{"slug":"stoa0104p.stoa015.opp-lat1","id":"latin:ogl-csel:stoa0104p.stoa015.opp-lat1","title":"Oratio II","title_source":"Oratio II","author":"Pseudo-Cyprian","genre":"other","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":"2026-11-15T05:30:33Z","cost_usd":0.003134},"source":{"registry_id":"latin:ogl-csel:stoa0104p.stoa015.opp-lat1","work_id":"stoa0104p.stoa015.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/stoa015/stoa0104p.stoa015.opp-lat1.xml"},"stats":{"passages":5,"english_words":1232,"coptic_letters":0,"source_letters":4857,"commentary_units":30,"commentary_kinds":6,"derived_notes":1,"ambiguities":8,"work_notes":6,"external_links":0,"timeline":4},"summary":{"work":"stoa0104p.stoa015.opp-lat1","abstract":"Oratio II, attributed to Pseudo-Cyprian, is a late antique Latin homiletic or paraenetic address, not a formal theological treatise. Its rhetorical style and scriptural allusions align with late antique Latin preaching. Transmitted under Cyprian's name in several early medieval manuscripts, modern scholarship rejects Cyprianic authorship on stylistic and doctrinal grounds. Dating is uncertain, with linguistic features suggesting a terminus post quem of the late 4th century, possibly of North African or Italian provenance. The work was included in some medieval canonical collections and cited as Cyprianic by later authors, shaping its authority in moral and penitential contexts. The edition's attribution to Pseudo-Cyprian is a modern scholarly convention; no single author or date can be securely assigned.","historical_context":"Oratio II was composed in Latin, likely in North Africa or Italy, no earlier than the late 4th century. Its transmission under Cyprian's name reflects the authority of the third-century bishop of Carthage, whose works were widely copied and imitated. The text survives in early medieval manuscripts, often included in collections of Cyprianic writings, which lent it moral and penitential authority. The work's homiletic style and scriptural allusions suggest a liturgical or paraenetic setting, possibly for a monastic or clerical audience. Its uncertain dating and authorship place it within the broader corpus of Pseudo-Cyprianic literature, which includes sermons, treatises, and letters that circulated under Cyprian's name. The lack of a full apparatus of manuscript variants or a stemma in this edition means readers should consult the CSEL apparatus for textual criticism.","significance":"Oratio II matters as a witness to the reception and adaptation of Cyprian's authority in late antique and early medieval Christianity. Its inclusion in canonical collections shaped moral and penitential discourse, while its uncertain authorship highlights the challenges of attributing anonymous or pseudonymous works. The text also reflects the rhetorical and exegetical traditions of late antique Latin preaching, offering insights into the development of homiletic literature.","timeline":[{"date":"late 4th c. or later","event":"Composition of Oratio II, based on linguistic features suggesting a terminus post quem."},{"date":"5th–8th c.","event":"Transmission under Cyprian's name in early medieval manuscripts."},{"date":"Medieval period","event":"Inclusion in some canonical collections, cited as Cyprianic in moral and penitential contexts."},{"date":"Modern era","event":"Scholarly rejection of Cyprianic authorship; attribution to Pseudo-Cyprian becomes standard."}],"relations":[{"work":"Cyprian of Carthage","relation":"Falsely attributed to Cyprian; part of the Pseudo-Cyprianic corpus.","key":"","label":null,"url":null},{"work":"CSEL (Corpus Scriptorum Ecclesiasticorum Latinorum)","relation":"Edition source; provides textual criticism apparatus.","key":"","label":null,"url":null},{"work":"Late antique Latin homilies","relation":"Shares rhetorical style and scriptural allusions with contemporary preaching.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Dating is uncertain; only a terminus post quem of the late 4th century can be suggested.","Authorship is unknown; the attribution to Pseudo-Cyprian is a modern scholarly convention.","Provenance is uncertain, possibly North African or Italian.","The edition does not provide a full apparatus of manuscript variants or a stemma; consult CSEL for textual criticism."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000409,"generated":"2026-11-15T05:30:33Z"},"links":[{"kind":"source","label":"Open Greek and Latin CSEL","url":"https://github.com/OpenGreekAndLatin/csel-dev/blob/master/data/data/stoa0104p/stoa015/stoa0104p.stoa015.opp-lat1.xml"}],"checks":{"work":"stoa0104p.stoa015.