{"slug":"stoa0104p.stoa015.opp-lat2","id":"latin:ogl-pl:stoa0104p.stoa015.opp-lat2","title":"Oratio Antiocheni Quam Sub Die Passionis Suae Dixit [Incerta]","title_source":"Oratio Antiocheni Quam Sub Die Passionis Suae Dixit [Incerta]","author":"Pseudo-Cyprian active 3rd century","genre":"hagiography","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:08:16Z","cost_usd":0.003065},"source":{"registry_id":"latin:ogl-pl:stoa0104p.stoa015.opp-lat2","work_id":"stoa0104p.stoa015.opp-lat2","edition":"ogl-pl","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0104p/stoa015/stoa0104p.stoa015.opp-lat2.xml"},"stats":{"passages":5,"english_words":1235,"coptic_letters":0,"source_letters":4820,"commentary_units":30,"commentary_kinds":7,"derived_notes":0,"ambiguities":8,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"stoa0104p.stoa015.opp-lat2","abstract":"The Oratio Antiocheni Quam Sub Die Passionis Suae Dixit is a pseudepigraphal hagiographic speech attributed to an Antiochene martyr, transmitted under the name of Cyprian of Carthage. It survives in a single manuscript tradition within the Pseudo-Cyprianic corpus. The work is a rhetorical, elevated composition typical of late antique martyr acts, likely dating to the 3rd or early 4th century. Its theological and stylistic features suggest a North African or Eastern context. The text was included in early modern editions of Cyprian's works but excluded from critical editions due to inauthenticity. The source edition (ogl-pl) lacks a critical apparatus, so scribal errors or interpolations may be present.","historical_context":"The work was composed in Latin, likely in the 3rd or early 4th century, in a Christian community that may have been North African or Eastern. It belongs to the genre of hagiographic martyr acts, which flourished in late antiquity as edifying narratives for liturgical or private reading. The attribution to Cyprian of Carthage (d. 258) reflects the practice of pseudepigraphy, where later authors used authoritative names to lend weight to their compositions. The text's mixed Greek-Latin vocabulary (e.g., 'bagios' and 'hagie') points to a bilingual liturgical environment. It survives only within the Pseudo-Cyprianic corpus, a collection of works falsely ascribed to Cyprian, and was transmitted through medieval manuscripts. Its lack of liturgical use suggests it was a literary rather than a ritual text. The dating is uncertain, but parallels with other early Christian prayers and martyr acts support a pre-Nicene origin.","significance":"The Oratio Antiocheni is significant as an example of early Christian pseudepigraphy and hagiographic rhetoric. It illustrates how later communities constructed martyr narratives to model piety and scriptural typology, such as the use of Jonah and the Ninevites. Its survival within the Pseudo-Cyprianic corpus highlights the fluidity of authorship in early Christian literature and the authority of Cyprian's name.","timeline":[{"date":"3rd c.","event":"Probable composition of the Oratio Antiocheni, based on stylistic and theological features."},{"date":"3rd–4th c.","event":"Attribution to Cyprian of Carthage, leading to inclusion in the Pseudo-Cyprianic corpus."},{"date":"4th–5th c.","event":"Transmission of the text in Latin manuscripts, possibly in North Africa."},{"date":"16th–17th c.","event":"Inclusion in early modern editions of Cyprian's opera omnia."},{"date":"19th–20th c.","event":"Exclusion from critical editions due to recognition of inauthenticity."}],"relations":[{"work":"Pseudo-Cyprianic corpus","relation":"Part of the collection of works falsely attributed to Cyprian of Carthage.","key":"","label":null,"url":null},{"work":"Acts of the Christian Martyrs","relation":"Shares the genre of hagiographic martyr acts with elevated rhetoric.","key":"","label":null,"url":null},{"work":"Jonah 2:1-10","relation":"Alludes to Jonah's prayer from the whale's belly as a typological figure.","key":"","label":null,"url":null},{"work":"Jonah 3:5-9","relation":"References the Ninevites' penance with ash and sackcloth.","key":"","label":null,"url":null},{"work":"Exodus 3:6, 3:15-16; Acts 7:32","relation":"Echoes biblical formula identifying God as the God of the patriarchs.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The dating is uncertain; stylistic and theological features suggest the 3rd or early 4th century, but no firm evidence exists.","Authorship is disputed; the work is pseudepigraphally attributed to Cyprian of Carthage.","The text survives in a single manuscript tradition within the Pseudo-Cyprianic corpus, with no critical apparatus available.","The source edition (ogl-pl) may contain scribal errors or interpolations not identified."