{"slug":"stoa0104p.stoa009.opp-lat1","id":"latin:ogl-csel:stoa0104p.stoa009.opp-lat1","title":"De Pascha Computus","title_source":"De Pascha Computus","author":"Pseudo-Cyprian","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":"2026-11-15T05:42:34Z","cost_usd":0.01376},"source":{"registry_id":"latin:ogl-csel:stoa0104p.stoa009.opp-lat1","work_id":"stoa0104p.stoa009.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/stoa0104p/stoa009/stoa0104p.stoa009.opp-lat1.xml"},"stats":{"passages":27,"english_words":7428,"coptic_letters":0,"source_letters":26976,"commentary_units":158,"commentary_kinds":9,"derived_notes":3,"ambiguities":48,"work_notes":6,"external_links":0,"timeline":5},"summary":{"work":"stoa0104p.stoa009.opp-lat1","abstract":"De Pascha Computus (On the Computation of Easter) is a Latin treatise attributed to Cyprian of Carthage but almost certainly pseudonymous. It belongs to the early Latin computistical tradition and provides a method for calculating the date of Easter, drawing on earlier Greek and Roman sources. The work is usually dated to the late 3rd or early 4th century and is associated with the Roman 84-year Easter cycle. It survives in a single medieval manuscript tradition, with the earliest witness being a 9th-century codex. The treatise was cited by later computists such as Bede and included in medieval collections of Cyprianic writings, though its authenticity was questioned by the 16th century. Modern scholars widely reject the Cyprianic attribution, considering the work anonymous.","historical_context":"The treatise was likely composed in the late 3rd or early 4th century, probably in a Latin-speaking Christian community in North Africa or Rome. It reflects the early Christian controversy over the correct calculation of Easter, which involved reconciling Jewish lunar and Christian solar calendars. The work belongs to the early Latin computistical tradition, which drew on earlier Greek and Roman sources, and is associated with the Roman 84-year Easter cycle. The text survives in a single medieval manuscript tradition, with the earliest witness being a 9th-century codex. It was cited by later computists such as Bede and included in medieval collections of Cyprianic writings, though its authenticity was questioned by the 16th century. The attribution to Cyprian is not contemporary and is first attested in later manuscripts; modern scholars widely reject it, considering the work anonymous.","significance":"De Pascha Computus is significant as an early witness to the Latin computistical tradition and the development of Easter calculation methods. It influenced later computists such as Bede and was included in medieval collections of Cyprianic writings, though its authenticity was questioned by the 16th century. The work provides insight into early Christian efforts to standardize the date of Easter and reconcile Jewish and Christian calendrical systems.","timeline":[{"date":"late 3rd–early 4th c.","event":"Composition of De Pascha Computus, likely in North Africa or Rome."},{"date":"9th c.","event":"Earliest surviving manuscript witness of the treatise."},{"date":"8th c.","event":"Bede cites the work in his computistical writings."},{"date":"16th c.","event":"Authenticity of Cyprianic attribution questioned by scholars."},{"date":"20th–21st c.","event":"Modern scholars widely reject Cyprianic authorship, considering the work anonymous."}],"relations":[{"work":"De Pascha Computus (Pseudo-Cyprian)","relation":"Part of early Latin computistical tradition, associated with Roman 84-year Easter cycle.","key":"","label":null,"url":null},{"work":"Bede, De Temporum Ratione","relation":"Cites De Pascha Computus in discussions of Easter calculation.","key":"","label":null,"url":null},{"work":"Cyprian of Carthage, genuine works","relation":"Attributed to Cyprian but pseudonymous; not part of authentic Cyprianic corpus.","key":"","label":null,"url":null},{"work":"Eusebius of Caesarea, Chronicon","relation":"Possible source for computistical data, though not directly cited.","key":"","label":null,"url":null},{"work":"Hippolytus of Rome, Computus","relation":"Earlier Greek computistical work that may have influenced the Latin tradition.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The date of composition is uncertain; the late 3rd–early 4th century is a scholarly estimate based on computistical data.","The attribution to Cyprian is not contemporary and is widely rejected by modern scholars; the work is anonymous.","The text survives in a single medieval manuscript tradition, with the earliest witness being a 9th-century codex; the edition lacks a full apparatus of manuscript variants.","The work's relationship to other early computistical texts is not fully detailed in the available edition; specialized studies are needed."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000489,"generated":"2026-11-15T05:42:33Z"},"links":[{"kind":"source","label":"Open Greek and Latin CSEL","url":"https://github.com/OpenGreekAndLatin/csel-dev/blob/master/data/data/stoa0104p/stoa009/stoa0104p.stoa009.opp-lat1.xml"}],"checks":{"work":"stoa0104p.stoa009.opp-lat1","status":"warn","blocking":[],"warnings":[{"code":"repetition-warn","i":7}],"stats":{"passages":27,"translated":27,"commentary_passages":27,"commentary_units":158,"english_words":7428,"source_letters":26975,"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 computational treatise on the date of Easter, attributed to Cyprian but almost certainly pseudonymous. It belongs to the early Latin computistical tradition, drawing on earlier Greek and Roman sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The treatise is usually dated to the late 3rd or early 4th century, based on its computistical data and its relation to the Roman 84-year Easter cycle. The attribution to Cyprian is not contemporary and is first attested in later manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives in a single medieval manuscript tradition, with the earliest witness being a 9th-century codex. The edition in ogl-csel is based on this manuscript, with emendations from later copies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The work was cited by later computists such as Bede and was included in medieval collections of Cyprianic writings, though its authenticity was questioned by the 16th century. It influenced early medieval Easter calculations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not provide a full apparatus of manuscript variants, nor does it discuss the work's relationship to other early computistical texts in detail. Readers should consult specialized studies for these aspects.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"The attribution to Cyprian is widely rejected by modern scholars; the work is anonymous. Do not assume Cyprianic authorship for theological or historical arguments without corroboration from other sources.","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: 27 narrative."},{"kind":"caution","severity":"caution","text":"2 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: ogl-csel — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":27},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"XV. DE PASCHA COMPVTVS.\n\nMulto quidem non modico tempore anxii fuimus et aestaantes non in saecularibus sed in sanctis et diuinis scripturis quaerentes inuenire, quisnam esset primus dies noui mensis, in quo mense praeceptum est Iudaeis in Aegypto pro XIIII luna immolare Pascha. adnuit itaque sanctissimus qui id uidit, et inuenimus. inuenimus autem per ipsius omnipotentis Dei patris immensam bonitatem et iustitiam et Christi filii eius Domini et Dei nostri incomparabili misericordia, qui propter peccata nostra obaudiens suo patri exposuit animam suam: cum qua resurgens a mortuis die tertia pollicitus est discentibus suis uitam aeternam et dedit pignus spiritus sancti gratiam credentibus in passione et resurrectione sua. in quo spiritus ipse Dominus uolentibus id est totis fidei uiribus quaerentibus semis suis reuelat alta mysteria et manifestat obscura sacramenta.","english":"XV. ON THE COMPUTUS OF EASTER.\n\nFor a long time, indeed no short time, we were anxious and wavering, seeking not in secular but in holy and divine scriptures to find what was the first day of the new month, in which month the Jews in Egypt were commanded to sacrifice the Passover on the fourteenth moon. And so the most holy one who saw it assented, and we found it. We found it, however, through the immense goodness and justice of Almighty God the Father Himself, and through the incomparable mercy of Christ His Son, our Lord and God, who, obedient to His Father on account of our sins, gave up His own soul; with which soul, rising from the dead on the third day, He promised eternal life to His disciples, and gave the pledge of the grace of the Holy Spirit to those believing in His passion and resurrection. In which Spirit the Lord Himself reveals the high mysteries and manifests the obscure sacraments to those who seek, that is, to His own who seek with all the strength of their faith.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XV. DE PASCHA COMPVTVS.","severity":"info","text":"The chapter heading marks a new section of the treatise, introducing the topic of Easter computation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"primus dies noui mensis","severity":"info","text":"The phrase 'first day of the new month' refers to the start of the lunar month in the Jewish calendar, crucial for determining the date of Passover.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in Aegypto pro XIIII luna immolare Pascha","severity":"info","text":"This echoes Exodus 12:6, where the Passover is to be sacrificed on the fourteenth day of the first month, a key biblical basis for Easter dating.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"anxii fuimus et aestaantes","severity":"info","text":"The author's anxiety reflects the early Christian controversy over the correct calculation of Easter, which involved reconciling Jewish lunar and Christian solar calendars.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"spiritus ipse Dominus reuelat alta mysteria","severity":"info","text":"This passage anticipates later medieval exegesis where the Holy Spirit is seen as the revealer of hidden meanings in Scripture, a theme in patristic and monastic commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cum qua resurgens a mortuis die tertia","severity":"caution","text":"The phrase 'with which soul, rising from the dead' is ambiguous: it may refer to Christ's soul or to the soul of the believer; the Latin 'cum qua' likely refers to Christ's anima, but the syntax is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'cum qua resurgens a mortuis' is ambiguous: 'qua' could refer to Christ's soul (anima) or to the believer's soul; the translation takes it as Christ's soul, but the grammar allows either reading."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ac propterea credentes et pro certo scientes quia nihil denegat Deus, sed unicuique uolenti et desideranti praestat sicuti et uult, commisimus nos in rem tam laboriosam: in qua re non derelicti sed potius ab ipso Deo inspirati uolumus amantibus et adpetentibus studia diuina ostendere numquam posse Christianos a uia ueritatis errare et tamquam ignorantes quae sit dies Paschae post Iudaeos caecos et hebetes ambulare, cumque a Deo nos euidenter incipiamus, non tantum primum diem, quo in Aegypto agnus occisus est ostendere, sed et praeterea futuri temporis dies Paschae Iudaeorum et Christianorum demonstrare. incipiamus itaque, dilectissimi fratres, ab Exodi lectione: in qua lectione recognoscimus ipsum Deum et Dominum ad Moysen et Aaron fratrem eius in terra Aegypti dixisse: mensis hic initium mensium primus erit uobis in mensibus anni. fare ad omnem synagogam filiorum Israel dicens: decimo die mensis huius accipiant sibi singuli per domos tribuum ouem per domum: et si exigui erunt in domo ut non sint sufficientes ad ouem, adsumet secum uicinum proximum suum: per numerum animarum singuli quod sufficiet sibi computabunt in ouem. immaculatum perfectum masculum anniculum erit uobis. ab agnis et ab haedis accipietis.","english":"and therefore, believing and knowing for certain that God denies nothing, but grants to each willing and desiring person as he wills, we have committed ourselves to such a laborious task. In this matter, not abandoned but rather inspired by God himself, we wish to show to those who love and seek divine studies that Christians can never stray from the path of truth and, as if ignorant, walk after the blind and dull Jews regarding what day Easter falls. And since we clearly begin from God, we intend to show not only the first day on which the lamb was slain in Egypt, but also the future dates of Easter for both Jews and Christians. Let us therefore begin, most beloved brothers, with the reading of Exodus. In that reading we recognize that God himself and the Lord said to Moses and his brother Aaron in the land of Egypt: \"This month shall be for you the beginning of months, the first of the months of the year. Go and say to the whole assembly of the children of Israel: On the tenth day of this month, let each one take, throughout the tribes, a sheep for each household. And if there are few in the household so that they are not sufficient for a sheep, he shall take his nearest neighbor with him. By the number of souls, each shall calculate what will suffice for himself in the sheep. It shall be for you an unblemished, perfect, male yearling. You shall take from the lambs and from the goats.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"incipiamus itaque, dilectissimi fratres, ab Exodi lectione","severity":"info","text":"This phrase marks the formal beginning of the treatise's exegetical argument, transitioning from the author's methodological preface to the scriptural exposition of Exodus 12.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"mensis hic initium mensium primus erit uobis in mensibus anni","severity":"info","text":"This is a paraphrase of Exodus 12:2, where God declares the month of Aviv (Nisan) the first month. The author adapts the Vetus Latina text, which differs from the Vulgate's 'Mensis iste principium mensium'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"decimo die mensis huius accipiant sibi singuli per domos tribuum ouem per domum","severity":"info","text":"This expands on Exodus 12:3, but the instruction to take a sheep on the tenth day is not in the canonical text; it likely reflects a liturgical or computational tradition conflating the selection of the lamb with the paschal preparation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"post Iudaeos caecos et hebetes ambulare","severity":"info","text":"The author employs anti-Jewish rhetoric common in early Latin computistical works, asserting Christian superiority in calculating Easter dates, a polemical stance that persisted through the medieval period.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"agnus","severity":"info","text":"The term 'agnus' (lamb) here refers to the paschal lamb of Exodus 12, but in the context of the computus, it also prefigures Christ as the Lamb of God, a typological reading standard in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ab agnis et ab haedis accipietis","severity":"caution","text":"The phrase 'from lambs and from goats' is not found in Exodus 12; it may reflect a conflation with Levitical sacrificial rules or a variant in the Old Latin tradition. The text's scriptural basis is thus imprecise.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the expanded paschal instructions (tenth day, goats) is unclear; they may derive from a lost Jewish or Christian computational tradition.","The phrase 'agnus occisus est' could refer to the historical Passover lamb or typologically to Christ's crucifixion; the author likely intends both."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"et erit uobis obseruatum usque ad quartum decimum diem mensis huius, et occidet eum omnis uulgus synagogae filiorum Israel ad uesperam: et accipient de sanguine, et ponent super duos postes et super liminaria in domibus, in quibus eum edent in ipsis: et edent carnes istas nocte assatas igni., azyma cum amaritudine edent. non edetis de eis crudam neque coctam aqua, nisi assatam, caput cum pedibus et interaneis, nihil derelinquetis ex eis in mane, et os non confringetis ab eo: quae autem derelicta fuerint de eo usque in mane, igni cremabuntur [ex intestinis eius uorabitis post suam occisionem]. sic autem comedetis eum: lumbi uestri praecincti et caligae uestrae in pedibus uestris et bacula uestra in manibus uestris, et edetis eum festinanter: Pascha est enim Domini.