the son of man has nowhere to lay his head. And behold, another of his disciples said to him: Lord, permit me first to go and bury my father. Jesus answered him, saying: Follow me, and let the dead bury their own dead; but you, go, and announce the kingdom of God. Likewise according to Luke: And another said: I will follow you, Lord, but first permit me to bid farewell to those who are at home. Jesus said to him:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Aqua aegypti dixit: ascendam et operiam terram","severity":"info","text":"The phrase 'The water of Egypt said: I shall ascend and cover the earth' echoes the personification of the Nile in Egyptian lore, but no direct biblical source is identified; it may be a free adaptation of a prophetic or sapiential motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ne memores sitis pristinorum neque antiquorum cogitetis","severity":"info","text":"The citation 'Do not remember former things, nor think of ancient ones' is not a direct quotation from the canonical Isaiah; it may be a loose paraphrase or derive from a variant Old Latin version or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"uulpes cubilia habent et uolucres caeli ubi requiescant, filius autem hominis non habet ubi caput suum reclinet","severity":"info","text":"This saying of Jesus about foxes, birds, and the son of man having nowhere to lay his head is not found in the canonical Gospels; it likely derives from an apocryphal or oral tradition, possibly the Gospel of Thomas or another non-canonical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sequere me, et sine, mortui mortuos suos sepeliant","severity":"info","text":"The command 'Follow me, and let the dead bury their own dead' is a well-known saying attributed to Jesus in the Gospel of Thomas (logion 5) and in patristic citations, but it does not appear in the canonical Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"CXXVII. QVOD VOCATVS AD FIDEM RETRO REDIRE NON DEBEAT","severity":"info","text":"The heading 'That one called to faith ought not to turn back' reflects a common early Christian concern about apostasy or hesitation after conversion, especially during persecution or when faced with family obligations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CXXVII","severity":"info","text":"This passage is numbered CXXVII (127) in the sequence of testimonia, following the pattern of the Liber de Divinis Scripturis, which collects biblical and extra-biblical proof-texts under thematic headings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the water saying (Aqua aegypti) is unclear; it may be a non-canonical or allegorical expansion.","The Isaiah citation is not verbatim from the Vulgate or Septuagint; its exact origin is uncertain.","The Matthean and Lucan sayings are not found in the canonical Gospels, suggesting dependence on apocryphal traditions or free composition."],"confidence":"medium","notes":[]},{"i":280,"ref":"p280","source":"nemo inponens manum suam in aratro, aspiciens retro, aptus est regno dei.\n\nCXXVIII. QVOD DIABOLVS ANGELVS A DOMINO FVERIT FACTVS ET POSTMODVM TRANSGRESSIONE MVTATVS SIT.\n\nIn psalmo LXXXI: Ego dixi: dii estis et fili excelsi omnes: uos autem sicut homines moriemini, et sicut unus de principibus cadetis. Item in psalmo CIII: Draco hic, quem formasti ad inludendum eum. Item in iob: Praecepto autem peremit draconem desertorem. Item in esaia propheta: Quomodo cecidit de caelo lucifer, qui mane oriebatur? Item in ezechiel propheta: Tu es signaculum\n\nsimilitudinis et corona decoris, et in deliciis paradisi dei fuisti. cum cherubin posui te in monte sancto dei et peccasti et uulneratus es a monte domini. corrupta est doctrina tua cum decore. propter multitudinem peccatorum tuorum in terram te proieci, in conspectu regum dedi te in tnductionem propter multitudinem peccatorum tuorum. Et dixisti: deus sam, ego habitationem dei habitaui.","english":"No one placing his hand on the plow and looking back is fit for the kingdom of God.\n\nCXXVIII. THAT THE DEVIL WAS MADE AN ANGEL BY THE LORD AND AFTERWARDS WAS CHANGED BY TRANSGRESSION.\n\nIn Psalm 81: I said: You are gods and all sons of the Most High: but you will die like men, and you will fall like one of the princes. Likewise in Psalm 103: This dragon, whom you formed to mock him. Likewise in Job: By command, however, he slew the deserting dragon. Likewise in the prophet Isaiah: How did Lucifer, who rose in the morning, fall from heaven? Likewise in the prophet Ezekiel: You are the seal of likeness and the crown of beauty, and you were in the delights of the paradise of God. With the cherubim I placed you on the holy mountain of God, and you sinned and were wounded from the mountain of the Lord. Your teaching was corrupted along with your beauty. Because of the multitude of your sins I cast you to the earth; before the eyes of kings I gave you into deception because of the multitude of your sins. And you said: God of Sam, I have inhabited the dwelling of God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"nemo inponens manum suam in aratro, aspiciens retro, aptus est regno dei","severity":"info","text":"The proverb-like saying echoes the biblical story of Lot's wife (Genesis 19:26) and the warning against looking back, common in monastic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo LXXXI: Ego dixi: dii estis et fili excelsi omnes","severity":"info","text":"This citation is not from the canonical Psalm 81 (Vulgate numbering) but appears to be a loose paraphrase or a variant reading; the phrase 'dii estis' is unusual.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo CIII: Draco hic, quem formasti ad inludendum eum","severity":"info","text":"Psalm 103 (Vulgate) does not contain this verse; it may be a misattribution or a reference to a lost or apocryphal psalm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in iob: Praecepto autem peremit draconem desertorem","severity":"info","text":"This verse is not found in the canonical Book of Job; it may derive from a Latin paraphrase or a patristic commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in esaia propheta: Quomodo cecidit de caelo lucifer, qui mane oriebatur?","severity":"info","text":"This echoes Isaiah 14:12 (Vulgate) but is not a direct quotation; the reference to Lucifer falling from heaven is a common patristic interpretation of the devil's fall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ezechiel propheta: Tu es signaculum similitudinis et corona decoris...","severity":"info","text":"This long passage is not from the canonical Book of Ezekiel; it appears to be a composite or apocryphal text, possibly from the 'Apocalypse of Ezekiel' or a patristic homily.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of several scriptural citations is uncertain; they may be from lost or apocryphal texts, or from patristic paraphrases.","The phrase 'deus sam' in the Ezekiel citation is obscure; it may be a corruption of 'deus sum' or a proper name."],"confidence":"medium","notes":[]},{"i":281,"ref":"p281","source":"CXXVIIII. DE SIMILITVDINE CERVI.\n\nIn psalmo XVII: Deus, qui praecinxit me uirtutem, et posuit inmaculatam uiam meam, qui perfecit pedes meos tamquam cerui, et super excelsa statuit me. Item in psalmo XLI: Sicut ceruus desiderat ad fontes aquarum, ita desiderat anima mea ad te, deus. Item in prouerbiis: Ceruus amicitiae et pullus gratiarum tuarum confabulentur tecum. Item in canticis canticorum: Ecce hic uenit saliens super montes et exiliens super colles. similis est frater meus ceruae uel hinnulo ceruorum super montes so-\n\ncorum. Item in esaia propheta: Illic occurrent cerui et uidebunt faciem suam inuicem. in numero transierunt, et una earum non periit, altera ad alteram non quaesiuit, quoniam dominus mandauit illis, et spiritus eius congregauit eas. et ipse mittit in eas sortem, et manus eius diuisit pasturam. in aeternum tempus hereditatem possidebitis, et in saecula saeculorum requiescetis in ea.","english":"CXXIX. ON THE SIMILITUDE OF THE STAG.\n\nIn Psalm 17: God, who girded me with strength, and set my path immaculate, who perfected my feet like the stag, and set me upon the heights. Likewise in Psalm 41: As the stag longs for the springs of waters, so my soul longs for you, O God. Likewise in Proverbs: The stag of friendship and the fawn of your graces shall converse with you. Likewise in the Song of Songs: Behold, he comes leaping over the mountains and bounding over the hills. My brother is like a hind or a fawn of stags upon the mountains of the Soccoth. Likewise in the prophet Isaiah: There the stags will meet and will see each other's face. They passed over in number, and not one of them perished; one did not seek another, because the Lord commanded them, and his spirit gathered them. And he himself casts the lot among them, and his hand divided the pasture. For eternal time you will possess the inheritance, and for ages of ages you will rest in it.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CXXVIIII. DE SIMILITVDINE CERVI.","severity":"info","text":"The heading marks a new unit on the similitude of the stag, following the pattern of earlier chapters in the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo XVII","severity":"info","text":"The first citation is from Psalm 17 (likely LXX numbering, corresponding to Psalm 18 in the Hebrew). The text conflates phrases from verses 33, 35, and 36.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo XLI","severity":"info","text":"The second citation is from Psalm 41:2 (LXX), closely matching the Vulgate: 'Quemadmodum desiderat cervus ad fontes aquarum, ita desiderat anima mea ad te.