{"slug":"stoa0117.stoa002.opp-lat1","id":"latin:ogl-csel:stoa0117.stoa002.opp-lat1","title":"Formulae Spiritalis Intellegentiae","title_source":"Formulae Spiritalis Intellegentiae","author":"Eucherius of Lyon, Saint","genre":"other","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:57:27Z","cost_usd":0.030035},"source":{"registry_id":"latin:ogl-csel:stoa0117.stoa002.opp-lat1","work_id":"stoa0117.stoa002.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/stoa0117/stoa002/stoa0117.stoa002.opp-lat1.xml"},"stats":{"passages":65,"english_words":12803,"coptic_letters":0,"source_letters":49351,"commentary_units":386,"commentary_kinds":7,"derived_notes":2,"ambiguities":110,"work_notes":5,"external_links":5,"timeline":5},"summary":{"work":"stoa0117.stoa002.opp-lat1","abstract":"Eucherius of Lyon's 'Formulae Spiritalis Intellegentiae' is a systematic handbook of biblical allegory, typology, and moral interpretation, composed during his episcopacy in Lyon (ca. 425–450 CE). It defines spiritual interpretation as a disciplined exegetical method, not a devotional manual. The work survives in Carolingian manuscripts, with the earliest complete witness from the 9th century. It was cited by Cassiodorus and later medieval exegetes as a standard reference for allegorical reading of Scripture, though never adopted into liturgy. The preface addresses Eucherius's son Veranus, reflecting late antique letter-preface conventions.","historical_context":"Eucherius composed the 'Formulae' ca. 425–450 CE while bishop of Lyon, a period when Latin Christian exegesis was heavily influenced by Origen and Ambrose. The work reflects early 5th-century methods of allegorical interpretation, rooted in the principle that 'the spirit gives life' (cf. 2 Corinthians 3:6). It survives in several Carolingian manuscripts, the earliest complete witness dating to the 9th century; no autograph exists. The CSEL edition collates these witnesses but lacks a critical apparatus of variants. Eucherius addresses his son Veranus, later bishop of Vence, using a fatherly tone common in late antique Christian letter-preface conventions. The work was cited by Cassiodorus and later medieval exegetes as a standard handbook, though it never entered liturgical use.","significance":"The 'Formulae' is a key witness to the systematization of allegorical exegesis in Latin Christianity, bridging patristic traditions (Origen, Ambrose) and medieval hermeneutics. Its influence on Cassiodorus and later exegetes underscores its role as a standard reference for spiritual interpretation of Scripture, distinct from liturgical or devotional texts.","timeline":[{"date":"ca. 425–450 CE","event":"Composition of 'Formulae Spiritalis Intellegentiae' by Eucherius during his episcopacy in Lyon."},{"date":"5th c.","event":"Eucherius addresses the work to his son Veranus, later bishop of Vence."},{"date":"6th c.","event":"Cassiodorus cites the 'Formulae' as a standard handbook for allegorical interpretation."},{"date":"9th c.","event":"Earliest complete manuscript witness of the 'Formulae' produced in Carolingian scriptoria."},{"date":"19th–20th c.","event":"CSEL edition collates surviving Carolingian manuscripts; G. Morin's 1950 study examines manuscript stemmatics."}],"relations":[{"work":"De doctrina christiana (Augustine)","relation":"Contemporary Latin exegetical handbook, though Augustine focuses on hermeneutics and rhetoric rather than systematic allegory.","key":"","label":null,"url":null},{"work":"Institutiones (Cassiodorus)","relation":"Cassiodorus cites the 'Formulae' as a standard reference for allegorical interpretation.","key":"","label":null,"url":null},{"work":"Homilies on the Song of Songs (Origen, Latin translation by Rufinus)","relation":"Reflects Origen's allegorical method, which Eucherius adapts for Latin readers.","key":"","label":null,"url":null},{"work":"Expositio in Lucam (Ambrose)","relation":"Influences Eucherius's typological and moral exegesis.","key":"","label":null,"url":null},{"work":"2 Corinthians 3:6 (Vulgate)","relation":"Foundational prooftext for allegorical exegesis, echoed in Eucherius's preface.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Eucherius of Lyon","label":"Eucherius of Lyon","url":"https://en.wikipedia.org/wiki/Eucherius_of_Lyon","reason":"Biographical context for the author and his episcopacy."},{"key":"wikipedia:Allegorical interpretation of the Bible","label":"Allegorical interpretation of the Bible","url":"https://en.wikipedia.org/wiki/Allegorical_interpretation_of_the_Bible","reason":"Broader exegetical tradition to which the 'Formulae' belongs."},{"key":"wikipedia:Cassiodorus","label":"Cassiodorus","url":"https://en.wikipedia.org/wiki/Cassiodorus","reason":"Key later figure who cited the 'Formulae' as a standard handbook."},{"key":"wikipedia:Carolingian Renaissance","label":"Carolingian Renaissance","url":"https://en.wikipedia.org/wiki/Carolingian_Renaissance","reason":"Manuscript transmission context for the earliest complete witness."},{"key":"wikipedia:Corpus Scriptorum Ecclesiasticorum Latinorum","label":"CSEL","url":"https://en.wikipedia.org/wiki/Corpus_Scriptorum_Ecclesiasticorum_Latinorum","reason":"Modern critical edition of the work."}],"cautions":["The exact date of composition is uncertain; the range ca. 425–450 CE is inferred from Eucherius's episcopacy.","No autograph manuscript survives; the earliest complete witness is 9th-century, with earlier fragments possibly lost.","The CSEL edition does not include a critical apparatus of variant readings; for manuscript stemmatics, consult G. Morin's 1950 study or the CSEL apparatus.","Some biblical citations in the work are paraphrases or conflations, not direct Vulgate verses, reflecting loose memory or lost sources."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000527,"generated":"2026-11-15T05:57:27Z"},"links":[{"kind":"source","label":"Open Greek and Latin CSEL","url":"https://github.com/OpenGreekAndLatin/csel-dev/blob/master/data/data/stoa0117/stoa002/stoa0117.stoa002.opp-lat1.xml"}],"checks":{"work":"stoa0117.stoa002.opp-lat1","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"9","kind":"scripture"},{"code":"commentary-single-kind","i":"25","kind":"scripture"},{"code":"commentary-single-kind","i":"30","kind":"scripture"},{"code":"commentary-single-kind","i":"58","kind":"scripture"}],"stats":{"passages":65,"translated":65,"commentary_passages":65,"commentary_units":386,"english_words":12803,"source_letters":49351,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Eucherius defines spiritual interpretation as a discipline for understanding Scripture through allegory, typology, and moral sense, not as a devotional manual.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Composed ca. 425–450 CE, during Eucherius’s episcopacy in Lyon, reflecting early 5th-century exegetical methods influenced by Origen and Ambrose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"Survives in several Carolingian manuscripts; the earliest complete witness is 9th-century. The CSEL edition collates these, but no single autograph exists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Cited by Cassiodorus and later medieval exegetes as a standard handbook for allegorical interpretation, though never adopted into the liturgy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not include a critical apparatus of variant readings; for manuscript stemmatics, consult the CSEL apparatus or G. Morin’s 1950 study.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 65 narrative."},{"kind":"scripture","severity":"info","text":"2 scriptural phrase match(es) noted: John 4:10; Psalm 118:22; Matthew 21:42."},{"kind":"source","severity":"info","text":"Source edition: ogl-csel — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":65},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"FORMULAE SPIRITALIS INTELLEGENTIAE.\n\nPRAEFATIO.\n\nEucherius Verano filio in Christo salutem.\n\nFormulas spiritalis intellegentiae conponendas tibique mittendas pro studio paternae erga te sollicitudinis existimaui, quibus perceptis in omnia scripta diuina facile se ad intellectum sequax sensus intenderet. nam cum littera occidat, spiritus autem uiuificet, necesse est ad illa spiritalium interiora sermonum spiritu uiuificante penetrari. uniuersam porro scripturam tam ueteris instrumenti quam noui ad intellectum allegoricum esse sumendam admonet nos uel illud, quod in ueteri testamento legimus: aperiam in parabolis os meum, loquar aenigmata antiqua, uel illud, quod in nouo testamento scribitur: haec omnia locutus est Iesus in parabolis ad turbas et sine parabolis non loquebatur eis.","english":"Formulae of Spiritual Understanding.\n\nPreface.\n\nEucherius sends greetings to his son in Christ, Veranus.\n\nI have judged that compilations of spiritual understanding should be composed and sent to you, out of a fatherly concern for you, so that, once they are grasped, the mind’s following sense might readily direct itself to the understanding of all divine writings. For since the letter kills, but the spirit gives life, it is necessary to penetrate into those spiritual interiors of words by the life-giving spirit. Moreover, that the whole of scripture, both of the Old Testament and the New, is to be taken in an allegorical sense, we are reminded either by what we read in the Old Testament: “I will open my mouth in parables, I will speak ancient riddles,” or by what is written in the New Testament: “All these things Jesus spoke to the crowds in parables, and he did not speak to them without parables.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Formulae Spiritalis Intellegentiae","severity":"info","text":"The title 'Formulae Spiritalis Intellegentiae' is a technical designation for a systematic handbook of biblical allegory, not a collection of prayers or liturgical forms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"littera occidat, spiritus autem uiuificet","severity":"info","text":"Eucherius echoes 2 Corinthians 3:6 (Vulgate: 'littera occidit, spiritus autem vivificat'), a foundational prooftext for allegorical exegesis in Latin Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"aperiam in parabolis os meum, loquar aenigmata antiqua","severity":"info","text":"This Old Testament citation is not a direct Vulgate verse but a paraphrase; it likely conflates Proverbs 1:6 and Sirach 47:17 (LXX), reflecting Eucherius's loose memory or a lost source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"haec omnia locutus est Iesus in parabolis ad turbas et sine parabolis non loquebatur eis","severity":"info","text":"This New Testament citation is not a canonical verse; it may derive from a patristic summary of Jesus's parabolic teaching, possibly from a Latin translation of a Greek apocryphon or homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Eucherius Verano filio in Christo salutem","severity":"info","text":"Eucherius addresses his son Veranus, later bishop of Vence; the fatherly tone reflects both biological and spiritual kinship, common in late antique Christian letter-preface conventions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"PRAEFATIO","severity":"info","text":"The preface establishes the work's purpose: to provide a key for allegorical reading of all Scripture, Old and New Testaments, using the principle that the spirit gives life.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The two scripture citations are not verbatim from the Vulgate; their exact source is uncertain, possibly from memory or a lost intermediary."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"nec mirandum quod sermo diuinus prophetarum apostolorumque ore prolatus ab usitato illo hominibus scribendi modo multum recesserit facilia in promptu habens, magna in interioribus suis continens, quia et re uera fuit congruum, ut sacra dei dicta a ceteris scriptis sicut merito ita et specie discernerentur, ne illa caelestium arcanorum dignitas passim atque indiscrete cunctis pateret sanctumque canibus et margaritas porcis exponeret, ut uere illius columbae deargentatae modum, cuius posteriora specie auri splendentis inradiant, ita scripturae diuinae prima quaeque argento fulgerent, auro occultiora rutilarent. recte itaque procuratum est, ut illa eloquiorum castitas a promiscuis cunctorum oculis abdito suo quasi quodam uelamine pudicitiae contegeretur; ac diuina optime dispensatione prouisum est, ut scripta ipsa ita tegerentur caelestibus obumbrata mysteriis, sicut secreto suo ipsa diuinitas operiebatur. igitur cum in libris sanctis oculi domini, uterus domini, pedes, arma etiam domini scripta reperiantur longeque absit a catholica ecclesiarum fide deum corpore determinari, qui sit inuisibilis inconprehensibilis incommutabilis infinitus, requirendum est, qualiter ista per spiritum sanctum figurali expositione reserentur. hic enim inueniuntur illa dominici interiora templi, hic illa sancta sanctorum.","english":"Nor should it be wondered at that divine speech, uttered by the mouth of prophets and apostles, has departed greatly from that customary manner of writing among men, having easy things at hand while containing great things in its inner depths, because indeed it was fitting that the sacred words of God should be distinguished from other writings both in merit and in appearance, lest that dignity of heavenly mysteries lie open indiscriminately and without distinction to all, and expose the holy to dogs and pearls to swine; so that, after the manner of that silvered dove whose hind parts shine with the gleam of glittering gold, the first things of divine Scripture should gleam with silver, while the more hidden things glow with gold. Rightly, therefore, was it provided that that chastity of utterances should be covered from the promiscuous eyes of all by its own hiddenness, as by some veil of modesty; and it was most excellently provided by divine dispensation that the writings themselves should be so veiled, overshadowed by heavenly mysteries, just as divinity itself was covered by its own secret. Therefore, when in the sacred books are found written \"the eyes of the Lord,\" \"the womb of the Lord,\" \"the feet,\" and even \"the arms of the Lord,\" and it is far removed from the catholic faith of the churches to determine God as corporeal—He who is invisible, incomprehensible, immutable, infinite—it must be inquired how these things are unlocked by figurative exposition through the Holy Spirit. For here are found those inner parts of the Lord's temple, here that Holy of Holies.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"columbae deargentatae","severity":"info","text":"The silvered dove whose hind parts shine with gold is a patristic symbol for Scripture’s literal and spiritual senses; the image may derive from a lost natural-historical source or from earlier exegesis (e.g., Origen).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sanctumque canibus et margaritas porcis","severity":"info","text":"Eucherius adapts the proverbial phrase from Matthew 7:6 (Vg: margaritas ante porcos) and possibly from patristic warnings against exposing sacred truths to the unworthy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"oculi domini, uterus domini, pedes, arma etiam domini","severity":"info","text":"These anthropomorphic terms for God occur throughout the Old Testament (e.g., Ps 33:16, Is 6:1, Ex 15:6); Eucherius lists them as examples requiring figurative interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"sancta sanctorum","severity":"info","text":"Sancta sanctorum (Holy of Holies) refers to the innermost sanctuary of the Jerusalem Temple; here it is a metaphor for the deepest spiritual meaning of Scripture, accessible only through allegorical exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"igitur cum in libris sanctis ... requirendum est","severity":"info","text":"This sentence marks a structural pivot: after justifying the hiddenness of Scripture, Eucherius introduces the problem of anthropomorphic language about God, which the rest of the work will resolve through figurative exposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"catholica ecclesiarum fide","severity":"info","text":"Eucherius appeals to the catholic faith of the churches as a norm against corporeal interpretations of God, reflecting the Nicene-Constantinopolitan consensus and anti-anthropomorphite polemics of the 5th century.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the silvered-dove image is not identified by Eucherius; it may be a lost patristic or natural-historical topos.","The phrase 'uterus domini' is unusual; it may refer to a specific Old Testament passage (e.g., Ps 2:3?) or be a general anthropomorphism."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"corpus ergo scripturae sacrae, sicut traditur, in littera est, anima in morali sensu, qui tropicus dicitur, spiritus in superiore intellectu, qui anagoge appellatur. quam triplicem scripturarum regulam conuenienter obseruat confessio trinitatis sanctificans nos per omnia, ut integer spiritus noster et anima et corpus sine querella in aduentum domini dei nostrilesu Christi iudiciumque seruetur. sapientia mundi huius philosophiam suam in tres partes diuisit: physicam ethicam logicam, id est naturalem moralem rationalem, sed naturalem illam pertinentem ad causas naturae, quae uniuersa contineat. moralem uero, quae respiciat ad mores, rationalem autem, quae de sublimioribus disputans deum omnium patrem esse confirmet. quam tripertitam doctrinae distributionem non adeo abhorret illa nostrorum in disputatione distinctio, qua docti quique hanc caelestem scripturarum philosophiam secundum historiam secundum tropologiam secundum anagogen disserendam putant. quapropter historia ueritatem nobis factorum ac fidem relationis inculcat, tropologia ad uitae emendationem mysticos intellectus refert, anagoge ad sacratiora caelestium figurarum secreta perducit. sunt etiam qui allegoriam in hoc scientiae genere quarto in loco adiciendam putent, quam gestorum narratione futurorum umbram praetulisse confirment.","english":"The body of sacred scripture, as handed down, is in the letter, the soul in the moral sense, which is called the tropic sense, the spirit in the higher understanding, which is called anagoge. This threefold rule of the scriptures is fittingly observed by the confession of the Trinity sanctifying us through all things, so that our whole spirit and soul and body may be preserved without fault until the coming of our Lord God Jesus Christ and the judgment. The wisdom of this world divided its philosophy into three parts: physics, ethics, logic, that is, natural, moral, rational—but natural as pertaining to the causes of nature, which contains all things; moral, however, as looking to morals; rational, moreover, as disputing about higher things and affirming that God is the father of all. This threefold division of doctrine is not so far removed from that distinction in our own disputation, whereby learned men think that this heavenly philosophy of the scriptures is to be discussed according to history, according to tropology, according to anagoge. For this reason, history impresses upon us the truth of deeds and the credibility of the narrative; tropology refers mystical understandings to the correction of life; anagoge leads to the more sacred secrets of celestial figures. There are also those who think that allegory should be added in the fourth place in this kind of knowledge, confirming that it has presented the shadow of future things through the narration of events.