\n\nPraecepit igitur Deus per Moysen uniuersae synagogae filiorum Israel in mense nouo, qui est initium mensium primus in mensibus anni, in quo habitu ederent Pascha quarta decima luna, ad hoc utique ut et suam diuinitatem credentibus nobis in Christo manifestaret et illorum latrocinium iam tunc ab initio saeculi demonstraret, et qui in Aegypto ad uesperam id est in nouissima saeculi tempora praecincti et calceati aduersus agnum Dei immaculatum prima die azymorum ad uesperam cum gladiis et fustibus exierunt, et uniuersa quae ab omnibus prophetis praedicta fuerant in eum commiserunt.","english":"And it shall be observed by you until the fourteenth day of this month, and the entire multitude of the synagogue of the children of Israel shall kill it at evening: and they shall take of the blood, and place it upon the two doorposts and upon the lintels in the houses in which they shall eat it: and they shall eat these meats roasted by fire that night; they shall eat unleavened bread with bitter herbs. You shall not eat of them raw nor boiled in water, but only roasted, the head with the feet and entrails; you shall leave nothing of them until morning, and you shall not break any bone from it; but whatever is left of it until morning shall be burned with fire [from its entrails you shall devour after its slaughter]. And thus you shall eat it: your loins girded and your sandals on your feet and your staffs in your hands, and you shall eat it hastily: for it is the Passover of the Lord.\n\nTherefore God commanded through Moses to the entire synagogue of the children of Israel in the new month, which is the beginning of months, the first of the months of the year, in what manner they should eat the Passover on the fourteenth moon, to this end assuredly that He might both reveal His divinity to us who believe in Christ and demonstrate their brigandage already then from the beginning of the age, and that those who in Egypt at evening, that is in the last times of the age, girded and shod, went out against the immaculate Lamb of God on the first day of unleavened bread at evening with swords and clubs, and committed against him all that had been foretold by all the prophets.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pascha est enim Domini","severity":"info","text":"The phrase echoes Exodus 12:11, where the Passover is designated as a feast of the Lord. The author adapts the biblical command to emphasize the typological significance for Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"quarta decima luna","severity":"info","text":"The fourteenth moon is the date of the Passover in the Jewish calendar, central to the computus controversy. The author insists on this date to align the Christian Pascha with the Jewish precedent, a key point in early Christian calendrical debates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Praecepit igitur Deus per Moysen","severity":"info","text":"This sentence transitions from a paraphrase of Exodus 12 to an allegorical interpretation. The author uses 'igitur' to signal a conclusion drawn from the preceding ritual details, linking the Old Testament command to the passion of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"illorum latrocinium iam tunc ab initio saeculi demonstraret","severity":"info","text":"The author interprets the Jewish Passover ritual as prefiguring the Jewish rejection of Christ, calling it 'brigandage'. This anti-Jewish polemic is typical of early Christian typological exegesis and reflects the work's apologetic context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ex intestinis eius uorabitis post suam occisionem","severity":"caution","text":"This phrase is bracketed in the edition, likely a gloss or interpolation. It disrupts the flow of the dietary instructions and may not be original to the author's paraphrase of Exodus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"azyma cum amaritudine","severity":"info","text":"'Unleavened bread with bitter herbs' refers to the Passover meal (Exodus 12:8). The author retains the Hebrew practice to stress continuity, but the phrase also serves as a typological marker for the Christian Eucharist.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ex intestinis eius uorabitis post suam occisionem' is textually uncertain; it may be a later addition or a corruption of the original paraphrase.","The identity of 'those who in Egypt at evening' is ambiguous: it could refer to the Egyptians or to the Jews, but the author interprets them as the persecutors of Christ."],"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":4,"ref":"p4","source":"et ideo qui iam non secundum imaginem sicut illi, sed secundum ueritatem in commemorationem passionis filii Dei Pascha celebramus, nihil aliud inprimis nisi mensem nouum quia sit et unde incipiat et ubi finiat totis? uiribus fidei nostrae diligenter requirere debemus. et tunc inueniemus, nec ante nec post XIIII lunam inuentam posse ab ipsis Iudaeis Pascha obseruari.\n\nQuod ipsum quidem euidenter incipiet nobis ostendere sancta et diuina Geneseos scriptura dicens: in principio fecit Deus caelum et terram. terra autem erat inuisibilis et incomposita, et tenebrae erant super abyssum, et spiritus Dei superferebatur super aquas. et dixit Deus: fiat lux. et facta est lux. et uidit Deus lucem quia bona est. et diuisit Deus inter lucem et inter tenebras. et uocauit Deus lucem diem et tenebras uocauit noctem. et facta est uespera et factum est mane dies unus. referendo igitur et insinuando nobis sancta scriptura ipsum Dominum diuisisse inter lucem et tenebras, id est inter diem et noctem euidenter ostendit hunc esse primum diem et sequentem eius noctem, inter quos omnium artifex aequaliter hoc est irreprehensibiliter diuisit.","english":"And therefore we, who now celebrate the Pasch not according to the image, as they did, but according to the truth, in commemoration of the passion of the Son of God, must first of all diligently inquire with all the strength of our faith concerning the new month: what it is, whence it begins, and where it ends. And then we shall find that the Pasch can be observed by the Jews themselves neither before nor after the fourteenth moon is found.\n\nNow this very thing will begin to show us clearly the holy and divine scripture of Genesis, saying: In the beginning God made heaven and earth. But the earth was invisible and unformed, and darkness was upon the abyss, and the Spirit of God was borne over the waters. And God said: Let there be light. And light was made. And God saw the light, that it was good. And God divided between light and between darkness. And God called the light day, and the darkness he called night. And evening was made, and morning was made: one day. Therefore, by referring to and intimating to us that the Lord himself divided between light and darkness, that is, between day and night, the holy scripture clearly shows that this is the first day and its following night, between which the artificer of all things divided equally, that is, irreproachably.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"non secundum imaginem ... sed secundum ueritatem","severity":"info","text":"The author contrasts Jewish observance (image/type) with Christian celebration (truth/reality), a common typological argument in early Latin paschal treatises.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"mensem nouum","severity":"info","text":"The 'new month' refers to the first lunar month of spring (Nisan), whose start determines the date of the Pasch; the author insists on calculating it correctly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Genesis 1:1-5","severity":"info","text":"The passage loosely paraphrases Gen 1:1-5, adding 'invisibilis et incomposita' and 'dixit Deus: fiat lux' to emphasize the division of light and darkness as the first day.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"XIIII lunam","severity":"info","text":"The 14th moon (full moon) of the first month is the biblical date for Passover; early Christians debated whether to follow Jewish calculation or a separate system.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quod ipsum quidem euidenter incipiet nobis ostendere","severity":"info","text":"This transitional phrase signals that the Genesis citation will provide scriptural proof for the author's argument about the beginning of the month.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Pseudo-Cyprian","severity":"info","text":"Attributed to Cyprian of Carthage in medieval manuscripts, this work is now considered anonymous (Pseudo-Cyprian) and dates to the 3rd or early 4th century.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'totis? uiribus' is uncertain; the edition marks a possible corruption, but the sense 'with all our strength' is clear."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Qui nunc comprehenditur esse VIII kl. April., a quo die computantes aliqui ex nobis qui priores uoluerunt hunc mensem nouum ostendero et ipso XIIII luna inuenta dies Paschae secundum Iudaeos demonstrare, dixerunt eundem mensem ab id. Martii incipere et in diem id. April. consummare, et sic impegerunt. ac propterea ipsos dies XXX quamuis recte diuiserint in XI et XVIIII, undecim scilicet in communi anno retrorsum computantes et ad idus Martii peruenientes, decem et nouem in priorem illum annum quo embolismus incurrit immittentes et usque ad idus April. deuenientes: in hoc errauerunt, ut dixi, cum uere primum diem noui mensis comprehendere non potuerunt. quae res sic modo uere ostensa demonstrabitur, cum in ipso pinace a nobis composito nullus annus fallere « inuenietur.\n\nVolentes igitur hunc mensem uero ostendere, unde incipiat et ubi finiat, reuertamur ad Genesim, quae retulit nobis ipsum Dominum diuisisse inter primum diem et primam noctem. unde recognoscimus et inter secundum et inter tertium diem et noctem neminem alium. nisi ipsum Dominum diuisisse, et sic a quarto die hoc officium soli et lunae iniunxisse.","english":"It is now understood to be the eighth day before the Kalends of April, from which day some among us who wished to show this month as new and to demonstrate the fourteenth moon as the day of the Pasch according to the Jews, computing from it, said that the same month begins on the Ides of March and ends on the day of the Ides of April, and thus they stumbled. And therefore, although they correctly divided those thirty days into eleven and nineteen—namely, counting backwards eleven in the common year and arriving at the Ides of March, and inserting nineteen into that prior year in which the embolism occurs and arriving at the Ides of April—they erred in this, as I have said, because they could not truly grasp the first day of the new month. This matter will now be demonstrated as truly shown, when in the table composed by us no year will be found to deceive.\n\nTherefore, wishing to show this month truly, where it begins and where it ends, let us return to Genesis, which has reported to us that the Lord Himself divided between the first day and the first night. From this we recognize that between the second and the third day and night no one else but the Lord Himself divided, and thus from the fourth day He entrusted this office to the sun and the moon.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"VIII kl. April.","severity":"info","text":"The date 'eighth day before the Kalends of April' corresponds to 25 March, a key point in the author's computus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"embolismus","severity":"info","text":"Embolismus refers to the intercalary month inserted in a leap year of the lunisolar calendar to align lunar and solar cycles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Genesim","severity":"info","text":"The reference to Genesis alludes to the creation account (Gen 1:3-5), where God separates light from darkness and later assigns the sun and moon their roles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pinace","severity":"info","text":"The 'pinax' (table) is a computistical table the author claims to have composed, intended to infallibly determine the new moon and Pasch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"reuertamur ad Genesim","severity":"info","text":"This phrase marks a structural turn from critiquing earlier computists to grounding the argument in biblical authority, specifically the creation narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"nullus annus fallere","severity":"caution","text":"The author's claim that his table will never err is polemical; such computistical tables were often contested and subject to error.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'some among us' (aliqui ex nobis) is unspecified; they may be earlier Christian computists or a specific group known to the author."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ipsa sunt enim duo luminaria maiora, de quibus Dominus dixit: fiant luminaria in firmamento caeli ita ut luceant super terram, et diuidant inter diem et noctem, et sint in signis in temporibus et in diebus et in annis, et sint in splendore in solidamento caeli, ita ut luceant super terram. et sic est factum. et fecit Deus duo luminaria maiora, luminare maius initium diei et luminare minus initium noctis etc. haec sunt autem duo luminaria, quae non tantum hoc officium acceperunt, ut diuidant inter diem et noctem, sed et ut sint in signis et in temporibus et in diebus et in annis.'\n\nPropter hoc ergo Hebraei tunc qui digni fuerant spiritu Dei edocti singulos quoque annos secundum lunae cursum computauerunt. et ut ad cursum solis occurrerent inter sexdecim annos, mensis primi dies XXX in duas partes non aequaliter sed secundum rationem diuiserunt, sicut superius diximus nostros antecessores quidem secundum Hebraeos recte diuisisse in XI et XVIIII, diem autem primum mensis primi non comprehendisse et ideo errasse. qui dies primus noui mensis secundum cursum lunae duodecies decrescentis recognoscitur XVI kl. April. : in quo talis eadem hora inuenta est luna, qualis ante annum fuit V kl. April. facta. cuius anni dies Hebraei numerant CCCLIIII usque in XVII kl. Aprilis. qui autem secundum cursum solis computant, post undecim dies et quartum diei VI kl. April.","english":"These are themselves the two greater lights, concerning which the Lord said: \"Let there be lights in the firmament of the sky, so that they may shine upon the earth, and divide between day and night, and be for signs in the seasons and in the days and in the years, and be for splendor in the solidity of the sky, so that they may shine upon the earth.\" And thus it was done. And God made two greater lights, the greater light the beginning of day and the lesser light the beginning of night, etc. These, moreover, are the two lights, which received not only this office, to divide between day and night, but also to be for signs and in the seasons and in the days and in the years.\n\nFor this reason, therefore, the Hebrews, who at that time were worthy and instructed by the Spirit of God, computed each year also according to the course of the moon. And in order to coincide with the course of the sun, over sixteen years they divided the thirty days of the first month into two parts, not equally but according to reason, as we said above: that our predecessors, indeed, according to the Hebrews, correctly divided into 11 and 19, but did not include the first day of the first month and therefore erred. This first day of the new month, according to the course of the moon waning twelve times, is recognized as the 16th day before the Kalends of April: on which day the moon was found at the same hour as it was made on the 5th day before the Kalends of April in the previous year. The days of this year the Hebrews count as 354 up to the 17th day before the Kalends of April. But those who compute according to the course of the sun, after eleven days and a quarter of a day, on the 6th day before the Kalends of April.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"fiant luminaria in firmamento caeli","severity":"info","text":"The author adapts Gen 1:14-18 (LXX) but the wording is not a direct Vulgate citation; it may reflect a lost Old Latin version or a conflation with Ps 135:8-9.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"luminare maius / luminare minus","severity":"info","text":"These terms for sun and moon are standard in Latin computistical writing; the author uses them to ground the lunar-solar calendar in Genesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"inter sexdecim annos","severity":"info","text":"The 16-year cycle is a known early computistical scheme, later superseded by the 19-year Metonic cycle; the author treats it as a Hebrew practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"sicut superius diximus","severity":"info","text":"This cross-reference to an earlier discussion (now lost or in a previous passage) shows the treatise was composed as a continuous argument, not a collection of notes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"XVI kl. April.","severity":"info","text":"The date 16 Kalends of April = 17 March; the author uses Roman calendar dates to anchor lunar reckoning, a common practice in Latin computus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"post undecim dies et quartum diei VI kl. April.","severity":"caution","text":"The arithmetic here is compressed and ambiguous: the 11¼ days likely refer to the solar-lunar offset, but the syntax is unclear; the English draft smooths over a textual difficulty.