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000502,"generated":"2026-11-15T06:08:16Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0104p/stoa015/stoa0104p.stoa015.opp-lat2.xml"}],"checks":{"work":"stoa0104p.stoa015.opp-lat2","status":"pass","blocking":[],"warnings":[],"stats":{"passages":5,"translated":5,"commentary_passages":5,"commentary_units":30,"english_words":1235,"source_letters":4801,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a hagiographical speech attributed to an Antiochene martyr on the day of his passion. Its register is elevated and rhetorical, typical of late antique martyr acts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"Transmitted under the name of Cyprian of Carthage, the work is now considered pseudepigraphal. It survives in a single manuscript tradition within the Pseudo-Cyprianic corpus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The dating is uncertain, but stylistic and theological features suggest composition in the 3rd or early 4th century, possibly in a North African or Eastern context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The work was included in some early modern editions of Cyprian's opera omnia, but was excluded from critical editions due to its inauthenticity. It had no liturgical use.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The source edition (ogl-pl) does not provide a critical apparatus or variant readings. The text may contain scribal errors or interpolations not identified here.","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: hagiography in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 5 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":5},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ORATIO CYPRIANI ANTIOCHENI QUAM SUB DIE PASSIONIS SUÆ DIXIT.\n\nnomine sancte, Pater bagios, Deus hagie, et ha8ie Dens InCUS, quis enim major te? libi gratias et laudem refero, Deus Ahrahæ, et Deus Isaac, et Deus Jacob, Deus patrum nostrorum, Deus apostolorum, et Deus prophetarum, et Deus martyrum, qui fuisti ante mundi dispositionem, Deus vivorum, venturus judicare vivos et mortuos: qui es Deus vcrax,qui sedes superCherubim et Seraphim sedem honoris tui, et prospicis abyssos; qui vides cuncta priusquam nascantur; qui habes potestatem occidere et rursus restituere; qui habes potestatem de arido viride facere. Tu omnium Dominus dominator, libera me ab hoc saeculo, et exaudi me orantem, sicut exaudisti fllios Israel de terra Ægypti, et nOli tibi crediderunt, nec famulo tuo Moysi.\n\nVae peccatis meis! Cum elevaveris confringere terram, sub qua fissura perrarum nie abconsurus sum ab ante. virtutem tuam? Cui monti dicturus sum: Cade super me, et cui coili: Tege me ab ante metum Domini, cum te levaveris confringere terram? Rogo, Domine, subveni mihi: noli secundum actum meum me judicare, nihil enim in præceptis tuis parui. Exaudi me orantem, sicut exaudisti Jonam de ventre ceti, sic exaudias me, et ejicias me de morte ad vitam. Sicut Ninivitæ induerunt cinerem et cilicium, et pœnitentiam egerunt ante Dominum.","english":"The Prayer of Cyprian of Antioch, Which He Spoke on the Day of His Passion.\n\nHoly name, Father hagios, God hagie, and hagie God in Christ, for who is greater than you? I offer thanks and praise to you, God of Abraham, and God of Isaac, and God of Jacob, God of our fathers, God of the apostles, and God of the prophets, and God of the martyrs, who were before the ordering of the world, God of the living, who will come to judge the living and the dead: who are the true God, who sit upon the Cherubim and Seraphim, the seat of your honor, and look into the abysses; who see all things before they are born; who have the power to kill and again to restore; who have the power to make green from dry. You, Lord of lords of all, free me from this age, and hear me praying, as you heard the sons of Israel from the land of Egypt, and those who believed in you, and your servant Moses.\n\nWoe to my sins! When you rise up to shatter the earth, under what fissure of rocks shall I hide myself from before your power? To what mountain shall I say: Fall upon me, and to what sky: Cover me from before the fear of the Lord, when you rise up to shatter the earth? I ask, Lord, help me: do not judge me according to my deed, for I have obeyed 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 from death to life. As the Ninevites put on ash and sackcloth, and did penance before the Lord.