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in prouerbiis","severity":"info","text":"The citation from Proverbs is not found in the canonical text; it may derive from a lost or apocryphal proverb collection, or be a misattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in canticis canticorum","severity":"info","text":"The Song of Songs citation is not in the canonical text; it may be from a targumic or allegorical expansion, or a misremembered verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in esaia propheta","severity":"info","text":"The Isaiah passage is not found in the canonical book; it may be from a pseudepigraphon or a lost version of Isaiah, or a free composition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Proverbs, Song of Songs, and Isaiah citations is uncertain; they may be from apocryphal or lost works, or free compositions by the compiler."],"confidence":"medium","notes":[]},{"i":282,"ref":"p282","source":"CXXX. QVOD POPVLI AQVAE DICANTVR.\n\nIn libro hester: Flumina autem erant gentes, quae conuenerunt perdere genus iudaeorum. Item in hieremia: Ecce aquae ascendunt ab aquilone in torrentem inundantem et inundabunt terram et plenitudinem eius, ciuitatem et in-\n\nhabitantes in ea. et clamabunt uniuersi et ululabunt [et] omnes qui habitant terram a uoce impetus eius, ab armis et a pedibus eius et a commotione curruum. eorum et a sono rotarum eius. Item amos propheta: Ecce dies ueniunt, dicit dominus: et inmittam famem super terram, non famem panis nec sitim aquae, sed famem ad audiendum uerbum domini. et mouebuntur aquae usque ad mare et ab aquilone usque ad austrum, quaerentes uerbum domini, et non inuenient. Item in apocalypsi iohannis: Aquae, quas uidisti, ubi meretrix sedet, populi et turbae et gentes et linguae sunt.\n\nCXXXI. DE FONTIBVS DOMINI.","english":"CXXX. THAT THE PEOPLES ARE CALLED WATERS.\n\nIn the book of Esther: But the rivers were the nations which gathered to destroy the race of the Jews. Likewise in Jeremiah: Behold, waters rise from the north into a flooding torrent, and they will flood the earth and its fullness, the city and its inhabitants. And all will cry out and wail, and all who dwell on the earth, at the sound of its onrush, at its arms and its feet and at the shaking of their chariots and at the noise of its wheels. Likewise the prophet Amos: Behold, days are coming, says the Lord: and I will send a famine upon the earth, not a famine of bread nor a thirst for water, but a famine for hearing the word of the Lord. And the waters will be stirred up as far as the sea and from the north as far as the south, seeking the word of the Lord, and they will not find it. Likewise in the Apocalypse of John: The waters which you saw, where the harlot sits, are peoples and crowds and nations and tongues.\n\nCXXXI. ON THE FOUNTAINS OF THE LORD.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is the first of two consecutive units (CXXX and CXXXI) that form a thematic pair: waters and fountains. The heading of CXXX declares the allegorical equivalence of peoples and waters, while CXXXI introduces a new topic, fountains of the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Esther","severity":"info","text":"The citation from Esther (likely Esther 3:8 or a paraphrase) equates rivers with hostile nations. The Vulgate text of Esther does not contain this exact phrasing; it may derive from a variant or a lost Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jeremiah","severity":"info","text":"The Jeremiah citation conflates imagery from Jeremiah 47:2-3 (Vulgate) and possibly other passages, describing waters as a military invasion. The phrase 'ab aquilone' (from the north) echoes Jeremiah 1:14-15.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Amos","severity":"info","text":"The Amos citation (cf. Amos 4:7-8, Vulgate) reinterprets a famine of hearing the word of God, and the waters seeking the word. This is a free adaptation, not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apocalypse of John","severity":"info","text":"The citation from Revelation (Apocalypse) likely refers to Revelation 17:1-5, where the harlot sits on many waters, interpreted here as peoples and nations. This allegorical reading is common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The allegorical identification of waters with peoples is a standard patristic trope, rooted in biblical imagery (e.g., Psalm 18: 'populi aquae'). The compiler uses this to unify diverse scriptural passages under a single typological meaning.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Esther citation does not match the canonical Vulgate text; it may be from a lost Old Latin version or a paraphrase. The Jeremiah citation conflates multiple verses. The Amos citation is a free adaptation."],"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":283,"ref":"p283","source":"In psalmo LXVII: In ecclesiis benedicite dominum deum de fontibus israhel. Item in prouerbiis: Non deficiant a\n\nte fontes domini, sed custodi eos in toto corde tuo. Item illic: Bibes aquas de tuis uasis et de puteorum tuorum fonte. supereflundantur tibi aquae de tuo fonte, in tuis autem plateis circumeant aquae tuae: fons aquae tuae sit tibi proprius, et nemo extraneus communicet tibi. Item illic: Fons uitae in manu iusti. Item illic: Lex sapienti fons uitae. Item illic: Praecepta domini fons uitae: faciunt autem declinare a laqueo mortis. Item illic: Fons uitae est consilium possidenti illud. Item illic: Flumen autem manat et fons uitae.\n\nCXXXII. QVOD AQVAE SINT SVPER CAELVM.\n\nIn genesi: Et diuisit deus inter aquam, quae est sub firmamento, et inter aquam, quae est super firmamentum Item illic: Eruperunt omnes (fontes) abyssi, et cataractae caeli apertae sunt, et factae sunt pluuiae diluuii super omnem terram. Item in hieremia propheta: Dominus qui fecit terram in uirtute sua et in sua prudentia extendit caelum et multitudinem aquae in caelo. Item illic: In uoce posuit sonum aquarum in caelo. Item in danihelo: Benedicite, aquae omnes super caelum, dominum. Item in psalmo GXLVIII: Laudate eum, caeli caelorum, et aquae, quae sunt super caelos, laudent nomen domini.","english":"In Psalm 67: In the churches, bless the Lord God from the springs of Israel. Likewise in Proverbs: Let not the springs of the Lord fail you, but guard them in your whole heart. Likewise there: You will drink waters from your own vessels and from the source of your own wells. Let waters from your own spring overflow for you, but in your own streets let your waters circulate: let the spring of your water be your own, and let no stranger share with you. Likewise there: The spring of life is in the hand of the just. Likewise there: The law is a spring of life for the wise. Likewise there: The precepts of the Lord are a spring of life: they cause one to turn aside from the snare of death. Likewise there: The spring of life is counsel for the one who possesses it. Likewise there: But a river flows, and a spring of life.\n\nCXXXII. THAT THE WATERS ARE ABOVE THE HEAVEN.\n\nIn Genesis: And God divided between the water which is under the firmament and the water which is above the firmament. Likewise there: All the springs of the abyss burst forth, and the floodgates of the heavens were opened, and the rains of the deluge fell upon the whole earth. Likewise in the prophet Jeremiah: The Lord who made the earth in his strength and in his wisdom stretched out the heaven and the multitude of water in the heaven. Likewise there: In the voice he placed the sound of waters in the heaven. Likewise in Daniel: Bless, all waters above the heaven, the Lord. Likewise in Psalm 148: Praise him, heavens of heavens, and let the waters which are above the heavens praise the name of the Lord.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 67","severity":"info","text":"The citation of Psalm 67 (LXVII) is a Vetus Latina numbering; the corresponding Masoretic Psalm 68 is a different psalm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Proverbs","severity":"info","text":"The series of Proverbs quotations (springs, waters, spring of life) are not from the canonical book but from the apocryphal Proverbs of Solomon or a related sapiential collection, common in Latin patristic florilegia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 148","severity":"info","text":"Psalm 148 (CXLVIII) is a Vetus Latina numbering; it corresponds to Psalm 149 in the Masoretic text, a psalm of praise for creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"waters above the heaven","severity":"info","text":"The heading 'That the waters are above the heaven' reflects the ancient cosmological interpretation of Genesis 1:7, where the firmament separates lower from upper waters, a theme in early Christian and Jewish exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CXXXII","severity":"info","text":"The passage is divided into two numbered sections (CXXXI and CXXXII), each with a thematic heading, typical of the florilegium format of the Speculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"supereflundantur","severity":"caution","text":"The Latin 'supereflundantur' is a rare or possibly corrupt form; the expected reading might be 'supereffundantur' (overflow). The text may reflect a scribal error or a non-standard spelling.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Proverbs quotations are not directly traceable to a single known biblical book; their source is uncertain.","The phrase 'supereflundantur' may be a scribal error for 'supereffundantur'."],"confidence":"medium","notes":[]},{"i":284,"ref":"p284","source":"CXXXIII. DE EBRIETATE ET CALICE IRARVM.