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'post undecim dies et quartum diei VI kl. April.' is syntactically ambiguous: it may mean 'after 11¼ days, on 6 Kalends of April' or 'after 11 days and a quarter of a day, on 6 Kalends of April'; the English draft takes the latter.","The identity of 'nostros antecessores' is not specified; they may be earlier Christian computists or Jewish calculators."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"suppletis diebus CCCLXV et quarto diei annum consummasse inueniunt, et sic primum diem noui mensis uenturi V kl. April. ostendunt. ac propterea quatuor quadrantes quadriennii in unum diem redigentes quinto quoque anno non V kl. Apr., sed V kl. Mart. inmittunt, ne primo diei mensis noui superuenturi integrum diem immittant, et hunc totum ordinem quem Hebraei priores et ante ipsam Romam conditam certa ratione assecuti sunt subuertant. annus igitur Hebraeorum in m menses diuisus facit mensem XXIX S: similiter et Romanorum in duodecim quoque partitus facit mensem XXX S. ergo inter XXIX S et XXX S interest quae intelliguntur esse horae XI et quartum horae. in quibus XI horis et quarto horae prior ambulauit sol quando factus est initium diei. sic autem et luna initium noctis fieri repromissa, non oportuit eam post occasum solis fieri et sic in caelo uideri, quoniam debebat a primo die uideri et prosequi, cum quo tam magnum officium fuerat adepta. hoc est igitur quod per singulos menses reparata quinta decima luna proceditur a sole. et ideo per annum plus ambulare inuenitur sol XI dies et quartam partem diei. et sic luna, quae quarta feria V kl. Apr. quinta decima fuerat facta, inuenta est suppleto primo anno XXVI qu. V kl. Apr.: item secundo anno adiectis XI diebus et qu. inuenta est VII 8. V kl. Apr.: tertio anno XVIII dod. V kl. April.: quarto anno XXX V kl.","english":"they find that the year is completed with 365 days and a quarter of a day, and thus they show the first day of the coming new month as the fifth day before the Kalends of April. And for this reason, reducing the four quarters of the four-year cycle into one day, they insert it not on the fifth day before the Kalends of April in every fifth year, but on the fifth day before the Kalends of March, lest they insert a whole day into the first day of the coming new month and overturn this entire order which the Hebrews, earlier and before Rome itself was founded, attained by sure reasoning. Therefore, the year of the Hebrews, divided into months, makes a month of 29½ days; similarly, the year of the Romans, also divided into twelve parts, makes a month of 30½ days. So between 29½ and 30½ there is a difference which is understood to be 11 hours and a quarter of an hour. In these 11 hours and a quarter of an hour the sun advanced first when the beginning of the day was made. But the moon, having been promised to become the beginning of the night, ought not to have appeared after sunset and thus be seen in the sky, since it had to be seen from the first day and to follow along with that to which such a great office had been assigned. This, therefore, is why through each month the renewed fifteenth moon proceeds ahead of the sun. And thus the sun is found to advance 11 days and a quarter of a day more per year. And so the moon, which on the fourth day before the Kalends of April had been made the fifteenth, was found, after the first year was completed, to be the 26th quarter on the fifth day before the Kalends of April; likewise, in the second year, with 11 days and a quarter added, it was found to be the 7th eighth on the fifth day before the Kalends of April; in the third year, the 18th twelfth on the fifth day before the Kalends of April; in the fourth year, the 30th on the fifth day before the Kalends of April.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"V kl. April.","severity":"info","text":"The phrase 'V kl. April.' abbreviates 'quinto Kalendas Aprilis', the fifth day before the Kalends of April, i.e., 28 March in the Roman calendar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"quadrantes","severity":"info","text":"'Quadrantes' refers to quarter-days; the four quarter-days of a four-year cycle are accumulated into one intercalary day.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The author contrasts Hebrew and Roman calendrical systems, asserting Hebrew priority. The Roman intercalation of a day every four years (the Julian leap year) is here critiqued as disrupting the lunar-solar alignment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of lunar and solar cycles, calculating the moon's position after successive years relative to the Kalends of April, demonstrating the author's computational method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The numerical values 'XXVI qu.', 'VII 8.', 'XVIII dod.', and 'XXX' are obscure; 'qu.' likely means 'quadrans' (quarter), '8.' may be a scribal abbreviation for 'octans' (eighth), and 'dod.' for 'dodrans' (twelfth). The exact intended fractions are uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"quinta decima luna","severity":"info","text":"'Quinta decima luna' (fifteenth moon) denotes the full moon, which in the Hebrew calendar marks the midpoint of the month and is key for determining Passover.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numerical notations for lunar positions (e.g., 'VII 8.') are ambiguous; the scribal abbreviations may represent fractions of a day, but their precise values are uncertain.","The phrase 'V kl. Mart.' (fifth day before the Kalends of March = 25 February) as the insertion point for the intercalary day is not standard in the Julian calendar, which inserted the leap day on 24 February (ante diem VI Kalendas Martias)."],"confidence":"medium","notes":[{"kind":"check","severity":"caution","code":"repetition-warn","text":"Automatic check flagged formulaic repetition. Coptic homiletic style repeats by design, so this records the pattern rather than correcting it."}]},{"i":8,"ref":"p8","source":"Apr.: quinto anno XI qu.: sexto anno XXII S.: septimo anno III dod.: octauo autem anno inuenta est XV V kal. Apr., qualis in principio fuerat facta.\n\nHac itane ratione non sua sed Dei sapientia instructi Hebraei circa cursum lunae iuxta regulam primam Graecorum more Aegyptiorum, et non secundum epactas lunares, non potuerunt errasse et ideo quando primum in Aegypto pridie id. Apr. secunda feria XIIII luna immolauerunt Pascha, suppleto primo anno eorum non potuerunt pridie id. Apr. celebrare Pascha, quoniam non XIIII sed XXV inuenta est ab eis luna. itaque quaerentes XIIH necesse habebant immissis XVIII diebus pridie kl. Maias inuenire XIIII lunam. sed ne secundo mense inciperent agere Pascha et non primo mense, qui est a XVI kl. April. usque in XVII kl. Maias, de XXV diebus lunae retrorsum computantes id est XI dies ipsius lunae deducentes inuenerunt XIIII luna et sexta. feria, kl. Apr., qui fuit annus communis et primus. secundo anno item communi XII kal. Apr. III feria: tertio autem anno non retrorsum computantes, ne excederent XVI kal. Apr., qui est dies primus mensis primi, et in mensem XII praeteriti anni inciderent, aliter computauerunt. hic enim fuit annus, in quo non XIX, sed deducto uno XVEQ dies eos immittere oportebat. quis autem hic unus de XVIIII qui deducitur dies, dicemus per Dei gratiam.","english":"In the fifth year, the eleventh day of the moon; in the sixth year, the twenty-second day of the moon; in the seventh year, the third day of the moon; but in the eighth year, the fifteenth day before the Kalends of April was found, just as it had been at the beginning.\n\nInstructed by this reasoning, not their own but by the wisdom of God, the Hebrews, concerning the course of the moon according to the first rule, after the manner of the Greeks and the Egyptians, and not according to the lunar epacts, could not have erred. And therefore, when first in Egypt on the day before the Ides of April, the second day of the week, the fourteenth moon, they sacrificed the Passover, after the completion of their first year, they could not celebrate the Passover on the day before the Ides of April, because the moon was found by them to be not the fourteenth but the twenty-fifth. And so, seeking the fourteenth, they necessarily had to find the fourteenth moon by inserting eighteen days on the day before the Kalends of May. But lest they begin to celebrate the Passover in the second month and not in the first month, which is from the sixteenth day before the Kalends of April to the seventeenth day before the Kalends of May, counting backwards from the twenty-five days of the moon—that is, deducting eleven days of that same moon—they found the fourteenth moon and the sixth day of the week, the Kalends of April, which was a common year and the first. In the second year, likewise a common year, the twelfth day before the Kalends of April, the third day of the week. But in the third year, not counting backwards, lest they exceed the sixteenth day before the Kalends of April, which is the first day of the first month, and fall into the twelfth month of the previous year, they computed differently. For this was the year in which they had to insert not nineteen, but, with one deducted, fifteen days. But what this one day of the nineteen which is deducted is, we shall say by the grace of God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"epactas lunares","severity":"info","text":"Lunar epacts are the age of the moon on a fixed calendar date, used in computus to track lunar months. The author contrasts the Hebrews' method with epact-based reckoning, asserting a divinely guided, non-epactic system.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"XV kal. Apr.","severity":"info","text":"The date 'XV kal. Apr.' (18 March) recurs as a lunar reference point. The author ties it to an eight-year cycle, echoing earlier paschal computations that align lunar and solar years.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"retrorsum computantes","severity":"info","text":"The phrase 'retrorsum computantes' (counting backwards) marks a shift in method: the Hebrews adjust lunar reckoning to avoid celebrating Passover in a second month, a key structural concern in paschal computus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"pridie id. Apr.","severity":"info","text":"The reference to Passover on 'pridie id. Apr.' (12 April) in Egypt anchors the narrative to a specific historical event, likely the Exodus, as a starting point for the Hebrew calendar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"XV kal. Apr.","severity":"caution","text":"The text's numerical sequence (XI, XXII, III, XV) is unclear: it may represent lunar days or dates. The shift from lunar day numbers to a calendar date (XV kal. Apr.) in the eighth year is abrupt and may reflect a textual corruption or a leap in reasoning.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The sequence 'XI, XXII, III, XV' could denote lunar day numbers or calendar dates; the text does not specify. The phrase 'XV V kal. Apr.' is ambiguous: 'V' may be a numeral or an abbreviation, and the intended date is uncertain."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"primo enim tempore, quando in Aegypto obseruata est Pascha, fuit ipso anno debitum quadrans: primo anno sequente factum est semis: secundo anno adiecto factum est dodrans: tertio autem anno factum est as: tertius igitur annus in pinace, in quo modo bissextus et embolismus ÎDnonitur. in quo anno Pascha XHII luna VI id. Apr. et II feria fuisse ostenditur: quarto anno communi V kal. April. feria VI: item quinto anno communi XIIII luna XVI kal. April. feria III: sexto anno embolismus non. April. feriall: septimo anno bissext. VIIII kal. Apr. feria VI: octauo anno embolismus pridie idus April. feria V. ecce itaque, quomodo superius computauimus quod post annos octo V kal. Apr. iterum inuenta est XV luna. sic post annos octo pridie idus Apr. inuenta. est XIIII luna et feria non secunda quomodo ante sed quinta est inuenta. et ideo secundum eundem pinacem non per octo annos sed per annos sedecim ad diem suum primum redire ostendimus: et in eo bissexti annos secundum cursum solis siue errore ignorantium notauimus. qui et ipse XVI annis suppletis licet ad certum diem suum immisso embolismo cum XIIII luna occurrit, tamen ad secundam feriam non occurrit sed ad primam. sic aeque secunda sedecennitas suppleta occurrit ad septimam feriam, tertia uero feria sexta, quarta autem feria quinta.","english":"In the first time, when the Passover was observed in Egypt, in that very year the due quadrant was present: in the first following year, a semis was made: in the second year added, a dodrans was made: but in the third year, an as was made: the third year, therefore, in the table, in which both the bissextile and the embolismic are inserted. In that year, it is shown that the 14th moon was on the 6th day before the Ides of April, and on the second day of the week: the fourth common year, on the 5th day before the Kalends of April, on the sixth day of the week: likewise the fifth common year, the 14th moon on the 16th day before the Kalends of April, on the third day of the week: the sixth embolismic year, on the Nones of April, on the second day of the week: the seventh bissextile year, on the 9th day before the Kalends of April, on the sixth day of the week: the eighth embolismic year, on the day before the Ides of April, on the fifth day of the week. Behold, therefore, how we computed above that after eight years the 15th moon was again found on the 5th day before the Kalends of April. Thus after eight years, the 14th moon was found on the day before the Ides of April, and the day of the week was found not the second, as before, but the fifth. And therefore, according to the same table, we show that it returns to its first day not through eight years but through sixteen years: and in that, we have noted the bissextile years according to the course of the sun or the error of the ignorant. And this, when the sixteen years are completed, although with the inserted embolismic it occurs on its certain day with the 14th moon, yet it does not occur on the second day of the week but on the first. Thus equally, the completed second sixteen-year period occurs on the seventh day of the week, the third on the sixth day of the week, and the fourth on the fifth day of the week.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"quadrans, semis, dodrans, as","severity":"info","text":"These terms denote fractions of a lunar day: quadrans (1/4), semis (1/2), dodrans (3/4), as (1). They describe the accumulated lunar excess used to regulate the calendar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"bissextus, embolismus","severity":"info","text":"Bissextus refers to the intercalary day (leap day); embolismus refers to an intercalary month. Both are inserted to align lunar and solar years.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pinacem","severity":"info","text":"Pinax (Greek πίναξ) means a table or list. Here it refers to a computistical table used to track lunar and solar cycles for determining Easter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"per annos sedecim","severity":"info","text":"The author argues for a 16-year cycle (sedecennitas) rather than the common 8-year cycle (octaeteris), because the weekday does not repeat after 8 years. This is a key structural claim in the treatise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"errore ignorantium","severity":"caution","text":"The phrase 'error of the ignorant' may refer to critics of the author's computus or to those who used a different cycle. The text is ambiguous about whom it targets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"XHII luna","severity":"info","text":"The notation 'XHII luna' is a scribal corruption or abbreviation for 'XIIII luna' (14th moon). Such variants are common in manuscript transmission of computistical texts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The reading 'XHII luna' is likely a scribal error for 'XIIII luna' (14th moon), but the exact intended numeral is uncertain.","The phrase 'errore ignorantium' could refer to opponents of the 16-year cycle or to general computational mistakes; the referent is not specified."