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":5,"translated":5,"commentary_passages":5,"commentary_units":30,"english_words":1232,"source_letters":4857,"commentary_kinds":6},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a homiletic or paraenetic address, not a formal theological treatise. Its rhetorical style and scriptural allusions align with late antique Latin preaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"Transmitted under Cyprian’s name in several early medieval manuscripts, but modern scholarship rejects Cyprianic authorship on stylistic and doctrinal grounds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Dating is uncertain; linguistic features suggest a terminus post quem of the late 4th century, possibly North African or Italian provenance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Included in some medieval canonical collections and cited as Cyprianic by later authors, which shaped its authority in moral and penitential contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The edition’s attribution to Pseudo-Cyprian is a modern scholarly convention; no single author or date can be securely assigned.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"This edition does not provide a full apparatus of manuscript variants or a stemma; readers should consult the CSEL apparatus for textual criticism.","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: other in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 5 narrative."},{"kind":"caution","severity":"caution","text":"1 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":5},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"XI. ORATIO II.\n\nDomine sancte pater hagios Deus, ad te legaui animam meam, Deus meus, quis enim maior est ? tibi semper gratias et laudem referam Deus Abraham, Deus Isaac, Deus Iacob, Deus patrum nostrorum, Deus prophetarum, Deus apostolorum, Deus martyrum, qui fuisti ante mundi dispositionem, Deus uiuorum, qui uenturus es iudicare uiuos et mortuos: qui es Deus uerax, qui sedes super Cherubim et Seraphim, qui prospicis abyssos, qui uides cuncta priusquam nascantur, qui habes potestatem mortificare et iterum uiuificare, qui habes potestatem de arido uiride facere. tu omnium Deus dominator, libera me de hoc saeculo mortali, exaudi me orantem, sicut exaudisti filios Israel de terra Aegypti, et non tibi crediderunt nec famulo tuo Moysi. '\\\\\n\nVaa pocestis meis, Domine. eum te leuaueris confringere terram, sub qua fissura petrarum me absconsurus sum ab ante uirtutem tuam aut cui monti dicturus sum: cade super me, et cui colli dicam: tege me ab ante metum Domini mei, cum te leuaueris confringere terram ? rogo te, Domine, subueni mihi: noli secundum actum meum me iudicare: nihil enim in praeceptis tuis parui. exaudi me orantem. sicut exaudisti Ionam de uentre ceti, sic et me exaudias et eicias me de morte ad uitam.","english":"XI. ORATION II.\n\nLord, holy Father, Hagios God, I have bequeathed my soul to you, my God, for who is greater? I will always render thanks and praise to you, God of Abraham, God of Isaac, God of Jacob, God of our fathers, God of the prophets, God of the apostles, God of the martyrs, who existed before the ordering of the world, God of the living, who are to come to judge the living and the dead: who are the true God, who sit upon Cherubim and Seraphim, who look upon the abysses, who see all things before they are born, who have the power to kill and again to bring to life, who have the power to make green from dry. You, God, ruler of all, free me from this mortal world, hear me praying, as you heard the sons of Israel from the land of Egypt, and they did not believe in you nor in your servant Moses.\n\nWoe to my feet, Lord. When you rise up to shatter the earth, under what fissure of rocks shall I hide myself from before your might, or to what mountain shall I say: fall upon me, and to what hill shall I say: cover me from before the fear of my Lord, when you rise up to shatter the earth? I ask you, Lord, help me: do not judge me according to my deed, for I have done nothing in your commandments. Hear me praying, as you heard Jonah from the belly of the whale, so may you hear me and cast me out from death to life.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"hagios","severity":"info","text":"The Greek adjective 'hagios' (ἅγιος, 'holy') is retained untranslated in the Latin, a marker of liturgical or magical language. Its presence alongside 'sancte' suggests a bilingual formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sicut exaudisti filios Israel de terra Aegypti","severity":"info","text":"This echoes the Exodus narrative (Exodus 3:7–10, 14:10–31), where God hears the Israelites' cries and delivers them from Egypt. The phrase 'non tibi crediderunt nec famulo tuo Moysi' reflects the Israelites' initial disbelief (Exodus 4:1–9).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sicut exaudisti Ionam de uentre ceti","severity":"info","text":"Jonah's prayer from the whale's belly (Jonah 2:2–10) is cited as a type of deliverance from death. The parallel reinforces the plea for rescue from mortal peril.