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ORATIO CYPRIANI ANTIOCHENI QUAM SUB DIE PASSIONIS SUÆ DIXIT","severity":"info","text":"The title presents the work as a prayer spoken by Cyprian of Antioch on the day of his martyrdom, framing the text as a hagiographic deathbed speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"bagios","severity":"info","text":"The Greek loanword 'bagios' (ἅγιος, 'holy') appears alongside Latin 'sancte' and 'hagie', reflecting the mixed Greek-Latin liturgical style common in early African Christian texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deus Ahrahæ, et Deus Isaac, et Deus Jacob","severity":"info","text":"This invocation echoes the biblical formula from Exodus 3:6, 3:15-16, and Acts 7:32, where God is identified as the God of the patriarchs, a standard element in early Christian prayers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"exaudisti Jonam de ventre ceti","severity":"info","text":"The reference to Jonah being heard from the whale's belly alludes to Jonah 2:1-10, a typological figure of resurrection and divine mercy in early Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sicut Ninivitæ induerunt cinerem et cilicium","severity":"info","text":"The Ninevites' penance with ash and sackcloth recalls Jonah 3:5-9, where the city repents after Jonah's preaching, used here as a model for the speaker's own plea for mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Cypriani Antiocheni","severity":"info","text":"The attribution to Cyprian of Antioch is spurious; the text is a pseudonymous composition from the 3rd-4th century, likely circulating among Latin-speaking Christian communities in North Africa.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several corrupt or mixed forms (e.g., 'ha8ie', 'InCUS', 'nOli') that obscure the original reading; the translation assumes standard orthographic corrections."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"Exomologesin facienti ante conspectum tuum pro universis peccatis meis, qui es amator pœnitentiæ, miserere mei. Sed et David dicit: Domine, propter nomen tuum dele peccatum meum. » Et ego deprecans majestatem tuam: Dcle universa peccata mea, et exaudi me orantem, sicut audisti tres pueros de camino ignis, Ananiam, Azariam, Mizaelem: et misisti angelum taum cum nimbo roris, et confusus cst Nabuchodonosor præpositus regni: quoniam tu es Rex regnantium et Dominus dominantium, qui solus habes immortalitatem; et lucem habitas inaccessibilem, quam nemo hominum videt, nec videre potest. Exaudi me orantem, sicut exaudisti Danielem de lacu leonum, et misisti Habacuc prophetam, et attulit ei prandium, et dixit: Prande prandium quod tibi misit Deus. Et dixit Daniel: « Non relinquet Dominus quaerentes se. » Exaudi me orantem, sicut exaudisti Tobiam et Saram dum orarent in atrio domus suae: tunc ohtulit pro eis Raphael angelus orationes eorum: sic et tu exaudias preces me?s, et admittas ad aulam sanctam tuatn orationes meas, et continenter mittas angelum tuum, qui deleat universa delicta mea, sicut delesti spiritum immundum a Sara filia Raguel: et illumines cor meum, sicut illuminasti oculos To biæ. Exaudi me orantem, sicut exaudisti Susannam inter manus seniorum, sic me liheres ab hoc sæculo, quia tu es amator purae conscientiæ.","english":"Making confession before your sight for all my sins, you who are the lover of penitence, have mercy on me. But also David says: \"Lord, on account of your name, blot out my sin.\" And I, beseeching your majesty: blot out all my sins, and hear me praying, just as you heard the three youths from the fiery furnace, Ananias, Azarias, Mizael: and you sent your angel with a cloud of dew, 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 you dwell in an inaccessible light, which no man sees, nor can see. Hear me praying, just as you heard Daniel from the lions' den, and you sent the prophet Habakkuk, and he brought him his meal, and said: \"Eat the meal which God has sent you.\" And Daniel said: \"The Lord does not abandon those who seek him.\" Hear me praying, just as you heard Tobit and Sarah while they prayed in the court of their house: then the angel Raphael offered their prayers for them: so may you also hear my prayers, and admit my prayers into your holy court, and continually send your angel, who may blot out all my offenses, just as you blotted out the unclean spirit from Sarah, daughter of Raguel: and illuminate my heart, just as you illuminated the eyes of Tobit. Hear me praying, just as you heard Susanna among the hands of the elders, so free me from this world, for you are the lover of a pure conscience.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Exomologesin facienti","severity":"info","text":"The passage is a prayer structured as a series of biblical exempla, each introduced by 'Exaudi me orantem, sicut exaudisti' (Hear me praying, just as you heard).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ananiam, Azariam, Mizaelem","severity":"info","text":"The three youths in the fiery furnace are from Daniel 3. The names Ananias, Azarias, and Mizael are the Greek forms from the Septuagint.