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"quinta sedecennitas feria quarta, sexta sedecennitas feria quarta, septima autem, cum suppleuerit annos CXII, reuertitur ad pridie id. Apr. et inuenitur luna XIIII et feria II. hi ergo sunt anni CXII in quibus gyrantes et a primo die Paschae obseruato in Aegypto computantes annos usque ad Christum peruenimus, et diem passionis et resurrectionis eius ostendimus.\n\nPrius est tamen ut reliquos annos octo pinacis demonstremus: usque in octauum enim computauimus. ' nono itaque anno communi XIIII luna et II feria occurrit kal. Apr., item decimo anno communi XII kal. Apr. sexta feria, undecimo anno bissextus et embolismus VI id. Apr. quinta feria, duodecimo anno communi V kal. Apr. secunda feria, tertio decimo anno item communi XVI kal. Apr. sexta feria, quarto decimo anno embolismus non. Apr. quinta feria, quinto decimo anno bissext. communi VIIII kal. Apr. secunda feria, sexto decimo anno facto embolismo inuenta est iterum ad caput, id est in primo uersu luna XIIII et prima feria pridie id. April., in quo die diximus Iudaeos in Aegypto primum obseruasse Pascha.","english":"the fifth sixteen-year period on the fourth feria, the sixth sixteen-year period on the fourth feria, but the seventh, when it has completed 112 years, returns to the day before the Ides of April and finds the 14th moon and the second feria. These therefore are the 112 years in which, revolving and computing from the first day of Passover observed in Egypt, we have arrived at the years up to Christ, and we show the day of his passion and resurrection.\n\nIt is necessary first, however, that we demonstrate the remaining eight years of the table: for we have computed up to the eighth. In the ninth year, therefore, a common year, the 14th moon and the second feria occur on the Kalends of April; likewise in the tenth year, a common year, on the 12th day before the Kalends of April, the sixth feria; in the eleventh year, a bissextile and embolismic year, on the 6th day before the Ides of April, the fifth feria; in the twelfth year, a common year, on the 5th day before the Kalends of April, the second feria; in the thirteenth year, likewise a common year, on the 16th day before the Kalends of April, the sixth feria; in the fourteenth year, an embolismic year, on the Nones of April, the fifth feria; in the fifteenth year, a bissextile common year, on the 9th day before the Kalends of April, the second feria; in the sixteenth year, after an embolismic year has been made, it is found again at the head, that is, in the first line, the 14th moon and the first feria on the day before the Ides of April, on which day we said the Jews first observed Passover in Egypt.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"quinta sedecennitas ... septima autem","severity":"info","text":"The author describes the seventh 16-year cycle as completing 112 years (7 × 16) and returning to the starting date (pridie id. Apr.), closing the full cycle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"bissextus et embolismus","severity":"info","text":"Bissextus (leap day) and embolismus (intercalary month) are technical terms from the Roman and lunisolar calendars, respectively, used to align lunar and solar years.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pridie id. Apr.","severity":"info","text":"The date 'pridie id. Apr.' (12 April) is the starting point for the 14th moon in the first Passover observed in Egypt, as stated earlier in the treatise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"annos usque ad Christum","severity":"info","text":"The 112-year cycle is said to lead up to the time of Christ, linking the computus to the passion and resurrection, a common apologetic aim in early Christian chronography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"octo annos pinacis","severity":"info","text":"The 'remaining eight years of the table' (pinax) refer to a tabular arrangement of lunar and ferial data, typical of early medieval computistical manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'bissext. communi' in the 15th year is ambiguous: it may mean a bissextile year that is also common (non-embolismic), or a textual corruption; the translation takes it as 'bissextile common year'."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Vnde usque ad Iesum filium Nane annis XLI suppletis immolauernnt filii Israel Pascha kal. Apr. sabbato. Ezechias autem ab exitu ex Aegypto usque ad primum annum regni sui post' annos DCCCLXVII celebrauit Pascha VI id. Apr. IIII feria. item Iosias duodeuicesimo anno regni sui post annos DCCCCLXX immolauit Pascha. XII kal. Aprilis feria n. Esdras autem eo tempore quo suppletae sunt septem hebdomadae a templo restituto et perfecto et restituta ciuitate Hierusalem, post annos i CXIIII sacrificauit Pascha XII kal. Apr. sabbato. sed et ipse Iesus dominus et saluator noster post annos DLXXVIIII cum discentibus suis manducauit Pascha VI id. April. V feria: et passus est altera die V id. April. VI. feria.\n\nHic est Christus Iesns qui secundum carnem Abrahae fuit filius in cuius mysterio centenario patri natus Isaac super humeros suos portauit lignum: ut ex eo demonstraretur et aduersarios expugnari et credentes salutem consequi per lignum id est per crucis signum. ipse est Abraham, cui dixit Deus: in semine tuo benedicentur omnes nationes terrae. numquid ergo aliquis in Isaac misericordiam consequitur? non, sed omnis homo credens Deo in Christo benedicetur.","english":"Therefore, up to Jesus son of Nun, with 41 years completed, the children of Israel sacrificed the Passover on the Kalends of April, the Sabbath. But Hezekiah, from the exodus from Egypt up to the first year of his reign, after 867 years, celebrated the Passover on the 6th Ides of April, the fourth feria. Likewise Josiah, in the eighteenth year of his reign, after 970 years, sacrificed the Passover on the 12th Kalends of April, the second feria. But Ezra, at the time when the seven weeks from the restored and completed temple and the restored city of Jerusalem were completed, after 114 years, sacrificed the Passover on the 12th Kalends of April, the Sabbath. But also Jesus himself, our Lord and Savior, after 579 years, ate the Passover with his disciples on the 6th Ides of April, the fifth feria: and he suffered on the next day, the 5th Ides of April, the sixth feria.\n\nThis is Christ Jesus, who according to the flesh was a son of Abraham, in whose mystery Isaac, born to a hundred-year-old father, carried wood on his shoulders: so that from this it might be shown that adversaries are to be overcome and believers are to obtain salvation through wood, that is, through the sign of the cross. He himself is Abraham, to whom God said: in your seed all nations of the earth will be blessed. Does anyone, then, obtain mercy in Isaac? No, but every man believing in God will be blessed in Christ.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"annis XLI","severity":"info","text":"The 41 years from the exodus to Joshua (Jesus son of Nun) follow the biblical chronology of Exodus 16:35 and Joshua 24:29, but the precise figure is not given in Scripture and is a computational choice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Pascha","severity":"info","text":"Pascha here denotes the Passover sacrifice or celebration, not the Christian Easter; the author uses it for both Jewish and Christian observances, linking typologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in semine tuo benedicentur omnes nationes terrae","severity":"info","text":"This echoes God's promise to Abraham in Genesis 22:18 (LXX) or a paraphrase; the author applies it to Christ, not Isaac, as a typological reinterpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"lignum","severity":"info","text":"The 'wood' (lignum) Isaac carries prefigures the cross; this typology of Isaac as a type of Christ carrying the wood for sacrifice is found in early Christian exegesis, e.g., in Tertullian and Origen.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hic est Christus Iesus","severity":"info","text":"This sentence marks a shift from historical chronology to typological interpretation, identifying Christ as the fulfillment of Abraham and Isaac.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"feria n.","severity":"caution","text":"The Latin 'feria n.' for Josiah's Passover is corrupt; the manuscript likely had a numeral (e.g., II feria) that is lost or misread.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The year counts (41, 867, 970, 114, 579) are not directly from biblical sources and may reflect the author's own computational system; the basis for these numbers is unclear.","The phrase 'feria n.' for Josiah is a textual crux; the intended day of the week is uncertain."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"et ideo Abraham qui a Deo Domino dictus est propheta, cum manifeste sciret in sacramento Christi centenario sibi natum filium, qui post diem tertium mortem euacuauit et illum fortem et inimicum nostrum uinxit: denumerauit uniuersos uernas suos, et propter centenariam natiuitatem triplicauit C et fecit signum T, quibus et adiecit XVIQ i. e. in nomine Iesu, et aduersarios expugnauit et filium fratris sui Loth de captiuitate eorum liberauit. et merito ipse Dominus et magister noster dicebat Iudaeis: si filii ii A brahae estis, facta patris uestri facite. at illi itaque qui haec a Christo audierunt non Abrahae sed diaboli facta iniqua facere elegerunt. ac propterea gentes facta patris sui Abrahae facientes cum signo crucis et nomine Iesu quotidianis diebus aduersus angelos apostaticos expugnantes sermone Dei armati de captiuitate Satanae liberant homines. ipse est Abraham qui LXXV annorum credidit uocatus, et quamuis multos id est tamquam stellas caeli filios habere ab ipso Deo sit praedictus, tamen per unicum filium eius, cuius imaginem portabat illo agnus immaculatus in Aegypto occisus, et ipse protoplastus Adam et omnis homo credens misericordiam a Deo est consecutus.","english":"And therefore Abraham, who was called a prophet by the Lord God, since he clearly knew in the sacrament of Christ that a son was born to him at a hundred years of age, who after the third day abolished death and bound that strong one and our enemy: he counted all his servants, and on account of the hundred-year birth he tripled the C and made the sign T, to which he also added XVIQ, that is, in the name of Jesus, and he overcame his adversaries and freed his brother’s son Lot from their captivity. And rightly our Lord and Master himself said to the Jews: if you are sons of Abraham, do the deeds of your father. But those who heard this from Christ chose to do not the deeds of Abraham but the wicked deeds of the devil. And for that reason the Gentiles, doing the deeds of their father Abraham with the sign of the cross and the name of Jesus, daily fight against the apostate angels, armed with the word of God, and free men from the captivity of Satan. This is Abraham who believed when called at seventy-five years of age, and although it was foretold by God himself that he would have many sons, like the stars of the sky, yet through his only son, whose image that immaculate lamb slain in Egypt bore, both the first-formed Adam and every believing man obtained mercy from God.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"centenariam natiuitatem triplicauit C et fecit signum T, quibus et adiecit XVIQ","severity":"info","text":"The author interprets Abraham’s 100-year-old fatherhood as a typological cipher: tripling C (100) yields T (300, the Greek tau, a cross-symbol), and adding XVIQ (16 + Q = 616? or 16 + 90 = 106?) yields the Greek letters ΙΗΣΟΥ (Iesou, ‘of Jesus’). This is a numerological allegory common in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"si filii ii A brahae estis, facta patris uestri facite","severity":"info","text":"This echoes Jesus’ words in John 8:39, where Jesus tells the Jews, ‘If you were the children of Abraham, you would do the works of Abraham.’ The author adapts the verse to contrast Jewish disobedience with Gentile imitation of Abraham.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"LXXV annorum credidit uocatus","severity":"info","text":"Abraham’s age 75 at his calling (Gen 12:4) is cited, though the Vulgate gives 75 (LXXV) as the age when he left Haran. The author uses this to link Abraham’s faith to the typology of Christ’s sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"agnus immaculatus in Aegypto occisus","severity":"info","text":"The ‘immaculate lamb slain in Egypt’ refers to the Passover lamb (Exod 12) as a type of Christ. The author connects it to Abraham’s son Isaac (the ‘only son’ of the previous clause) and to Adam, creating a typological chain: Isaac → Passover lamb → Christ → Adam’s redemption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"XVIQ","severity":"caution","text":"The numeral XVIQ is obscure: Q may represent 90 (Greek koppa) or be a scribal error. The intended sum (106? 616?) and its correspondence to ΙΗΣΟΥ are not fully explained in the text, leaving the numerological scheme ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et ideo ... et merito ... ac propterea ... ipse est Abraham","severity":"info","text":"The passage is structured as a chain of typological reasoning: Abraham’s actions prefigure Christ; the Jews reject this; the Gentiles imitate Abraham; and Abraham himself is the model believer. Each clause begins with a logical connector (ideo, merito, propterea, ipse est).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact numerical value of XVIQ and its derivation from ΙΗΣΟΥ are not fully explained; the reading assumes a Greek-letter numeration (I=10, H=8, Σ=200, O=70, Y=400, total 688, not matching 106 or 616). The author may be using a different system or a corrupt numeral.","The phrase 'centenariam natiuitatem triplicauit C' could mean tripling 100 to get 300 (T) or tripling the letter C (100) to get CCC (300). The interpretation follows the common patristic reading of T as a cross-symbol."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"Denique reuertamnr ad Exodum, id est ad diem Paschae primum, et exinde per ordinem dinumeremus annos usque ad Christum. in quibus annis inueniemus nobis magna et admirabilia sacramenta demonstrari, dinumerantes itaque per ordinem: de die quo exierunt ex Aegypto usque ad diem quo oportebat eos exire de eremo anni XL: exeuntes autem de eremo et introeuntes et possidentes a Domino sibi repromissam terram, a Iesu filio Naue usque ad Samuel iudicem et Dei sacerdotem secundum Pauli b. apostoli sermonem, qui spiritu Domini edoctus retulit eos implesse annos CCCCL. ipse est Samuel, qui iussu Dei unxit Saul in regem qui prior regnauit in populo Iudaeorum annis XL. post quem regnauit Dauid annis XL mensibus VI. Salomon filius eius annis XXXX. Roboam annis XVII. Abia annis UL Asa annis XLI. Iosaphat annis XXV. Ioram annis VIII. Ochozias anno I. Athalias annis XL. Ioas annis XL. Amasias annis XXVIIII.Ozias annis in. Ioathas annis XVI. Achas annis XVI. Ezechias annis XXVIIII. Manasses annis LV. Amos annis II. Iosias annis XXXI. Ioachaz mensibus III. Ioacim annis XI. Ioacim filius eius, qui et Iechonias dictus est, diebus centum. hi sunt anni [Regum DV, ab Exodo autem] DCCCCLXXXXV.","english":"Finally, let us return to Exodus, that is, to the first day of Passover, and from there let us count the years in order up to Christ. In these years we will find great and wondrous mysteries revealed to us. Counting, therefore, in order: from the day they departed from Egypt up to the day they were to depart from the wilderness, 40 years. Then, departing from the wilderness and entering and taking possession of the land promised to them by the Lord, from Joshua son of Nun up to Samuel, the judge and priest of God, according to the word of the apostle Paul, who, taught by the Spirit of the Lord, reported that they had completed 450 years. This is the same Samuel who, by the command of God, anointed Saul as king, who first reigned over the people of the Jews for 40 years. After him reigned David for 40 years and 6 months. His son Solomon for 40 years. Rehoboam for 17 years. Abijah for 6 years. Asa for 41 years. Jehoshaphat for 25 years. Jehoram for 8 years. Ahaziah for 1 year. Athaliah for 40 years. Joash for 40 years. Amaziah for 29 years. Uzziah for 52 years. Jotham for 16 years. Ahaz for 16 years. Hezekiah for 29 years. Manasseh for 55 years. Amon for 2 years. Josiah for 31 years. Jehoahaz for 3 months. Jehoiakim for 11 years. Jehoiachin his son, who is also called Jeconiah, for 100 days. These are the years of the Kings, 495, but from the Exodus, 995.