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"tropicus","severity":"info","text":"Eucherius uses 'tropicus' (from Greek τροπικός) to denote the moral sense of scripture, equating it with the 'soul' of the text. This term is less common than 'tropologia' and reflects a technical borrowing from Greek rhetorical theory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"anagoge","severity":"info","text":"'Anagoge' (from Greek ἀναγωγή, 'leading up') designates the spiritual or higher sense of scripture, associated with the 'spirit' of the text. Eucherius aligns it with the Trinity and eschatological expectation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tripertitam doctrinae distributionem","severity":"info","text":"Eucherius compares the threefold scriptural sense (history, tropology, anagoge) to the tripartite division of pagan philosophy (physics, ethics, logic). This reflects a common patristic strategy of appropriating classical learning for Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"allegoriam ... quarto in loco","severity":"info","text":"Eucherius notes that some add allegory as a fourth sense, distinct from the threefold scheme. This anticipates later medieval fourfold exegesis (literal, allegorical, moral, anagogical), though here allegory is treated as a separate, optional category.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"confessio trinitatis","severity":"info","text":"The threefold scriptural rule is explicitly linked to the confession of the Trinity, a theological move that reinforces Nicene orthodoxy. This passage was influential in later medieval discussions of scriptural interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"haec uero ipsa ut subiectis plenius manifestentur exemplis, caelum est secundum historiam hoc quod intuemur, secundum tropologiam uita caelestis; aquae secundum allegoriam baptismus, secundum anagogen angeli, unde est illud: et aquae quae super caelos sunt laudent nomen domini. omnis autem disciplina nostrae religionis ex illo duplici scientiae fonte manauit, cuius primam practicen secundam theoreticen uocauerunt, id est actualem et contemplatiuam; unam, quae actualem uitam morum emendatione consummet, aliam, quae in contemplatione caelestium et diuinarum scripturarum disputatione uersetur. ergo actualis scientia in diuersa studia diffunditur, contemplatiua autem in duas deriuatur partes, id est in historica disputatione et spiritalis intellegentiae interpretatione consistit. sed his nunc remotis formulas intellegentiae spiritalis quas spopondimus proponamus currentes per singulorum nominum figuras, quibus ista in illo diuinae lectionis inserta textu accipi solent. oremus itaque dominum, ut reuelet condensa scripturarum suarum et proferamus, quo modo secretiore intellectu sentiendum sit:","english":"These things themselves, however, to be more fully manifested by examples placed beneath: the sky is, according to history, this which we behold; according to tropology, the celestial life; waters, according to allegory, baptism; according to anagoge, the angels, whence that saying: \"And the waters which are above the heavens praise the name of the Lord.\" Moreover, the whole discipline of our religion has flowed from that twofold source of knowledge, of which the first they called *practicen*, the second *theoreticen*, that is, the active and the contemplative: one, which perfects the active life by the correction of morals; the other, which is engaged in the contemplation of heavenly things and in the disputation of the divine scriptures. Therefore, active knowledge is diffused into diverse studies, but contemplative knowledge is derived into two parts, that is, it consists in historical disputation and in the interpretation of spiritual understanding. But with these now set aside, let us set forth the formulae of spiritual understanding which we have promised, running through the figures of individual names by which these things are customarily understood as inserted in that text of divine reading. Let us therefore pray to the Lord, that he may reveal the thickets of his scriptures, and that we may bring forth in what manner it is to be understood by a more secret intelligence.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage transitions from a theoretical exposition of the threefold sense to concrete examples, then to a new division of knowledge into active and contemplative, and finally to the promised formulae.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et aquae quae super caelos sunt laudent nomen domini","severity":"info","text":"The phrase 'et aquae quae super caelos sunt laudent nomen domini' echoes Psalm 148:4 (LXX) or a similar doxological verse, though the exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"practicen / theoreticen","severity":"info","text":"Eucherius uses Greek loanwords 'practicen' and 'theoreticen' (transliterated) to denote the active and contemplative life, a standard division in patristic thought derived from Evagrius Ponticus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The twofold source of knowledge (active and contemplative) reflects a common patristic schema, notably in Cassian and Augustine, adapting Greek philosophical categories to Christian spirituality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Eucherius's 'formulae' for spiritual interpretation influenced later medieval exegesis, especially in the development of the fourfold sense of scripture (literal, allegorical, tropological, anagogical).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'condensa scripturarum suarum' ('thickets of his scriptures') is metaphorical; the Latin 'condensa' may be a scribal variant for 'condensa' (thickets) or 'condita' (hidden things), but the sense is clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of 'et aquae quae super caelos sunt laudent nomen domini' is uncertain; it may be a loose citation or a conflation.","The phrase 'condensa scripturarum' could be read as 'condita' (hidden things) in some manuscripts, but the meaning is not materially affected."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"I. DE HIS QVAE APPELLANTUR MEMBRA DOMINI UEL QVAE DE EO SIGNIFICANTUR.\n\nOculi domini intelleguntur inspectio diuina; in psalmo: oculi domini super iustos.\n\nAures domini cum exaudire dignatur; in psalmo: et aures eius in preces eorum.\n\nOs domini sermo ad homines; in propheta: os domini locutum est.\n\nUerbum domini filius; in psalmo: eructauit cor meum uerbum bonum.\n\nBracchium domini filius, per quem omnia operatus est; in propheta: bracchium domini cui reuelatum est.\n\nDextera domini idem quod supra; in psalmo: dextera domini fecit uirtutem.\n\nUterus domini secretum, ex quo filium protulit; in psalmo: ex utero ante luciferum genui te.\n\nPedes domini stabilitas aeternitatis; in psalmo: et caligo sub pedibus eius.\n\nUestigia domini operum secretorum signa; in psalmo: et uestigia tua non cognoscentur.\n\nGressus domini aduentus uel uisitatio domini; in psalmo: uisi sunt gressus tui, deus.","english":"I. On Those Things Which Are Called the Members of the Lord or Which Are Signified Concerning Him.\n\nThe eyes of the Lord are understood as divine inspection; in the Psalm: the eyes of the Lord are upon the righteous.\n\nThe ears of the Lord, when He deigns to hear; in the Psalm: and His ears to their prayers.\n\nThe mouth of the Lord is speech to men; in the prophet: the mouth of the Lord has spoken.\n\nThe word of the Lord is the Son; in the Psalm: my heart has brought forth a good word.\n\nThe arm of the Lord is the Son, through whom He has wrought all things; in the prophet: the arm of the Lord, to whom it was revealed.\n\nThe right hand of the Lord is the same as above; in the Psalm: the right hand of the Lord has done a mighty deed.\n\nThe womb of the Lord is the secret from which He brought forth the Son; in the Psalm: from the womb before the morning star I begot you.\n\nThe feet of the Lord are the stability of eternity; in the Psalm: and darkness under His feet.\n\nThe footsteps of the Lord are the signs of hidden works; in the Psalm: and your footsteps shall not be known.\n\nThe steps of the Lord are the advent or visitation of the Lord; in the Psalm: your steps have been seen, O God.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This chapter lists anthropomorphic terms for God (eyes, ears, mouth, etc.) and assigns each a spiritual meaning, followed by a supporting psalm or prophetic citation. The pattern is consistent: term + interpretation + biblical proof.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"membra domini","severity":"info","text":"The phrase 'membra domini' (members of the Lord) refers to body parts metaphorically attributed to God in Scripture. Eucherius treats these as signs of divine attributes or actions, not as literal physical parts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"oculi domini super iustos","severity":"info","text":"The citation 'oculi domini super iustos' (the eyes of the Lord are upon the righteous) is not a direct Vulgate verse but a paraphrase of Psalm 33:18 or similar. Eucherius often adapts biblical phrasing for his allegorical scheme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ex utero ante luciferum genui te","severity":"info","text":"The phrase 'ex utero ante luciferum genui te' (from the womb before the morning star I begot you) echoes Psalm 109:3 (LXX) but is not verbatim in the Vulgate. Eucherius may be citing a variant or memory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Eucherius follows the exegetical tradition of interpreting biblical anthropomorphisms as metaphors for divine attributes, a method used by earlier Latin fathers like Hilary of Poitiers and Ambrose.","cites":[],"named_sources":["Hilary of Poitiers","Ambrose of Milan"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"uerbum domini filius","severity":"caution","text":"Eucherius identifies 'uerbum domini' (word of the Lord) with the Son, a Trinitarian reading. However, the psalm citation 'eructauit cor meum uerbum bonum' (my heart has brought forth a good word) may originally refer to a human speaker, not Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The psalm and prophetic citations are often paraphrased or composite, making exact identification uncertain.","The term 'uterus domini' (womb of the Lord) is applied to God the Father, which is unusual in later Trinitarian theology."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Arma domini adiutoria eius in sanctos; in psalmo: adprehende arma et scutum.\n\nScutum protectio dei; in psalmo: domine, ut scuto bonae uoluntatis tuae coronasti nos.\n\nFramea ultio diuina; in psalmo: effunde frameam et conclude in impios.,\n\nArcus intentio conminationis diuinae; in psalmo: arcum suum tetendit et parauit illum.\n\nSagittae praecepta diuina uel apostoli; in psalmo: misit sagittas suas et dissipauit eos.\n\nGladius uindicta uel sermo domini; in apostolo: uiuus est enim sermo dei et efficax et penetrabilior omni' gladio ancipiti.\n\nRomphea idem quod supra.\n\nTuba dei uox manifesta domini; in apostolo: in iussu et uoce archangeli et in tuba dei.\n\nCurrus dei sedes dei uel quadriformitas euangeliorum; in psalmo: currus dei decem milibus multiplex.\n\nUirga dei regni significatio uel correptio disciplinae; in psalmo: uirga aequi tatis, uirga regni tui.","english":"The arms of the Lord are his aids among the saints; in the Psalm: take up arms and shield.\n\nThe shield is the protection of God; in the Psalm: O Lord, you have crowned us with the shield of your good will.\n\nThe spear is divine vengeance; in the Psalm: pour forth the spear and confine it among the impious.\n\nThe bow is the intention of divine threat; in the Psalm: he stretched his bow and prepared it.\n\nThe arrows are divine precepts or the apostles; in the Psalm: he sent his arrows and scattered them.\n\nThe sword is vengeance or the word of the Lord; in the Apostle: for the word of God is living and effective and more penetrating than any two-edged sword.\n\nThe broadsword is the same as above.\n\nThe trumpet of God is the manifest voice of the Lord; in the Apostle: at the command and voice of the archangel and at the trumpet of God.\n\nThe chariot of God is the seat of God or the fourfold form of the Gospels; in the Psalm: the chariot of God is manifold by ten thousands.\n\nThe rod of God is the sign of rule or the correction of discipline; in the Psalm: the rod of equity, the rod of your kingdom.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the catalogue of divine attributes and instruments, each defined by a biblical proof text, following the pattern established in the previous passage on the Lord's members.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"framea","severity":"info","text":"Framea, a Latin borrowing from Germanic, here denotes a spear or javelin; Eucherius uses it as a term for divine vengeance, distinct from gladius and romphea.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The proof text for gladius cites the Apostle (likely Paul, cf. Hebrews 4:12 or a similar passage), but the exact source is not identified in the allowed keys; the phrase 'vivus est enim sermo dei' echoes patristic commonplaces.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The chariot of God as 'quadriformitas euangeliorum' reflects the patristic topos of the four Gospels as a quadriga or four-horsed chariot, a symbol found in Irenaeus and later Latin exegetes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Eucherius' equation of sagittae with apostoli is a distinctive allegorical move, possibly drawing on the image of apostles as 'arrows' of divine teaching, a motif later developed in Carolingian biblical commentaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The lemma romphea is glossed as 'idem quod supra' (the same as above), but the referent is ambiguous: it may repeat gladius or framea; the English draft renders it 'broadsword' without manuscript warrant.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term romphea is left undefined beyond 'idem quod supra', creating ambiguity as to whether it repeats gladius or framea.","The proof text for gladius is cited as 'in apostolo' but the exact Pauline locus is not specified in the passage."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Baculum dei sustentatio consolationis dei; in psalmo: uirga tua et baculum tuum ipsa me consolata sunt.\n\nCarbones ignis caritatis aut exemplorum aut paenitentiae; in psalmo: cum carbonibus desolatoriis.\n\nFumus initia conpunctionis futurae uel ipsius conminationis dei; in psalmo: ascendit fumus in ira eius. item in aliam partem sicut fumus oculis noxius, id est uanitas.\n\nIgnis spiritus sanctus; in Actibus apostolorum: et apparuerunt illis dispertitae linguae tamquam ignis seditque super singulos eorum et repleti sunt omnes spiritu sancto.\n\nII. DE SUPERNIS CREATURIS.\n\nCaeli apostoli siue sancti, ideo quod dominus habitet in eis; in psalmo: caeli enarrant gloriam dei.,\n\nNubes prophetae siue sancti, quia pluant uerbum domini; in Esaia: mandabo nubibus desuper ne pluant.\n\nTonitrua uoces euangelii, eo quod de caelo intonent; in psalmo: uox tonitrui in rota.","english":"The staff of God is the support of the consolation of God; in the Psalm: your rod and your staff, these have consoled me.\n\nCoals are the fire of charity or of examples or of penance; in the Psalm: with desolating coals.\n\nSmoke is the beginnings of future compunction or of the threat of God himself; in the Psalm: smoke rises in his anger. Likewise in another sense, as smoke is harmful to the eyes, that is, vanity.\n\nFire is the Holy Spirit; in the Acts of the Apostles: and there appeared to them divided tongues as of fire, and it sat upon each of them, and they were all filled with the Holy Spirit.\n\nII. ON THE HEAVENLY CREATURES.\n\nThe heavens are the apostles or the saints, for the reason that the Lord dwells in them; in the Psalm: the heavens declare the glory of God.\n\nClouds are the prophets or the saints, because they rain the word of the Lord; in Isaiah: I will command the clouds above not to rain.\n\nThunders are the voices of the Gospel, because they thunder from heaven; in the Psalm: the voice of thunder in the wheel.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"baculum","severity":"info","text":"Eucherius interprets 'baculum' as 'sustentatio consolationis dei', a support of divine consolation, distinct from 'uirga' (rod) in the same Psalm verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"uirga tua et baculum tuum","severity":"info","text":"The phrase 'uirga tua et baculum tuum ipsa me consolata sunt' echoes Psalm 22:4 (LXX) or a similar Vetus Latina version, though the exact wording varies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"cum carbonibus desolatoriis","severity":"info","text":"The phrase 'cum carbonibus desolatoriis' likely refers to Psalm 119:4 (LXX) or a related text, where 'coals' are associated with desolation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ascendit fumus in ira eius","severity":"info","text":"The phrase 'ascendit fumus in ira eius' recalls Psalm 17:4 (LXX) or a similar passage, where smoke rises in divine anger.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et apparuerunt illis dispertitae linguae tamquam ignis","severity":"info","text":"This citation from Acts of the Apostles (Acts 2:3) describes the descent of the Holy Spirit as divided tongues of fire, supporting Eucherius' identification of fire with the Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"II. DE SUPERNIS CREATURIS","severity":"info","text":"This heading marks a new section on heavenly creatures, shifting from earthly symbols (staff, coals, smoke, fire) to celestial ones (heavens, clouds, thunders).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Psalm verses for 'uirga tua et baculum tuum', 'cum carbonibus desolatoriis', and 'ascendit fumus in ira eius' are not specified; they likely follow the Vetus Latina or a local liturgical tradition.","The phrase 'in rota' (in the wheel) in the thunder citation is obscure; it may refer to a celestial wheel or a specific Psalm verse (e.g., Psalm 76:19 LXX)."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Coruscationes splendores euangelii; in psalmo: inluxerunt coruscationes tuae orbi terrae.,\n\nFulgura uirtutes uel uerba Iesu Christi; in psalmo: et fulgura multiplicauit et conturbauit eos.\n\nThroni angeli uel sancti uel ipsa regnandi potestas; in psalmo: thronus tuus deus in saeculum saeculi; item in aliam partem de diabolo: ponam thronum meum ad aquilonem.\n\nSedes idem quod supra, angeli uel sancti, quod in his dominus sedeat; in psalmo: deus sedet super sedem sanctam suam.\n\nSol dominus Iesus Christus, quia fulgeat terris; in Salamone: ergo sol iustitiae non luxit nobis.\n\nLuna ecclesia, eo quod in hac mundi nocte resplendeat; in psalmo: fecit lunam in tempora.\n\nStellae sancti siue docti; in Daniele: docti tamquam stellae fulgebunt; interdum et angeli.\n\nNebula uelamentum mysteriorum dei; in propheta: et nebulae puluis pedum eius.\n\nCaligo diuinorum secretorum operimentum; in psalmo: et caligo sub pedibus eius.","english":"Lightnings are the splendors of the Gospel; in the Psalm: your lightnings have shone upon the world.\n\nThunderbolts are the virtues or the words of Jesus Christ; in the Psalm: and he multiplied thunderbolts and confounded them.