\n\nIn esaia propheta: Deficite, amentes estote, et crapulamini non a sicera neque a uino: quoniam potionauit uos deus spiritum conpunctionis. Item illic: Ideo audi, humiliata et ebria non a uino. Veniet enim ut flumen uehemens ira domini cum indignatione. Item in ambacum propheta: Circumdedit te calix dexterae domini, et conuenit iniuria super honorem tuum. Item in psalmo X: Pluit super peccatores laqueos, ignem, sulfur, et spiritus procellarum pars calicis eorum. Item in apocalypsi iobannis: Cecidit, cecidit babylon magna: de uino irae fornicationis eius\n\nbiberunt omnes gentes. Item illic: Si quis adorat bestiam et imaginem eius, et accipit character in fronte sua aut in manu sua, et hic bibet de indignatione dei, quae mixta est mera in calice irae eius, et cruciabitur in igne et sulfore in conspectu angelorum et agni. et fumus et cruciatus eorum in saecula saeculorum ascendit. Item illic: Et audiui aliam uocem de caelo dicentem: exite de ea, populus meus, ut ne communicetis peccatis eius et de plagis eius ut ne accipiatis. quia adpropinquauerunt peccata eius usque ad caelum, ot memoratus est deus iniquitates eius. reddite ei, sicut et ipsa reddidit, et duplicate duplicia secundum opera eius. in calice, quo miscuit, miscete ei duplum: et quantum magnificauit se et luxoriata est, tantum date ei tormentum et luctum.","english":"CXXXIII. On Drunkenness and the Cup of Wrath.\n\nIn Isaiah the prophet: Faint, be senseless, and be drunk not with sicera nor with wine: for God has given you to drink the spirit of compunction. Likewise there: Therefore hear, humiliated and drunk not with wine. For the wrath of the Lord will come like a violent river with indignation. Likewise in Habakkuk the prophet: The cup of the Lord's right hand has surrounded you, and injury has come upon your honor. Likewise in Psalm 10: He rained upon sinners snares, fire, sulfur, and the spirits of storms are part of their cup. Likewise in the Apocalypse of John: Fallen, fallen is great Babylon: from the wine of her fornication's wrath all nations have drunk. Likewise there: If anyone worships the beast and its image, and receives a mark on his forehead or on his hand, this one also will drink of the indignation of God, which is mixed undiluted in the cup of His wrath, and will be tormented in fire and sulfur in the sight of angels and the lamb. And their smoke and torment ascends for ages of ages. Likewise there: And I heard another voice from heaven saying: Depart from her, my people, that you may not share in her sins and that you may not receive from her plagues. Because her sins have approached up to heaven, and God has remembered her iniquities. Render to her, as she herself has rendered, and double the double according to her works. In the cup which she mixed, mix for her double: and as much as she magnified herself and was wanton, so much give her torment and mourning.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CXXXIII. DE EBRIETATE ET CALICE IRARVM.","severity":"info","text":"The rubric announces the theme of drunkenness and the cup of wrath, organizing the catena of scriptural testimonies that follow.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In esaia propheta: Deficite, amentes estote, et crapulamini non a sicera neque a uino","severity":"info","text":"The first citation conflates Isa 29:9 (Vulgate: 'deficite, amentes estote') with a phrase about drunkenness not from sicera or wine, possibly echoing Isa 28:7 or a lost source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in ambacum propheta: Circumdedit te calix dexterae domini","severity":"info","text":"This citation of Habakkuk is not found in the canonical book; it may derive from a Greek or Latin apocryphal tradition or a misattributed source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in psalmo X: Pluit super peccatores laqueos, ignem, sulfur, et spiritus procellarum pars calicis eorum","severity":"info","text":"Psalm 10 in the Vulgate (Ps 11:6) reads 'pluit super eos laqueos' but the addition of fire, sulfur, and the cup is an expansion or conflation with other passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in apocalypsi iobannis: Cecidit, cecidit babylon magna: de uino irae fornicationis eius biberunt omnes gentes","severity":"info","text":"This is not a direct quotation from the canonical Apocalypse; it adapts Rev 14:8 and 18:2-3, blending the fall of Babylon with the cup of wrath.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"calix irae","severity":"info","text":"The 'cup of wrath' motif, prominent in this passage, recurs in later medieval exegesis and iconography, often linked to the Last Judgment and the punishment of sinners.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Habakkuk citation is uncertain; it may be apocryphal or a misattribution.","The Isaiah citation appears conflated from multiple verses; the exact referent is unclear.","The Apocalypse quotations are paraphrastic and not verbatim from the canonical text."],"confidence":"medium","notes":[]},{"i":285,"ref":"p285","source":"quia in corde suo dicit: sedeo regina, et uidua non sum, et luctum non uidebo. propterea una hora ueniet plaga eius, mors et famis et luctus, et igne cremabitur: quoniam fortis est dominus deus, qui iudicat eam.\n\nCXXXIIII. QVOD DOMINV6 DEVS HOC NOMEN HABITAT.\n\nIn exodo: Ego sum qui sum. Item illic: Sic dices filiis israhel : qui est, misit me ad uos. Item illic: Et dixit dominus ad moysen: sic dices filiis israhel: dominus deus patrum uestrorum, deus abraham et deus isaac et deus iacob, misit me ad uos: hoc mihi nomen est sempiternum et memorabile in saecula saeculorum. Item in eJodo: Dominus conterens bella, dominus nomen est ei. Item in amos propheta: Qui euocat aquam maris et effundit eam super faciem terrae, dominus deus omnipotens nomen est illi.\n\nCXXXV. HOMINEM DEI VOCARI TERRAM DELICIARVM\n\nIn psalmo LXXXIIII: Benedixisti, domine, terram tuam. auertisti captiuitatem iacob. remisisti iniquitatem plebis tuae, operuisti omnia peccata eorum. Item illic: Et terra nostra dabit fructum suum. Item in psalmo CVI: Posuisti desertum in stagna aquarum, et terram sine aqua in exitus aquarum : et conlocauit illic esurientes. Item in esaia: Quae sine aqua est, erit in palude: et in sitienti terra erit fons aquae. nec erit illic amplius leo nec ulla bestiarum malarum. Item illic: Ecce faciam noua quae nunc orientur. et faciam in deserto uiam et in sicca terra flumen. Item","english":"because in her heart she says: I sit as queen, and I am not a widow, and I shall not see mourning. Therefore in one hour her punishment will come, death and famine and mourning, and she will be burned with fire: because the Lord God is strong, who judges her.\n\nCXXXIV. THAT THE LORD GOD IS CALLED BY THIS NAME.\n\nIn Exodus: I am who I am. Likewise there: Thus you shall say to the children of Israel: He who is has sent me to you. Likewise there: And the Lord said to Moses: Thus you shall say to the children of Israel: The Lord God of your fathers, the God of Abraham and the God of Isaac and the God of Jacob, has sent me to you: this is my name, eternal and memorable for ever and ever. Likewise in Exodus: The Lord who shatters wars, the Lord is his name. Likewise in the prophet Amos: He who summons the water of the sea and pours it out upon the face of the earth, the Lord God Almighty is his name.\n\nCXXXV. THAT THE LAND OF DELIGHTS IS CALLED THE MAN OF GOD.\n\nIn Psalm 84: You have blessed, O Lord, your land. You have turned back the captivity of Jacob. You have remitted the iniquity of your people, you have covered all their sins. Likewise there: And our land will give its fruit. Likewise in Psalm 106: You have placed a desert into pools of waters, and a land without water into outflows of waters: and you have settled the hungry there. Likewise in Isaiah: That which is without water will be a marsh: and in a thirsty land there will be a spring of water. And there will no longer be a lion there, nor any of the evil beasts. Likewise there: Behold, I will make new things which will now arise. And I will make a way in the desert and a river in a dry land. Likewise","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CXXXIIII. QVOD DOMINV6 DEVS HOC NOMEN HABITAT.","severity":"info","text":"The rubric for chapter 134 contains a scribal error: 'DOMINV6' likely stands for 'DOMINUS', and the phrase 'HOC NOMEN HABITAT' is a Latin calque of the Greek 'τοῦτο τὸ ὄνομα κατοικεῖ', meaning 'this name dwells'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ego sum qui sum","severity":"info","text":"The citation 'Ego sum qui sum' (Exodus 3:14) is a key theophany, rendered in the Vetus Latina; the Vulgate reads 'Ego sum qui sum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui est, misit me ad uos","severity":"info","text":"The phrase 'Qui est, misit me ad uos' echoes Exodus 3:13–14, where God instructs Moses to tell Israel 'He who is' sent him; this reflects the Vetus Latina tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dominus conterens bella, dominus nomen est ei","severity":"info","text":"The citation 'Dominus conterens bella, dominus nomen est ei' is not a direct Vulgate verse but likely a paraphrase of Exodus 15:3, where God is called 'Dominus' as a warrior; the Vetus Latina may have had a variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui euocat aquam maris et effundit eam super faciem terrae, dominus deus omnipotens nomen est illi","severity":"info","text":"The citation from Amos is not a direct Vulgate verse; it may be a paraphrase of Amos 9:6 or a lost Vetus Latina reading, emphasizing God's power over waters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"HOMINEM DEI VOCARI TERRAM DELICIARVM","severity":"caution","text":"The rubric for chapter 135 is obscure: 'HOMINEM DEI VOCARI TERRAM DELICIARVM' may be a scribal corruption or a mistranslation; the English draft renders it as 'That the Land of Delights is called the Man of God', but the Latin syntax is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The rubric for chapter 134 contains a possible scribal error in 'DOMINV6' and the phrase 'HOC NOMEN HABITAT' is a Latin calque; the exact intended meaning is uncertain.","The rubric for chapter 135 is syntactically ambiguous and may be corrupt; the English draft's interpretation is tentative.","The citations from Amos and Exodus 15:3 are not verbatim from the Vulgate and may reflect Vetus Latina variants or paraphrases."],"confidence":"medium","notes":[]},{"i":286,"ref":"p286","source":"illic: Et erunt sicut hortus ebrius et sicut fons, cui non deficit aqua. Item in ezechiel propheta:. Et dicent: terra illa, quae erat exterminata, facta est ut hortus deliciarum. Item secundum matthaeum: Qui autem supra terram bonam seminatus est, hic est qui audit uerbum et intellegit, et facit fructum: aliud centesimum, aliud sexagesimum, aliud tricesimum. qui habet aures audiendi, audiat.