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Denique reuertamnr ad Exodum","severity":"info","text":"The author signals a return to the Exodus narrative after a digression on Abraham, marking a structural pivot in the treatise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"a Iesu filio Naue usque ad Samuel iudicem et Dei sacerdotem secundum Pauli b. apostoli sermonem","severity":"info","text":"The reference to Paul's teaching on the 450 years from Joshua to Samuel likely echoes Acts 13:20, where Paul states that God gave Israel judges for about 450 years until Samuel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"hi sunt anni [Regum DV, ab Exodo autem] DCCCCLXXXXV","severity":"info","text":"The total of 995 years from the Exodus to the end of the kings is derived by adding 40 years in the wilderness, 450 years to Samuel, and 505 years of kings (including Saul's 40). The sum 40+450+505 = 995.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Samuel, qui iussu Dei unxit Saul in regem","severity":"info","text":"The anointing of Saul by Samuel is based on 1 Samuel 10:1 (LXX) or 1 Samuel 9:1 (Vulgate), but the author's chronology treats Saul's reign as beginning immediately after Samuel's judgeship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Abia annis UL","severity":"caution","text":"The numeral 'UL' for Abijah's reign is likely a scribal error; the expected number is 6 (VI), as in the English draft. 'UL' may be a misreading of 'VI' or a corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ozias annis in","severity":"caution","text":"The numeral 'in' for Uzziah's reign is likely a corruption; the English draft gives 52 years, which matches 2 Kings 15:2 (LXX) or 2 Chronicles 26:1. 'in' may be a miswriting of 'LII'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numerals 'UL' and 'in' in the manuscript are corrupt; the intended numbers are uncertain but conventionally emended to 6 and 52 respectively.","The phrase 'Regum DV' in the final sum is unclear; it may be a scribal abbreviation for 'Regum DV' (kings 505?) or a miswriting of 'Regum DV' (kings 505?). The total 995 is consistent with the sum of the listed reigns."],"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":14,"ref":"p14","source":"et capta est Iudaea a rege Nabuchodonosor, qui transmigrato Iechonia in Babyloniam constituit in Hierusalem Sedeciam regem Iuda, quem post XI annos expugnauit, et filios eius ante oculos ipsius interfecit: et sic ipsum Sedeciam orbauit et uinctum eum in Babyloniam duci iussit, et in molendino constituit, ubi et mortuus est. tunc adimpletum est de eo quod dixerat Dominus per Ezechielem prophetam: et extendam retiam meam super eum, et comprehendetur in conclusione, et adducam eum in Babylonem in terra Chaldaeorum et istam terram non uidebit, et illic morietur. similiter et Hieremias propheta de eo et uniuerso populo eius prophetauit dicens: haec dicitDominus: sic tradam Sedeciam regem Iuda et principes eius et residuos in Hierusalem, qui derelicti sunt in terram istam et eos qui habitant in Aegypto: et dabo eos in dissipationem in omnia regna terrae et in opprobrium et in parabolam et in odium et in execrationem, in omni loco quo eos expulero: et immittam in eos famem et mortem et gladium, donec deficiant a terra quam dedi eis.","english":"and Judea was captured by King Nebuchadnezzar, who, after transporting Jeconiah to Babylon, set up Zedekiah as king of Judah in Jerusalem. After eleven years he besieged him, and killed his sons before his own eyes; and thus he blinded Zedekiah himself and ordered him to be led in chains to Babylon, and set him in a mill, where he also died. Then was fulfilled concerning him what the Lord had said through the prophet Ezekiel: \"And I will spread my net over him, and he will be caught in the conclusion, and I will lead him to Babylon in the land of the Chaldeans, and he will not see that land, and he will die there.\" Likewise the prophet Jeremiah prophesied concerning him and his whole people, saying: \"Thus says the Lord: I will deliver Zedekiah king of Judah and his princes and the remnant in Jerusalem who are left in that land, and those who dwell in Egypt; and I will give them over to dispersion in all the kingdoms of the earth, and to reproach, and to a byword, and to hatred, and to execration, in every place to which I drive them out; and I will send upon them famine and death and the sword, until they vanish from the land which I gave them.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et extendam retiam meam super eum","severity":"info","text":"The citation of Ezekiel is not a direct quotation from the canonical book; it may be a loose paraphrase or from a variant Latin tradition. The phrase 'retiam meam' (my net) echoes Ezekiel 12:13 but differs in wording.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"haec dicit Dominus: sic tradam Sedeciam regem Iuda","severity":"info","text":"The Jeremiah quotation is not found verbatim in the Masoretic or Septuagint text; it appears to be a composite or free rendering of themes from Jeremiah 24:9-10 and 27:8-9, possibly from a lost Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Nabuchodonosor","severity":"info","text":"Nebuchadnezzar II (r. 605–562 BCE) captured Jerusalem in 597 BCE, deporting Jeconiah (Jehoiachin) and installing Zedekiah. The account here conflates events from 2 Kings 24-25 and 2 Chronicles 36.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"in molendino constituit","severity":"info","text":"The detail that Zedekiah was blinded and set to work in a mill is not in the biblical account (2 Kings 25:7) but appears in later Jewish and Christian traditions, e.g., Josephus, Antiquities 10.7.1.","cites":[],"named_sources":["Josephus"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"tunc adimpletum est de eo","severity":"info","text":"This phrase marks a fulfillment formula, typical of the author's method: historical events are presented as fulfillments of prophetic oracles, linking the Exodus narrative to the Babylonian exile.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et extendam retiam meam super eum","severity":"caution","text":"The Ezekiel citation may be corrupt or misremembered; the canonical text (Ezekiel 12:13) reads 'extendam rete meum' but the context differs. The author may be using a non-standard Latin version.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Ezekiel and Jeremiah quotations is uncertain; they may be from a lost Old Latin translation or a free composition by the author."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Yndecimo itaque anno Sedeciae suppleti sunt ab Exodo anni mille et sex. et tunc populus Iudaeorum, qui legem non obseruauerat sed potius contra uoluntatem Dei filios suos idolis immolauera.t, et ipse captiuus agitur: et ciuitas eorum quae synagogae portabat typum succensa ab aduersariis eradicatur, et templum illud, quod in mysterio Adae fuerat fabricatum, et ipsum a fundamentis subuertitur et ad planum redigitur. et sic nobis qui in nouissimis diebus credere praeuidebamur, magnum ut dixi sacramentum demonstrabatur. etenim si meruerat ipse populus et ciuitas exterminari, quid templum Dei admiserat ut hoc pateretur? nisi quia uere constat eum factum ut dixi in mysterio eius qui prior legem Dei transgressus est et fuit pater omnium peccatorum: et ideo non solum Adae oportebat subueniri, sed et omnibus peccatoribus qui filii Abrahae futuri praeuidebantur, merito et ipsi ciuitati et templo priusquam subuerteretur, post annos LXX restituto, repromittebatur. et hoc erat quod iam tunc ab initio saeculi in Abraham patrem fidei demonstrabatur: qui cum supplesset a die natiuitatis suae annos LXX, non potuit de terra sua exire, nisi in similitudine Pentateuchi, cuius uniuersa mandata populus Israel non erat obseruaturus, adicerentur et anni V, et sic credens Deo, reputaretur ei ad iustitiam. hic est itaque Abraham de quo superius diximus, quod LXXV annorum crediderit uocatus.","english":"Therefore, in the eleventh year of Zedekiah, one thousand and six years from the Exodus were completed. And then the Jewish people, who had not observed the law but rather, against the will of God, had sacrificed their own sons to idols, were themselves led into captivity; and their city, which bore the type of the synagogue, was burned by the enemies and uprooted, and that temple, which had been built in the mystery of Adam, was itself razed to its foundations and leveled to the ground. And thus, for us who were foreseen to believe in the last days, a great sacrament, as I have said, was being demonstrated. For if the people themselves and the city deserved to be destroyed, what had the temple of God done to suffer this? Unless it is truly established that it was made, as I have said, in the mystery of the one who first transgressed the law of God and was the father of all sinners: and therefore it was necessary not only for Adam to be succored, but also for all sinners who were foreseen to be future sons of Abraham; and deservedly, for that city and temple, before they were overthrown, it was promised that they would be restored after seventy years. And this was what was already being demonstrated from the beginning of the world in Abraham, the father of the faith: who, when he had completed seventy years from the day of his birth, could not depart from his land unless, in the likeness of the Pentateuch, whose entire commandments the people of Israel were not to observe, five years were added, and thus, believing in God, it was accounted to him for righteousness. This, therefore, is Abraham, of whom we spoke above, that he believed when called at seventy-five years of age.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"Yndecimo itaque anno Sedeciae suppleti sunt ab Exodo anni mille et sex","severity":"info","text":"The author dates the fall of Jerusalem to the eleventh year of Zedekiah, 1006 years after the Exodus, a chronology unique to this treatise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"synagogae","severity":"info","text":"Here 'synagogue' (synagogae) is used typologically for the Jewish people or their assembly, not a building; the city 'bore the type of the synagogue'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"templum illud, quod in mysterio Adae fuerat fabricatum","severity":"info","text":"The temple is interpreted as a 'mystery of Adam', linking its destruction to Adam's original sin; this typological reading is distinctive to Pseudo-Cyprian.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Abraham ... LXXV annorum crediderit uocatus","severity":"info","text":"The author refers to Abraham's call at age 75 (Genesis 12:4 LXX), interpreting the 70+5 years as a type of the Pentateuch and Israel's future failure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et sic nobis qui in nouissimis diebus credere praeuidebamur","severity":"info","text":"The author explicitly addresses a Christian audience ('us who were foreseen to believe in the last days'), framing the historical narrative as typological prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"populus Iudaeorum, qui legem non obseruauerat sed potius ... filios suos idolis immolauerat","severity":"caution","text":"The claim that the Jewish people sacrificed their own sons to idols is a hostile rhetorical exaggeration, not a historical fact; it reflects anti-Jewish polemic.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in mysterio Adae' may mean either 'as a type of Adam' or 'in the mystery concerning Adam'; the translation adopts the typological sense.","The reference to 'LXXV annorum' for Abraham's age at his call is based on the Septuagint chronology, which differs from the Masoretic text."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"ad quos LXXV annos adicitur unus annus, et fiunt LXXVI. quis autem hic qui adicitur unus ? ille scilicet qui de semine eius agnus anniculus immaculatus est dictus. igitur de mille et sex deducamus LXXVI, et remanent anni DCCCCXXX, quibus suppletis Adam functus est uita.\n\nPost haec autem demonstremus captiuitatis tempus annorum LXX. suppletis enim ab Exodo usque ad Iechoniam annis DCCCCLXXXXV adiciamus XI Sedeciae, qui anni undecim in corpore LXX annorum computantur. quo autem modo uideamus. ex quo capta est Hierusalem, ipse Sedecias annis XI. post quem Nabuchodonosor, qui eum in terra Chaldaeorum uinctum duxit annis XXV. Vlemaradan annis XII. Balthasar annis IIII. et Darius Cyri filius annis XVIII. sunt in se anni LXX. et sic Cyrus suscepit regnum Medorum et Persarum. ipse est Cyrus cuius in principio regni cum thesauris domus Dei reuersus est populus Iudaeorum in terra sua. ex quo tempore oportet nos hebdomadas computare. de ipsis enim angelum Dei meminimus Danielo dixisse: LXX hebdomades breuiatae sunt super pop ulum tuum et super ciuitatem illam sanctam, ut consummetur peccatum et ut signentur peccata et deleantur iniustitiae et expientur iniustitiae et ut reducatur iustitia aeterna et ut signatur uisio et prophetia et ut ungueatur sanctum sanctorum.","english":"To which seventy-five years one year is added, and they become seventy-six. But who is this one that is added? That one, of course, who from his seed is called the one-year-old immaculate lamb. Therefore, from one thousand and six let us subtract seventy-six, and nine hundred and thirty years remain, upon the completion of which Adam ended his life.\n\nAfter this, however, let us demonstrate the time of the captivity of seventy years. For when nine hundred and ninety-five years from the Exodus up to Jeconiah are completed, let us add the eleven of Zedekiah, which eleven years are counted within the body of the seventy years. But let us see in what manner. From the time Jerusalem was captured, Zedekiah himself reigned eleven years. After him, Nebuchadnezzar, who led him in chains into the land of the Chaldeans, reigned twenty-five years. Evil-Merodach reigned twelve years. Belshazzar reigned four years. And Darius, son of Cyrus, reigned eighteen years. These are in themselves seventy years. And thus Cyrus received the kingdom of the Medes and Persians. He is that Cyrus at the beginning of whose reign, with the treasures of the house of God, the people of the Jews returned to their land. From which time we must compute the weeks. For concerning these, we recall that the angel of God said to Daniel: Seventy weeks are shortened for your people and for that holy city, so that sin may be consumed and so that sins may be sealed and injustices be wiped away and injustices be expiated and so that eternal justice may be brought back and so that the vision and prophecy may be sealed and so that the holy of holies may be anointed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"agnus anniculus immaculatus","severity":"info","text":"The 'one-year-old immaculate lamb' is a typological reference to Christ, linking the added year to the paschal sacrifice and the 76-year cycle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"LXX hebdomades","severity":"info","text":"The 'seventy weeks' prophecy is from Daniel 9:24-27, here interpreted as weeks of years and applied to the post-exilic period.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"captiuitatis tempus annorum LXX","severity":"info","text":"The 70-year captivity list (Zedekiah to Cyrus) follows a standard Jewish and Christian chronology, though the reign lengths vary among sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"igitur de mille et sex deducamus LXXVI","severity":"info","text":"The arithmetic (1006 - 76 = 930) aligns Adam's death with the age given in Genesis 5:5, integrating biblical chronology with the paschal computation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"angelum Dei meminimus Danielo dixisse","severity":"info","text":"The author cites Daniel's prophecy as authoritative, reflecting late antique Christian exegesis that read the weeks as a prediction of Christ's coming.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Darius, son of Cyrus' is historically problematic; the author may conflate Darius the Mede with Cyrus's son Cambyses.","The phrase 'LXX hebdomades breuiatae sunt' is ambiguous: 'shortened' may mean 'abbreviated' in years or 'determined'."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"et cognosces et intelliges ab exitu sermonis, ut respondeatur et ut aedificetur Hierusalem usque ad Christum ducem, hebdomades VII et hebdomades LXII: et conuertetur et aedificabitur platea et murus, et exinanientur tempora! et post hebdomadas has LXII disperibit unctio et iudicium non est in eo: et ciuitatem et illum sanctum corrumpet cum illo duce qui ueniet, et excidentur in cataclysmo, et usque ad finem belli breuiati exterminii. et confirmabit testamentum multis hebdomas una: et in dimidio hebdomadis auferetur meum sacrificium et libatio, et super illum sanctum execratio uastationum, et usque ad consummationem temporis consummatio dabitur super hanc uastationcm.