\n\nThrones are angels or saints or the power of ruling itself; in the Psalm: your throne, O God, is for ever and ever; likewise in another passage concerning the devil: I will set my throne in the north.\n\nSeats are the same as above, angels or saints, because the Lord sits upon them; in the Psalm: God sits upon his holy seat.\n\nThe sun is the Lord Jesus Christ, because he shines upon the lands; in Solomon: therefore the sun of justice has not shone for us.\n\nThe moon is the Church, because it shines in this night of the world; in the Psalm: he made the moon for the seasons.\n\nStars are saints or learned men; in Daniel: the learned shall shine like stars; sometimes also angels.\n\nA cloud is the veil of the mysteries of God; in the prophet: and the clouds are the dust of his feet.\n\nDarkness is the covering of divine secrets; in the Psalm: and darkness is under his feet.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"coruscationes","severity":"info","text":"Coruscationes (lightnings) are glossed as the splendors of the Gospel, a metaphorical reading typical of Eucherius' allegorical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"inluxerunt coruscationes tuae orbi terrae","severity":"info","text":"The psalm verse 'your lightnings have shone upon the world' is not identified in the Vulgate; it may be a loose citation or from a variant psalter tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"fulgura","severity":"info","text":"Fulgura (thunderbolts) are interpreted as the virtues or words of Jesus Christ, linking natural phenomena to Christ's active power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ponam thronum meum ad aquilonem","severity":"info","text":"The phrase 'I will set my throne in the north' echoes Isa 14:13 or a patristic commonplace for Satan's pride, not a direct biblical verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Sol dominus Iesus Christus","severity":"info","text":"The identification of Christ as the sun (sol iustitiae) is a common patristic trope, found in Ambrose and Augustine, drawing on Mal 4:2 and Song 1:15.","cites":[],"named_sources":["Ambrose","Augustine"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ergo sol iustitiae non luxit nobis","severity":"info","text":"The citation 'in Salamone' refers to the Song of Songs (Canticles), but the exact phrase is not found in the Vulgate; it may be a paraphrase or from a lost version.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The psalm and prophetic citations are often paraphrased or from non-Vulgate sources, making precise identification uncertain.","The source of the devil's throne saying is unclear; it may be apocryphal or a patristic invention."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Abyssus profunditas scripturarum; in psalmo: abyssus abyssum inuocat.\n\nRos uerbum domini, ideo quod madefaciat hominum terram: in psalmo: sicut ros Hermon qui descendit super montem Sion.\n\nPluuia praecepta uel mandata domini, eo quod terram, id est homines, inriget; in psalmo: pluuiam uoluntariam segregabis deus hereditati tuae.\n\nNiues pro candore iustitiae maxime; in psalmo: lauabis me et super niuem dealbabor.\n\nGrando conminationes domini, quibus contumaces euerberet; in psalmo: grando et carbones ignis. item in aliam partem: et occidit in grandine uineas eorum.\n\nPruina abstinentia, eo quod per hanc frigescat calor corporis; in psalmo: factus sum sicut uter in pruina.\n\nTempestas persecutionum uel tribulationum impetus; in psalmo: qui saluum me fecit a pusillo animo et tempestate.\n\nGlacies durities peccatorum; in Salamone: et sicut in sereno glacies ita soluentur peccata tua.","english":"The abyss is the profundity of the Scriptures; in the Psalm: the abyss calls to the abyss.\n\nThe dew is the word of the Lord, for this reason, that it moistens the land of men; in the Psalm: like the dew of Hermon which descends upon Mount Sion.\n\nThe rain is the precepts or commandments of the Lord, because it irrigates the land, that is, men; in the Psalm: you will set apart a willing rain, O God, for your inheritance.\n\nThe snows are for the whiteness of justice especially; in the Psalm: you will wash me, and I shall be made whiter than snow.\n\nThe hail is the threats of the Lord, with which he strikes the obstinate; in the Psalm: hail and coals of fire. Likewise in another part: and he struck down their vineyards with hail.\n\nThe frost is abstinence, because through it the heat of the body grows cold; in the Psalm: I have become like a wineskin in the frost.\n\nThe storm is the onrush of persecutions or tribulations; in the Psalm: who saved me from faint-heartedness and storm.\n\nThe ice is the hardness of sinners; in Solomon: and as ice in clear weather, so your sins will be dissolved.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"abyssus","severity":"info","text":"The phrase 'abyssus abyssum inuocat' is not a direct Vulgate quotation but echoes the sense of depth in Psalm 41:2 (Vulgate 41:2: 'abyssus multa'). Eucherius adapts it to express the profundity of Scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ros","severity":"info","text":"The dew of Hermon descending on Mount Sion alludes to Psalm 132:3 (Vulgate 132:3: 'sicut ros Hermon qui descendit in montem Sion'). Eucherius uses this to symbolize the word of God moistening human hearts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"pluuia","severity":"info","text":"The 'willing rain' for God's inheritance refers to Psalm 67:10 (Vulgate 67:10: 'pluuiam uoluntariam segregabis deus hereditati tuae'). Eucherius interprets rain as divine precepts irrigating humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"niues","severity":"info","text":"The phrase 'lauabis me et super niuem dealbabor' is from Psalm 50:9 (Vulgate 50:9: 'lauabis me et super niuem dealbabor'). Eucherius links snow to the whiteness of justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"grando","severity":"info","text":"The hail and coals of fire appear in Psalm 17:13 (Vulgate 17:13: 'grando et carbones ignis'). The second reference to striking vineyards with hail is from Psalm 77:48 (Vulgate 77:48: 'et occidit in grandine uineas eorum').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"glacies","severity":"info","text":"The ice dissolving in clear weather is from Proverbs 31:19 (Vulgate 31:19: 'et sicut in sereno glacies ita soluentur peccata tua'). Eucherius uses it to illustrate the hardness of sinners.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'abyssus abyssum inuocat' is not a direct Vulgate citation; it may be a loose adaptation or a variant reading. The source of 'factus sum sicut uter in pruina' is unclear; it does not match a known Vulgate verse exactly."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":". Uenti animae sanctorum; in psalmo: uolauit super pinnas uentorum. item in malam partem in Matthaeo: et flauerunt uenti.\n\nAquilo diabolus uel homines infideles aut mali; in propheta: ab aquilone exardescent mala super terram.\n\nDexter idem quod supra; in Salamone: aquilo durus est uentus. nomine autem dexter uocatur, eo quod diabolus nomen sibi dextri praesumat tamquam boni, siue quod occidentem, id est peccatum, respicientibus dexter fiat. Auster calor fidei; in psalmo: sicut torrens in austro.\n\nAer inanitatis enuntiatio; in apostolo: sic pugno non quasi aerem uerberans, id est: non inania consectans.\n\nTempora oportuna distributio uoluntatis diuinae; in psalmo: fecit lunam in tempora.\n\nUer uitae renouatio uel per baptismum uel per resurrectionem; in psalmo: aestatem et uer tu fecisti ea.\n\nAestas uenturae iucunditatis praefiguratio; in psalmo idem quod supra.","english":"The winds are the souls of the saints; in the Psalm: it flew upon the wings of the winds. Likewise, in a negative sense in Matthew: and the winds blew.\n\nThe north wind is the devil or unfaithful or evil men; in the prophet: from the north evils will blaze forth upon the earth.\n\nThe right-hand wind is the same as above; in Solomon: the north wind is a harsh wind. It is called by the name \"right-hand\" because the devil presumes for himself the name of the right-hand as if it were good, or because it becomes the right-hand for those looking toward the west, that is, toward sin. The south wind is the heat of faith; in the Psalm: like a torrent in the south.\n\nThe air is the utterance of emptiness; in the Apostle: thus I fight, not as one beating the air, that is: not pursuing empty things.\n\nThe seasons are the opportune distribution of the divine will; in the Psalm: he made the moon for the seasons.\n\nSpring is the renewal of life, either through baptism or through resurrection; in the Psalm: summer and spring, you made them.\n\nSummer is the prefiguration of future joy; in the Psalm, the same as above.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Uenti","severity":"info","text":"Eucherius uses 'winds' as a symbol for the souls of the saints, citing Psalm 17:11 (Vulgate). The negative sense in Matthew refers to Matt 24:31, where winds are destructive.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Aquilo","severity":"info","text":"'North wind' is glossed as the devil or unfaithful men, with a citation from Jeremiah 1:14 (Vulgate: 'ab aquilone exardescent mala super terram').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Dexter","severity":"info","text":"Eucherius explains that 'right-hand wind' (Aquilo) is so called because the devil usurps the name 'right' as if good, or because it becomes right for those facing west (sin).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Aer","severity":"info","text":"The citation 'sic pugno non quasi aerem uerberans' is from 1 Corinthians 9:26 (Vulgate), where Paul speaks of not fighting the air, i.e., not pursuing vain things.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tempora","severity":"info","text":"The phrase 'fecit lunam in tempora' echoes Psalm 88:38 (Vulgate) or similar, referring to the moon's phases as divine timing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Uer","severity":"info","text":"'Spring' symbolizes renewal through baptism or resurrection, citing Psalm 73:16 (Vulgate) 'aestatem et uer tu fecisti ea'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lemma 'Dexter' is ambiguous: it may refer to a wind name or a directional term; Eucherius resolves it as a synonym for Aquilo.","The citation for 'Uenti' in the negative sense is not explicitly identified; it is assumed to be Matthew 24:31 based on context."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Hiemps persecutio uel tribulatio; in euangelio: ut non fiat fuga uestra hieme uel sabbato.\n\nAnni aliquando pro aeternitate accipiuntur ut ibi: anni tui non deficient, interdum et pro breuitate uitae, ut hic: anni nostri tamquam aranea meditabuntur.\n\nDies et nox iustitia et iniquitas, fides et infidelitas, prospera et aduersa; in psalmo: in die mandauit dominus misericordiam suam et nocte declarauit.\n\nLumen et tenebrae ita maxime accipiuntur ut dies et nox; in epistula Iohannis: qui diligit fratrem suum, in lumine manet, qui autem odit fratrem suum, in tenebris est.\n\nUmbra protectio diuina; in psalmo: sub umbra alarum tuarum protege me.\n\nHora quingenti, ut putant quidam, anni, si quando dies pro toto mundi istius saeculo accipitur; in epistula Iohannis: filioli, nouissima hora est.\n\nOriens saluator maxime; in Luca: uisitauit nos oriens ex alto; et in Zaccharia: ecce uir oriens nomen eius.","english":"Winter is persecution or tribulation; in the Gospel: that your flight may not be in winter or on the sabbath.\n\nYears are sometimes taken for eternity, as there: your years will not fail; sometimes also for the brevity of life, as here: our years will be considered like a spider’s web.\n\nDay and night are righteousness and iniquity, faith and unfaithfulness, prosperity and adversity; in the Psalm: by day the Lord commanded his mercy, and by night he declared it.\n\nLight and darkness are taken in the same way as day and night; in the Epistle of John: he who loves his brother abides in the light, but he who hates his brother is in darkness.\n\nShadow is divine protection; in the Psalm: protect me under the shadow of your wings.\n\nThe hour is five hundred years, as some think, if ever day is taken for the whole age of this world; in the Epistle of John: little children, it is the last hour.\n\nThe East is the Saviour especially; in Luke: the East visited us from on high; and in Zechariah: behold, a man whose name is East.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"hiemps","severity":"info","text":"Winter is interpreted as persecution or tribulation, citing a Gospel passage that warns against flight in winter or on the sabbath.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"anni","severity":"info","text":"The phrase 'your years will not fail' likely echoes Psalm 102:4 (LXX) or similar, while 'our years will be considered like a spider’s web' is not a direct biblical quote but a proverbial expression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"hora","severity":"info","text":"The claim that an 'hour' equals five hundred years reflects a millenarian or apocalyptic tradition, possibly derived from the 'day-for-a-year' principle in prophetic interpretation (e.g., Daniel 9:24-27).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"oriens","severity":"info","text":"The East as the Saviour is supported by Luke 1:78 (Vetus Latina variant) and Zechariah 6:12 (LXX), where 'oriens' (rising) is a Christological title.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a consistent pattern: a term is defined allegorically, then illustrated with a biblical citation, often introduced by 'in' (in the Gospel, Psalm, etc.).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Gospel citation for 'winter' is not identified; it may be a variant of Matthew 24:20 or a lost apocryphon.","The source of the spider’s web simile is unclear; it may be from a non-canonical text or patristic tradition."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Occidens uitae melioris defectus; in propheta: occidet uobis sol meridie.\n\nMane lux actuum bonorum uel baptismum uel resurrectio; in psalmo: mane adstabo tibi et uidebo te.\n\nMeridies plena doctrinarum factorumque claritas; in Salamone: ubi cubas in meridie? et in malam partem in psalmo: a daemonio meridiano id est manifesto.\n\nUespere finis uitae uel saeculi uel poena; in psalmo: ad uesperum demorabitur fletus et ad matutinum laetitia:\n\nIII. DE TERRENIS.\n\nTerra homo ipse; in euangelio: aliud cecidit in terram bonam. item in malam partem de peccatore: terram edes omnibus diebus uitae tuae.\n\nArida infructuosi hominis caro; in Ecclesiastico: cooperire aridam malitia et dolositate.\n\n.Puluis peccatores uel carnis uanitas; in psalmo: sicut puluis, quem proicit uentus.\n\nLutum peccatorum glutinum; in psalmo: eripe me de luto, ut non infigar; item in aliam partem in Iohanne: lutum fecit et liniuit oculos meos.","english":"The West: the failure of a better life; in the prophet: the sun will set for you at noon.\n\nMorning: the light of good works, or baptism, or the resurrection; in the psalm: in the morning I will stand before you and see you.\n\nNoon: the full brightness of teachings and deeds; in Solomon: where do you lie down at noon? and in a bad sense in the psalm: from the noonday demon, that is, the manifest one.\n\nEvening: the end of life or of the age, or punishment; in the psalm: at evening weeping will linger, and at morning joy.\n\nIII. ON EARTHLY THINGS.\n\nEarth: man himself; in the Gospel: another fell on good earth. Likewise in a bad sense of the sinner: you will eat earth all the days of your life.\n\nDry land: the flesh of a fruitless man; in Ecclesiasticus: to cover the dry land with malice and deceit.\n\nDust: sinners or the vanity of the flesh; in the psalm: like dust which the wind casts forth.\n\nMud: the glue of sinners; in the psalm: rescue me from the mud, that I may not be stuck fast; likewise in another sense in John: he made mud and smeared my eyes.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"III. DE TERRENIS","severity":"info","text":"This heading marks the transition from celestial or temporal symbols (West, Morning, Noon, Evening) to earthly ones (Earth, Dry land, Dust, Mud), structuring the treatise by domain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"occidet uobis sol meridie","severity":"info","text":"Eucherius cites a prophetic verse, likely from the Old Testament, where the sun setting at noon symbolizes the failure of a better life. The exact source is not identified in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"a daemonio meridiano","severity":"info","text":"The 'noonday demon' (daemonium meridianum) is a phrase from Psalm 90:6 (LXX), interpreted here as a manifest evil, contrasting with the positive sense of noon as brightness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"aliud cecidit in terram bonam","severity":"info","text":"This echoes the Parable of the Sower (Matthew 13:8), where seed falls on good earth, interpreted by Eucherius as a type of the righteous man.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"eripe me de luto","severity":"info","text":"The plea 'rescue me from the mud' is a loose citation of Psalm 69:2 (LXX), where 'mud' (lutum) symbolizes sin or entanglement, consistent with Eucherius' gloss 'the glue of sinners'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in Iohanne: lutum fecit et liniuit oculos meos","severity":"caution","text":"The reference to John making mud and smearing eyes is not found in the canonical Gospel of John; it may derive from an apocryphal tradition or a misattribution, requiring caution in identification.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the prophetic citation 'occidet uobis sol meridie' is not specified; it may be from a minor prophet or a non-canonical text.","The Johannine reference 'lutum fecit et liniuit oculos meos' is unattested in the canonical New Testament, leaving its origin uncertain."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Montes dominus ecclesia apostoli siue sancti a celsitudine uirtutum; in psalmo: qui descendit super montem Sion. item in aliam partem in propheta: ne quando offendant pedes uestri ad montes caligosos, id est hereticos.\n\nColles, sancti sed minoris meriti; in psalmo: montes et omnes colles. item in malam partem in euangelio: omnis collis et mons humiliabitur.\n\nValles contritione cordis humiles; in psalmo: et conualles abundabunt frumento. et in malam partem propheta: uallem filiorum Ennom.\n\nPetra Christus a firmitate; in apostolo: petra autem erat Christus.\n\nLapides interdum Christus aut sancti; in psalmo: lapis quem reprobauerunt aedificantes. item in aliam partem: potens est deus de lapidibus istis suscitare filios Abrahae.\n\nAger hic mundus; in euangelio: ager est hic mundus.\n\nCampi sancti siue scripturae diuinae, eo quod pastum animarum praebeant; in psalmo: et campi tui replebuntur ubertate. item in malam partem: in campo Taneos.'","english":"Mountains: the Lord, the church, the apostles, or the saints, from the height of their virtues; in the psalm: \"who descended upon Mount Sion.\" Likewise, in another sense, in the prophet: \"lest your feet stumble against the misty mountains,\" that is, heretics.\n\nHills: saints, but of lesser merit; in the psalm: \"mountains and all hills.\" Likewise, in a bad sense, in the gospel: \"every hill and mountain will be laid low.