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Vaa pocestis meis, Domine","severity":"caution","text":"The Latin 'Vaa pocestis meis' is corrupt; the English draft renders it 'Woe to my feet, Lord.' The phrase may reflect a Coptic or Greek original meaning 'Woe to my sins' or 'Woe to my deeds,' but the text is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"rogo te, Domine, subueni mihi","severity":"info","text":"The prayer shifts from doxological address (invoking God's titles and powers) to a series of rhetorical questions and direct petitions, a common structure in early Christian prayers of supplication.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"qui sedes super Cherubim et Seraphim","severity":"info","text":"This image of God enthroned above angelic beings is drawn from Old Testament theophanies (e.g., Isaiah 6:1–2, Ezekiel 1:4–28) and became a standard element in early Christian and Jewish apocalyptic prayers.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Vaa pocestis meis' is textually corrupt; the reading 'Woe to my feet' is conjectural. The original Coptic or Greek may have referred to 'sins' or 'deeds.'","The identity of 'hagios Deus' as a distinct divine title or a simple Greek loanword is ambiguous."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"sicut Niniuitae induerunt se cinerem et cilicium et paenitentiam egerunt, exomologesin facientis ante conspectum tuum pro uniuersis peccatis meis, qui es amator paenitentiae, miserere mei. sed et Dauid dicit: Domine propter nomen tuum dele peccatum meum. et ego deprecor maiestatem tuam ut deleas uniuersa peccata mea, exaudi me orantem, sicut audisti tres pueros de camino ignis ardentis Ananiam Azariam et Misael: et misisti angelum tuum cum roribus tuis, et confusus est Nabuchodonosor praepositus regni : quoniam tu es rex regnantium et dominus dominantium, qui solus habes inmortalitatem et lucem habitas inaccessibilem, quem nemo hominum uidit nec uidere potest. exaudi me orantem, sicut exaudisti Danielum de lacu leonum: et misisti Abbacum prophetam, et adtulit ei prandium et dixit: prande prandium, quod tibi misit Deus. et Daniel dixit: non derelinquit Dominus quaerentes se. exaudi me orantem, sicut exaudisti Tobi et Sarram dum orarent in atrio domus suae: tunc obtulit pro eis Raphael angelus orationem eorum: sic et tu exaudias preces meas et mittas ad aulam sanctam tuam orationem meam, et continuo mittas angelum sanctam tuum, qui deleat uniuersa commissa mea, sicut deluisti spiritum inmundum a Sarra filia Baguel: et inlumines cor meum, sicut inluminasti oculos Tobi. exaudi me orantem.","english":"as the Ninevites clothed themselves in ash and sackcloth and performed penance, making confession before your sight for all my sins, you who are the lover of penance, have mercy on me. And David says: Lord, on account of your name, blot out my sin. And I beseech your majesty that you blot out all my sins, hear me praying, as you heard the three boys Ananias, Azarias, and Misael from the furnace of burning fire: and you sent your angel with your dews, and Nebuchadnezzar, the prefect of the kingdom, was confounded: for you are the king of those who reign and the lord of those who rule, who alone have immortality and dwell in inaccessible light, whom no man has seen nor can see. Hear me praying, as you heard Daniel from the lions’ den: and you sent the prophet Habakkuk, and he brought him a meal and said: eat the meal which God has sent to you. And Daniel said: the Lord does not abandon those who seek him. Hear me praying, as you heard Tobit and Sarah while they prayed in the court of their house: then the angel Raphael offered their prayer for them: so may you also hear my prayers and send my prayer to your holy hall, and immediately send your holy angel, who may blot out all my offenses, as you blotted out the unclean spirit from Sarah, daughter of Raguel: and illuminate my heart, as you illuminated the eyes of Tobit. Hear me praying.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sicut Niniuitae induerunt se cinerem et cilicium","severity":"info","text":"The Ninevites' sackcloth and ashes recall Jonah 3:5-9, where the king of Nineveh decrees penance. The phrase became a standard trope for public penance in early Latin Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"tres pueros de camino ignis ardentis Ananiam Azariam et Misael","severity":"info","text":"The three youths in the fiery furnace are from Daniel 3. Their deliverance is invoked as a type of divine rescue; the angel with dew is an apocryphal elaboration found in some Greek and Latin traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Danielum de lacu leonum","severity":"info","text":"Daniel in the lions' den (Daniel 6) and the provision of food by Habakkuk (Daniel 14:33-39, in the Greek additions) are combined here. The quotation 'non derelinquit Dominus quaerentes se' is not biblical verbatim but a paraphrase of Daniel's trust.