\n\nEt confirmabit inquit testamentum multis hebdomas\n\nuna. haec est ergo hebdomas nna quam segreganit angelus de LXX et posuit in nouissima saeculi tempora. quam hebdomadam recognoscimus habere annos septem: in quibus oportet primo Enoch et Eliam uenire, et per suam prophetiam magnae multitudini euangelium id est nouum testamentum confirmare. sic etenim audiuimus angelum Danielo dixisse: confirmabit testamentum multis hebdomas una. et in dimidio, inquit, hebdomadis auferetur meum sacrificium et libatio. dimidium autem hebdomadis tempus et tempora et dimidium temporis ostendit: quod est triennium et menses sex, qui sunt dies secundum Apocalypsin mille CCLX.","english":"and you will know and understand from the end of the discourse, that it may be answered and that Jerusalem may be built up until the leader Christ, seven weeks and sixty-two weeks: and the street and the wall will be turned and built, and the times will be emptied! and after these sixty-two weeks the anointing will perish and there is no judgment in him: and he will corrupt the city and that holy one with that leader who will come, and they will be cut off in the cataclysm, and until the end of the shortened war of destruction. And he will confirm the testament for many with one week: and in the middle of the week my sacrifice and libation will be taken away, and upon that holy one the curse of devastations, and until the consummation of time a consummation will be given upon this devastation.\n\n\"And he will confirm,\" it says, \"the testament for many with one week.\" This, therefore, is the one week which the angel separated from the seventy and placed in the last times of the age. Which week we recognize to have seven years: in which first Enoch and Elijah must come, and through their prophecy confirm the gospel, that is the new testament, to a great multitude. For thus we have heard the angel say to Daniel: \"He will confirm the testament for many with one week.\" \"And in the middle,\" it says, \"of the week my sacrifice and libation will be taken away.\" But the middle of the week shows a time and times and half a time: which is three years and six months, which are, according to the Apocalypse, one thousand two hundred and sixty days.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"hebdomades VII et hebdomades LXII","severity":"info","text":"The division into 7 and 62 weeks echoes Daniel 9:25, where the angel Gabriel reveals a period of 7 weeks and 62 weeks until the coming of an anointed leader.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"unctio","severity":"info","text":"The term 'unctio' (anointing) likely translates the Hebrew 'mashiach' (messiah), referring to the expected anointed leader whose role perishes after the 62 weeks.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Enoch et Eliam","severity":"info","text":"Enoch and Elijah, who did not die but were taken to heaven, are expected to return in the last times to confirm the gospel, a motif found in later apocalyptic Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"dimidium hebdomadis tempus et tempora et dimidium temporis","severity":"info","text":"The phrase 'time and times and half a time' (3.5 years) and the 1260 days derive from Revelation 12:6 and 13:5, where 1260 days are a prophetic period.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et confirmabit inquit testamentum multis hebdomas una","severity":"info","text":"The author repeats and glosses the angel's statement from Daniel, then identifies the 'one week' as the final week of the 70 weeks, placed at the end of the age.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cataclysmo","severity":"caution","text":"The term 'cataclysm' here may refer to a flood or cosmic destruction, but its precise referent in this eschatological scheme is ambiguous; the author may conflate multiple apocalyptic traditions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the leader who will come' and the 'holy one' corrupted with the city is unclear; they may be distinct figures or the same.","The phrase 'my sacrifice and libation' is ambiguous: it could refer to the author's own ritual or to a prophetic figure's offering."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"in quibus diebus ille antichristus magnam faciet uastationem: et ideo tunc nemo Christianorum poterit Deo sacrificium offerre, quoniam ipse antichristus incipiet in templo Dei consedere et ignorantibus se Deum affirmare: quom oportet legum Dominum et saluatorem nostrum spiritu oris sui interficere et praesentia aduentus sui euacuare et in ipso mundum consummare, sicut scriptum est: et super illud sanctum execratio uastationum, et usque ad consummationem temporis consummatio dabitur super hanc uastationem.\n\nPost haec reuertamur ad VII et sic ad LXII hebdomadas. quae septem hebdomadae continent annos XLVIQV: quibus suppletis illo in tempore et Hierusalem restituta cognoscebatur et platea per medium eius aedificata considerabatur et murus in circuitu ciuitatis ipsius erectus illa omnia quae intus erant fortiter tuebatur. in qua ciuitate templum illud quod in similitudine Adae fuerat destructum in nomine eius iterum per XLVI annos est aedificatum et in sacramento spiritus sancti oleo est unctum, quomodo ab angelo fuerat dictum, ut consummetur uisio et prophetia et ungueatur sanctum sanctorum. ipsud autem fuit sanctum sanctorum in imaginem hominis unctum, quod cum ipsa ciuitate pro infidelitate Iudaeorum ab ipso Domino nostro iterum temporibus Vespasiani est exterminatum.","english":"During those days the Antichrist will cause great devastation; and therefore at that time none of the Christians will be able to offer sacrifice to God, because the Antichrist himself will begin to sit in the temple of God and, to those who are ignorant, to affirm himself as God: as it is necessary that he kill the Law, the Lord, and our Saviour by the breath of his mouth and empty the presence of his coming and consummate the world in him, as it is written: \"and upon that holy place, an abomination of desolations, and until the consummation of time, a consummation will be given upon this desolation.\"\n\nAfter these things, let us return to the seven and thus to the sixty-two weeks. Those seven weeks contain forty-six years; when these are completed, at that time Jerusalem was known to be restored, and the street through its middle was seen to be built, and the wall around the city itself was erected, which strongly protected all those things that were within. In that city, that temple which had been destroyed in the likeness of Adam was again built in his name over forty-six years and was anointed with the oil of the mystery of the Holy Spirit, as had been said by the angel, so that the vision and prophecy might be fulfilled and the holy of holies be anointed. That itself was the holy of holies anointed in the image of man, which, together with the city, was again destroyed by our Lord himself in the time of Vespasian on account of the faithlessness of the Jews.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"antichristus","severity":"info","text":"The Antichrist figure here reflects late antique Christian apocalyptic, where he is a usurper who claims divinity and desecrates the Temple. This motif is common in Latin patristic eschatology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"super illud sanctum execratio uastationum","severity":"info","text":"This phrase echoes Daniel 9:27 (Vulgate: 'abominatio in desolationem') and possibly alludes to the 'abomination of desolation' in 1 Maccabees 1:54, linking the Antichrist's desecration to biblical prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"XLVIQV","severity":"info","text":"The numeral 'XLVIQV' (46) is a scribal variant for 46 years, aligning with the 46 years of temple rebuilding under Nehemiah (cf. Ezra 2:1-2) and the author's symbolic chronology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"templum illud quod in similitudine Adae fuerat destructum","severity":"info","text":"The temple 'in the likeness of Adam' likely refers to the Second Temple, which the author associates with Adam's fall and restoration, a typological reading common in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"temporibus Vespasiani","severity":"info","text":"The destruction of Jerusalem under Vespasian (70 CE) is here interpreted as divine punishment for Jewish faithlessness, a standard Christian apologetic trope from the 2nd century onward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quom oportet legum Dominum et saluatorem nostrum spiritu oris sui interficere","severity":"caution","text":"The phrase 'quom oportet' is syntactically awkward; the sense is that the Antichrist must kill Christ figuratively by his breath, but the Latin may be corrupt or elliptical.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numeral 'XLVIQV' may be a scribal error for 'XLVI' (46) or a misreading of a Greek numeral; the reading '46 years' is adopted.","The phrase 'quom oportet' is ambiguous; it may be a corruption of 'quomodo oportet' or a separate clause; the translation treats it as 'as it is necessary that'."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"sic fuerat enim in eodem capitulo quem exponimus scriptum: et post LXTT hebdomadas disperibit unctio, et iudicium non est in eo, et ciuitatem et illud sanctum corrumpet cum illo duce qui ueniet, et excidentur in cataclysmo, et usque ad finem belli breuiati exterminii. excidentur inquit in cataclysmo. de quibus hoc dicitur ? utique de ipsis Iudaeis qui post aduentum Christi in illa obsidione et expugnatione Vespasiani excisi et eiecti sunt de ciuitate sua, in qua iam non redeunt nec in ipsa fine belli breuiati. quod est autem hoc bellum breuiatum, nisi antichristi regnum quod exsurgere habet contra populum Christianorum ? ipsi sunt dies de quibus ait Dominus in euangelio: et nisi abbreuiati essent dies illi, non liberaretur omnis caro.\n\nBestitutum est igitur templum in nomine protoplasti, qui dictus est Adam, sicut supra diximus, post annos XLVI. sic autem ostenditur in nomine Adam, cum apud Graecos prima littera nominis eius dicitur alpha , secunda autem delta , tertia iterum alpha pia et quarta mi et sic fit numerus sex et quadraginta. qui numerus annorum sic comprehendetur: cum a die illo quo reuersus est in terra sua Iudaeorum populus, regnauit Cyrus Persarum annis XXXI: post quem Cambyses annis IX, et impleti sunt XXXX. post annos autem XL regnat Smerdis Magus mensibus septem, qui menses a nobis non computantur. quare?","english":"For thus it was written in the same chapter which we are expounding: \"And after sixty-two weeks the anointing will perish, and there is no judgment in it, and the city and that holy place will be corrupted with that leader who will come, and they will be cut off in the cataclysm, and until the end of the shortened war of destruction.\" \"They will be cut off,\" it says, \"in the cataclysm.\" Of whom is this said? Surely of the Jews themselves, who after the coming of Christ in that siege and assault of Vespasian were cut off and cast out of their city, into which they do not return even at the very end of the shortened war. But what is this shortened war, if not the kingdom of the Antichrist which is to rise up against the people of Christians? These are the days of which the Lord says in the Gospel: \"And unless those days were shortened, not every flesh would be saved.\"\n\nThe temple was therefore restored in the name of the first-formed, who is called Adam, as we said above, after forty-six years. But this is shown in the name Adam, since among the Greeks the first letter of his name is called alpha, the second delta, the third again alpha, and the fourth mi, and thus the number forty-six is made. Which number of years is understood thus: from that day on which the people of the Jews returned to their land, Cyrus reigned over the Persians for thirty-one years; after him Cambyses for nine years, and forty were completed. But after forty years, Smerdis the Magus reigned for seven months, which months are not counted by us. Why?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et post LXTT hebdomadas disperibit unctio","severity":"info","text":"The author quotes a prophetic passage, likely from Daniel 9:25-26, where the 62 weeks and the cutting off of an anointed one are mentioned.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"cataclysmo","severity":"info","text":"The term 'cataclysm' here refers to the destruction of Jerusalem in 70 CE under Vespasian, interpreted as a flood-like disaster for the Jews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"bellum breuiatum","severity":"info","text":"The 'shortened war' is identified with the Antichrist's kingdom, a compressed period of eschatological conflict before salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et nisi abbreuiati essent dies illi, non liberaretur omnis caro","severity":"info","text":"This Gospel quotation is not found in the canonical Gospels; it may be a paraphrase or from an apocryphal source, reflecting early Christian eschatological traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"nomen Adam","severity":"info","text":"The author uses Greek isopsephy: alpha (1) + delta (4) + alpha (1) + mu (40) = 46, linking Adam's name to the 46 years of temple restoration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Cyrus ... Cambyses ... Smerdis","severity":"info","text":"The author lists Persian kings: Cyrus (31 years), Cambyses (9 years), totaling 40 years, then excludes Smerdis' 7 months, aligning with a 46-year count from the return of Jews.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Gospel quotation is uncertain; it may be a loose citation or from a non-canonical text.","The identity of the 'leader who will come' is ambiguous, possibly referring to the Antichrist or a historical figure."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"quoniam in septimo mense Cyri fundamenta templi posuerunt, et exinde usque ad annum secundum Darii opus in eo non confecerunt. tunc prophetant Aggaeus et Zacharias, per quos exhortatus est eos Dominus, et unanimes accesserunt et in quadriennio residuum opus templi consummauerunt. quod ipsum quidem in primo libro Esdrae manifeste demonstratur, quod sexto anno Darii templum Dei per omnia sit consummatum. ad XL adiciamus Darii VI, et fiunt XL et VI. quibus annis adiecti sunt tres in mysterio passionis et resurrectionis Christi, et impleta est hebdomada septima. et tunc platea et templum et murus et ipsa ciuitas quadragesimo et nono anno suppleto per omnia perfecta et protecta demonstrabatur. sed hoc totum opus in sacramento ecclesiae perficiebatur.\n\nDenique uideamus quid ipsi XLVIIII anni significent. non sine causa enim Deus uoluit in septem hebdomadibus tam magnum id est propheticum opus consummari. hoc autem modo propheticum fuisse intelligitur, cum de XLVITII annis in nomine Iesu Christi decem et octo segregantur et remanent XXXI: quibus suppletis Christus Iesus propter credentium salutem passus est et resurrexit, et per semet ipsum omnia perfecta ostendit: et templum quod non humanis sed suis sacris manibus ob imperium patris sui plasmauit non oleo sed spiritu Dei unxit et ciuitatem id est ecclesiam lapidibus sanctificatis aedificauit et in ipsa plateam constituit.","english":"For in the seventh month of Cyrus they laid the foundations of the temple, and from then until the second year of Darius they did not complete the work on it. Then the prophets Haggai and Zechariah prophesied, through whom the Lord exhorted them, and they came together with one mind and in a four-year period finished the remaining work of the temple. This itself is clearly shown in the first book of Ezra, that in the sixth year of Darius the temple of God was completed in all respects. To the 40 we add the 6 of Darius, and they become 40 and 6. To these years three are added in the mystery of the passion and resurrection of Christ, and the seventh week is fulfilled. And then the square, the temple, the wall, and the city itself, with the forty-ninth year completed, were shown to be perfected and protected in all respects. But this whole work was being accomplished in the sacrament of the Church.\n\nFinally, let us see what the 49 years themselves signify. For not without cause did God wish so great, that is, a prophetic work to be completed in seven weeks. Moreover, it is understood to have been prophetic in this way, when from the 49 years eighteen are separated in the name of Jesus Christ and 31 remain: when these are completed, Christ Jesus suffered and rose again for the salvation of believers, and through himself showed all things perfected: and the temple, which he fashioned not with human hands but with his own sacred hands by the command of his father, he anointed not with oil but with the Spirit of God, and he built the city, that is, the Church, with sanctified stones, and established the square in it.