\"\n\nValleys: the humble, through contrition of heart; in the psalm: \"and the valleys will abound with grain.\" And in a bad sense, the prophet: \"the valley of the sons of Ennom.\"\n\nRock: Christ, from his firmness; in the apostle: \"but the rock was Christ.\"\n\nStones: sometimes Christ or the saints; in the psalm: \"the stone which the builders rejected.\" Likewise, in another sense: \"God is able to raise up sons of Abraham from these stones.\"\n\nField: this world; in the gospel: \"the field is this world.\"\n\nPlains: the saints or the divine scriptures, because they provide pasture for souls; in the psalm: \"and your plains will be filled with abundance.\" Likewise, in a bad sense: \"in the plain of Taneos.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the alphabetical or thematic list of allegorical interpretations, each entry following a consistent pattern: a term, its spiritual meaning, and a supporting scripture citation, often with a contrasting bad sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"montes","severity":"info","text":"The phrase 'qui descendit super montem Sion' echoes Psalm 132(133):2, though the exact wording varies in the Vulgate. The 'misty mountains' (montes caligosos) likely refer to a prophetic text, possibly Jeremiah or Ezekiel, but the precise source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"colles","severity":"info","text":"The gospel citation 'omnis collis et mons humiliabitur' is not a direct verse but may allude to Isaiah 2:12-15 or a similar prophetic image of humiliation, adapted in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"uallem filiorum Ennom","severity":"info","text":"The 'valley of the sons of Ennom' (Gehenna) is a toponym from the Hebrew Bible (Joshua 15:8, 18:16), later associated with the place of child sacrifice to Moloch and, in Christian tradition, a type of hell.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"petra","severity":"info","text":"The phrase 'petra autem erat Christus' is a direct quotation from 1 Corinthians 3:11 (Vulgate), where Paul calls Christ the rock upon which the church is built.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"lapides","severity":"info","text":"The citation 'lapis quem reprobauerunt aedificantes' is from Psalm 117(118):22 (Vulgate), and 'potens est deus de lapidibus istis suscitare filios Abrahae' may allude to Matthew 3:9 or a patristic saying, but its exact source is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise scriptural sources for 'montes caligosos' and 'in campo Taneos' are not identified in the text; 'Taneos' may be a variant of Tanis (Zoan) in Egypt, but the reference is obscure."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"Psalm 118:22; Matthew 21:42","text":"The English carries the scriptural phrase “the stone which the builders rejected”, which matches Psalm 118:22; Matthew 21:42. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":14,"ref":"p14","source":"Pascua refectio spiritalis; in psalmo: in loco pascui ibi me conlocauit.\n\nCultura sancti, qui excoluntur in deum; apostolus: dei agricultura estis.\n\nAgricola deus, in euangelio dominus: ego sum uitis uera et pater meus agricola est.\n\nSulci corda sanctorum; in psalmo: sulcos eius inebrians.\n\nSemen diuina praedicatio; in euangelio: exiit qui seminat seminare semen suum.\n\nMessis ubertas uel copia fidelium; in euangelio: leuate oculos uestros et uidete regiones quia albae sunt iam ad messem; et aliter: messis consummatio saeculi sicut messores angeli. Manipuli fructus iustitiae; in psalmo: portantes manipulos suos.\n\nStipula aridi ad fidem uel inanes; in apostolo: ligna faenum stipula, et in propheta: heu mihi quia factus sum sicut qui colligit stipulam in messe, hoc est: nullos boni operis fructus inueni.\n\nArea ecclesia; in euangelio: et permundabit aream suam.","english":"Pastures: spiritual refreshment; in the psalm: \"in a place of pasture he placed me there.\"\n\nCultivation: the saints, who are cultivated toward God; the apostle: \"you are God's tillage.\"\n\nFarmer: God; in the Gospel, the Lord: \"I am the true vine, and my father is the farmer.\"\n\nFurrows: the hearts of the saints; in the psalm: \"drenching its furrows.\"\n\nSeed: divine preaching; in the Gospel: \"the sower went out to sow his seed.\"\n\nHarvest: the abundance or multitude of the faithful; in the Gospel: \"lift up your eyes and see the fields, how they are already white for the harvest\"; and otherwise: \"harvest: the consummation of the age, as the angels are harvesters.\"\n\nSheaves: the fruits of righteousness; in the psalm: \"carrying their sheaves.\"\n\nStubble: those dry or empty toward faith; in the apostle: \"wood, hay, stubble\"; and in the prophet: \"woe is me, for I have become like one who gathers stubble at the harvest,\" that is: I have found no fruits of good work.\n\nThreshing floor: the church; in the Gospel: \"and he will clean his threshing floor.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Pascua","severity":"info","text":"The Latin 'pascua' (pastures) is glossed as 'spiritual refreshment,' a standard allegorical reading of pastoral imagery in the Psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in loco pascui ibi me conlocauit","severity":"info","text":"The psalm citation is likely Psalm 23:1 (Vulgate: 'in loco pascuae collocavit me'), though the wording differs slightly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"dei agricultura estis","severity":"info","text":"The apostle citation echoes 1 Corinthians 3:9 (Vulgate: 'Dei agricultura estis'), where Paul calls the Corinthians God's tillage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ego sum uitis uera et pater meus agricola est","severity":"info","text":"This Gospel saying is not canonical; it may derive from a lost apocryphon or a patristic paraphrase of John 15:1.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"exiit qui seminat seminare semen suum","severity":"info","text":"The seed parable echoes Matthew 13:3-4 (Vulgate: 'exiit seminare semen suum'), though the wording is compressed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"messis consummatio saeculi sicut messores angeli","severity":"info","text":"The interpretation of harvest as the end of the age with angels as reapers reflects eschatological allegory common in early Latin exegesis, e.g., in Tyconius or Augustine.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Gospel saying 'ego sum uitis uera et pater meus agricola est' is not a direct biblical quotation; its source is uncertain, possibly a patristic invention or a variant reading."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Uentilabrum examen iustitiae dei; in euangelio: cuius uentilabrum in manu sua.\n\nTriticum sancti uel electi dei; in euangelio: et congregabit triticum suum in horeum.\n\nHordeum legis littera; in euangelio: est puer unus hic, qui habet quinque panes hordiacios.\n\nPaleae peccatores; in euangelio: paleas. autem conburet igni inextinguibili; et Hieremias: quid paleis ad triticum dicit dominus?\n\nZizania scandala uel male uiuentes; in euangelio: uenit inimicus eius et superseminauit zizania in medio tritici.\n\nUinea ecclesia uel populus Israhel; in psalmo; uineam de Aegypto transtulisti. item in malam partem: ex uinea enim Sodomorum uitis eorum.\n\nUitis Christus; in euangelio: ego sum uitis uera. item in aliam partem ut supra in cantico deuteronomii: ex uinea Sodomorum uitis eorum.\n\nPalmites apostoli uel sancti; in euangelio: ego sum uitis, uos palmites. et in malam partem in cantico deuteronomii: 'et palmes eorum ex Gomorra.","english":"Winnowing-fan: the examination of God's justice; in the Gospel: \"whose winnowing-fan is in his hand.\"\n\nWheat: the saints or the elect of God; in the Gospel: \"and he will gather his wheat into the granary.\"\n\nBarley: the letter of the Law; in the Gospel: \"there is a boy here who has five barley loaves.\"\n\nChaff: sinners; in the Gospel: \"but the chaff he will burn with inextinguishable fire\"; and Jeremiah: \"What has chaff to do with wheat, says the Lord?\"\n\nTares: scandals or those who live wickedly; in the Gospel: \"his enemy came and oversowed tares in the midst of the wheat.\"\n\nVineyard: the Church or the people of Israel; in the Psalm: \"you transplanted a vineyard from Egypt.\" Likewise in a negative sense: \"for from the vineyard of Sodom is their vine.\"\n\nVine: Christ; in the Gospel: \"I am the true vine.\" Likewise in another sense, as above in the Song of Deuteronomy: \"from the vineyard of Sodom is their vine.\"\n\nBranches: the apostles or the saints; in the Gospel: \"I am the vine, you are the branches.\" And in a negative sense in the Song of Deuteronomy: \"and their branch from Gomorrah.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Uentilabrum","severity":"info","text":"The Latin 'uentilabrum' (winnowing-fan) is a rare word, likely chosen for its agricultural imagery; the Gospel citation is not identified but may be apocryphal or a conflation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Triticum","severity":"info","text":"The Gospel citation 'et congregabit triticum suum in horeum' is not a direct Vulgate verse; it may echo Matthew 13:30 or a parable, but the phrasing is loose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hordeum","severity":"info","text":"The reference to 'five barley loaves' likely alludes to John 6:9, where the boy has barley loaves, but the wording differs from the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Paleae","severity":"info","text":"The citation 'paleas autem conburet igni inextinguibili' is not a known Gospel verse; it may be a conflation of Matthew 3:12 or an apocryphal source. The Jeremiah quote is not identified in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Zizania","severity":"info","text":"The tares passage echoes Matthew 13:25-30, but the wording 'uenit inimicus eius et superseminauit zizania' is not verbatim from the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Uinea","severity":"info","text":"The 'Song of Deuteronomy' (canticum deuteronomii) refers to the Song of Moses in Deuteronomy 32; the phrase 'ex uinea Sodomorum uitis eorum' is from Deuteronomy 32:32, but the Vulgate wording differs.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Gospel citations are often paraphrased or from non-canonical sources; the exact verses are uncertain.","The 'Song of Deuteronomy' is a known reference but the quoted text does not match the Vulgate exactly."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"Uuae fructus iustitiae; in cantico Esaiae: exspectaui ut faceret uuam. item in malam partem in deuteronomio: una eorum uua fellis.\n\nBotrus ecclesia siue corpus domini; in numeris: eo quod botrum inde portassent filii Israhel.\n\nUindemia consummatio saeculi uel uindicta in populum; in psalmo: uindemiant eam omnes qui praetergrediuntur uiam. et Iohel: mittite falces et uineam uineam terrae, quia maturae sunt uuae eius.\n\nTorcular altare ab eo, quod ibi oblationes tamquam fructus conferantur; in cantico Esaiae: et torcular fodi in ea. et aliter torcular tribulationum pressura, in qua fideles probantur; in titulo psalmi: in finem pro torcularibus.\n\nFaenum caro uel uana gloria; in propheta: omnis caro faenum et omnis gloria eius ut flos faeni.\n\nHerbae iucunditas quaedam proficientis animae; in Genesi: producat terra herbam uirentem. item in malam partem: mane sicut herba transeat.","english":"Grapes: the fruit of justice; in the Song of Isaiah: \"I waited for it to produce grapes.\" Also in a negative sense in Deuteronomy: \"one of their grapes is a gall-cluster.\"\n\nCluster of grapes: the Church or the body of the Lord; in Numbers: \"because the children of Israel had carried a cluster of grapes from there.\"\n\nVintage: the end of the world or punishment upon the people; in the Psalm: \"all who pass by harvest it.\" And Joel: \"send the sickles and lay waste the vineyard of the land, because its grapes are ripe.\"\n\nWine-press: the altar, because offerings are brought there like fruits; in the Song of Isaiah: \"and I dug a wine-press in it.\" And otherwise, the wine-press: the pressure of tribulations in which the faithful are tested; in the title of a Psalm: \"to the end, for the wine-presses.\"\n\nHay: the flesh or vain glory; in the prophet: \"all flesh is hay, and all its glory is like the flower of hay.\"\n\nHerbs: a certain delight of the advancing soul; in Genesis: \"let the earth produce green herb.\" Also in a negative sense: \"in the morning let it pass away like grass.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Uuae","severity":"info","text":"The Song of Isaiah likely refers to Isa 5:2, where the vineyard imagery is used. The negative sense in Deuteronomy is from Deut 32:32, where the grape is a gall-cluster, symbolizing bitterness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Botrus","severity":"info","text":"The reference to Numbers is Num 13:23-24, where the spies bring a cluster of grapes from the Promised Land, symbolizing the Church or Christ's body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Uindemia","severity":"info","text":"The Psalm reference is likely Ps 75:2 (LXX), and Joel is Joel 3:13, where the vintage imagery denotes eschatological judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Torcular","severity":"info","text":"The wine-press is interpreted allegorically as the altar, where offerings are pressed like fruit, and as tribulation, testing the faithful. The Psalm title 'in finem pro torcularibus' is from Ps 8:1 (LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Faenum","severity":"info","text":"The prophet reference is likely Isa 40:6-7, where hay symbolizes the transience of flesh and glory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Herbae","severity":"info","text":"The Genesis reference is Gen 1:11, and the negative sense may allude to Ps 90:5-6 or similar passages on the fleeting nature of grass.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific verses for the Song of Isaiah and the prophet for hay are not explicitly identified in the text; the identifications are based on common patristic usage."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Flores Christus uel specimen iustitiae; in psalmo: iustus ut palma florebit.\n\nLilium Christus uel angeli a candore iustitiae; in Salamone: ego flos campi et lilium conuallium.\n\nRosae martyres a rubore sanguinis; in Salamone: sicut rosa germinat super uuida fluenta.\n\nUiolae confessores ob similitudinem liuidorum corporum; in cantico canticorum: flores in terra uisi sunt.\n\nSiluae gentes; in psalmo: inuenimus eam in campis siluae. de his siluis egressi sunt duo ursi reges Romanorum ad praeceptum figurati Helisaei et post XLII annos ascensionis eius ad caelos Iudaeos pueros comederunt.\n\nCondensa opaca uel contecta scripturae diuinae; in psalmo: et reuelauit condensa.\n\nLigna peccatores igni deputandi; in Ecclesiaste: qui scindit ligna, periclitabitur in eis. item in bonam partem: et erit tamquam lignum quod plantatum est.\n\nRadix origo; in apostolo: quod si radix sancta et rami. et in malam partem in psalmo: et radicem tuam de terra uiuentium.","english":"Flowers: Christ or the beauty of justice; in the Psalm: \"the just man will flourish like a palm.\"\n\nLily: Christ or the angels, from the whiteness of justice; in Solomon: \"I am the flower of the field and the lily of the valleys.\"\n\nRoses: the martyrs, from the redness of blood; in Solomon: \"as the rose blossoms over the flowing streams.\"\n\nViolets: the confessors, on account of the likeness of bruised bodies; in the Song of Songs: \"flowers have been seen on the earth.\"\n\nForests: the nations; in the Psalm: \"we found her in the fields of the forest.\" From these forests two bears, the kings of the Romans, came forth at the figurative command of Elisha, and after forty-two years from his ascension to the heavens, they devoured the Jewish children.\n\nThickets: the obscure or hidden parts of divine Scripture; in the Psalm: \"and he revealed the thickets.\"\n\nWoods: sinners to be consigned to fire; in Ecclesiastes: \"he who splits wood will be endangered by it.\" Likewise in a good sense: \"and it will be like a tree that has been planted.\"\n\nRoot: origin; in the Apostle: \"if the root is holy, so are the branches.\" And in a bad sense in the Psalm: \"and your root from the land of the living.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Flores","severity":"info","text":"The lemma flos/flores is used here as a symbol for Christ or the beauty of justice, drawing on the Psalm verse about the just man flourishing like a palm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Lilium","severity":"info","text":"The citation 'ego flos campi et lilium conuallium' is not found in the canonical Song of Songs; it may derive from a lost or apocryphal Solomonic text, or be a loose paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rosae","severity":"info","text":"The verse 'sicut rosa germinat super uuida fluenta' is not identified in the Vulgate; it may be a patristic adaptation or a misattribution to Solomon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Siluae","severity":"info","text":"The narrative of two bears (kings of the Romans) devouring Jewish children at Elisha's command is not biblical; it likely reflects a late antique legend or midrashic tradition, possibly linked to 2 Kings 2:23-24.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Condensa","severity":"info","text":"The phrase 'et reuelauit condensa' echoes Psalm 28:30 (LXX) or 29:30 (Vulgate), where God reveals hidden things; Eucherius applies it to the obscure parts of Scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Radix","severity":"info","text":"The Apostle reference 'quod si radix sancta et rami' is not a direct quotation; it may allude to Romans 11:16 or a similar Pauline metaphor about the root and branches.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Solomonic citations for lily and rose is uncertain; they may be apocryphal or misremembered.","The legend of the two bears and Elisha is not attested in standard biblical or patristic sources; its origin is unclear."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"Arbor homo a fructu operum; in euangelio: aut facite arborem bonam et fructum eius bonum. et in malam partem: aut facite arborem malam et fructum eius malum. quidam in hoc testimonio arborem hanc uoluntatem hominis magis quam ipsum hominem accipiendam putant.\n\nRamus successio; in apostolo: quod si radix sancta et rami. item in malam partem in Daniele: praecidite ramos eius.\n\nFolium sermo doctrinae; in psalmo: et folium eius non defluet. et aliter folium uestitus et decor cum protectione diuinae gratiae.\n\n.Poma sanctorum in uirtutibus fructus: in cantico canticorum: et manducet fructum pomorum suorum.\n\nPalma perfectio uel uictoria; in psalmo: iustus ut palma florebit.\n\nCaedri excelsioris potentiae uiri; in psalmo: ut caedri Libani multiplicabuntur. et in malam partem in psalmo: et confringet dominus caedros Libani.\n\nOlea sanctus misericordiae abundans fructibus; in psalmo: ego autem sicut oliua fructifera.","english":"Tree: a man, from the fruit of his works; in the Gospel: \"Either make the tree good and its fruit good.\" And in a negative sense: \"Either make the tree bad and its fruit bad.\" Some, in this testimony, think that this tree is to be understood as the will of a man rather than the man himself.\n\nBranch: offspring; in the Apostle: \"If the root is holy, then also the branches.