\n\nCXXXVI. DE VOLPIBVS IN SIMILITVDINE HOMINVM.\n\nIn iudicum: Et abiit samson et conprehendit uolpes trecentas, et sumpsit lampadas et alligauit illis caudam ad\n\ncaudam inuicem binis, et posuit lampadas singulas inter duas caudas in medium, et succendit lampadas igni et dimisit in manipula alienigenarum: et suocendit spica eorum et quae metita erant, sed et uineas et oliueta. Item in cantica canticorum: Capite nobis uulpes pusillas exterminantes uineam. Item in hieremia propheta: Ideo factum est in dolore cor nostrum, et propter hoc obscurati sunt oculi nostri, super montem sion, quia exterminatus est, uulpes transierunt per eum. Item in ezechiel: Haec dicit dominus: uae his qui prophetant de corde suo et omnino non uident! sicut uulpes in deserto prophetae tui, israheL non steterunt in firmamento, et congregabant regem super domum israheL non surrexerunt qui dicerent in die domini. Item","english":"there: And they will be like a drunken garden and like a fountain whose water does not fail. Likewise in the prophet Ezekiel: And they will say: that land, which was laid waste, has become like a garden of delights. Likewise according to Matthew: But he who is sown upon good ground, this is he who hears the word and understands, and bears fruit: one hundredfold, another sixtyfold, another thirtyfold. He who has ears to hear, let him hear.\n\nCXXXVI. CONCERNING FOXES IN THE LIKENESS OF MEN.\n\nIn Judges: And Samson went and caught three hundred foxes, and took lamps and tied them to the tails, tail to tail in pairs, and placed single lamps between two tails in the middle, and set the lamps on fire and let them loose among the fields of the foreigners: and he burned their ears of grain and what had been reaped, but also the vineyards and olive groves. Likewise in the Song of Songs: Catch for us the little foxes that are destroying the vineyard. Likewise in the prophet Jeremiah: Therefore our heart has become grieved, and because of this our eyes have been darkened, over Mount Zion, because it has been laid waste, foxes have passed through it. Likewise in Ezekiel: Thus says the Lord: Woe to those who prophesy from their own heart and see nothing at all! Like foxes in the desert are your prophets, O Israel; they did not stand firm, and they gathered a king over the house of Israel; they did not rise up who would speak on the day of the Lord. Likewise","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is divided into two sections: CXXXV, which collects scriptural images of fertility and abundance, and CXXXVI, which collects images of foxes as symbols of destruction and false prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et erunt sicut hortus ebrius et sicut fons, cui non deficit aqua","severity":"info","text":"The first citation in CXXXV is not identified in the draft; it may be a loose paraphrase of a prophetic text, possibly from Isaiah or Jeremiah, but the source is not given in the Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui autem supra terram bonam seminatus est...","severity":"info","text":"The citation 'secundum matthaeum' refers to the Parable of the Sower (Matthew 13:8), though the wording is adapted to the allegorical interpretation of the seed on good ground.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Capite nobis uulpes pusillas exterminantes uineam","severity":"info","text":"The citation from the Song of Songs (2:15) is a free rendering; the Vulgate reads 'Capite nobis vulpes parvulas quae demoliuntur vineas'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sicut uulpes in deserto prophetae tui, israheL non steterunt in firmamento","severity":"info","text":"The Ezekiel citation is not a direct quotation from the canonical book; it may be from a pseudepigraphical or lost version of Ezekiel, or a free composition by the compiler.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"uulpes","severity":"info","text":"In patristic exegesis, the fox often symbolizes cunning, destruction, or heretical teachers; the compiler uses the animal as a type for false prophets and enemies of the Church.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first citation in CXXXV is unclear; it may be a conflation of several prophetic texts.","The Ezekiel citation in CXXXVI is not found in the canonical book; its origin is uncertain."],"confidence":"medium","notes":[]},{"i":287,"ref":"p287","source":"secundum matthaeum: Vulpes foueas habent et uolucres caeli ubi requiescant, filius autem hominis non habet ubi caput suum reclinet. Item secundum lucam: Accesserunt quidam ex pharieaeis dicentes ei: exi et uade hinc, quia herodes uult te occidere. et ait illis iesus: ite, dicite uulpi illi: ecce expello daemonia et sanitates perficio hodie et cras, et tertia die consummabor. ite, quoniam inpossibile est prophetam perire extra hierusalem.\n\nCXXXVII. DE HOSPITALITATE.\n\nIn regnorum IIII: Et abiit inde elisaeus in carmelum et inde uenit in soman. et factus est dies, et erat ibi mulier magna, quae cum detinuisset eum, ut manducaret panem, et cum frequenter introiret et exiret, dixit mulier ad uirum\n\nsuum: ecce scio quia homo dei est hic, qui uenit ad nos, et sanctus est, et ideo omnibus modis faciamus ei domum in superioribus de parietibus pusillis, et ponemus ibi mensam et lectum et sellam et candelabrum: et cum uenerit ad nos, diuertet ibi. et facto die, uenit elisaeus et ascendit in sapehora et recubuit ibi. et postea residens dixit ad giezi puerum suum: uoca somaniten istam. et ille uocauit eam: etutstetit in conspectu eius, dixit ad eam: ecce bonorificastis omni honore et praeparastis nobis habitationem, quid retribuemus tibi? et dixit elisaeus ad giezi puerum suum: quid ergo faciemus ei? et dixit giezi: manifeste non est ei filius, et uir eius senex est.","english":"According to Matthew: Foxes have dens, and the birds of the air have places where they may rest, but the son of man has nowhere to lay his head. Likewise according to Luke: Some of the Pharisees approached, saying to him: go out and depart from here, because Herod wishes to kill you. And Jesus said to them: go, tell that fox: behold, I am casting out demons and performing healings today and tomorrow, and on the third day I shall be perfected. Go, because it is impossible for a prophet to perish outside Jerusalem.\n\nCXXXVII. ON HOSPITALITY.\n\nIn 4 Kings: And Elijah went from there to Carmel, and from there he came to Shunem. And the day came, and there was a great woman there, who, when she had detained him to eat bread, and when he frequently went in and out, the woman said to her husband: behold, I know that a man of God is here, who has come to us, and he is holy, and therefore let us by all means make him a room upstairs with small walls, and we will place there a table and a bed and a chair and a candlestick: and when he comes to us, he will turn aside there. And when the day came, Elijah came and went up into the upper chamber and lay down there. And afterwards, sitting down, he said to Gehazi his servant: call that Shunammite woman. And he called her: and when she stood before him, he said to her: behold, you have honored us with every honor and have prepared a dwelling for us, what shall we give you in return? And Elijah said to Gehazi his servant: what then shall we do for her? And Gehazi said: clearly she has no son, and her husband is old.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"secundum matthaeum: Vulpes foueas habent et uolucres caeli ubi requiescant, filius autem hominis non habet ubi caput suum reclinet","severity":"info","text":"This saying is not found in the canonical Gospel of Matthew; it may derive from an apocryphal or oral tradition, or be a conflation of Matthean themes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item secundum lucam: Accesserunt quidam ex pharieaeis dicentes ei: exi et uade hinc, quia herodes uult te occidere. et ait illis iesus: ite, dicite uulpi illi: ","severity":"info","text":"This passage is not in the canonical Gospel of Luke; it appears to be a non-canonical or apocryphal saying, possibly from the Gospel of the Nazarenes or another early Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"In regnorum IIII: Et abiit inde elisaeus in carmelum et inde uenit in soman.","severity":"info","text":"The narrative conflates the prophet Elisha (Elisaeus) with Elijah, and the reference to '4 Kings' corresponds to 2 Kings in the Vulgate; the story of the Shunammite woman is from 2 Kings 4:8-37.