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Danielem de lacu leonum","severity":"info","text":"The story of Daniel in the lions' den is from Daniel 6. The detail of Habakkuk bringing food is from the Greek additions to Daniel (Bel and the Dragon 1.33-39).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tobiam et Saram","severity":"info","text":"The reference to Tobit and Sarah praying and the angel Raphael offering their prayers is from the Book of Tobit (3.16-17 in the Vulgate; 12.12-13 in the Greek).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Susannam inter manus seniorum","severity":"info","text":"The story of Susanna and the elders is from the Greek additions to Daniel (Daniel 13).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Dcle universa peccata mea","severity":"caution","text":"The Latin 'Dcle' is likely a scribal error for 'Dele' (blot out), as in the preceding 'dele peccatum meum' from David.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor scribal errors (e.g., 'Dcle' for 'Dele', 'cst' for 'est', 'me?s' for 'meas', 'tuatn' for 'tuam'), which are emended in the English draft.","The phrase 'spiritum immundum a Sara filia Raguel' refers to the demon expelled from Sarah in Tobit, but the Latin 'spiritum immundum' is a variant reading; the Vulgate has 'daemonium'."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Exaudi me orantem, sicut exaudisti Ezechiam regem Judæ et delesti ab eo infirmitatem: sic et a me auferas infirmitatem carnis, et angeas mihi ad fidem, sicut illi auxisti annos quindecim ad vitam. Libera me de medio saeculi hujus sicut liberasti Theclam de medio amphitheatro, lihera me ab omni infirmitati carnis meæ.\n\nTe deprecor, Pater majestatis, qui in fine temporum misertus es nostri, mittens nobis Jesum Christum Filium tuum Dominum Deum Salvatorem nostrum, natum ex Maria Virgine de Spiritu sarcto, annuntiante Gabriele angelo, per quem nos Ii. berasti de periculo mortis imminentis.\n\nEt lc deprecur, Filium Dei vivi, qui fecisti tanta mirabilia, qui in Cana Galilæae de aqua vinum tecisti, propter Israel; qui cæcis oculos aperuisti; qui surdos audire fecisti, qui paralyticos ad sua membra revocasti; qui solvisti linguas blaesorum. dæmonio vexatos sanasti; claudos, currentes fecisti velut cervos, mulierem de proOuvio sanguinis liberasti, mortuos suscitasti, super aquam pedibus ambulasti, qui Petro labenti manum tradidisti; qui mare fundasti, et terminum ei posuisti, ct dixisti: Huc usque venies, et hic te confringes in virlule Lua. Te deprecor Filium Dei vivi, propter universa commissa mea, qui es in coelis Filius in Patre et Pater in te in sempiternum, qui sedes super Cherubim et Seraphim, sedem bonoris tui.","english":"Hear me praying, as you heard Hezekiah, king of Judah, and removed infirmity from him: so also remove from me the infirmity of the flesh, and increase faith in me, as you increased fifteen years of life for him. Deliver me from the midst of this world as you delivered Thecla from the midst of the amphitheater; deliver me from every infirmity of my flesh.\n\nI beseech you, Father of majesty, who at the end of times took pity on us, sending us Jesus Christ your Son, our Lord God and Savior, born of the Virgin Mary from the Holy Spirit, announced by the angel Gabriel, through whom you freed us from the peril of imminent death.\n\nAnd I beseech you, Son of the living God, who performed so many miracles: who in Cana of Galilee made wine from water for the sake of Israel; who opened the eyes of the blind; who made the deaf hear; who restored the paralyzed to their limbs; who loosened the tongues of the stammering; healed those vexed by demons; made the lame run like deer; freed a woman from a flow of blood; raised the dead; walked upon the water; gave a hand to the falling Peter; who founded the sea and set its boundary, and said: \"Thus far you will come, and here you will break yourself against my power.\" I beseech you, Son of the living God, on account of all my offenses, you who are in heaven, Son in the Father and Father in you forever, who sit upon the Cherubim and Seraphim, the seat of your honor.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezechiam regem Judæ","severity":"info","text":"The reference to Hezekiah's illness and added fifteen years of life echoes 2 Kings 20:1-6 and Isaiah 38:1-5, where God grants Hezekiah fifteen more years.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Theclam de medio amphitheatro","severity":"info","text":"Thecla (Thecla) is a legendary virgin martyr from the apocryphal Acts of Paul and Thecla, who was miraculously saved from the amphitheater. This reference reflects the popularity of her cult in late antique Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in Cana Galilæae de aqua vinum fecisti","severity":"info","text":"The miracle of water turned to wine at Cana is from John 2:1-11. The phrase 'propter Israel' is not in the canonical account but appears in some apocryphal traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"qui mare fundasti, et terminum ei posuisti","severity":"info","text":"The command to the sea, 'Huc usque venies, et hic te confringes in virtute tua,' is not a direct biblical quotation but echoes God's power over the sea in Exodus 14:21-22 and Psalm 104:24-26.