\" Likewise in a negative sense in Daniel: \"Cut off its branches.\"\n\nLeaf: the speech of teaching; in the Psalm: \"And its leaf will not fall.\" And otherwise, leaf: clothed and adorned with the protection of divine grace.\n\nFruits of the orchard: the saints in their virtues; in the Song of Songs: \"And he will eat the fruit of his orchard fruits.\"\n\nPalm: perfection or victory; in the Psalm: \"The just man will flourish like a palm.\"\n\nCedars: men of loftier power; in the Psalm: \"Like the cedars of Lebanon they will be multiplied.\" And in a negative sense in the Psalm: \"And the Lord will shatter the cedars of Lebanon.\"\n\nOlive: a saint abounding in the fruits of mercy; in the Psalm: \"But I, like a fruitful olive.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the alphabetical or thematic list of plant-based symbols, each with a definition and supporting scripture. The pattern is consistent: term, interpretation, biblical citation, and occasionally a negative counterpart.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"arbor","severity":"info","text":"The Gospel citation 'aut facite arborem bonam et fructum eius bonum' is not a direct quotation but a paraphrase of Matthew 12:33 or Luke 6:43, where Jesus speaks of a tree and its fruit as a metaphor for moral character.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ramus","severity":"info","text":"The phrase 'quod si radix sancta et rami' echoes Romans 11:16, where Paul speaks of the root and branches of Israel. The Daniel reference 'praecidite ramos eius' is likely Daniel 4:14 (Vulgate), where Nebuchadnezzar's tree is cut down.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"folium","severity":"info","text":"Eucherius gives two interpretations for 'leaf': first as 'sermo doctrinae' (speech of teaching), citing Psalm 1:3 (Vulgate) 'et folium eius non defluet'; second as 'vestitus et decor cum protectione divinae gratiae' (clothed and adorned with protection of divine grace), an allegorical extension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"poma","severity":"info","text":"The citation 'et manducet fructum pomorum suorum' is from Song of Songs 4:13 (Vulgate), where the beloved is invited to eat the fruit of the orchard. Eucherius interprets 'poma' as the saints and their virtues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"caedri","severity":"info","text":"Cedars of Lebanon are a common biblical symbol for pride or power, appearing in Psalms 29:5 and 37:22 (Vulgate). Eucherius uses them to represent 'excelsioris potentiae viri' (men of loftier power), with a negative sense in the second citation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Gospel citation for 'arbor' is not verbatim; the exact source is uncertain. The phrase 'aut facite arborem bonam' may conflate multiple passages. The Daniel citation for 'ramus' is not precise; it may refer to Daniel 4:14 or a similar passage."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Oleaster homo sine fructu uel gentilis; in apostolo: si autem tu ex naturali excisus es oleastro.\n\nFicus synagoga interdum; in euangelio: et arefacta est continuo ficulnea. et in Habacuc: ficus non adferet fructum.\n\nMalogranata ecclesia de multis gentibus siue diuersas gratias habens; in canticis canticorum: emissiones tuae paradisus malogranatorum cum fructu pomorum.\n\nHarundo peccator uel fragilis in fide; in euangelio: harundinem quassatam non confringet. item harundo infirmum auxilium; in propheta: quid confides in baculo isto harundineo aegyptio? cui si quis incubuerit, conquassabitur et perforabit manum eius.\n\nRubus ut quidam opinantur, sanctae Mariae uirginis praefiguratio, eo quod quasi de humani corporis rubo saluatorem tamquam rosam emiserit, aut quod uim diuini fulgoris sine sui absumptione pertulerit; in Exodo: apparuitque ei dominus in flamma ignis de medio rubi et uidebat quod rubus arderet et non conbureretur.","english":"Wild olive tree: a man without fruit, or a Gentile; in the Apostle: \"But if you have been cut off from the natural wild olive tree.\"\n\nFig tree: the synagogue, sometimes; in the Gospel: \"And the fig tree withered at once.\" And in Habakkuk: \"The fig tree will not bear fruit.\"\n\nPomegranate tree: the Church from many nations, or having diverse graces; in the Song of Songs: \"Your shoots are a paradise of pomegranates with the fruit of apples.\"\n\nReed: a sinner, or one fragile in faith; in the Gospel: \"He will not break a shaken reed.\" Also, reed: a weak support; in the prophet: \"Why do you trust in this Egyptian reed staff? If anyone leans on it, it will be shattered and will pierce his hand.\"\n\nBramble: as some think, a prefiguration of the holy Virgin Mary, because she sent forth the Savior like a rose from the bramble of the human body, or because she endured the force of divine radiance without being consumed; in Exodus: \"And the Lord appeared to him in a flame of fire from the midst of the bramble, and he saw that the bramble was burning and was not consumed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"oleaster","severity":"info","text":"The Latin 'oleaster' (wild olive) is a biblical symbol for a Gentile or unfruitful man, drawn from Paul's metaphor of the wild and cultivated olive (Romans 11:17-24).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ficus","severity":"info","text":"The fig tree as a symbol of the synagogue appears in the Gospel (likely Mark 11:20-21, the withered fig tree) and in Habakkuk 3:17 (LXX), where the fig tree fails to bear fruit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"malogranata","severity":"info","text":"The pomegranate tree as the Church from many nations echoes Song of Songs 4:13 (LXX), where the beloved's shoots are a pomegranate orchard with apple fruit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"harundo","severity":"info","text":"The reed as a sinner or fragile in faith cites the Gospel (likely Matthew 12:20, a shaken reed not broken) and a prophet (Isaiah 36:6, the Egyptian reed staff that shatters).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"rubus","severity":"info","text":"The bramble as a prefiguration of the Virgin Mary is a patristic typology, comparing her to the burning bush (Exodus 3:2-3) that endured divine fire without being consumed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"rubus","severity":"info","text":"The Exodus reference (3:2-3) describes the Lord appearing in a flame from the bramble, which burns but is not consumed, applied here to Mary's virginity and the Incarnation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific Gospel verses for the fig tree and reed are not explicitly identified by Eucherius; the Habakkuk citation is from the Septuagint, which differs from the Hebrew."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Spinae interdum noxiae diuitiarum curae animum suffocantes; in euangelio: aliud cecidit in spinas.\n\nTribuli aculei uitiorum uel temptationum; in genesi: spinas et tribulos generauit tibi.\n\nFontes baptismum; in psalmo: sicut ceruus desiderat ad fontes aquarum.\n\nAqua populi uel temptationes; in psalmo: forsitam ut aqua absorbuisset nos. item in bonam partem in Hieremia: me dereliquerunt fontem aquae uiuae. et in propheta: qui sititis, ite ad aquam, id est ad doctrinam.\n\nTorrens persecutionis incursus; in psalmo: de torrente in uia bibet. et in bonam partem: et torrentem uoluntatis tuae potum dabis eis.\n\nFlumina infidelium populi; in psalmo: super flumina Babyllonis. item in bonam partem: flumina de uentre eius fluent aquae uiuae, id est gratiae spiritalis.\n\nLacus infernum; in psalmo: posuerunt me in lacu inferiore, id est in illo inferni loco, in quo peccatores soli poenali custodia detinentur.","english":"Thorns: sometimes the harmful cares of riches, suffocating the mind; in the Gospel: \"Another fell into thorns.\"\n\nCaltrops: the barbs of vices or temptations; in Genesis: \"It produced thorns and caltrops for you.\"\n\nSprings: baptism; in the Psalm: \"As the hart longs for springs of water.\"\n\nWater: peoples or temptations; in the Psalm: \"Perhaps the water would have swallowed us up.\" Likewise in a good sense in Jeremiah: \"They have abandoned me, the spring of living water.\" And in the prophet: \"You who are thirsty, go to the water,\" that is, to teaching.\n\nTorrent: the onset of persecution; in the Psalm: \"He will drink from the torrent on the way.\" And in a good sense: \"And you will give them the torrent of your will to drink.\"\n\nRivers: peoples of the unfaithful; in the Psalm: \"By the rivers of Babylon.\" Likewise in a good sense: \"Rivers of living water will flow from his belly,\" that is, of spiritual grace.\n\nLake: hell; in the Psalm: \"They placed me in the lower lake,\" that is, in that place of hell in which sinners alone are held in penal custody.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"spinae","severity":"info","text":"Eucherius uses 'spinae' (thorns) as a symbol for the harmful cares of wealth, citing the Gospel parable of the sower (Matthew 13:7).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"tribuli","severity":"info","text":"The reference to Genesis ('spinas et tribulos generauit tibi') echoes God's curse on the ground after the Fall (Genesis 3:18), though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"fontes","severity":"info","text":"The phrase 'sicut ceruus desiderat ad fontes aquarum' is from Psalm 42:2 (Vulgate), where the hart symbolizes the soul's longing for baptismal grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"aqua","severity":"info","text":"Eucherius assigns water a dual meaning: negative (temptations, as in Psalm 124:4) and positive (teaching, as in Jeremiah 2:13 and an unnamed prophet).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"torrens","severity":"info","text":"The citation 'de torrente in uia bibet' is from Psalm 110:9 (Vulgate), and 'torrentem uoluntatis tuae' likely refers to a similar psalm verse, though not precisely identified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"lacus","severity":"info","text":"Eucherius interprets 'lacus' (lake) as hell, citing Psalm 88:5 (Vulgate), and adds a gloss specifying the 'lower lake' as a place of penal custody for sinners, reflecting early medieval exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Genesis quotation is not exact; it may be a paraphrase. The prophet cited for 'qui sititis, ite ad aquam' is not named, possibly a conflation of biblical phrases."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":21,"ref":"p21","source":"Mare saeculum siue populi; in psalmo: hoc mare magnum et spatiosum.\n\nPisces sancti; in euangelio; et traxerunt plenum rete piscibus magnis. item in malam partem: malos autem foras miserunt.\n\nFluctus temptationes; in psalmo: omnia excelsa tua et fluctus tui super me transierunt.\n\nUnda idem quod supra; in cantico: gelauerunt undae in medio mari.\n\n. Insulae uel animae uel ecclesiae dei, quae diuersis temptationum tunduntur fluctibus; in psalmo: laetentur insulae multae.\n\nLitus finis saeculi; in euangelio: et secus litus sedentes elegerunt bonos in uasa.\n\nHarena maris innumerae gentium multitudines; in Genesi: et multplicabo semen tuum sicut stellas caeli et ut harenam, quae est ad oram maris.\n\nIIII. DE ANIMANTIBUS.\n\nAues sancti, quod ad superiora corde euolent; in euangelio: et fecit ramos magnos ita ut possent sub umbra eius aues caeli habitare.","english":"Sea: the world or the peoples; in the Psalm: \"this great and spacious sea.\"\n\nFish: the saints; in the Gospel: \"and they drew up a net full of great fish.\" Likewise in a negative sense: \"but they cast the bad ones out.\"\n\nWaves: temptations; in the Psalm: \"all your high things and your waves passed over me.\"\n\nBillow: the same as above; in the Canticle: \"the billows froze in the middle of the sea.\"\n\nIslands: either souls or the churches of God, which are battered by various waves of temptations; in the Psalm: \"let many islands rejoice.\"\n\nShore: the end of the world; in the Gospel: \"and sitting by the shore, they chose the good ones into vessels.\"\n\nSand of the sea: the innumerable multitudes of peoples; in Genesis: \"and I will multiply your seed like the stars of the sky and like the sand that is on the seashore.\"\n\nIV. ON LIVING BEINGS.\n\nBirds: the saints, because they fly with their hearts to higher things; in the Gospel: \"and it made great branches so that the birds of the sky could dwell under its shade.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Mare","severity":"info","text":"The sea is interpreted as the world or peoples, a common allegorical trope in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pisces","severity":"info","text":"The Gospel citation likely refers to John 21:11, where the disciples haul a net full of fish, here read as saints.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Unda","severity":"info","text":"The term 'unda' (billow) is noted as synonymous with 'fluctus' (waves), reinforcing the allegorical equivalence of both to temptations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Insulae","severity":"info","text":"Islands as souls or churches battered by temptations reflects a maritime metaphor common in early Christian literature, e.g., Cyprian's 'De unitate ecclesiae'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"IIII. DE ANIMANTIBUS","severity":"info","text":"This heading marks the start of a new section on living beings, following the sea and its elements, showing the work's systematic arrangement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Aues","severity":"info","text":"The Gospel citation for birds likely alludes to Matthew 13:32 or a parable of the mustard tree, where birds find shelter under its branches.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific Gospel verses for fish and birds are not explicitly identified; the reading assumes common allegorical interpretations."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Uolatus sanctorum excessus in deo uel in scripturis intellectus; in psalmo: et uolabo et requiescam.\n\nAlae duo testamenta; in Ezechiele: unumquodque duabus alis uelabat corpus suum.\n\nPinnae scripturae; in psalmo: pinnae columbae deargentatae.\n\nNidus ecclesia aut requies excelsa sanctis; in psalmo: et turtur nidum sibi ubi reponat pullos suos. et aliter nidus bona conscientia, in qua bonarum cogitationum fetus fouentur atque in opera pariuntur, ut postea filii appellentur; in psalmo: filii tui sicut nouella oliuarum in circuitu mensae tuae.\n\nPulli sancti; in psalmo ut supra. et in malam partem in Salamone: et pulli aquilarum deuorent eum.\n\nAquilae sancti; in euangelio: ubi fuerit corpus, illuc congregabuntur aquilae. et in malam partem: pulli aquilarum deuorent eum.Struthio hereticus uel philosophus, quod quasi cum pinnis sapientiae tamen non euolat; in Esaia: et erit cubile draconum et pascua struthionum.","english":"Flight of the saints: ecstasy in God or understanding in the Scriptures; in the Psalm: \"and I shall fly and I shall rest.\"\n\nWings: the two Testaments; in Ezekiel: \"each one covered his body with two wings.\"\n\nFeathers: the Scriptures; in the Psalm: \"the silvered feathers of the dove.\"\n\nNest: the Church, or a high resting-place for the saints; in the Psalm: \"and the turtledove a nest for itself where it may place its young.\" And otherwise: nest, a good conscience, in which the offspring of good thoughts are cherished and are brought forth into works, so that afterwards they are called children; in the Psalm: \"your children like new olive shoots around your table.\"\n\nYoung: the saints; in the Psalm as above. And in a negative sense in Solomon: \"and the young of eagles shall devour him.\"\n\nEagles: the saints; in the Gospel: \"where the body will be, there the eagles will gather.\" And in a negative sense: \"the young of eagles shall devour him.\"\n\nOstrich: a heretic or a philosopher, because although it has feathers of wisdom, it does not fly; in Isaiah: \"and it shall be a lair of dragons and a pasture of ostriches.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"uolatus","severity":"info","text":"The term 'uolatus' (flight) is used here as a symbol for spiritual ecstasy or intellectual ascent, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"pinnae columbae deargentatae","severity":"info","text":"The phrase 'pinnae columbae deargentatae' (silvered feathers of the dove) is from Psalm 68:28 (LXX) or 68:29 (Vulgate), though the exact reference is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"struthio","severity":"info","text":"The ostrich (struthio) is used as a symbol for heretics or philosophers, drawing on the idea that it has feathers but cannot fly, a common patristic allegory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a consistent pattern: a symbolic term is defined, then illustrated with a scriptural citation, often with a positive and negative sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"pulli aquilarum deuorent eum","severity":"info","text":"The negative use of 'pulli aquilarum' (young of eagles) in Solomon echoes a tradition of interpreting eagles as symbols of pride or destruction, contrasting with the positive sense in the Gospel.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Psalm verse for 'pinnae columbae deargentatae' is not specified; it may be a conflation or variant.","The source for 'pulli aquilarum deuorent eum' in Solomon is unclear; it may refer to a lost or apocryphal text."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Pelecanus dominus Christus in passione aut uir sanctus solitudini deditus; in psalmo: similis factus sum pelecano solitudinis.\n\nCoruus nigredo peccatoris uel daemonis; in Salamone: effodiant eum corui de conuallibus. item in bonam partem in cantico canticorum de sponso: crines eius ut abietes, nigri sicut corui.\n\nPerdix diabolus; in propheta: clamauit perdix, congregauit quae non peperit.\n\nColumba spiritus sanctus; in euangelio: et uidi spiritum dei descendentem sicut columbam. item in aliam partem: in Ephraim columba sine sensu non habens cor.\n\nTurtur spiritus sanctus aut uir sanctus aut intellegentia spiritalis; in canticis canticorum: uox turturis in terra nostra audita est. sed tunc columba spiritus sanctus dicitur, quando scripturae sacrae manifesta dissertio est; tunc uero turtur spiritus sanctus intellegitur, cum scripturae altis atque obscuris mysteriis eleuantur.","english":"Pelican: the Lord Christ in his passion, or a holy man devoted to solitude; in the Psalm: \"I have become like a pelican of the wilderness.\"\n\nRaven: the blackness of the sinner or of the demon; in Solomon: \"let ravens dig him out from the valleys.\" Likewise, in a good sense, in the Song of Songs concerning the bridegroom: \"his hair is like fir trees, black as ravens.\"\n\nPartridge: the devil; in the prophet: \"the partridge cried out, it gathered what it did not hatch.\"\n\nDove: the Holy Spirit; in the Gospel: \"and I saw the Spirit of God descending like a dove.\" Likewise, in another sense: \"in Ephraim, a dove without sense, having no heart.\"\n\nTurtle-dove: the Holy Spirit, or a holy man, or spiritual understanding; in the Song of Songs: \"the voice of the turtle-dove is heard in our land.\" But the dove is called the Holy Spirit when there is a clear exposition of the sacred Scriptures; the turtle-dove, however, is understood as the Holy Spirit when the Scriptures are raised up by deep and obscure mysteries.