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tobi et Sarram ... Raphael angelus","severity":"info","text":"The story of Tobit and Sarah (Tobit 3:17, 8:1-3, 12:1-3) includes the angel Raphael's intercession. The prayer in the atrium and the healing of Tobit's eyes are central; the exorcism of Sarah from the demon Asmodeus is referenced as 'spiritum inmundum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"exomologesin facientis","severity":"info","text":"Exomologesis is the technical term for public confession of sins in early Christian penance, often involving prostration and sackcloth. The author aligns himself with this practice, though the prayer is private.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"exaudi me orantem","severity":"info","text":"The refrain 'exaudi me orantem' (hear me praying) recurs three times, each introducing a biblical exemplum (three youths, Daniel, Tobit). This anaphora structures the prayer as a litany of petitions for intercession.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'sicut Niniuitae' may be a generic reference to penitential practice rather than a direct citation of Jonah; the source of the angel with dew for the three youths is not canonical and may derive from a lost apocryphon or homiletic tradition."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"sicut exaudisti Susannam de inter manus seniorum, sic et me liberes de hoc saeculo mortali, quia tu es amator purae conscientiae. exaudi me orantem, sicut exaudisti Ezechiam regem Iudaeorum et deluisti ab eo infirmitatem carnis eius: sic et me liberes, et augeas mihi ad fidem, sicut illi ad uitam annos quindecim addidisti. sic et me liberes de hoc saeculo, sicut liborasti Teclam de medio amphitheatro, liberes me ab omni infirmitate carnis meae.\n\nTe deprecor pater omnipotens, qui in fine temporum commemoratns es nostri: misisti nobis Iesum Christum filium tuum Deum et Dominum nostrum, natum de Maria uirgine de spiritu sancto, adnuntiante Gabrielo angelo, per quem nos liberasti de periculo mortis inminentis.\n\nTe deprecor filium Dei uiui, qui fecisti tam magnalia: in Cana Galilaeae de aqua uinum fecisti, propter filios Israel qui caecis oculos aperuisti, qui surdos audire fecisti, qui paralyticos ad sua membra reuocasti, qui soluisti linguas blaesorum, a daemonio uexatos sanasti, clodos currere fecisti uelut ceruos, mulierem a profluuio sanguinis liberasti, mortuos suscitasti, super aquas pedibus ambulasti, [qui Petro labenti manum tradidisti] qui mare fundasti et terminum ei posuisti, qui dixisti: hucusque uenies et te hic confringes in tua uirtute.","english":"just as you heard Susanna from the hands of the elders, so may you deliver me from this mortal world, because you are the lover of a pure conscience. Hear me praying, just as you heard Hezekiah, king of the Jews, and washed away from him the infirmity of his flesh: so may you deliver me, and increase my faith, as you added fifteen years to his life. So may you deliver me from this world, just as you freed Thecla from the midst of the amphitheater, may you deliver me from every infirmity of my flesh.\n\nI beseech you, almighty Father, who at the end of times remembered us: you sent us Jesus Christ, your son, our God and Lord, born of the Virgin Mary from the Holy Spirit, announced by the angel Gabriel, through whom you freed us from the danger of imminent death.\n\nI beseech you, Son of the living God, who performed such great wonders: in Cana of Galilee you made wine from water, for the sake of the children of Israel you opened the eyes of the blind, you made the deaf hear, you restored paralytics to their limbs, you loosened the tongues of the stammering, you healed those vexed by demons, you made the lame run like deer, you freed a woman from a flow of blood, you raised the dead, you walked upon the waters, [you reached out your hand to the falling Peter] you founded the sea and set its boundary, you who said: thus far will you come and here you will break yourself by your own power.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Susannam","severity":"info","text":"The reference to Susanna and the elders alludes to the story in Daniel 13 (Vulgate), where Susanna is falsely accused by two elders but delivered by divine intervention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezechiam regem Iudaeorum","severity":"info","text":"Hezekiah's illness and the addition of fifteen years to his life are recounted in 2 Kings 20:1-6 (Vulgate) and Isaiah 38, where God grants him extra years in response to prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Teclam","severity":"info","text":"Thecla's deliverance from the amphitheater is a central episode in the apocryphal Acts of Paul and Thecla, where she is miraculously saved from martyrdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in Cana Galilaeae de aqua uinum fecisti","severity":"info","text":"The miracle of turning water into wine at Cana is recorded in John 2:1-11 (Vulgate). The list of miracles that follows echoes Gospel accounts, particularly the Synoptic healings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"qui Petro labenti manum tradidisti","severity":"info","text":"This phrase, set in brackets in the Latin, is a later interpolation referencing the apocryphal story of Christ rescuing Peter from drowning, known from the Acts of Peter (Vercelli Acts).