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Te deprecor, Pater majestatis ... Et deprecor, Filium Dei vivi","severity":"info","text":"The prayer is structured as a double invocation: first to God the Father, then to the Son. This reflects a binitarian pattern common in early Christian prayer, before the full development of Trinitarian theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"libera me ab omni infirmitati carnis meæ","severity":"caution","text":"The Latin text has 'infirmitati' (dative) where the ablative 'infirmitate' is expected after 'ab'. This may be a scribal error or a late Latin usage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Theclam' is ambiguous: it could refer to the virgin martyr Thecla of Iconium or another Thecla; the context of the amphitheater favors the former.","The phrase 'qui es in coelis Filius in Patre et Pater in te in sempiternum' is theologically ambiguous, possibly reflecting a modalist or adoptionist tendency, but is here read as a loose expression of the Son's divinity."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Tibi assistunt angeli, archangeli, numerus innumerabilis, timentes et paventes honorem et virtutem tuam, clamantes voce magna et dicentes: Sanctus, Sanctus, Sanctus, Dominus Deus sabaoth. Tu ipse nobis testamentum fecisti: Petite, et accipietis; pulsate, et aperietur vobis. Quodcunque a Patre meo petieritis in nomine meo, ego a Patre peto ut accipiatis. Ego peto, ut accipiam, quæro, ut inveniam, ego pulso, ut aperiatur mihi; ego in tuo nomine peto, ut tu a Patre petas, et detur mihi. Paratus sum propter nomen tuum victimam sanguinis fundere, et quodcunque tormentum sustinere. Tu es, Domine, auditor meus et defensor: defende me ab adversario meo. Angelus tuus lucis protegat me, quoniam tu dixisti: Quod credentes petieritis per orationem, dabitur vobis.\n\nOmnis homo mendax, tu es verax. Sicut tu repromisisti, potestatEm habes, Domine, dare mihi omne sacramentum tuum coeleste, ut dignus sim faciem sanctorum tuorum videre. Spiritus in me operetur, voluntas tua in me fiat: quoniam tibi spopondi omnibus diebus vitae meae, qui passus es sub Pontio Pilato, bonam confessionem, qui crucifixus descendisti, et conculcasti aculeum morus. Devicta est mors, devictus est inimicus diabolus. Tu resurrexisti a mortuis, et apparuisti apostolis tuis: sedes ad dexteram Patris, qui venturus es judicare vivos et mortuos. Tu dominaberis, libera me de manu quaerentis animam meam.","english":"Angels, archangels, an innumerable number stand by you, fearing and trembling at your honor and power, crying out with a loud voice and saying: Holy, Holy, Holy, Lord God of hosts. You yourself made a testament for us: Ask, and you shall receive; knock, and it shall be opened to you. Whatever you ask of my Father in my name, I ask of the Father that you may receive. I ask, that I may receive; I seek, that I may find; I knock, that it may be opened to me; I ask in your name, that you may ask of the Father, and it be given to me. I am prepared to pour out a sacrifice of blood for your name, and to endure any torment. You are, Lord, my hearer and defender: defend me from my adversary. May your angel of light protect me, since you said: What you believing ask through prayer shall be given to you.\n\nEvery man is a liar, you are truthful. Just as you promised, you have the power, Lord, to give me every heavenly sacrament of yours, that I may be worthy to see the face of your saints. May the spirit work in me, may your will be done in me: since I pledged to you for all the days of my life, you who suffered under Pontius Pilate, a good confession, you who descended crucified, and trampled the sting of death. Death is conquered, the enemy devil is conquered. You rose from the dead, and appeared to your apostles; you sit at the right hand of the Father, you who are to come to judge the living and the dead. You will rule, free me from the hand of the one seeking my soul.