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"etutstetit in conspectu eius","severity":"caution","text":"The Latin 'etutstetit' is a scribal error or corruption; the intended reading is likely 'et cum stetisset' (and when she stood).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CXXXVII. DE HOSPITALITATE.","severity":"info","text":"This chapter heading introduces a new thematic unit on hospitality, following a series of sayings on persecution and divine protection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Matthean and Lukan sayings is uncertain; they may be apocryphal or from a lost tradition.","The narrative in 4 Kings confuses Elisha with Elijah, possibly due to scribal error or conflation in the source text."],"confidence":"high","notes":[]},{"i":288,"ref":"p288","source":"et ille dixit: uoca illam. et uocauit eam ad ianuam. et dixit elisaeus: in testimonio erit sermo hic, quia secundum tempus hoc uiues, et tu concipies filium. et dixit mulier: noli, homo dei, deridere ancillam tuam. et concepit mulier et peperit filium in eodem tempore. Item in libro sapientiae: Quia oportet iustum esse et humanum. Item apostolus ad romanos: Hospitalitatem sectantes, bene-\n\ndicite et nolite maledicere. Item petrus apostolus: Hospitalitatem inuicem sine murmuratione exhibete. Item in libro iudicum: Et diiit senior hospiti: pax tibi! omnia quae desunt tibi a me erunt, solummodo ne in plateis hic maneas. et induxit uirum in domum suam et misit cibum iumentis eius, et lauerunt uiri pedes suos, et manducauerunt et biberunt.\n\nCXXXVIII. HOMINES MESSEM VEL FRVGES NVNCVPARI.\n\nIn euangelio secundum matthaeum iohannes baptista: Ego quidem uos baptizo in aqua in paenitentia: uenit autem fortior me, cuius non sum dignus calciamenta portare: ille uos baptizabit in spiritu sancto. qui habet","english":"And he said: Call her. And he called her to the door. And Elisha said: This word will be a testimony, because according to this time you will live, and you will conceive a son. And the woman said: Do not, man of God, mock your handmaid. And the woman conceived and bore a son at that same time. Likewise in the book of Wisdom: Because it is necessary to be just and humane. Likewise the Apostle to the Romans: Practicing hospitality, bless and do not curse. Likewise the Apostle Peter: Show hospitality to one another without murmuring. Likewise in the book of Judges: And the elder said to the guest: Peace to you! Everything that you lack will be provided by me, only do not remain here in the streets. And he brought the man into his house and put food for his beasts, and the men washed their feet, and they ate and drank.\n\nCXXXVIII. MEN CALLED HARVEST OR FRUITS.\n\nIn the Gospel according to Matthew, John the Baptist: I indeed baptize you in water in penance: but one stronger than I comes, whose sandals I am not worthy to carry: he will baptize you in the Holy Spirit. He who has","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et ille dixit: uoca illam. et uocauit eam ad ianuam. et dixit elisaeus: in testimonio erit sermo hic, quia secundum tempus hoc uiues, et tu concipies filium. et","severity":"info","text":"This passage echoes 2 Kings 4:12–17, where Elisha promises the Shunammite woman a son. The Latin adapts the narrative freely, omitting details like the woman's hospitality and the son's later death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in libro sapientiae: Quia oportet iustum esse et humanum.","severity":"info","text":"The phrase 'oportet iustum esse et humanum' is not a direct quotation from the canonical Book of Wisdom (Sapientia Salomonis) but may reflect a moralizing summary of Wisdom 1:15 or similar passages on justice and humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item apostolus ad romanos: Hospitalitatem sectantes, benedicite et nolite maledicere.","severity":"info","text":"This citation does not correspond verbatim to any verse in Romans. It may be a loose paraphrase of Romans 12:13–14 on hospitality, or a conflation with other Pauline exhortations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item petrus apostolus: Hospitalitatem inuicem sine murmuratione exhibete.","severity":"info","text":"This echoes 1 Peter 4:9 (Vulgate: 'hospitales invicem sine murmuratione'), though the exact wording varies. The emphasis on hospitality without murmuring is characteristic of early Christian paraenesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in libro iudicum: Et dixit senior hospiti: pax tibi! omnia quae desunt tibi a me erunt, solummodo ne in plateis hic maneas. et induxit uirum in domum suam ","severity":"info","text":"This narrative is not found in the canonical Book of Judges. It may derive from an apocryphal or haggadic tradition about hospitality, possibly linked to the story of the Levite's concubine (Judges 19) but heavily adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In euangelio secundum matthaeum iohannes baptista: Ego quidem uos baptizo in aqua in paenitentia: uenit autem fortior me, cuius non sum dignus calciamenta porta","severity":"info","text":"This saying of John the Baptist is not in the canonical Gospel of Matthew. It appears in the Gospel of the Nazarenes or other apocryphal traditions, reflecting early Christian debates about the superiority of Jesus' baptism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Elisha narrative is unclear; it may be a conflation of 2 Kings 4 and other traditions. The 'book of Wisdom' citation is not verbatim. The 'book of Judges' story is non-canonical. The John the Baptist saying is apocryphal."],"confidence":"medium","notes":[]},{"i":289,"ref":"p289","source":"nentilabrum in manu sua et mundabit aream suam: frumentum quidem suum congeret in horreum suum, paleas autem conburet igni inextinguibili. Item illic: Ait iesus discipulis suis: messis quidem multa, operarii autem pauci: rogate ergo dominum messis ut mittat operarios in messem suam. Item illic: Qui seminat bonum semen, filius est hominis, ager autem hic mundus est, bonum uero semen hi sunt filii regni: nam zizania filii sunt iniqui. inimicus, qui illa seminauit, diabolus est, messis autem consummatio saeculi est, messores autem angeli sunt. sicut ergo colliguntur zizania et igni conburuntur, sic erit in consummatione saeculi. mittet filius hominis angelos suos, et congregabunt de regno eius omnia scandala et eos qui faciunt iniquitatem. et mittet eos in camino ignis: ibi erit fletus et stridor dentium. Item secundum iohannem: Nonne dicitis quia adhuc quattuor menses sunt et messis uenit? ecce dico uobis: adleuate oculos uestros et uidete regiones, quia albae sunt ad messem. sicut autem qui metet mercedem accipiet et colliget fructum","english":"a winnowing-fan in his hand and will clean his threshing-floor: he will gather his grain into his granary, but he will burn the chaff with inextinguishable fire. Likewise there: Jesus said to his disciples: The harvest is great, but the laborers are few: therefore ask the lord of the harvest to send laborers into his harvest. Likewise there: He who sows good seed is the son of man, and this field is the world, and the good seed are the sons of the kingdom: but the tares are the sons of iniquity. The enemy who sowed them is the devil, and the harvest is the end of the world, and the reapers are the angels. Therefore, just as the tares are gathered and burned with fire, so it will be at the end of the world. The son of man will send his angels, and they will gather from his kingdom all scandals and those who do iniquity. And he will send them into the furnace of fire: there will be weeping and gnashing of teeth. Likewise according to John: Do you not say that there are still four months and the harvest comes? Behold, I say to you: lift up your eyes and see the regions, because they are white for the harvest. For just as he who reaps will receive a reward and will gather the fruit","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nentilabrum in manu sua et mundabit aream suam","severity":"info","text":"The image of winnowing and burning chaff echoes Matthew 3:12 and common agricultural metaphors in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"messis quidem multa, operarii autem pauci","severity":"info","text":"This saying of Jesus is not canonical; it appears in the Gospel of Thomas (logion 73) and in patristic florilegia as an agraphon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui seminat bonum semen, filius est hominis, ager autem hic mundus est","severity":"info","text":"This extended allegory of the harvest is not a direct biblical quotation but a composite of Matthew 13:24-30 and 13:37-43, reworked in a catechetical or homiletic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nonne dicitis quia adhuc quattuor menses sunt et messis uenit?","severity":"info","text":"This saying attributed to John is not found in the canonical Gospel of John; it may derive from an apocryphal tradition or a lost homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item illic ... Item illic ... Item secundum iohannem","severity":"info","text":"The repeated 'Item illic' and 'Item secundum iohannem' mark a catena-like structure, typical of the Speculum, stitching together disparate sources without narrative transition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"igne inextinguibili","severity":"info","text":"The phrase 'inextinguishable fire' is a common patristic descriptor for hell, appearing in the Shepherd of Hermas and later in Augustine's City of God.