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Te deprecor pater omnipotens ... Te deprecor filium Dei uiui","severity":"info","text":"The passage shifts from a series of biblical exempla to a direct invocation of the Father and then the Son, structuring the prayer as a trinitarian address, though the Holy Spirit is not separately invoked here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'qui in fine temporum commemoratns es nostri' is corrupt; 'commemoratns' likely stands for 'commemoratus' or 'commemorans', and the sense is that God remembered humanity at the end of times.","The bracketed clause about Peter is textually uncertain, possibly a later addition not original to the prayer."],"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":"te deprecor filium summi Dei propter uniuersa commissa mea, qui es in caelis filius in patre et pater in filio in sempiternum, qui sedes super Cherubim et Seraphim sedes honoris tui.\n\nTibi adstant angeli et archangeli numerus inaestimabilis, timentes et pauentes honorem et uirtutem tuam, clamantes uoce magna dicentes: sanctus sanctus sanctus Dominus Deus Sabaoth. tu ipse nobis testamentum fecisti et pollicitus es dicens: petite et accipietis, quaerite et inuenietis, pulsate et aperietur uobis. quodcumque a patre meo petieritis in nomine meo, ego in tuo nomine peto ut accipiam. ego quaero ut inueniam, ego pulso ut aperiatur mihi. paratus sum propter nomen tuum uictimam sanguinis effundere et quodcumque tormentum sustinere. tu es adiutor meus: defende me ab aduersaria parte, angelus tuus lucis protegat me, quoniam tu dixisti: quidquid credentes petieritis per orationem, dabitur uobis.","english":"I implore you, Son of the Most High God, on account of all my transgressions, you who are in heaven, Son in the Father and Father in the Son forever, you who sit upon the Cherubim and Seraphim, the seats of your honor.\n\nAngels and archangels stand before you, an innumerable host, fearing and trembling at your honor and power, crying out with a loud voice, saying: “Holy, holy, holy, Lord God of Hosts.” You yourself have made a testament for us and have promised, saying: “Ask and you shall receive, seek and you shall find, knock and it shall be opened to you.” Whatever you ask of my Father in my name, I ask in your name that I may receive. I seek that I may find, I knock that it may be opened to me. I am ready, for the sake of your name, to pour out the sacrifice of blood and to endure any torment. You are my helper: defend me from the adversarial side, may your angel of light protect me, since you have said: “Whatever you believers ask through prayer, it shall be given to you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Cherubim et Seraphim","severity":"info","text":"The pairing of Cherubim and Seraphim as throne-attendants is a standard biblical image (cf. Isa 6:2, 6) but here they are seats of honor, not living beings, reflecting a late antique angelological hierarchy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sanctus sanctus sanctus Dominus Deus Sabaoth","severity":"info","text":"The Trisagion (Isa 6:3) is quoted in Latin, with 'Dominus Deus Sabaoth' replacing the Hebrew 'YHWH ṣeba’ot'. This form is common in Latin liturgy and echoes the Sanctus of the Mass.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"petite et accipietis, quaerite et inuenietis, pulsate et aperietur uobis","severity":"info","text":"This triad is a paraphrase of John 16:23–24 (Vulgate: 'petite et accipietis, quaerite et invenietis, pulsate et aperietur vobis'), though the Vulgate has 'pulsate' only in some manuscripts. The promise is attributed to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"uictimam sanguinis effundere","severity":"info","text":"The phrase 'pour out the sacrifice of blood' likely refers to martyrdom, a common theme in Pseudo-Cyprianic texts. It may also echo eucharistic language, but the context of torment suggests a readiness for violent death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"angelus tuus lucis","severity":"info","text":"The request for protection by an 'angel of light' is a late antique motif, possibly influenced by Jewish or early Christian angelology (e.g., Tobit 12:6, but not directly quoted). It serves as a concluding petition in the prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ego in tuo nomine peto ut accipiam","severity":"caution","text":"The shift from 'you' (Christ) to 'I' (the speaker) in the petition is grammatically ambiguous: 'ego in tuo nomine peto' could mean the speaker prays in Christ's name, but the preceding clause attributes the promise to Christ. The syntax is confused.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker is not explicit; the prayer may be spoken by a martyr or a penitent. The phrase 'uictimam sanguinis effundere' could be literal (martyrdom) or metaphorical (ascetic sacrifice). The clause 'ego in tuo nomine peto ut accipiam' is syntactically ambiguous: it may mean the speaker prays in Christ's name, or it may be a miswritten continuation of Christ's speech."