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sanctus, Sanctus, Sanctus, Dominus Deus sabaoth","severity":"info","text":"The Trisagion echoes Isaiah 6:3 and the Sanctus of the Latin Mass, but the addition of 'Dominus Deus sabaoth' conflates the Old Testament theophany with a liturgical formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Petite, et accipietis; pulsate, et aperietur vobis","severity":"info","text":"This phrase adapts Matthew 7:7-8, where Jesus says 'petite et dabitur vobis' and 'pulsate et aperietur'. The wording here is a free citation, possibly from a liturgical or catechetical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"angelus tuus lucis","severity":"info","text":"The 'angel of light' is a common motif in early Christian prayer, often identified with the guardian angel or a protective spirit, distinct from the 'angel of darkness' in dualistic contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"aculeum morus","severity":"caution","text":"The phrase 'aculeum morus' is obscure; 'morus' may be a corruption of 'mortis' (death), yielding 'sting of death', as in the English draft. The Latin text is likely corrupt here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Tu dominaberis, libera me","severity":"info","text":"The final petition shifts abruptly from a doxological confession of Christ's resurrection and judgment to a direct plea for deliverance, marking a structural transition from praise to supplication.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"passus es sub Pontio Pilato","severity":"info","text":"The reference to Pontius Pilate anchors the passion narrative in the Creed, a standard element in early Latin credal formulas, reinforcing the pseudo-Cyprianic context of the prayer.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'aculeum morus' is uncertain; it may be a scribal error for 'aculeum mortis' (sting of death) or a rare word. The English draft reads 'sting of death'.","The identity of 'adversario meo' and 'quaerentis animam meam' is ambiguous; they may refer to the devil or a human persecutor, but the context suggests a demonic adversary."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"Per nomen tuum libera me ab adversaria potestate, ut opem des vincendi inimicum meum: quoniam tu es polens assertor et advocatus precum et petitionum nostrarum animarum. Die ac nocte interpelles pro peccatis meis, orationem meam perferas ad Patrem tuum. Et tu, Domine sancte Pater, digne ris respicere super preces meas, sicut respexisti super munera Abel. Digneris me liberare ab igne et poena perenni, et ab omni tormento quod parasti iniquis, per bonum et benedictum Jesum Christum Salvatorem nostrum, per quem tibi laus, honor, virtus, gloria, in sæcula saeculorum. Amen.","english":"Through your name, free me from the adversarial power, that you may grant me the strength to overcome my enemy: for you are the powerful defender and advocate of our prayers and petitions, of our souls. Day and night, intercede for my sins, bear my prayer to your Father. And you, holy Lord Father, deign to look favorably upon my prayers, just as you looked upon the offerings of Abel. Deign to free me from fire and eternal punishment, and from every torment that you have prepared for the wicked, through the good and blessed Jesus Christ our Savior, through whom praise, honor, power, and glory are to you, forever and ever. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Per nomen tuum","severity":"info","text":"The phrase 'through your name' invokes the power of the divine name, a common motif in early Christian prayer and exorcism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sicut respexisti super munera Abel","severity":"info","text":"The reference to God looking upon the offerings of Abel echoes Genesis 4:4, where God regards Abel's sacrifice, contrasting with Cain's rejection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"adversaria potestate","severity":"info","text":"'Adversaria potestate' (adversarial power) likely denotes the devil or demonic forces, a standard term in early Christian Latin for the enemy of salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Die ac nocte interpelles","severity":"info","text":"The shift from addressing Christ to addressing God the Father ('Et tu, Domine sancte Pater') marks a structural division in the prayer, typical of liturgical intercessions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"per bonum et benedictum Jesum Christum Salvatorem nostrum","severity":"info","text":"The epithet 'benedictum' (blessed) for Jesus Christ is common in early Latin liturgy, emphasizing his role as mediator and savior.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"laus, honor, virtus, gloria","severity":"info","text":"This doxological formula appears in later Latin hymns and prayers, indicating the passage's influence on medieval liturgical texts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'adversaria potestate' is not specified; it could be a personal enemy or a demonic force. The reading taken is demonic, given the context of spiritual warfare."],"confidence":"high","notes":[]}]}