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the agraphon about the harvest and the laborers is uncertain; it may be from an apocryphal gospel or a patristic compilation.","The Johannine saying about the four months is not attested in any known canonical or apocryphal text; its origin is obscure."],"confidence":"medium","notes":[]},{"i":290,"ref":"p290","source":"in uitam aeternam, et qui seminat gaudebit simul cum eo qui metet in hoc est enim uerbum ueritatis, quia alius est qui seminat et alius est qui metet. ego misi uos metere in quod uos non laborastis: alii autem laborauerunt, et uos in labore illorum introistis.\n\nCXXXVIIII. VXOREM EXCEPTA CAVSA ADVLTERII NON DIMITTENDAM.\n\nIn euangelio secundum matthaeum: Accesserunt ad eum pharisaei temptantes eum et dicentes: si licet homini dimittere uxorem de quacumque causa? quibus respondens iesus ait: non legistis quia qui fecit ab initio masculum et feminam dixit: propter hoc relinquet homo patrem suum et matrem, et adherebit uxori suae, et erunt duo in carne una?\n\nquod ergo deus iunxit, homo non disiungat. dicunt ei: quare ergo moyses praecepit, ut daretur liber repudii et dimitteretur uxor? quibus iesus ait: quia moyses secundum duritiam uestram permisit uobis dimittere uxores uestras, ab initio autem non ita fuit. dico autem uobis quia quicumque dimiserit uxorem suam excepta causa adulterii et aliam ducit adulterium facit, et qui dimissam a uiro ducit moechatur. Item apostolus ad corinthios I: His autem qui matrimonio iuncti sunt praecipio, non ego sed dominus, uxorem a uiro non discedere. quod si discesserit, manere innuptam aut uiro reconciliari. et uir uxorem ne dimittat.","english":"into eternal life, and the one who sows will rejoice together with the one who reaps, for in this is the word of truth, because one is the sower and another is the reaper. I sent you to reap what you did not labor for: others, however, labored, and you entered into their labor.\n\nCXXXIX. A WIFE IS NOT TO BE DISMISSED EXCEPT FOR THE CAUSE OF ADULTERY.\n\nIn the Gospel according to Matthew: The Pharisees approached him, tempting him and saying: Is it lawful for a man to dismiss his wife for any cause? To whom Jesus answered and said: Have you not read that he who made from the beginning male and female said: For this reason a man shall leave his father and his mother, and shall cleave to his wife, and the two shall be one flesh?\n\nTherefore what God has joined, man shall not separate. They say to him: Why then did Moses command that a bill of divorce be given and a wife be dismissed? To whom Jesus said: Because Moses, according to your hardness, permitted you to dismiss your wives, but from the beginning it was not so. I say to you, however, that whoever dismisses his wife except for the cause of adultery and marries another commits adultery, and whoever marries a woman dismissed by her husband commits adultery. Likewise the Apostle to the Corinthians I: To those who are joined in marriage I command, not I but the Lord, that a wife not depart from her husband. But if she does depart, she is to remain unmarried or be reconciled to her husband. And a husband is not to dismiss his wife.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CXXXVIIII","severity":"info","text":"The chapter number CXXXVIIII marks a new unit in the florilegium, introduced by a rubric in capitals summarizing the topic: a wife is not to be dismissed except for adultery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In euangelio secundum matthaeum","severity":"info","text":"The dialogue with the Pharisees is not canonical Matthew; it appears in apocryphal or patristic sources, possibly the Gospel of the Nazarenes or a lost tradition, as noted by scholars.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"apostolus ad corinthios I","severity":"info","text":"The citation of 1 Corinthians 7:10-11 is adapted; the original text speaks of separation and reconciliation, but the florilegium condenses and rephrases the Pauline command.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"liber repudii","severity":"info","text":"The 'bill of divorce' (liber repudii) refers to the Jewish get, a document required for divorce under Mosaic law, which the passage contrasts with Christian teaching on marital indissolubility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"uxorem excepta causa adulterii non dimittendam","severity":"info","text":"This chapter reflects the strict Augustinian position on divorce, which influenced medieval canon law; the exception for adultery became a standard in Western Christian marriage doctrine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quod ergo deus iunxit, homo non disiungat","severity":"caution","text":"This maxim, while attributed to Jesus in the dialogue, is not found in canonical Gospels; its inclusion here may reflect a later theological formulation rather than a direct scriptural quote.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Matthean dialogue is uncertain; it may derive from apocryphal gospels or patristic expansions. The precise biblical reference for the Pauline citation is ambiguous, as it paraphrases 1 Corinthians 7 without exact verse numbers."],"confidence":"high","notes":[]},{"i":291,"ref":"p291","source":"CXL. DE TABERNACVLO.\n\nIn esaia propheta: Tabernacula tua non commouebuntur, neque fatigabuntur pati tabernaculi eius in aeternum\n\ntempus, neque funes eius disrumpentur: quoniam nomen domini magnum uocabis. Item in hieremia propheta: Tabernaculum tuum miserum factum est, periit, et omnes pelles eius disruptae sunt.\n\nCXLI. DE PEDIBVS LAVANDIS.\n\nIn genesi abraham: Paruit autem ei deus ad ilicem mambrae, sedenti illi ad ostium tabernaculi eius medio die. adleuatis autem oculis suis uidit, et ecce tres uiri stabant super eum. et ut uidit, adcurrit obuiam eis ab ostio tabernaculi sui et adorauit super terram et dixit: domine, si inueni gratiam ante te, ne praetereas puerum tuum: sumatur autem aqua et lauentur pedes uestri, et refrigerate sub arborem, et sumam panem et manducabitis, et postea transietis, propter quod declinastis ad puerum uestrum. et diae","english":"CXL. ON THE TABERNACLE.\n\nIn the prophet Isaiah: Your tabernacles shall not be moved, nor shall the coverings of his tabernacle be worn out for ever, nor shall its ropes be broken: for you will call upon the great name of the Lord. Likewise in the prophet Jeremiah: Your tabernacle has become wretched, it has perished, and all its skins are torn.\n\nCXLI. ON THE WASHING OF FEET.\n\nIn Genesis, Abraham: And God appeared to him at the oak of Mamre, while he was sitting at the door of his tabernacle at midday. And when he lifted up his eyes, he saw, and behold, three men were standing over him. And when he saw them, he ran to meet them from the door of his tabernacle and bowed down to the ground and said: Lord, if I have found favor before you, do not pass by your servant: let water be brought and your feet be washed, and rest yourselves under the tree, and I will bring bread and you shall eat, and afterwards you will go on your way, for which you have turned aside to your servant.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CXL. DE TABERNACVLO.","severity":"info","text":"The heading marks a new unit in the florilegium, numbered CXL, with a thematic title 'On the Tabernacle'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tabernacula tua non commouebuntur","severity":"info","text":"The first citation is from Isaiah, likely a loose paraphrase or composite of Isa 33:20 and 54:2, though not verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tabernaculum tuum miserum factum est","severity":"info","text":"The second citation is from Jeremiah, possibly Jer 10:20 or a similar passage, but the wording is not exact.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CXLI. DE PEDIBVS LAVANDIS.","severity":"info","text":"The heading marks a new unit numbered CXLI, with a thematic title 'On the Washing of Feet'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Paruit autem ei deus ad ilicem mambrae","severity":"info","text":"This passage is a paraphrase of Genesis 18:1-8, describing the theophany at Mamre and Abraham's hospitality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Paruit autem ei deus ad ilicem mambrae","severity":"caution","text":"The Latin text conflates the Vulgate wording; 'paruit' (appeared) is not in the Vulgate, and 'ilicem mambrae' is a variant for 'Mamre'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural sources for the Isaiah and Jeremiah citations are uncertain due to loose paraphrasing.","The Latin text of the Genesis passage contains non-Vulgate elements, possibly from an Old Latin version or a secondary source."],"confidence":"medium","notes":[]},{"i":292,"ref":"p292","source":"runt: sic facito, ut dixisti. Item in euangelio secundum iohannem: Et caena facta, cum diabolus iam misisset se in cor iudae scarioth, ut eam traderet, sciens iesus quia omnia dedit pater in manus eius et quia a deo exiuit et ad deum uadit, surrexit a caena, et posuit uestimenta sua, et cum accepisset linteum, praecinxit se. deinde misit aquam in peluem et coepit lauare pedes discipulorum et extergere de linteo, quo erat praecinctus. uenit ad simonem petram. dicit ei ille: domine, tu mihi lanae pedes? respondit iesus et dixit ei: quod ego facio, tu nescis, cognosces postea. dicit ei petrus: non lauabis mihi pedes in aeternum. respondit iesus: si non lauauero tibi pedes, non habebis partem mecum. dicit ei simon petrus: domine, sed non tantum pedes, sed etiam manus et caput. dicit ei iesus: qui lotus est, non indiget nisi ut pedes lauet, sed est mundus: et uos mundi estis, sed non omnes. sciebat enim quis esset qui traderet eum. propterea dixit: mundi estis, sed non omnes. et postquam lauit pedes eorum, accepit uestimenta, et cum iterum","english":"they did: \"Do as you have said.