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"XL et VI","severity":"info","text":"The author calculates 46 years from Cyrus to Darius, then adds 3 for the passion and resurrection to reach 49, completing the seventh week. This reflects a typological chronology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Aggaeus et Zacharias","severity":"info","text":"Haggai and Zechariah are cited as prophets who encouraged the temple rebuilding. The reference is to the books of Haggai and Zechariah in the Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"primo libro Esdrae","severity":"info","text":"The author refers to the first book of Ezra (1 Esdras) as evidence that the temple was completed in the sixth year of Darius. This is a biblical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sacramento ecclesiae","severity":"info","text":"The phrase 'sacramento ecclesiae' (sacrament of the Church) indicates that the temple rebuilding is interpreted allegorically as a type of the Church, a common patristic exegetical move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"XLVITII anni","severity":"info","text":"The number 49 (seven weeks of years) is linked to the prophetic period of Daniel's seventy weeks, a standard apocalyptic chronology in early Christian computus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Denique uideamus","severity":"info","text":"The phrase 'Denique uideamus' (Finally, let us see) marks a transition from historical narrative to allegorical interpretation of the 49 years, structuring the argument.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'leader who will come' in the previous passage is not clarified here; the author focuses on the temple chronology.","The phrase 'in nomine Iesu Christi decem et octo segregantur' (eighteen are separated in the name of Jesus Christ) is obscure; it may refer to a gematria or symbolic division not explained."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"platea autem est uia recta et plana, in qua ambulantes perueniunt ad uitam aeternam. huic ciuitati fortem et inexpugnabilem murum id est sanctum nomen suum constituit: per quod nomen omnes aduersarios pedibus eius subicit. et ecce Dei gratia quam praeclara et admirabilia nobis ostensa sunt per annos XXXVIIII, qui anni e contrario infidelibus et persecutionem seruis Dei facientibus magnam demonstrant superuenturam calamitatem. qua autem ratione uideamus: hic enim mundus in quo iusti et iniusti ab initio saeculi conuersantur sex diebus est consummatus, quibus suppletis benedictus est dies septimus ille superuenturus sabbati aeterni. in.his itaque diebus ab initio non tantum diabolo et angelis eius sed et omnibus peccatoribus a Deo ignis est praeparatus. in cuius flamma uri illo Finaeus diues ab ipso Dei filio est demonstratus. hic est gehennae ignis, in cuius similitudine caminus imperio regis septies tantum incensus per XL et VIIII cubita excreuit et aduersarios Ananiae Azariae et Misahel consumpsit, et ipsos tres pueros a Dei filio protectos (in mysterio nostro qui sumus tertium genus hominum) non uexauit. suppletis itaque XLVIIII annis post LXX captiuitatis facti sunt anni CXVIIII. qui CXVIIII anni coniunguntur illis qui ab Exodo usque ad Iechoniam computati sunt anni DCCCCXCV, et fiunt in se anni usque ad Hierusalem restitutam suppleta septima septimana I CXIIII.","english":"But the street is a straight and level way, in which those who walk arrive at eternal life. For this city He established a strong and impregnable wall, that is, His holy name, through which name He subdues all adversaries beneath its feet. And behold, the grace of God, how splendid and admirable things have been shown to us through the thirty-nine years, which years, on the contrary, demonstrate a great calamity about to come upon the unfaithful and those who persecute the servants of God. But let us see by what reasoning: for this world, in which the just and the unjust have dwelt from the beginning of the age, was completed in six days, upon the completion of which the blessed seventh day, that coming eternal Sabbath, is to follow. In these days, therefore, from the beginning, not only for the devil and his angels but also for all sinners, fire has been prepared by God. In whose flame that rich Phineas was shown by the Son of God Himself to be burned. This is the fire of Gehenna, in the likeness of which the furnace, by command of the king, was kindled seven times as much and grew by forty-nine cubits, and consumed the adversaries of Ananias, Azarias, and Misael, and did not harm the three youths themselves, protected by the Son of God (in our mystery, who are the third kind of men). Therefore, upon the completion of forty-nine years after the seventy of the captivity, there came to be one hundred and nineteen years. These one hundred and nineteen years are joined to those which were counted from the Exodus to Jeconiah, nine hundred and ninety-five years, and together they become years up to the restoration of Jerusalem, upon the completion of the seventh week, one thousand one hundred and fourteen.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"platea","severity":"info","text":"The Latin 'platea' (from Greek πλατεῖα) means a broad street or square, here allegorized as the straight and level way to eternal life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Finaeus diues","severity":"info","text":"The reference to 'Phineas the rich man' likely alludes to a non-canonical tradition or a conflation; the biblical Phinehas (Num 25:7-8) is not described as rich. The author may be drawing on a lost source or misremembering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ananiae Azariae et Misahel","severity":"info","text":"These are the three youths from the Book of Daniel (Dan 3:12-30), cast into the fiery furnace by Nebuchadnezzar and preserved by divine intervention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tertium genus hominum","severity":"info","text":"The phrase 'third kind of men' likely refers to Christians as a distinct group separate from Jews and pagans, a common self-designation in early Christian apologetic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"annis XXXVIIII","severity":"info","text":"The 39 years likely refer to a period of persecution or trial, but the exact referent is unclear; the author contrasts it with the 49 years (7x7) that follow, a number with symbolic perfection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"suppletis itaque XLVIIII annis","severity":"info","text":"The passage transitions from allegorical interpretation to chronological calculation, linking the 49 years to the 70 years of captivity and the 119 years that sum to the restoration of Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Finaeus diues' is uncertain; it may be a corruption or a reference to an apocryphal tradition.","The calculation from 49 to 119 years and the connection to the 995 years from Exodus to Jeconiah is obscure and may involve textual corruption or lost intermediate steps."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"Septima autem septimana suppleta necesse est nos ad LXII hebdomades uerti, quae continent annos CCCCXXXIIII. quibus suppletis oportuit Christum secundum carnem nasci. de quo in continenti Simeon uir iustus portans eum suis manibus dixit ad Mariam matrem eius: ecce hic positus est in casum et resurrectionem multorum in Israel et in signum cui contradicetur. non tantum autem Simeon sed et ipsi CCCCXXX et IIII anni et signum crucis et tempus passionis et tertium diem resurrectionis eius demonstrauerunt. quo autem modo uideamus: superius enim diximus Abrahae centenario natum filium in mysterio Christi, et demonstrauimus neminem in Israel benedictionem consecutum aut nunc modo posse benedictionem consequi, nisi in semine ipsius Abrahae qui est Christus. et ideo in sacramento Christi de CCCXXXIIII annis primo segregantur centum, et remanent CCCXXXXIIII. anni CCC scilicet ostenderunt t crucis signum, et remanserunt XXXIJII: de quibus deductis III propter diem resurrectionis eius remanserunt anni XXXL quibus suppletis oportuit propter peccata credentium pati Christum. ipsos igitur CCCCXXXIIII annos adiciamus ad summam superiorem, et inueniamus annos ab Exodo usque ad natiuitatem Christi mille DXLVIII. cuius natiuitatis tempus cognoscere desiderantes ipsos annos MDXLVIII ab Exodo id est a primo pinacis uersu diligenter dinumeremus, et ad diem natiuitatis eius perueniemus.","english":"When the seventh week is completed, it is necessary for us to turn to the sixty-two weeks, which contain 434 years. When these were completed, it was necessary for Christ to be born according to the flesh. Concerning this, Simeon, a just man, holding him in his hands, said to Mary his mother: Behold, this one is placed for the fall and resurrection of many in Israel and for a sign which will be contradicted. But not only Simeon, but also those 434 years themselves, and the sign of the cross, and the time of the passion, and the third day of his resurrection demonstrated this. But let us see in what manner: for we said above that a son was born to Abraham when he was a hundred years old in the mystery of Christ, and we demonstrated that no one in Israel received a blessing, or can now receive a blessing, except in the seed of Abraham himself, which is Christ. And therefore, in the sacrament of Christ, from the 434 years, first one hundred are separated, and 344 remain. The 300 years, of course, showed the sign of the cross, and 34 remained: from these, three are deducted on account of the day of his resurrection, and 31 years remained, upon the completion of which it was necessary for Christ to suffer on account of the sins of the believers. Therefore, let us add these same 434 years to the previous total, and let us find the years from the Exodus to the birth of Christ to be 1548. Desiring to know the time of this birth, let us carefully count these 1548 years from the Exodus, that is, from the first verse of the tablet, and we will arrive at the day of his birth.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"LXII hebdomades","severity":"info","text":"The 62 weeks derive from Daniel 9:25, where 7 weeks and 62 weeks total 69 weeks, a standard chronographic scheme in early Christian computus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ecce hic positus est in casum et resurrectionem multorum in Israel et in signum cui contradicetur","severity":"info","text":"This saying of Simeon is not found in the canonical Gospels; it may be a free adaptation of Luke 2:34-35 or an apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"in sacramento Christi","severity":"info","text":"Sacramentum here means 'mystery' or 'typological sign', not a liturgical rite; the author interprets the 434 years as a typological cipher for Christ's passion and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"septima autem septimana suppleta","severity":"info","text":"This passage continues the author's week-based chronology: 7 weeks (49 years) lead to 62 weeks (434 years), a scheme derived from Daniel's prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"annos ab Exodo usque ad natiuitatem Christi mille DXLVIII","severity":"info","text":"The total of 1548 years from the Exodus to Christ's birth is a distinctive calculation, differing from other early Christian chronologies (e.g., Julius Africanus).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"CCCXXXXIIII","severity":"caution","text":"The arithmetic in this passage is confused: 434 minus 100 leaves 334, not 344; the text reads CCCXXXXIIII (344), likely a scribal error or authorial miscalculation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of Simeon's saying is unclear; it may be a non-canonical tradition or a free composition by the author.","The arithmetic error (344 for 334) may be a scribal corruption or an intentional symbolic number."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"qui dies sexta sedecennitate in tertio decimo uersu inuenitur V kl. April. feria IIII.\n\nquam praeclara et dinina Domini pronidentia, ut in illo die quo factus est sol in ipso die nasceretur Christus V kl. Apr. feria IIII. et ideo de ipso merito ad plebem dicebat Malachias propheta: orietur uobis sol iustitiae, et curatio est in pennis eius. hic est sol iustitiae cuius in pennis curatio praeostendebatur. de quo et Moyses in cantico recognoscitur dicens: et super pullos suos concupiuit et expandens alas suas. ipse est Dominus in cuius similitudine hic sol annuus per CCCLXV dies et quartam partem diei consummat. quae ipsa quidem pars quarta. diei habet tres horas. tres autem horae imaginem portant illorum trium dierum qui in principio saeculi sine sole et luna fuerunt. et ideo quomodo tres horae in quadriennio quater computatae unum. diem duodecim horarum effecerunt, sic et ipsi tres dies, per quatuor tempora ternos menses sibi defendentes annum post XII menses suppletum demonstrauerunt. et sic per hanc multiformem trinitatem et ipsae duodecim horae euangelium unum in quatuor partes diuisum ostenderunt, et tres menses per quatuor tempora id est per quatuor euangelistas electos a Christo XII apostolos nobis manifestauerunt.","english":"This day, the sixth of the sixteen-year cycle, is found in the thirteenth verse on the fifth day before the Kalends of April, a Wednesday.\n\nHow splendid and divine is the providence of the Lord, that on that day on which the sun was made, on that same day Christ would be born, on the fifth day before the Kalends of April, a Wednesday. And therefore concerning him, the prophet Malachi rightly said to the people: \"The sun of justice will rise for you, and healing is in its wings.\" This is the sun of justice, in whose wings healing was prefigured. Concerning this, Moses is also recognized in the canticle, saying: \"And he yearned over his young, and spread his wings.\" He is the Lord, in whose likeness this annual sun completes its course through 365 days and a quarter part of a day. This quarter part of a day itself has three hours. Three hours, moreover, bear the image of those three days which at the beginning of the world were without sun and moon. And therefore, just as three hours, counted four times in a four-year period, made one day of twelve hours, so also those three days, claiming three months for themselves through each of the four seasons, showed that the year was completed after twelve months. And thus, through this multiform trinity, the twelve hours themselves showed the one Gospel divided into four parts, and the three months through the four seasons, that is, through the four evangelists chosen by Christ, revealed to us the twelve apostles.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"V kl. April. feria IIII","severity":"info","text":"The date V kl. April. feria IIII corresponds to March 28, a Wednesday, in the Julian calendar. The author links this to the creation of the sun and the birth of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"orietur uobis sol iustitiae, et curatio est in pennis eius","severity":"info","text":"This is a paraphrase of Malachi 4:2 (LXX), where the Hebrew 'sun of justice' is a messianic title. The author applies it to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et super pullos suos concupiuit et expandens alas suas","severity":"info","text":"This echoes Deuteronomy 32:11 (LXX), part of the Song of Moses, describing an eagle spreading its wings over its young. The author interprets it as a type of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tres horae in quadriennio quater computatae unum diem duodecim horarum effecerunt","severity":"info","text":"The author explains the leap-year correction: the quarter day (3 hours) accumulated over four years yields one extra day of 12 hours. This reflects ancient calendrical knowledge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"per hanc multiformem trinitatem","severity":"info","text":"The author draws a typological parallel between the three hours, three days, three months, and the Trinity, then links the 12 hours to the 4 Gospels and 12 apostles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"qui dies sexta sedecennitate in tertio decimo uersu inuenitur","severity":"caution","text":"The reference to a 'sixteenth year cycle' and 'thirteenth verse' is obscure; the author's computus system is not fully explained, and the exact calculation is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The 'sixteenth year cycle' and 'thirteenth verse' are not defined in the text; the author's calendrical system is unclear.","The identification of the sun's creation with Christ's birth on March 28 is a theological claim, not a historical one."],"confidence":"medium","notes":[]},{"i":24,"ref":"p24","source":"Hi sunt apostoli, quorum sermonibus aedificati recognouimns Dominum nostrum anno sextodecimo imperii Tiberii Caesaris passum, cum esset ipse annorum XXXI. ad XVI ergo annum et XXXI adiciamus XVIII in nomine ipsius Iesu, et fit numerus LXV: quibus desunt trecenti ut impleatur annus secundum cursum solis. CCC autem apud Graecos per unam litteram notantur quae dicitur tau, et manifeste demonstrat omnibus tau crucis signum. ecce iterum iam uere credamus quod V kl. April. secundum carnem natus sit Christus: in quo die probauimus solem factum.