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"pelecanus","severity":"info","text":"The pelican, a symbol of Christ's passion, derives from the belief that the pelican revives its young with its own blood, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"coruus","severity":"info","text":"The raven in Solomon likely refers to Proverbs 30:17 (LXX) or a similar sapiential text, though the exact verse is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"columba","severity":"info","text":"The Gospel citation 'I saw the Spirit of God descending like a dove' echoes the baptism of Jesus (Matthew 3:16, Mark 1:10, Luke 3:22, John 1:32), though the wording is not verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"perdix","severity":"info","text":"The partridge as a symbol of the devil reflects the patristic idea that the partridge steals eggs, representing heresy or deceit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"turtur","severity":"info","text":"Eucherius distinguishes dove and turtle-dove by exegetical clarity: dove for clear Scripture, turtle-dove for obscure mysteries, showing a hermeneutical hierarchy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"columba","severity":"info","text":"The negative sense of dove in Ephraim (without sense or heart) is rare; it may allude to a lost tradition or a local exegetical variant.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Solomon citation for the raven is not precisely identified; the phrase 'effodiant eum corui de conuallibus' may be a loose paraphrase or from a non-canonical text.","The negative dove reference in Ephraim is obscure; it may refer to a specific biblical or apocryphal passage not extant."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Miluus significat, ut puto, rapacem uel elatum; in psalmo secundum Hebraeum: milui abies domus est.\n\nAccipiter interdum sanctus, ut puto, rapiens regnum dei; in Iob: numquid in sapientia tua plumescit accipiter?\n\nNycticorax Christus uel uir sanctus infidelibus despicabilis; in psalmo: factus sum sicut nycticorax in domicilio.\n\nPasser nonnumquam dominus aut uir sanctus; in psalmo: etenim passer inuenit sibi domum. est et aliter passer, de quo dicitur ad sanctum: transmigra in montem sicut passer.\n\nGallus dominus, ut puto, aut sanctus; in Salamone: et gallus ambulans inter gallinas laetus. et in Iob: quis dedit gallo intellegentiam, et in alteram partem: et asportari te faciam sicut asportatur gallus gallinacius.\n\nGallina sapientia siue ecclesia siue anima; in euangelio: sicut gallina congregat pullos suos sub alis suis.\n\nUespertiliones idolorum monstra tenebris dedita; in propheta: ut adoretis talpas et uespertiliones.","english":"Kite signifies, I think, the rapacious or the haughty; in the Psalm according to the Hebrew: \"the kite, the father's house is.\"\n\nHawk sometimes the holy man, I think, snatching the kingdom of God; in Job: \"Does your wisdom make the hawk grow feathers?\"\n\nNight-heron Christ or a holy man contemptible to the unfaithful; in the Psalm: \"I have become like a night-heron in a dwelling.\"\n\nSparrow sometimes the Lord or a holy man; in the Psalm: \"For the sparrow finds a house for itself.\" And there is another sparrow, of which it is said to the holy man: \"Migrate to the mountain like a sparrow.\"\n\nRooster the Lord, I think, or a holy man; in Solomon: \"And the rooster walking among the hens, joyful.\" And in Job: \"Who gave understanding to the rooster?\" and in another part: \"And I will have you carried off as a barnyard rooster is carried off.\"\n\nHen wisdom or the Church or the soul; in the Gospel: \"As a hen gathers her chicks under her wings.\"\n\nBats monsters of idols given over to darkness; in the prophet: \"That you worship moles and bats.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"miluus","severity":"info","text":"The Latin miluus (kite) is a bird of prey; Eucherius glosses it as rapacious or haughty, citing a Psalm verse from the Hebrew version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"accipiter","severity":"info","text":"The hawk reference in Job (39:13) is a rhetorical question: 'Does your wisdom make the hawk grow feathers?' Eucherius interprets the hawk as a holy man seizing the kingdom of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nycticorax","severity":"info","text":"The night-heron (nycticorax) appears in Psalm 102:6 (Vulgate): 'I have become like a night-heron in a dwelling.' Eucherius applies it to Christ or a holy man despised by the unfaithful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"gallus","severity":"info","text":"The rooster (gallus) is linked to two passages: Solomon (Proverbs 30:31) and Job (38:36). The second Job reference includes a threat to carry off a barnyard rooster.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"gallina","severity":"info","text":"The hen (gallina) gathering chicks under wings is a common patristic image for the Church or wisdom, though the exact Gospel source is not identified in the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"uespertiliones","severity":"info","text":"Bats (uespertiliones) appear with moles in a prophetic rebuke against idolatry, likely from Isaiah or a minor prophet, though the precise verse is not given.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Psalm verse for the kite is cited 'secundum Hebraeum' but not identified; the Gospel source for the hen is unspecified; the prophet for bats and moles is unnamed."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Scarabeus in propheta: et scarabeus de ligno clamabit, ut putant quidam, de domino.\n\nLucustae populi; in euangelio: esca autem eius erat lucustae.\n\nApes forma uirginitatis siue sapientiae; in Salamone: uade ad apem et disce quam operatrix sit; et in malam partem in propheta: et api quae est in Assur.\n\nMusca diabolus; in Salamone: muscae moriturae exterminant oleum suauitatis.\n\nBestiae diabolus uel omnes feri; in psalmo: ne tradas bestiis animas confitentes tibi.\n\nLeo dominus: uicit leo de tribu Iuda; item in aliam partem: ne quando rapiat ut leo animam meam.\n\nPardus diabolus uel peccator moribus uarius; in propheta: sicut Aethiops non mutabit pellem et pardus uarietatem.\n\nElephans peccator inmanis; in regnorum: et adducebant ad Salamonem simias et elephantos.\n\nUrsus diabolus aut duces saeui; in regnorum: et egressi sunt duo ursi et comederunt eos.","english":"Scarab in the prophet: \"and the scarab will cry out from the wood,\" as some think, concerning the Lord.\n\nLocusts, peoples; in the Gospel: \"but his food was locusts.\"\n\nBees, a form of virginity or wisdom; in Solomon: \"go to the bee and learn how industrious she is\"; and in a negative sense in the prophet: \"and to the bee which is in Assur.\"\n\nFly, the devil; in Solomon: \"dying flies spoil the oil of sweetness.\"\n\nBeasts, the devil or all wild animals; in the Psalm: \"do not deliver to the beasts the souls confessing to you.\"\n\nLion, the Lord: \"the lion of the tribe of Judah has conquered\"; likewise in another sense: \"lest at any time it seize my soul like a lion.\"\n\nLeopard, the devil or a sinner of varied habits; in the prophet: \"as the Ethiopian will not change his skin and the leopard his spots.\"\n\nElephant, a monstrous sinner; in the book of Kings: \"and they brought to Solomon apes and elephants.\"\n\nBear, the devil or savage leaders; in the book of Kings: \"and two bears came out and devoured them.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Scarabeus","severity":"info","text":"The scarab reference is likely to a lost or apocryphal prophetic text; no canonical verse matches exactly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Lucustae","severity":"info","text":"The Gospel reference to locusts as food recalls Matthew 3:4 (John the Baptist's diet) or Mark 1:6.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apes","severity":"info","text":"The bee as industrious is from Proverbs 6:8 (LXX); the negative sense in the prophet may refer to Isaiah 7:18 (Assur).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Musca","severity":"info","text":"The fly spoiling oil is from Ecclesiastes 10:7 (LXX) or a similar wisdom saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Leo","severity":"info","text":"The lion of Judah is from Genesis 49:9 (Jacob's blessing) and Revelation 5:5; the second sense is from Psalm 10:16 (LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Elephans","severity":"info","text":"The apes and elephants brought to Solomon is from 1 Kings 10:22 (LXX) or 2 Chronicles 9:21.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scarab passage is unattested in canonical scripture; the source is uncertain.","The bee in Assur may conflate Isaiah 7:18 with a lost tradition."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"Ceruus Christus uel sancti: sicut ceruus desiderat ad fontes aquarum.\n\nLupus diabolus uel heretici; in euangelio: intrinsecus . autem sunt lupi rapaces. item in bonam partem: Beniamin lupus rapax, apostolum Paulum significans.\n\nAper diabolus; in psalmo: exterminauit eam aper de silua.\n\nTigris feminea interdum arrogantia; in libro Iob secundum Hebraeum: tigris periit eo quod non habuerit praedam.\n\nRinoceron fortis quique uel in bonam uel in malam partem; in libro lob secundum Hebraeum: numquid uolet rinoceros seruire tibi.\n\nMonoceron hoc est unicornis; in psalmo: et dilectus quem ad modum filius unicornium, id est singularis potentiae uel sanctorum, qui teneant unicum dei uerbum. et in aliam partem: et a cornibus unicornium humilitatem meam. unicornes hic superbos uel unum testamentum habentes.\n\nOnager heremita; in Iob: quis dimittet onagrum liberum? potest et populus ille Iudaeorum onager dici, quia sequitur in eodem libro: et uincula eius quis soluit? uincula utique praeceptorum.","english":"Stag: Christ or the saints; as the stag longs for springs of water.\n\nWolf: the devil or heretics; in the Gospel: \"but inside they are ravenous wolves.\" Also in a good sense: \"Benjamin, a ravenous wolf,\" signifying the apostle Paul.\n\nBoar: the devil; in the Psalm: \"the boar from the forest laid it waste.\"\n\nTigress: sometimes feminine arrogance; in the book of Job according to the Hebrew: \"the tigress perished because it had no prey.\"\n\nRhinoceros: strong and either in a good or a bad sense; in the book of Job according to the Hebrew: \"Will the rhinoceros ever serve you?\"\n\nMonoceros, that is, unicorn; in the Psalm: \"and the beloved, like the son of unicorns,\" that is, of singular power or of the saints, who hold the one word of God. And in another sense: \"and from the horns of unicorns, my humility.\" Unicorns here meaning the proud, or those having one testament.\n\nWild ass: a hermit; in Job: \"Who will set the wild ass free?\" It can also be said that the people of the Jews are a wild ass, because it follows in the same book: \"and who will loose its bonds?\" The bonds, of course, of the precepts.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ceruus","severity":"info","text":"The stag's longing for springs is a standard patristic image for the soul's desire for baptism or Christ, drawn from Psalm 42:1.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"lupus","severity":"info","text":"The wolf in a good sense refers to Benjamin as 'lupus rapax' in Genesis 49:27, interpreted by Eucherius as Paul, a Benjaminite.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"aper","severity":"info","text":"The boar from the forest is from Psalm 80:14 (Vulgate), where it devastates the vine, allegorized as the devil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tigris","severity":"info","text":"Eucherius cites a Hebrew version of Job, likely Jerome's translation from the Hebrew, not the Old Latin; the tigress is not in the Vulgate Job.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"monoceron","severity":"info","text":"Monoceron (unicorn) is glossed as 'singular power' or 'saints holding the one word of God,' but also as 'proud' or those with one testament, reflecting dual allegory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"onager","severity":"info","text":"The wild ass as hermit or the Jewish people reflects early medieval exegesis; the 'bonds of precepts' likely refers to the Law.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the tigress and rhinoceros in Job 'secundum Hebraeum' is not in the standard Vulgate; Eucherius may be using Jerome's Hebrew translation or a lost variant.","The unicorn's dual interpretation (proud vs. saints) is left unresolved; 'unum testamentum' could mean the Old Testament alone."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Inuleus Christus aut sanctus propter gratiarum uarietatem; in Salamone: similis esto tu, fratruelis meus, dammulae aut hinulo ceruorum.\n\nDamma idem quod supra.\n\nLepus timens deum; in psalmo: petram refugium leporibus et erinaciis.\n\nErinacius idem quod supra; et erinacii gens inualida, qui fecerunt in petris domos sibi.\n\nUulpes hereticus uel diabolus uel peccator callidus; in euangelio: ite, dicite uulpi illi.\n\nAnimal homo carnalis; in apostolo: animalis autem homo non percipit ea quae sunt spiritus dei.\n\nIumentum intellectu et eloquio carens; in psalmo: ut iumentum factus sum apud te.\n\nEquus uir sanctus; in Abacuc: qui ascendis super equos tuos; et in malam partem: fallax equus in salutem. Mulus inrationabilis quisque; in psalmo: nolite fieri sicut equus et mulus quibus non est intellectus.\n\nAsinus corpus humanum uel populus gentilium; in euangelio: et adduxerunt ad Iesum asinam et pullum eius et eum desuper sedere fecerunt.","english":"Fawn: Christ or a saint, because of the variety of graces; in Solomon: \"Be like, my cousin, a doe or a fawn of stags.\"\n\nDoe: the same as above.\n\nHare: one who fears God; in the Psalm: \"a rock, a refuge for hares and hedgehogs.\"\n\nHedgehog: the same as above; and \"the hedgehog's feeble folk, who made houses for themselves in the rocks.\"\n\nFox: a heretic or the devil or a cunning sinner; in the Gospel: \"Go, tell that fox.\"\n\nAnimal: a carnal man; in the Apostle: \"But the animal man does not perceive those things which are of the spirit of God.\"\n\nBeast of burden: lacking understanding and speech; in the Psalm: \"I have become like a beast of burden before you.\"\n\nHorse: a holy man; in Habakkuk: \"who mounts your horses\"; and in a bad sense: \"a treacherous horse for salvation.\"\n\nMule: any irrational person; in the Psalm: \"Do not become like a horse and a mule, which have no understanding.\"\n\nDonkey: the human body or the people of the Gentiles; in the Gospel: \"And they brought to Jesus a she-donkey and her foal and made him sit upon it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"inuleus","severity":"info","text":"The Latin 'inuleus' (fawn) is a diminutive of 'hinulus', a young deer. Eucherius uses it to symbolize Christ or a saint, citing the variety of graces.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in Salamone: similis esto tu, fratruelis meus, dammulae aut hinulo ceruorum","severity":"info","text":"The citation from Solomon (Song of Songs) is not verbatim in the Vulgate; it may be a loose paraphrase or from a variant Old Latin version. The Vulgate has 'similis esto' in Song 2:9?","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in psalmo: petram refugium leporibus et erinaciis","severity":"info","text":"This Psalm verse is not found in the Vulgate; it may be from a lost or variant psalm, or a misremembered passage. Possibly alludes to Psalm 103:12?","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in euangelio: ite, dicite uulpi illi","severity":"info","text":"The Gospel phrase 'Go, tell that fox' is not in the canonical Gospels; it may be from an apocryphal or patristic source, or a paraphrase of Luke 13:32?","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in apostolo: animalis autem homo non percipit ea quae sunt spiritus dei","severity":"info","text":"This citation from 'the Apostle' (Paul) is not verbatim in the Vulgate; it may be a paraphrase of 1 Corinthians 2:14 or a similar passage on the spiritual vs. animal man.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in Abacuc: qui ascendis super equos tuos","severity":"info","text":"The Habakkuk citation is not found in the Vulgate; it may be from a lost or variant text, or a misremembered verse. Possibly alludes to Habakkuk 3:8?","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Several scripture citations (Solomon, Psalm, Gospel, Apostle, Habakkuk) do not match the Vulgate exactly; they may be from Old Latin versions, apocryphal texts, or paraphrases by Eucherius.","The identity of 'Salamone' (Solomon) as the source for the fawn/doe verse is uncertain; the Song of Songs is the likely book, but the wording differs."],"confidence":"medium","notes":[]},{"i":28,"ref":"p28","source":"Asina corona uel plebs carens dei notitia; in euangelio idem quod supra.\n\nCamelus diuites rebus saeculi onusti uel moribus distorti; in euangelio: facilius est camelum per foramen acus transire quam diuitem intrare in regna caelorum. Tauri principes populorum; in psalmo; tauri pingues obsederunt me.\n\nBoues apostoli, qui suscepto iugo Christi euangelii in uomere mundum exarauerint; in psalmo: offeram tibi boues cum hircis.\n\nUaccae carnalibus uitiis pleni; in psalmo: inter uaccas populorum.\n\nUitulus, Christus siue sancti: tunc inponent super altare tuum uitulos. et in aliam partem: circumdederunt me uituli multi, hoc est lasciuientes.\n\nSues peccatores inmundi; in epistula Petri: et sus lota in uolutabro luti.\n\nArietes apostoli uel ecclesiarum principes; in psalmo: adferte domino filios arietum.\n\nOues populi fideles; in euangelio: oues meae uocem meam audiunt.","english":"Donkey: a crown, or the people lacking knowledge of God; in the Gospel, the same as above.\n\nCamel: the rich, burdened with the goods of the world, or those of distorted morals; in the Gospel: it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven. Bulls: leaders of peoples; in the Psalm: fat bulls have beset me.\n\nOxen: apostles, who, having taken up the yoke of Christ, have plowed the world with the plowshare of the Gospel; in the Psalm: I will offer you oxen with goats.\n\nCows: those full of carnal vices; in the Psalm: among the cows of the peoples.\n\nCalf: Christ or the saints: then they will place calves upon your altar. And in another sense: many calves have surrounded me, that is, wanton ones.\n\nSwine: unclean sinners; in the Epistle of Peter: and a sow washed in a wallow of mud.\n\nRams: apostles or leaders of churches; in the Psalm: bring to the Lord the sons of rams.\n\nSheep: the faithful peoples; in the Gospel: my sheep hear my voice.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Asina","severity":"info","text":"The Latin asina (she-ass) is glossed as corona (crown) or the people lacking knowledge of God. The crown may refer to a martyr's crown, but the sense is obscure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Camelus","severity":"info","text":"The camel proverb is not a direct Gospel quotation but a patristic saying; cf. Matt 19:24 (eye of a needle) applied to the rich.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tauri","severity":"info","text":"The phrase 'tauri pingues obsederunt me' is not found in the Vulgate Psalms; it may be a loose citation or a variant reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Boues","severity":"info","text":"The allegory of oxen as apostles plowing the world with the Gospel yoke is a common patristic trope, e.g., in Augustine and Jerome.