\" Likewise in the Gospel according to John: And after supper, when the devil had already insinuated himself into the heart of Judas Iscariot to betray him, Jesus, knowing that the Father had given everything into his hands and that he had come from God and was going to God, rose from supper, and put down his garments, and having taken a linen cloth, girded himself. Then he poured water into a basin and began to wash the feet of the disciples and to dry them with the linen cloth with which he was girded. He came to Simon Peter. Peter said to him: \"Lord, are you washing my feet?\" Jesus answered and said to him: \"What I am doing, you do not know; you will understand later.\" Peter said to him: \"You will not wash my feet forever.\" Jesus answered: \"If I do not wash your feet, you will have no part with me.\" Simon Peter said to him: \"Lord, then not only my feet, but also my hands and head.\" Jesus said to him: \"He who is washed does not need to wash his feet, for he is clean: and you are clean, but not all.\" For he knew who it was that would betray him. Therefore he said: \"You are clean, but not all.\" And after he washed their feet, he took his garments, and when again","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In euangelio secundum iohannem","severity":"info","text":"The passage is a non-canonical expansion of John 13:4–10, adding dialogue and narrative details not found in the canonical Gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"diabolus iam misisset se in cor iudae scarioth","severity":"info","text":"The devil's direct entry into Judas's heart is an apocryphal motif, absent from the canonical Gospels, reflecting a tradition of demonic possession as the cause of betrayal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"non lauabis mihi pedes in aeternum","severity":"info","text":"Peter's refusal and Jesus's conditional response ('If I do not wash your feet, you will have no part with me') have no parallel in canonical scripture but echo themes of ritual purity and apostolic succession in later Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et postquam lauit pedes eorum, accepit uestimenta, et cum iterum","severity":"info","text":"The passage breaks off mid-sentence at the end of the page, indicating that the original manuscript continued with the conclusion of the foot-washing episode.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"runt: sic facito, ut dixisti","severity":"caution","text":"The opening 'runt' is a fragment; the preceding text is lost. The English draft supplies 'they did' as a conjectural completion, but the Latin is incomplete.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening 'runt' is a fragment; the preceding context is lost, so the speaker and referent of 'sic facito, ut dixisti' are uncertain.","The source of the non-canonical Johannine narrative is unknown; it may derive from an apocryphal gospel or a patristic elaboration."],"confidence":"medium","notes":[]},{"i":293,"ref":"p293","source":"recubujsset, dicit eis: scitis quid fecerim uobis? uos uocastis me magistrum et dominum, et bene dicitis: sum enim. si ergo ego laui pedes uestros dominus et magister, quanto magis et uos debetis alter alterius lauare pedes? exemplum enim dedi uobis, ut quemadmodum ego facio uobis, etiam uos faciatis. amen dico uobis, quia non est seruus maior domino suo neque apostolus maior eo qui misit illum. haec scientes, beati estis, si feceritis ea. Item ad timotheum I: Vidua eligatur non minus annorum sexaginta, quae fuerit unius uiri uxor, in operibus bonis habens testimonium, si filios nutriuit, si hospitio recepit, si sanctorum pedes lauit, si tribulationem patientibus subministrauit, si omne opus bonum subsecuta est. Item in genesi: Et produxit ad eos symeon, et adtulerunt aquam et lauauerunt pedes.\n\nCXLII. OMNIA IN GLORIAM VEL IN NOMINE DOMINI FACIENDA.","english":"had reclined, says to them: \"Do you know what I have done for you? You have called me master and lord, and you say well: for I am. If, therefore, I, your lord and master, have washed your feet, how much more ought you to wash one another's feet? For I have given you an example, that as I do to you, so you also should do. Amen, I say to you, that no servant is greater than his master, nor any apostle greater than the one who sent him. Knowing these things, you are blessed if you do them.\" Likewise to Timothy I: \"A widow is to be chosen 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 followed every good work.\" Likewise in Genesis: \"And Symeon brought them out, and they brought water and washed their feet.\"\n\nCXLII. ALL THINGS ARE TO BE DONE FOR THE GLORY OR IN THE NAME OF THE LORD.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CXLII. OMNIA IN GLORIAM VEL IN NOMINE DOMINI FACIENDA","severity":"info","text":"This rubric heading introduces a new thematic section, asserting that all actions should be performed for the glory or in the name of the Lord. It marks a structural division in the florilegium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad timotheum I","severity":"info","text":"The citation to 1 Timothy 5:9-10 (Vulgate) prescribes qualifications for widows, including washing the feet of saints. This is a rare early Christian practice echoed in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in genesi","severity":"info","text":"The reference to Genesis likely alludes to the hospitality of Abraham (Gen 18:4-8), though the name Symeon is not in the canonical text; it may derive from a variant or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Symeon","severity":"info","text":"The name Symeon in the Genesis citation is anomalous; it may reflect a conflation with Symeon the Stylite or a misattribution in the source tradition. The canonical account involves Abraham, not Symeon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"lauauerunt pedes","severity":"info","text":"The foot-washing motif recurs across the three citations: Jesus washing disciples' feet (John 13), widows washing saints' feet (1 Tim), and the Genesis example. This reinforces the theme of humble service.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"recubujsset","severity":"caution","text":"The Latin 'recubujsset' is a scribal error for 'recubuisset' (had reclined). The text is otherwise sound, but this minor corruption should be noted for critical edition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Symeon in the Genesis citation is unclear; it may be a scribal error or a reference to a non-canonical tradition."],"confidence":"high","notes":[]},{"i":294,"ref":"p294","source":"Apostolus ad corinthios I: Siue manducatis siue bibitis siue facitis aliquid, omnia in gloriam dei. Item ad colossenses: Omnia quaecumque facitis in uerbo uel in opere, omnia in nomine domini nostri iesu christi, gratias agentes deo patri per ipsum.\n\nCXLIII. DE SANCTA VITA SAMVHELIS ET PAVLI APOSTOLI, QVOD NOS CAPTI SINT AVARITIA.\n\nIn regnorum I: Et cum epulatus fuisset samuhel cam omnibus uiris israhel usque ad satietatem, dixit ad omnem\n\nuirum israhel: ecce audiui uocem uestram per omnia quaecumque dixistis mihi, et constitui regem super uos. et nunc ecce quia rex praecedit ante uos. et ego senui, oportet ut requiescam: filii autem mei uobiscum sunt. et quoniam conuersatus sum coram uos a iuuentate mea usque in hodiernum diem, ecce ego sum. respondete contra me coram domino et coram christo eius, si uitulum alicuius accepi, aut si asinum alicuius abstuli, aut si quemquam potentia nocui, aut si aliquem pressi, aut si ex alicuius manu accepi pro exoratione uel corrigiam calciamentorum: dicite aduersum me, et reddam uobis. responderunt ad samuhel dicentes: neminem nocuisti per potentiam, nec pressisti nos, nec accepisti quicquam de manu cuiusquam. et dixit samuhel ad populum: testis est dominus in uobis, et testis est christus eius in hodierna die, quia non inuenistis in manu mea nihil.","english":"The Apostle to the Corinthians I: Whether you eat or drink or do anything, do all for the glory of God. Likewise to the Colossians: Everything you do in word or in deed, do all in the name of our Lord Jesus Christ, giving thanks to God the Father through him.\n\nCXLIII. ON THE HOLY LIFE OF SAMUEL AND THE APOSTLE PAUL, THAT WE ARE CAPTURED BY AVARICE.\n\nIn 1 Kings: And when Samuel had feasted with all the men of Israel to satiety, he said to every man of Israel: \"Behold, I have heard your voice in all things that you have said to me, and I have set a king over you. And now behold, because a king goes before you. And I have grown old; it is fitting that I rest. But my sons are with you. And since I have lived among you from my youth until this present day, behold, I am here. Answer against me before the Lord and before his Christ, whether I have taken a calf from anyone, or whether I have taken away a donkey from anyone, or whether I have harmed anyone by power, or whether I have oppressed anyone, or whether I have taken from anyone's hand for intercession or a shoelace: speak against me, and I will repay you.\" They answered Samuel, saying: \"You have harmed no one by power, nor have you oppressed us, nor have you taken anything from anyone's hand.\" And Samuel said to the people: \"The Lord is witness among you, and his Christ is witness on this day, because you have found nothing in my hand.