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"Omnis homo mendax, tu solus Deus uerax. sicut repromisisti, potes dare Domine, reuela mihi sacramentum tuum caeleste, ut dignus II sim faciem sanctorum tuorum uidere. spiritus sanctus in me operetur uirtutem: quoniam tibi me spopondi seruire omnibus diebus uitae meae, qui passus es sub Pontio Pilato optimam confessionem, crucifixus descendisti et conculcasti aculeum mortis, qui dicxisti: ubi est aculeus mortis, ubi est mors qui regnabas. deuicta est mors, deuictus est inimicus diabolus, tu resurrexisti a mortuis et apparuisti discipulis tuis: sedisti ad dexteram patris, inde uenturus iudicare uiuos et mortuos. tu nostri dominaberis, libera me de manu quaerentis animam meam. per nomen tuum te deprecor ut optimam des uictoriam in inimicum meum: quia tu ea potens et defensor et aduocatus precum et petitionum nostrarum animarum. die et nocte interpelles pro peccatis meis, orationem meam perferas ad patrem tuum. et tu, Domine sancte pater, digneris respicere super preces meas, sicut respecxisti super munera Abel. digneris me liberare ab igne et poena perenni et ab omni tormento quod parasti iniquis, per bonum et benedictum Iesum Christum saluatorem nostrum, per quem est tibi honor uirtus gloria in saecula saeculorum. amen.","english":"Every man is a liar; you alone, God, are truthful. As you have promised, you are able to give, Lord; reveal to me your heavenly mystery, that I may be worthy to see the face of your saints. May the Holy Spirit work virtue in me, for I have pledged myself to serve you all the days of my life, you who suffered under Pontius Pilate the excellent confession, were crucified, descended, and trampled the sting of death, you who said: \"Where is the sting of death? Where is death, which reigned?\" Death is vanquished, the enemy devil is vanquished; you rose from the dead and appeared to your disciples; you sat at the right hand of the Father, whence you will come to judge the living and the dead. You will rule over us; free me from the hand of the one seeking my soul. By your name I beseech you to grant the best victory over my enemy, for you are powerful and the defender and advocate of the prayers and petitions of our souls. Day and night intercede for my sins; bear my prayer to your Father. And you, Lord holy Father, deign to look upon my prayers, as you looked upon the gifts of Abel. Deign to free me from fire and eternal punishment and from every torment you have prepared for the wicked, through the good and blessed Jesus Christ our Savior, through whom there is honor, power, and glory to you for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"qui dicxisti: ubi est aculeus mortis, ubi est mors qui regnabas","severity":"info","text":"The rhetorical question echoes 1 Corinthians 15:55, where Paul taunts death: 'O death, where is your sting?' The Latin adapts the phrase into a direct quotation attributed to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sicut respecxisti super munera Abel","severity":"info","text":"The reference to God looking upon Abel's offerings recalls Genesis 4:4, where God regards Abel's sacrifice. The phrasing 'super munera Abel' is a Latin biblical echo.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"optimum confessionem","severity":"info","text":"'Optimum confessionem' (the excellent confession) is an unusual phrase for Christ's passion; it may reflect a liturgical or creedal formula emphasizing Christ's witness (confessio) rather than his suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sub Pontio Pilato","severity":"info","text":"The mention of Pontius Pilate anchors the passion narrative in Roman history, a common apologetic detail in early Christian creeds (e.g., the Apostles' Creed) to assert historicity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"et tu, Domine sancte pater","severity":"info","text":"The prayer shifts from addressing Christ to addressing God the Father directly, creating a bipartite structure: first a plea to Christ, then a plea to the Father, linked by the petition for intercession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"per bonum et benedictum Iesum Christum saluatorem nostrum","severity":"info","text":"The closing formula 'per bonum et benedictum Iesum Christum' reflects late antique Latin prayer style, possibly influenced by liturgical or magical invocations, and underscores Christ's role as mediator.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'qui dicxisti' (for 'qui dixisti') is a scribal variant; the subject of the quotation is ambiguous—Christ or the speaker? The text takes it as Christ's words.","'Optimum confessionem' could be a corruption of 'optimam confessionem' (the best confession) or a reference to a specific creedal statement; the reading here treats it as a passion formula."],"confidence":"high","notes":[]}]}