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sues","severity":"info","text":"The reference to 'sus lota in uolutabro luti' is not from the canonical Epistle of Peter; it may be a misattribution or from an apocryphal text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Uitulus","severity":"info","text":"The entry on calf (uitulus) gives two contrasting senses: Christ/saints (positive) and wanton ones (negative), showing Eucherius's method of multiple interpretations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the camel proverb is not a direct Gospel verse; the citation of the Epistle of Peter for the sow is uncertain; the Psalm verse for bulls is not identified in the Vulgate."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"Pecora simpliciores quique, minus praediti rationandi subtilitate; in Salamone: pasce animas pecorum tuorum.\n\nHirci peccatores siue gentiles; in Daniele: ecce autem hircus caprarum ueniebat ab occidente super faciem totius terrae. item in bonam partem: offeram tibi boues cum hircis.\n\nCaprae iusti interdum ex gentibus uenientes; in Salamone; capillatura tua sicut grex caprarum, quae reuelatae sunt de Galaad.\n\nAgni Christus uel apostoli aut sancti; in euangelio: pasce agnos meos.\n\nHaedi peccatores; in euangelio: haedos autem a sinistris Talpae idola uel heretici, qui non uident ueritatem; in Esaia: ut adoretis talpas et uespertiliones.\n\nCanis diabolus uel Iudaeus uel gentilis; in psalmo et de manu canis unicam meam. et in aliam partem in Ecclesiaste: melior est canis uiuus leone mortuo. hic leonem diabolum, canem uero gentilem uel hominem peccatorem accipiendum putant, quod ille ad fidem uel paenitentiam possit uenire, ille non ueniat.","english":"Sheep: the more simple people, those less endowed with the subtlety of reasoning; in Solomon: feed the souls of your sheep.\n\nGoats: sinners or gentiles; in Daniel: behold, a he-goat was coming from the west over the face of the whole earth. also in a good sense: I will offer you oxen with goats.\n\nGoats (female): sometimes the righteous coming from the gentiles; in Solomon: your hair is like a flock of goats, which were revealed from Gilead.\n\nLambs: Christ or the apostles or saints; in the Gospel: feed my lambs.\n\nKids: sinners; in the Gospel: but the kids on the left. Moles: idols or heretics, who do not see the truth; in Isaiah: that you worship moles and bats.\n\nDog: the devil or a Jew or a gentile; in the Psalm: and from the hand of the dog my only one. and in another sense in Ecclesiastes: a living dog is better than a dead lion. Here they take the lion to be the devil, but the dog to be a gentile or a sinful man, because the latter can come to faith or penance, the former does not.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Pecora","severity":"info","text":"The Latin 'pecora' (cattle, sheep) is rendered as 'sheep' in the English draft, but the term is broader, covering domestic livestock. Eucherius uses it to denote simple, unrefined people.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hirci","severity":"info","text":"The reference to Daniel (likely Dan 8:5, Vulgate) describes a he-goat from the west, symbolizing the Greek empire. Eucherius applies it to sinners or gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Caprae","severity":"info","text":"The citation from Solomon (Song 4:1, Vulgate) compares hair to a flock of goats from Gilead. Eucherius interprets the goats as righteous gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Agni","severity":"info","text":"The Gospel phrase 'feed my lambs' (John 21:15, Vulgate) is used by Eucherius to identify lambs with Christ, apostles, or saints.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Talpae","severity":"info","text":"The Isaiah reference (likely Isa 2:20, Vulgate) condemns worship of moles and bats, which Eucherius equates with idols or heretics blind to truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Canis","severity":"info","text":"Eucherius notes a traditional interpretation of Eccl 9:4 (Vulgate) where the living dog (gentile or sinner) is preferable to the dead lion (devil), because the former can repent.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Pecora' is ambiguous between sheep and cattle; the English draft chooses 'sheep' but the broader sense may be intended.","The source of the Gospel citation for 'haedos' (kids) is unclear; it may refer to a lost or variant text."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"Ranae daemones: in Apocalypsi: et uidi de ore draconis spiritus tres inmundos in modum ranarum, sunt autem spiritus daemoniorum. item ranae heretici, qui in caeno uilissimorum sensuum conmorantes uana garrulitate blaterare non desinant.\n\nFormica prouidus uel operarius; in Salamone: uade ad formicam, o piger.\n\nUermis Christus pro humilitate adsumpti hominis; in psalmo: ego autem sum uermis et non homo. item in aliam partem in Esaia: uermis eorum non morietur, id est, siue ipse uermis siue peccati conscientia.\n\nAranea.humana fragilitas; in psalmo: et tabescere fecisti uelut araneam animam eius.\n\nSerpens diabolus uel maligni homines; in euangelio: serpentes genimina uiperarum. item in alteram partem in euangelio: sicut Moses exaltauit serpentem in deserto.\n\nDraco, diabolus uel apertus persecutor; in psalmo: tu confregisti caput draconis, dedisti eum escam populo Aethiopum.","english":"Frogs: demons; in the Apocalypse: and I saw three unclean spirits in the form of frogs coming from the mouth of the dragon; they are, moreover, spirits of demons. Likewise, frogs: heretics, who, dwelling in the mire of the basest thoughts, do not cease to babble with empty chatter.\n\nAnt: provident or industrious; in Solomon: go to the ant, O sluggard.\n\nWorm: Christ, on account of the humility of the assumed man; in the psalm: but I am a worm and not a man. Likewise, in another sense, in Isaiah: their worm shall not die, that is, whether the worm itself or the consciousness of sin.\n\nSpider: human frailty; in the psalm: and you have caused his soul to waste away like a spider.\n\nSerpent: the devil or evil men; in the gospel: serpents, offspring of vipers. Likewise, in another sense, in the gospel: as Moses raised up the serpent in the desert.\n\nDragon: the devil or an open persecutor; in the psalm: you have crushed the head of the dragon, you have given him as food to the people of Ethiopia.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ranae","severity":"info","text":"The Apocalypse reference is to Rev 16:13, where frogs emerge from the dragon's mouth as unclean spirits.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Formica","severity":"info","text":"The citation 'go to the ant, O sluggard' is from Prov 6:6, a wisdom admonition to the lazy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Uermis","severity":"info","text":"The psalm verse 'I am a worm and not a man' is Ps 22:6 (Vulgate), used here to typify Christ's humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Aranea","severity":"info","text":"The psalm reference 'you have caused his soul to waste away like a spider' is Ps 39:12 (Vulgate), illustrating human fragility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Serpens","severity":"info","text":"The gospel citation 'serpents, offspring of vipers' is likely from Matt 3:7 or a similar passage; the second reference to Moses raising the serpent is from Num 21:9 (or John 3:14).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Draco","severity":"info","text":"The psalm verse 'you have crushed the head of the dragon' is Ps 74:13-14 (Vulgate), where the dragon symbolizes the devil or a persecutor.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic word for 'spider' is likely a typo for 'spider' (spider) but the Latin has 'aranea' meaning spider; the English draft corrects to 'spider' but the intended animal is spider.","The psalm references are given without chapter and verse numbers; the identifications above are based on the Vulgate numbering."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"Scorpius diabolus uel ministri eius; in euangelio: dedi uobis potestatem calcandi super serpentes et scorpiones.\n\nUipera idem quod supra in euangelio: serpentes genimina uiperarum.\n\nV. DE UARIIS NOMINUM APPELLATIONIBUS.\n\nHomo aut homo totus aut mens; in Genesi: fecit deus hominem ad imaginem et similitudinem suam. et in malam partem in psalmo: exurge, domine, non confortetur homo, hoc est caro uel diabolus.\n\nUir spiritus, id est mens; in apostolo: caput mulieris uir. item uir in malam partem in Genesi: bona facie ualde uirgo, quam uir non cognouerat, id est diabolus, qui plerumque mentem cogitatione corrumpit.\n\nMulier anima siue caro humana; in apostolo: caput mulieris uir.\n\nUirgo ecclesia uel sanctae animae; in apostolo: des pondi enim uos uni uiro uirginem castam exhibere Christo.\n\nRex dominus; in apostolo: rex regum et dominus dominantium.","english":"Scorpion: the devil or his ministers; in the Gospel: I have given you the power to tread upon serpents and scorpions.\n\nViper: the same as above in the Gospel: serpents, the offspring of vipers.\n\nV. CONCERNING VARIOUS NAMES AND THEIR APPLICATIONS.\n\nMan: either the whole man or the mind; in Genesis: God made man in his own image and likeness. And in a bad sense in the Psalm: Arise, O Lord, let not man be strengthened, that is, the flesh or the devil.\n\nHusband: spirit, that is, the mind; in the Apostle: the husband is the head of the woman. Likewise, husband in a bad sense in Genesis: a virgin of very beautiful appearance, whom no husband had known, that is, the devil, who often corrupts the mind by thought.\n\nWoman: the soul or human flesh; in the Apostle: the husband is the head of the woman.\n\nVirgin: the Church or holy souls; in the Apostle: For I have betrothed you to one husband, to exhibit yourselves as a chaste virgin to Christ.\n\nKing: the Lord; in the Apostle: King of kings and Lord of lords.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"scorpius","severity":"info","text":"The scorpion is interpreted as the devil or his ministers, a standard patristic typology for venomous evil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"scorpius","severity":"info","text":"The Gospel quotation 'I have given you the power to tread upon serpents and scorpions' is not a direct biblical verse but likely a paraphrase of Luke 10:19 or a similar passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage marks the transition from animal symbolism to human and relational terms, introducing a new section 'Concerning Various Names and Their Applications'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"homo","severity":"info","text":"The term 'man' (homo) is given a dual interpretation: positively as the whole person or mind, and negatively as flesh or the devil, reflecting allegorical flexibility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"uir","severity":"info","text":"The phrase 'the husband is the head of the woman' echoes 1 Corinthians 11:3, where Paul discusses marital hierarchy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"uirgo","severity":"info","text":"The interpretation of 'virgin' as the Church or holy souls, betrothed to Christ, draws on the Pauline metaphor of the Church as a pure bride (2 Corinthians 11:2).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Gospel quotation for scorpion is not verbatim from any known canonical verse; it may be a loose citation or from an apocryphal source.","The phrase 'the same as above' for viper is ambiguous, possibly referring to the devil or his ministers, but the text does not specify."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"Regina ecclesia; in psalmo: adstitit regina a dextris tuis. et iterum regina anima imperans corpori.\n\nPater dominus; in propheta: et ero uobis in patrem et uos eritis mihi in filios et filias, dicit dominus omnipotens.,\n\nMater ecclesia uel Hierusalem caelestis; in apostolo: illa autem quae sursum est Hierusalem libera est, quae est mater nostra.\n\nFrater Christus uel proximus; in psalmo: narrabo nomen tuum fratribus meis.\n\nSoror ecclesia, synagogae uel Christo anima; in canticis canticorum: soror mea sponsa.\n\nUir et uxor Christus et ecclesia, intellectus spiritalis et historia scripturarum; in apostolo: uiri, diligite uxores uestras sicut et Christus dilexit ecclesiam.\n\nSponsus Christus ideo quod a patre ab initio sit promissus; in psalmo: et ipse tamquam sponsus procedens de thalamo suo.\n\nSponsa ecclesia, quae utique diuinis sponsionibus sit promissa; in cantico canticorum: ueni a Libano, sponsa, ueni a Libano.","english":"Queen: the Church; in the Psalm: the queen stood at your right hand. And again: the queen, the soul ruling the body.\n\nFather: the Lord; in the prophet: and I will be a father to you, and you will be sons and daughters to me, says the almighty Lord.\n\nMother: the Church or the heavenly Jerusalem; in the Apostle: but that Jerusalem which is above is free, and she is our mother.\n\nBrother: Christ or a neighbor; in the Psalm: I will tell your name to my brothers.\n\nSister: the Church, the synagogue, or the soul in relation to Christ; in the Song of Songs: my sister, my bride.\n\nHusband and wife: Christ and the Church, spiritual understanding and the history of the Scriptures; in the Apostle: husbands, love your wives as Christ loved the Church.\n\nBridegroom: Christ, because he was promised by the Father from the beginning; in the Psalm: and he himself, like a bridegroom coming forth from his chamber.\n\nBride: the Church, which indeed was promised by divine betrothals; in the Song of Songs: come from Lebanon, bride, come from Lebanon.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"regina","severity":"info","text":"Eucherius interprets 'queen' as the Church, citing Psalm 44:10 LXX (45:10 Vg). The second reference to 'queen' as the soul ruling the body is a moral-allegorical reading common in Latin exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"pater","severity":"info","text":"The citation 'et ero uobis in patrem' is not a direct biblical verse but a paraphrase of God's paternal promise, possibly echoing Isaiah or a prophetic book. Eucherius attributes it to 'the prophet'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"mater","severity":"info","text":"The phrase 'illa autem quae sursum est Hierusalem libera est' is a loose citation of Galatians 4:26, where Paul contrasts the earthly and heavenly Jerusalem. Eucherius calls it 'the Apostle'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"frater","severity":"info","text":"Eucherius's identification of 'brother' as Christ or a neighbor reflects the dual literal-spiritual interpretation common in patristic exegesis. The Psalm citation is likely Psalm 21:5 Vg (22:5).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"soror","severity":"info","text":"The phrase 'soror mea sponsa' is from Song of Songs 4:8–10 (Vg), where the bride is called sister. Eucherius applies it to the Church, synagogue, or soul in relation to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"uir et uxor","severity":"info","text":"This entry pairs 'husband and wife' with both Christ and the Church and with spiritual understanding and scriptural history, showing Eucherius's method of double allegory.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the 'prophet' citation for 'pater' is not identified; it may be a paraphrase. The Psalm reference for 'regina' is ambiguous between Psalm 44:10 and 45:10 Vg."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"Filius populus credentium; in apostolo: iam non est seruus sed filius; quod si filius, et heres per deum.\n\nFilia anima fidelis siue ecclesia; in psalmo: audi, filia, et uide.\n\nProximi fide propinqui; in Salamone: uenite manducate et bibite et inebriamini proximi.\n\nAmici concordes in deum; in euangelio: uos amici mei estis.\n\nSenex consummatae iustitiae; in Genesi: et mortuus Abraham senex et plenus dierum. et in Salamone: cani sunt hominis sensus et aetas senectutis uita inmaculata. et in alteram partem de Salamone: cumque iam senex esset, deprauatum est cor eius.\n\nIuuenes alacres in deum; in epistula Iohannis: scribo uobis, iuuenes, quia fortes estis et uerbum dei in uobis manet et uicistis malignum. et in malam partem in regnorum libro de Roboam: derelicto consilio seniorum locutus est secundum consilium iuuenum.\n\nParuulus mente humilis et simplex; in euangelio: abscondisti haec a sapientibus et prudentibus et reuelasti ea paruulis; item in alteram partem in apostolo: cum essem paruulus, loquebar ut paruulus.","english":"Son: the people of believers; in the Apostle: he is no longer a slave but a son; and if a son, then also an heir through God.\n\nDaughter: the faithful soul or the Church; in the Psalm: hear, daughter, and see.\n\nNeighbors: those close in faith; in Solomon: come, eat and drink and be drunk, neighbors.\n\nFriends: those united in God; in the Gospel: you are my friends.\n\nOld man: of perfected righteousness; in Genesis: and Abraham died, old and full of days. And in Solomon: the gray hairs are a man's understanding, and the life of old age is an immaculate life. And on the other side, from Solomon: and when he was already old, his heart was corrupted.\n\nYoung men: those eager in God; in the Epistle of John: I write to you, young men, because you are strong and the word of God remains in you and you have overcome the evil one. And in the bad sense, in the book of Kings concerning Rehoboam: having abandoned the counsel of the elders, he spoke according to the counsel of the young men.\n\nLittle one: humble and simple in mind; in the Gospel: you have hidden these things from the wise and prudent and revealed them to the little ones; likewise on the other side, in the Apostle: when I was a little one, I spoke as a little one.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Filius","severity":"info","text":"The passage continues the allegorical kinship series from the previous passage, now defining 'son' as the people of believers, citing the Apostle (likely Galatians 4:7 or Romans 8:15–17).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Filia","severity":"info","text":"The citation 'audi, filia, et uide' echoes Psalm 44:12 (LXX) or a similar verse, though the exact wording is not standard; it may be a conflation or a liturgical variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Proximi","severity":"info","text":"The phrase 'uenite manducate et bibite et inebriamini proximi' is not a direct biblical quotation but likely alludes to Proverbs or Sirach; Eucherius attributes it to Solomon, i.e., the Wisdom books.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Senex","severity":"info","text":"The first citation for 'senex' is from Genesis 25:8 (Abraham's death); the second, 'cani sunt hominis sensus...', is from Proverbs (cf. LXX Proverbs 20:29 or similar); the third, about Solomon's corrupted heart, refers to 1 Kings 11:4–6 (LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Iuuenes","severity":"info","text":"The citation from the Epistle of John is not canonical; it may be from a pseudepigraphal or apocryphal letter, or a misattribution. The negative example of Rehoboam is from 1 Kings 12 (LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Paruulus","severity":"info","text":"The Gospel citation 'abscondisti haec a sapientibus...' is not a direct verse but a paraphrase of Matthew 11:25 or Luke 10:21; the Apostle citation 'cum essem paruulus...' may refer to 1 Corinthians 13:11 or Galatians 2:14.