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apostolus ad corinthios I","severity":"info","text":"The citation 'Siue manducatis siue bibitis siue facitis aliquid, omnia in gloriam dei' echoes 1 Corinthians 10:31, though the Vulgate reads 'Omnia in gloriam Dei facite'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item ad colossenses","severity":"info","text":"The phrase 'Omnia quaecumque facitis in uerbo uel in opere, omnia in nomine domini nostri iesu christi, gratias agentes deo patri per ipsum' is a free adaptation of Colossians 3:17, not a direct Vulgate quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In regnorum I","severity":"info","text":"The Samuel narrative is drawn from 1 Kings (1 Samuel) 12:1-5, but the wording is paraphrastic and includes details (e.g., 'corrigiam calciamentorum') not in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"DE SANCTA VITA SAMVHELIS ET PAVLI APOSTOLI, QVOD NOS CAPTI SINT AVARITIA","severity":"info","text":"The chapter heading contrasts Samuel's incorruptibility with Paul's warnings against avarice (cf. 1 Timothy 6:10), framing the exemplum as a moral lesson for the reader.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CXLIII","severity":"info","text":"This is the 143rd chapter of the Speculum, following a pattern of alternating scriptural citations and exempla; the preceding passage (p293) ended with a saying of Jesus about washing feet.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"corrigiam calciamentorum","severity":"caution","text":"The phrase 'corrigiam calciamentorum' (a shoelace) is not in the Vulgate 1 Samuel 12; it may be an interpolation or a gloss emphasizing Samuel's refusal of even trivial gifts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Pauline citations is unclear: they may be from a lost Latin florilegium or from memory, as they are not exact Vulgate verses.","The Samuel narrative conflates 1 Samuel 12:1-5 with haggadic or patristic expansions; the precise textual tradition is uncertain."],"confidence":"medium","notes":[]},{"i":295,"ref":"p295","source":"et illi dixerunt: testis est Item in actibus apostolorum paulus apostolus ad episcopos uel discipulos suos: Argentum\n\net aurum aut uestimentum nullius uestrum concupiui. ipsi scitis quia ad ea quae mihi necessaria erant in omni usu meo et eorum qui mecum sunt manus istae praesto fuerunt omnibus uobis demonstraui quoniam sic laborantes oportet auxiliari infirmis et memores esse uerborum domini iesu, quia ipse dixit: beatius est magis dare quam accipere.\n\nCXLIIII. QVOD DOMINVS FONS VITAE NVNCVPETVR.\n\nIn hieremia propheta: Domine, omnes qui te derelinquunt confundantur: discedentes a terra euertantur, qui dereliquerunt fontem uitae dominum. Item illic: Exhorruit caelum super haec uehementer, dicit dominus: quoniam haec\n\nduo mala fecit populus meus: me dereliquerunt, fontem aquae uiuae, et foderunt sibi lacus detritos, qui non poterunt aquam continere. Item in esaia propheta: Ecce enim rex iustus regnauit, et ego suscitaui regem cum iustitia et principem cum iudicio: imperabit, et erit homo, abscondens sermones suos, et abscondet se sicut ab aquae ictu: et apparebit in sion sicut fluuius praeclarus in terra sitienti. Item illic: Quoniam erupit in deserto aqua et riui in terra sitienti: et quae sine aqua est, erit in paludes: et in sitienti terra erit fons aquae. Item iohel propheta: Et fons de domo exiet et adaquauit agmen.","english":"And they said: \"He is a witness.\" Likewise in the Acts of the Apostles, the Apostle Paul to his bishops or disciples: \"I have coveted neither silver nor gold nor clothing of any of you. You yourselves know that for those things which were necessary for me in all my use and that of those who are with me, these hands have been ready; I have demonstrated to all of you that those who labor thus ought to help the weak and be mindful of the words of the Lord Jesus, because He Himself said: 'It is more blessed to give than to receive.'\"\n\nCXLIIII. THAT THE LORD IS CALLED THE FOUNTAIN OF LIFE.\n\nIn the prophet Jeremiah: \"Lord, let all who abandon You be confounded: let those departing from the land be overturned, who have abandoned the fountain of life, the Lord.\" Likewise there: \"The heaven has shuddered vehemently at these things,\" says the Lord, \"because my people have done these two evils: they have abandoned Me, the fountain of living water, and have dug for themselves worn-out cisterns, which could not hold water.\" Likewise in the prophet Isaiah: \"For behold, a just king has reigned, and I have raised up a king with justice and a prince with judgment: he will rule, and there will be a man, hiding his words, and he will hide himself as from a stroke of water: and he will appear in Zion like a splendid river in a thirsty land.\" Likewise there: \"Because water has burst forth in the desert and streams in a thirsty land: and what is without water will become marshes: and in a thirsty land there will be a fountain of water.\" Likewise the prophet Joel: \"And a fountain will go out from the house and will water the multitude.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CXLIIII. QVOD DOMINVS FONS VITAE NVNCVPETVR.","severity":"info","text":"This heading introduces a new section (CXLIIII) on the Lord as the fountain of life, following the previous section on avarice and Samuel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In hieremia propheta: Domine, omnes qui te derelinquunt confundantur","severity":"info","text":"The first citation from Jeremiah is not a direct biblical verse but a paraphrase or adaptation; the phrase 'fountain of life' (fontem uitae) is a key theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item illic: Exhorruit caelum super haec uehementer","severity":"info","text":"The second Jeremiah citation echoes language of Jer 2:13 (LXX) but is freely adapted; 'fountain of living water' (fontem aquae uiuae) is a biblical metaphor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item in esaia propheta: Ecce enim rex iustus regnauit","severity":"info","text":"The Isaiah citation is a composite of messianic and water imagery, not a single verse; 'splendid river in a thirsty land' is a free expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item iohel propheta: Et fons de domo exiet et adaquauit agmen","severity":"info","text":"The Joel citation is not a direct biblical verse; it may be a loose adaptation of Joel 3:18 (LXX) or a patristic paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"CXLIIII. QVOD DOMINVS FONS VITAE NVNCVPETVR.","severity":"info","text":"The title 'fountain of life' (fons vitae) is a common patristic epithet for Christ, used in early Christian literature and liturgy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first Jeremiah citation is unclear; it may be a lost version or a patristic paraphrase.","The Joel citation does not correspond exactly to any known biblical text; it may be a misremembered or adapted verse."],"confidence":"medium","notes":[]},{"i":296,"ref":"p296","source":"Item secundum iohannem: In nouissimo autem die illo magno diei festi stabat iesus et\n\nclamabat dicens: si quis sitit, ueniat ad me et bibat. qui credit in me, sicut dixit scriptura, flumina de uentre eius fluent aquae uiuae. hoc autem dicebat de spiritu, quem accepturi erant credentes. Item in psalmo XXXV: Inebriabuntur ab uberibus domus tuae, et torrentem uoluntatis tuae potum dabis eis. quoniam aput te est fons uitae, et in lumine tuo uidebimus lumen.\n\na In psalmo XXXV: Inebriabuntor ab uberibus domus tuae. KXPLICIT.\n\ndicens: si quis sitit usque hoc autem dixit de spiritu, quem accepturi erant credentes in eum. In psalmo XXXV: Inebriabuntur ab ubertate domus tuae usque et in lumine tuo uidebimus lumen.","english":"Likewise according to John: On that last great feast day, Jesus stood and cried out, saying: \"If anyone thirsts, let him come to me and drink. He who believes in me, as Scripture said, rivers of living water will flow from his belly.\" But he said this concerning the Spirit, which believers were about to receive. Likewise in Psalm 35: \"They shall be inebriated from the breasts of your house, and you will give them the torrent of your will to drink. For with you is the fountain of life, and in your light we shall see light.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Item secundum iohannem","severity":"info","text":"The citation 'Item secundum iohannem' introduces a non-canonical saying attributed to John, not found in the canonical Gospel of John.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psalmo XXXV","severity":"info","text":"The reference to Psalm 35 corresponds to the Vulgate numbering; in modern Bibles this is Psalm 36. The quoted text is not verbatim from the Vulgate but a paraphrase or variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"flumina de uentre eius fluent aquae uiuae","severity":"info","text":"The image of rivers flowing from the belly echoes patristic baptismal and eucharistic typology, often linked to the Spirit in early Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item ... Item","severity":"info","text":"The passage is structured as a chain of testimonia, each introduced by 'Item', a common feature of the Speculum genre.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"a In psalmo XXXV: Inebriabuntor ab uberibus domus tuae. KXPLICIT.","severity":"caution","text":"The final line contains a variant spelling 'Inebriabuntor' and the explicit 'KXPLICIT' (for 'EXPLICIT'), indicating a scribal colophon or marginal note.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Johannine saying is unclear; it may derive from apocryphal tradition or a patristic paraphrase.","The exact wording of the Psalm quotation differs from the Vulgate, possibly due to memory or variant textual tradition."],"confidence":"high","notes":[]}]}