\n\nDebemus ostendere et id ipsum non fuisse nacuum, sed in salutem nostram fuisse praeostensum. in die enim quarto quando factus est sol, ipso die et luna facta est XV, altero autem die fuit XVI, tertio uero XVII: et sic plasmatus est Adam de terra, qui per suam inobedientiam non tantum sibi sed et nobis arcessierat mortem iniquam: quam mortem Dominus noster Iesus conculcans passus est luna XV, et requieuit in corde terrae XVI: tertio autem die luna XVII inuenta reuersus est ab inferis de terrae fundamentis: et sic ipsi Adae et omnibus credentibus in se restituit uitam aeternam. quomodo autem per solis cursum temporis signum tau et tempus passionis demontratum est, sic et per cursum lunae tertius dies resurrectionis eius euidenter ostensus est. a die enim primo in quo facta est luna quinta.","english":"These are the apostles, by whose discourses we, being edified, have recognized that our Lord suffered in the sixteenth year of the reign of Tiberius Caesar, when he himself was thirty-one years of age. Therefore, to the sixteenth year and the thirty-first we add eighteen in the name of Jesus himself, and the number becomes sixty-five: to which three hundred are lacking to complete the year according to the course of the sun. Three hundred, however, among the Greeks is denoted by a single letter which is called tau, and it clearly shows to all the sign of the cross of tau. Behold, again, let us now truly believe that on the fifth day before the Kalends of April Christ was born in the flesh: on which day we have proved the sun was made.\n\nWe must show that this very thing was not empty, but was pre-shown for our salvation. For on the fourth day, when the sun was made, on that same day the moon was also made on the fifteenth; on the next day, however, it was the sixteenth; on the third, indeed, the seventeenth: and thus Adam was formed from the earth, who through his disobedience brought not only upon himself but also upon us an unjust death: which death our Lord Jesus, trampling it, suffered on the fifteenth moon, and rested in the heart of the earth on the sixteenth; on the third day, however, on the seventeenth moon, he returned from the dead from the foundations of the earth: and thus to Adam himself and to all believing in him he restored eternal life. Just as through the course of the sun the sign of tau and the time of the passion was demonstrated, so also through the course of the moon the third day of his resurrection was clearly shown. For from the first day on which the fifth moon was made.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"anno sextodecimo imperii Tiberii Caesaris","severity":"info","text":"The sixteenth year of Tiberius corresponds to AD 29/30, a standard early Christian dating for the Passion. The author combines this with Christ's age (31) and the number 18 (from ΙΗΣΟΥΣ) to reach 65, then adds 300 (tau) to complete a solar year.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"tau","severity":"info","text":"Tau (Τ, τ) is the Greek letter for 300. The author interprets it as a prefiguration of the cross (crucis signum), a common patristic symbol (cf. Barnabas, Clement).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"luna XV ... requieuit in corde terrae XVI ... tertio die luna XVII inuenta reuersus est ab inferis","severity":"info","text":"The author correlates the moon's phases with Christ's death and resurrection: 15th moon = crucifixion, 16th = rest in the tomb, 17th = resurrection. This reflects a lunar-solar typology found in early paschal calculations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"XVIII in nomine ipsius Iesu","severity":"info","text":"The number 18 is derived from the Greek isopsephy of ΙΗΣΟΥΣ (I=10, H=8, Σ=200, O=70, Υ=400, Σ=200; sum 888, but here only the first two letters, 10+8=18, are used). This gematria is attested in other early Christian texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hi sunt apostoli ... ecce iterum iam uere credamus","severity":"info","text":"The passage transitions from a numerical argument (apostolic tradition, gematria) to a typological one (sun, moon, Adam, Christ). The phrase 'ecce iterum' marks a rhetorical climax, urging belief in the 25 March dating.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"a die enim primo in quo facta est luna quinta","severity":"caution","text":"The final sentence is incomplete or corrupt: 'from the first day on which the fifth moon was made' breaks off. The intended lunar cycle argument is unclear; the text may have lost a concluding clause.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'a die enim primo in quo facta est luna quinta' is syntactically incomplete; the intended conclusion of the lunar argument is missing.","The gematria of ΙΗΣΟΥΣ as 18 (iota + eta) is not the full sum (888); the author's selection of only the first two letters is unusual and may reflect a variant tradition."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"decima exinde per dies XV uisa est in caelo: sextodecimo autem die, sicut in anno XVI imperii Tibern Caesaris, uelut mortua non est ab hominibus uisa, similiter et XVII die non est uisa, duodeuigesimo autem in similitudine et in nomine ipsius Iesu et ipsa post tertium diem ad uesperam restituta resurrexit, et nostram omnium resurrectionem futuram ad uesperam id est in nouissima saeculi hora demonstrauit.\n\nEcce igitur quanta nobis dies natiuitatis Domini ostendit. qui natiuitatis dies ab Exodo repertus est ut diximus post annos 1DXLVIII. quos annos ab Exodo sic uere a nobis collectos ostendimus, cum et ipsorum annorum rationem non esse uacuam demonstramus. Dominus enim sanctus et diuinus ut ostenderet nobis quoniam futurorum est praescius, et in ipsis annis manifestauit tempus in quo oportebat a filio eius aquam quae abluit peccata XV anno imperii Tiberii Caesaris sanctificari.","english":"Then, from that point, for fifteen days it was seen in the sky; but on the sixteenth day, just as in the sixteenth year of the reign of Tiberius Caesar, it was not seen by men, as if dead; likewise on the seventeenth day it was not seen; but on the eighteenth day, in the likeness and in the name of Jesus himself, after the third day it was restored and rose again toward evening, and it demonstrated our own future resurrection toward evening, that is, in the last hour of the age.\n\nBehold, therefore, how much the day of the Lord’s nativity reveals to us. That day of nativity was found from Exodus, as we have said, after 1,548 years. We show that these years from Exodus have been truly collected by us, since we also demonstrate that the reckoning of those years is not empty. For the holy and divine Lord, in order to show us that he is prescient of future things, also revealed in those very years the time in which the water that washes away sins was to be sanctified by his son in the fifteenth year of the reign of Tiberius Caesar.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"duodeuigesimo autem in similitudine et in nomine ipsius Iesu","severity":"info","text":"The moon's restoration on the eighteenth day is explicitly linked to Christ's resurrection 'in the likeness and in the name' of Jesus, reinforcing the typological parallel between lunar phases and the paschal mystery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"post annos 1DXLVIII","severity":"info","text":"The numeral '1DXLVIII' (1,548) is a scribal or authorial representation of the years from Exodus to Christ's nativity, consistent with the work's earlier calculations (see previous passage).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"aquam quae abluit peccata","severity":"info","text":"The phrase 'water that washes away sins' alludes to baptism, likely referencing John’s baptism of Jesus (cf. Matt 3:11; Mark 1:4; Luke 3:3) and the Johannine theme of water as purification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"XV anno imperii Tiberii Caesaris","severity":"info","text":"The fifteenth year of Tiberius (AD 28/29) is here identified as the year of Jesus’ baptism, a dating that aligns with some early Christian chronologies (e.g., Tertullian, Adv. Marc. 1.15; cf. Luke 3:1).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ecce igitur quanta nobis dies natiuitatis Domini ostendit","severity":"info","text":"This sentence marks a transition from the lunar typology of resurrection to a summary of the significance of Christ's nativity, linking the Exodus chronology to the baptismal event.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"1DXLVIII","severity":"caution","text":"The numeral '1DXLVIII' is ambiguous: it could be read as 1,548 or as a corruption of a different figure. The text's internal logic suggests 1,548, but scribal error is possible.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numeral '1DXLVIII' may be a scribal miswriting; the intended number is likely 1,548 based on context.","The phrase 'XV anno imperii Tiberii Caesaris' could refer to either the fifteenth year of Tiberius's reign (AD 28/29) or a regnal count inclusive of his co-regency with Augustus; the author assumes the former."],"confidence":"medium","notes":[]},{"i":26,"ref":"p26","source":"et ideo quomodo Abraham quando expugnare uoluit qui Loth filium fratris eius captiuum duxerunt, numerauit uernas suos primum XVIII in nomine Iesu, et alios propter centenariam generationem in sacramento trium dierum triplicans numerauit CCC et fecit T signum crucis: ita et nos de I DXLVIII annis quindecies centenos deducamus, et remanent XLVIII: ex quibus in nomine Iesu sublatis XVIII inuenti sunt anni XXX: quibus suppletis Dominus Iesus a natiuitate sua baptizatus est a Ioanne anno quintodecimo imperii Tiberii Caesaris: cuius anno sextodecimo passus est et resurrexit. adiciamus ergo iterum ad summam annos XXXI, et fiunt in se omnes ab Exodo usque ad passionem anni DLXXVIIII. a quo tempore id est a passione usque ad annum quintum Gordiani Arriano etPapo consulibus suppleti sunt anni CCXV, ab Exodo autem omnes anni DCCXCIIII.\n\nHos autem annos omnes ab Exodo id est a primo pinacis uersu per septem sedecennitates illos usque numerando omnes annos supradictos consummemus, et tunc ad tertium uersum primae sedecennitatis peruenientes inueniemus secundum Iudaeos Pascha XII kal. Apr. feria tertia, secundum nos autem tertio uersu primae sedecennitatis VII kal. Apr. occurrit dominicus. ipso itaque ordine in priora ambulantes usque in finem saeculi Iudaeorum et Christianorum dies Paschae inuenire uolentes non errauimus.","english":"And therefore, just as Abraham, when he wished to attack those who had led away his brother’s son Lot captive, first counted his servants 18 in the name of Jesus, and others, on account of the hundred-year generation, tripling in the sacrament of three days, he counted 300 and made the sign of the cross, the letter T: so also let us subtract fifteen times one hundred from the 1,548 years, and 48 remain; from these, after subtracting 18 in the name of Jesus, 30 years are found; when these are completed, the Lord Jesus, from his birth, was baptized by John in the fifteenth year of the reign of Tiberius Caesar; in whose sixteenth year he suffered and rose again. Let us therefore add again 31 years to the total, and all together from the Exodus to the Passion become 579 years. From that time, that is, from the Passion to the fifth year of Gordian, with Arrianus and Papus as consuls, 215 years are completed; from the Exodus, however, all years are 794.\n\nNow let us count all these years from the Exodus, that is, from the first line of the table, through those seven sixteen-year periods, until we have completed all the aforementioned years, and then, arriving at the third line of the first sixteen-year period, we will find that, according to the Jews, Passover falls on the 12th day before the Kalends of April, on the third day of the week; according to us, however, on the third line of the first sixteen-year period, the 7th day before the Kalends of April falls on the Lord’s day. Thus, by proceeding in that same order, if we wish to find the Passover days of the Jews and Christians all the way to the end of the world, we have not erred.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Abraham ... numerauit uernas suos primum XVIII in nomine Iesu","severity":"info","text":"The author interprets Abraham's counting of 318 servants (Genesis 14:14) as a typological figure: 18 in the name of Jesus (ΙΗΣ = 18 in Greek isopsephy) and 300 as the cross (T). This exegesis is common in patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"T signum crucis","severity":"info","text":"The Greek letter tau (Τ) is interpreted as a symbol of the cross, a standard patristic typology. The numerical value 300 (Τ) reinforces the Christological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"anno quintodecimo imperii Tiberii Caesaris","severity":"info","text":"The author dates Jesus' baptism to Tiberius' 15th year (AD 28/29) and his passion to the 16th year (AD 29/30), consistent with some early Christian chronologies (e.g., Tertullian).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"anno quinto Gordiani Arriano et Papo consulibus","severity":"info","text":"The consular date (AD 243) anchors the treatise to the reign of Gordian III. This is the latest datable reference in the work, suggesting composition around 243.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"per septem sedecennitates","severity":"info","text":"The author uses a 16-year cycle (sedecennitas) for paschal calculation, a system distinct from the later 19-year Metonic cycle. This reflects early Latin computistical methods.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"primo pinacis uersu","severity":"caution","text":"The term 'pinax' (table) refers to a lost computistical table. The exact structure of the 16-year cycles and the 'lines' (versus) is unclear, making the paschal dates uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise layout of the pinax (table) and the meaning of 'versus' (line) are not recoverable from the text alone.","The author's method for aligning Jewish and Christian Passover dates is described only schematically."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"ac propterea Deo patri omnipotenti, qui nos ad gratiam tantam uocauit et diuina sacramenta manifestauit, per legum Christum filium eius dominum et saluatorem nostrum semper sine cessatione gratias agamus.\n\ninuenire uolentes om. c hac c et om c. — Ad calcem codicis Remensis habetur haec tabella:\n\nPinax ad auctoris mentem a Wallisio compositus : Dies dominicus proxime sequens est Pascha Christianorum.","english":"And therefore let us always without ceasing give thanks to God the Father Almighty, who has called us to such great grace and has revealed the divine sacraments, through Jesus Christ His Son, our Lord and Savior.\n\n[For those wishing to find it: om. c hac c et om c. — At the foot of the Reims codex this table is found:\n\nTable composed by Wallis according to the author’s intention: The next following Lord’s Day is the Passover of the Christians.]","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage concludes the treatise with a doxology, followed by a scribal note and a table added by Wallis. The doxology forms the narrative's closing prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Latin text includes a marginal note 'om. c hac c et om c', indicating a textual variant or omission in manuscript C. The Reims codex contains a table at the foot.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The table is attributed to Wallis (John Wallis, 17th-century mathematician and chronologist), who composed it according to the author's intention. This shows later scholarly engagement with the computus.","cites":[],"named_sources":["Wallis"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"legum Christum","severity":"caution","text":"The Latin 'legum Christum' is likely a scribal error for 'legem Christi' or 'legum Christum' (Christ the lawgiver). The English draft reads 'Jesus Christ His Son'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The doxology to God the Father through Christ reflects early Christian liturgical formulas, common in pseudo-Cyprianic works. The phrase 'gratiam tantam' echoes Pauline language of grace.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'om. c hac c et om c' is unclear; it may indicate a missing passage in manuscript C or a note about the table's placement.","The identity of 'Wallis' is not specified in the text; assumed to be John Wallis, but could be another scholar."],"confidence":"medium","notes":[]}]}