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the 'Epistle of John' citation for 'iuuenes' is uncertain; it may be a lost or apocryphal text.","The exact biblical referent for 'audi, filia, et uide' is unclear; it may be a conflation of Psalm 44:12 and 44:13.","The phrase 'uenite manducate...' is not a verbatim biblical quotation; its attribution to Solomon is generic."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"Meretrix anima peccatrix, quae relicto caelesti uiro suo, id est Christo, adulterinos de diabolo iniquitatis fructus concipit; in Hieremia: facies mulieris meretricis facta est tibi.\n\nOperarii apostoli uel praedicatores euangelii; in euangelio; messis quidem multa, operarii autem pauci.\n\nPastor dominus: ego sum pastor bonus. item pastor apostolus; in euangelio: pasce oues meas.\n\nMercennarii seruientes domino non pro amore tantum diuino sed pro temporali retributione; in euangelio: quanti mercennarii patris mei abundant panibus!\n\nPiscatores apostoli uel doctores; in euangelio: et faciam uos fieri piscatores hominum.\n\nMedicus Christus uel doctus; in Salamone: mansuetus uir cordis est medicus. et iterum; non egent sani medico sed male habentes.\n\nDiues fidelis abundans spiritalibus bonis; in apostolo: quia diuites facti estis in illo in omni scientia et in omni uerbo. et in malam partem: uae uobis diuitibus in euangelio. Pauper humilis; in euangelio: et erat quidam Lazarus pauper. et iterum: beati pauperes spiritu. in malam partem in psalmo: quia pauperes facti sumus nimis.","english":"A harlot: a sinful soul, who, having abandoned her heavenly husband, that is, Christ, conceives adulterous fruits of iniquity from the devil; in Jeremiah: the face of a harlot woman has been made for you.\n\nWorkers: the apostles or preachers of the gospel; in the gospel: the harvest indeed is great, but the workers are few.\n\nA shepherd: the Lord: I am the good shepherd. Likewise, a shepherd: the apostle; in the gospel: feed my sheep.\n\nHirelings: those serving the Lord not for divine love alone but for temporal reward; in the gospel: how many hirelings of my father abound in bread!\n\nFishermen: the apostles or teachers; in the gospel: and I will make you become fishers of men.\n\nA physician: Christ or a learned man; in Solomon: a gentle man of heart is a physician. And again: the healthy do not need a physician, but the sick do.\n\nA rich man: a faithful man abounding in spiritual goods; in the Apostle: because you have been made rich in him in all knowledge and in all speech. And in a bad sense: woe to you rich men in the gospel. A poor man: a humble man; in the gospel: and there was a certain Lazarus, poor. And again: blessed are the poor in spirit. In a bad sense in the Psalm: because we have become too poor.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Meretrix","severity":"info","text":"The Latin term meretrix is rendered as 'harlot' in the English draft. Eucherius uses it as a type for the sinful soul that abandons Christ for the devil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"facies mulieris meretricis facta est tibi","severity":"info","text":"The citation 'facies mulieris meretricis facta est tibi' is from Jeremiah 3:2 (Vulgate). Eucherius adapts it to illustrate the harlot soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"messis quidem multa, operarii autem pauci","severity":"info","text":"The phrase 'messis quidem multa, operarii autem pauci' echoes Matthew 9:37 (Vulgate) or a similar gospel saying about the harvest and workers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et faciam uos fieri piscatores hominum","severity":"info","text":"The phrase 'et faciam uos fieri piscatores hominum' is not a direct gospel verse but a paraphrase of Matthew 4:19, where Jesus calls the apostles to be fishers of men.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Mercennarii","severity":"info","text":"The term mercennarii (hirelings) reflects early Christian concern about serving God for temporal reward rather than divine love, a theme in patristic moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Diues ... Pauper","severity":"info","text":"Eucherius pairs 'rich man' and 'poor man' as contrasting types, each with positive and negative senses, showing a systematic binary structure in his allegorical method.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the gospel citation for 'operarii' is not explicitly identified; it may conflate Matthew 9:37 with other harvest sayings.","The phrase 'et faciam uos fieri piscatores hominum' is a paraphrase; the exact wording is not found in the Vulgate."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"Uestitus habens baptismi uel fidei integritatem; in euangelio: et uidit ibi hominem non uestitum ueste nuptiali.\n\nNudus carens baptismi uestimento uel diuino adiutorio; in Apocalypsi: tu autem es nudus et miser. et in bonam partem in euangelio: et reiecta, inquit, sindone nudus profugit ab eis, id est nudus terrena facultate.\n\nUiui iusti; in psalmo: placebo domino in regione uiuorum. et in alteram partem: et laudaui magis mortuos quam uiuentes, in Ecclesiaste.\n\nMortui peccatores uel infideles; in euangelio: sine mortui sepeliant mortuos suos. et in bonam partem: beati mortui qui in domino moriuntur. item et: mortui estis et uita uestra abscondita est cum Christo in deo.\n\nCadauera infidelium corpora; in propheta: et impleam uallem Iosaphat cadaueribus mortuorum. item in aliam partem: posuerunt cadauera seruorum tuorum.\n\nSepulchrum corpus peccatoris mortuam uitiis animam intrinsecus retinens; in euangelio: quia similes estis sepulchris dealbatis, quae foris parent hominibus speciosa, intus uero plena sunt ossibus mortuorum.","english":"Clothed: having the integrity of baptism or faith; in the Gospel: and he saw there a man not clothed in a wedding garment.\n\nNaked: lacking the garment of baptism or divine assistance; in the Apocalypse: but you are naked and wretched. And in a good sense in the Gospel: and having cast off the shroud, he fled naked from them, that is, naked of earthly possessions.\n\nThe living: the righteous; in the Psalm: I will please the Lord in the land of the living. And in the other sense: and I praised the dead more than the living, in Ecclesiastes.\n\nThe dead: sinners or the unfaithful; in the Gospel: let the dead bury their dead. And in a good sense: blessed are the dead who die in the Lord. Also: you are dead, and your life is hidden with Christ in God.\n\nCorpses: the bodies of the unfaithful; in the prophet: and I will fill the valley of Josaphat with the corpses of the dead. Also in the other sense: they placed the corpses of your servants.\n\nA tomb: the body of a sinner, retaining within a soul dead to vices; in the Gospel: because you are like whitewashed tombs, which appear beautiful to men on the outside, but within are full of the bones of the dead.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the alphabetic sequence of allegorical terms, each defined with a binary (good/bad) sense and supporting scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Uestitus","severity":"info","text":"The wedding garment echoes Matthew 22:11–12, where a man without a wedding garment is expelled from the feast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nudus","severity":"info","text":"The Apocalypse citation is likely Revelation 17:1 (Vulgate: 'nudus et miser'), though the exact verse is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Mortui","severity":"info","text":"The phrase 'let the dead bury their dead' is a loose echo of Matthew 8:22 or a patristic saying; the exact source is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sepulchrum","severity":"info","text":"The whitewashed tomb simile derives from Matthew 23:27, where Jesus compares hypocrites to painted sepulchers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Cadauera","severity":"caution","text":"The prophet and the valley of Josaphat are not identified; the reference may be apocryphal or a conflation of Joel 3:2 and 4 Kings 23.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Apocalypse citation is uncertain; the valley of Josaphat reference is obscure."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"VI. DE INTERIORE HOMINE.\n\nInterior homo anima rationalis ; in apostolo: in interiore homine habitare Christum per fidem in cordibus uestris.\n\nCaput eius Christus; in apostolo: caput uiri Christus. Uertex summitas iustitiae; in Salamone: coronam enim gratiarum accipiet tuus ueitex. item in malam partem: uerticem capilli perambulantium in deliciis suis, id est, summa nequitiae.\n\nCapilli ornatus iustitiae uel sensus; in euangelio: uestri autem et capilli capitis omnes numerati sunt.\n\nOculi intellectus fidelis et simplex; in euangelio: uestri autem beati oculi quia uident. et in malam partem in euangelio: si oculus tuus nequam fuerit.\n\nAures obaudientia fidelis; in euangelio: et aures uestrae quia audiunt.\n\nNares spiraculum fidei bonarumque uirtutum; in lob: et spiritus diuinus in naribus meis. et in malam partem in Iob: de naribus eius procedit fumus, id est diaboli.","english":"VI. ON THE INNER MAN.\n\nThe inner man is the rational soul; in the Apostle: for Christ to dwell in the inner man through faith in your hearts.\n\nHis head is Christ; in the Apostle: the head of the man is Christ. The crown is the summit of righteousness; in Solomon: for the crown of graces your crown shall receive. Likewise in a negative sense: the crown of the hair of those walking in their delights, that is, the summit of wickedness.\n\nHair is the ornament of righteousness or the senses; in the Gospel: but your hairs and the hairs of your head are all numbered.\n\nEyes are faithful and simple understanding; in the Gospel: but your blessed eyes because they see. And in a negative sense in the Gospel: if your eye be wicked.\n\nEars are faithful obedience; in the Gospel: and your ears because they hear.\n\nNostrils are the breath of faith and of good virtues; in Job: and the divine spirit in my nostrils. And in a negative sense in Job: from his nostrils proceeds smoke, that is, of the devil.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"De interiore homine","severity":"info","text":"This chapter opens a new section on the allegorical interpretation of the human body, following the previous passage on clothing and nakedness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"interior homo","severity":"info","text":"Eucherius defines 'interior homo' as the rational soul, a Pauline concept (cf. Rom 7:22, Eph 3:16) that distinguishes the inner spiritual self from the outer physical body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"caput eius Christus","severity":"info","text":"The identification of Christ as the head of the inner man echoes 1 Cor 11:3, where Paul says 'caput viri Christus' (the head of the man is Christ).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"vertex","severity":"info","text":"The reference to Solomon likely alludes to the Song of Songs or Proverbs, though the exact verse is uncertain; the crown (corona) symbolizes the summit of righteousness or, in a negative sense, the height of wickedness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"capilli","severity":"info","text":"The Gospel quotation about numbered hairs is not verbatim in the canonical Gospels; it may derive from a patristic commonplace or a lost apocryphal saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"nares","severity":"caution","text":"The Job quotations ('spiritus divinus in naribus meis' and 'de naribus eius procedit fumus') are not found in the Vulgate text of Job; they may be from Old Latin versions or misattributed.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Solomon and Job quotations is uncertain; they may be from non-canonical or Old Latin traditions."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"Fauces iudicium intellectus; in libro lob: et fauces meae nonne sapientiam meditantur? et in malam partem: raucae factae sunt fauces meae.\n\nOs sermo ipse; in psalmo: os iusti meditabitur sapientiam.\n\nLingua idem quod supra; in psalmo: et lingua eius loquetur iudicium.\n\nManus opus; in psalmo: et laui inter innocentes manus meas.\n\nDextera opera bona; in euangelio: nesciat sinistra tua quid faciat dextera tua.\n\nSinistra opera non bona; in euangelio idem quod supra. Pectus arcanum intellegentiae; in euangelio: discumbebat autem super pectus domini discipulus quem Iesus amabat plurimum.\n\nUenter capacitas rationis; in Abacuc: uenter meus turbatus est intra me.\n\nRenes interiora sensus; in psalmo: Insuper et usque ad noctem erudierunt me renes mei.\n\nLumbi fortitudo animi; in apostolo: accingite lumbos mentis uestrae.\n\nUmbilicus appetitus concupiscentiae; in lob: et uirtus eius super umbilicum uentris, id est. quod feminae genitalia per hoc significet sicut in lumbis uirorum.","english":"The throat is the judgment of the understanding; in the book of Job: and do not my throats meditate wisdom? and in a bad sense: my throats have become hoarse.\n\nThe mouth is speech itself; in the Psalm: the mouth of the just will meditate wisdom.\n\nThe tongue is the same as above; in the Psalm: and his tongue will speak judgment.\n\nThe hand is work; in the Psalm: and I washed my hands among the innocent.\n\nThe right hand is good works; in the Gospel: let your left hand not know what your right hand does.\n\nThe left hand is works not good; in the Gospel the same as above. The breast is the secret place of understanding; in the Gospel: but the disciple whom Jesus loved most reclined upon the Lord’s breast.\n\nThe belly is the capacity of reason; in Habakkuk: my belly is troubled within me.\n\nThe loins are the interior of the sense; in the Psalm: Moreover, even until night my loins instructed me.\n\nThe reins are the strength of the mind; in the Apostle: gird the loins of your mind.\n\nThe navel is the appetite of desire; in Job: and his strength is above the navel of the belly, that is, that it signifies the female genitals just as in the loins of men.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"fauces","severity":"info","text":"Eucherius interprets 'fauces' (throat) as the judgment of the understanding, citing Job to illustrate both positive and negative senses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"fauces","severity":"info","text":"The Job citation 'et fauces meae nonne sapientiam meditantur?' is not found in the Vulgate; it may be a loose quotation or from a variant Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"os","severity":"info","text":"The Psalm citation 'os iusti meditabitur sapientiam' echoes Psalm 36:30 (Vulgate) but is not verbatim; Eucherius adapts it to his allegorical scheme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"manus","severity":"info","text":"The citation 'et laui inter innocentes manus meas' is not a direct Vulgate verse; it may derive from Psalm 25:6 or a liturgical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pectus","severity":"info","text":"The phrase 'discumbebat autem super pectus domini discipulus quem Iesus amabat plurimum' refers to John 13:23, where John reclines on Jesus' breast, symbolizing secret understanding.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"umbilicus","severity":"caution","text":"Eucherius's gloss 'id est quod feminae genitalia per hoc significet' is explicit but may reflect a textual corruption or a gloss from a marginal note; the Latin is awkward.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Job and Psalm citations are not verbatim from the Vulgate, suggesting Eucherius used an Old Latin version or quoted from memory.","The phrase 'raucae factae sunt fauces meae' is not identified in canonical Job; it may be from a lost or apocryphal source.","The gloss on 'umbilicus' linking it to female genitals is unusual and may be a scribal addition or misinterpretation."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"Adeps pinguedo gratiae diuinae in psalmo: sicut adipe et pinguedine repleatur anima mea. item in malam partem adeps crassitudo malitiae; in psalmo: adipem suum concluserunt.\n\nOssa firmitas animae; in psalmo: omnia ossa mea dicent: domine, quis similis tibi? et in malam partem in libro Iob: ossa eius uelut fistula aeris.\n\nUiscera affectus pietatis et misericordiae; in apostolo: si quid uiscera et miserationes. et in alteram partem in actibus apostolorum de Iuda: et diffusa sunt uiscera eius.\n\nPelles signum mortalitatis; in Genesi: et fecit eis pellicias tunicas.\n\nSanguis operatio carnalis; in psalmo: libera me de sanguinibus deus, deus salutis meae. et item: caro et sanguis regnum dei non possidebunt.\n\nCaro homo exterior; in apostolo: caro enim concupiscit aduersus spiritum, spiritus autem aduersus carnem.\n\nGenua confessio humilitatis; in cantico: et nunc flecto genua cordis mei. aliquando uirtus fidei; in propheta: reliqui mihi septem milia. uirorum. qui non curuauerunt genua Bahal.","english":"Fat is the richness of divine grace; in the Psalm: \"Let my soul be filled with fat and richness.\" Also in a bad sense, fat is the thickness of malice; in the Psalm: \"They have shut up their fat.\"\n\nBones are the firmness of the soul; in the Psalm: \"All my bones shall say: Lord, who is like you?\" And in a bad sense, in the book of Job: \"His bones are like a pipe of bronze.\"\n\nEntrails are the affection of piety and mercy; in the Apostle: \"If any entrails and compassions.\" And in the other sense, in the Acts of the Apostles concerning Judas: \"And his entrails were scattered.\"\n\nSkins are a sign of mortality; in Genesis: \"And he made them skin tunics.\"\n\nBlood is carnal operation; in the Psalm: \"Deliver me from bloods, O God, God of my salvation.\" And also: \"Flesh and blood shall not possess the kingdom of God.\"\n\nFlesh is the outer man; in the Apostle: \"For the flesh lusts against the spirit, and the spirit against the flesh.\"\n\nKnees are the confession of humility; in the Canticle: \"And now I bend the knees of my heart.\" Sometimes the virtue of faith; in the Prophet: \"I have left for myself seven thousand men who have not bent the knee to Baal.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"adeps","severity":"info","text":"Eucherius interprets 'adeps' (fat) as both divine grace and malice, depending on context, citing Psalm verses for each sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ossa","severity":"info","text":"The citation 'omnia ossa mea dicent: domine, quis similis tibi?' is not a direct Vulgate verse but echoes Psalm 6:4 or similar liturgical phrasing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"uiscera","severity":"info","text":"The phrase 'si quid uiscera et miserationes' likely refers to Philemon 1:7 or a similar Pauline passage, though the exact wording is not standard.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pelles","severity":"info","text":"The reference to 'pellicias tunicas' in Genesis recalls the garments of skins given to Adam and Eve after the Fall (Genesis 3:21), symbolizing mortality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"genua","severity":"info","text":"The citation 'reliqui mihi septem milia uirorum qui non curuauerunt genua Bahal' refers to 1 Kings 19:18, where 7,000 Israelites refuse to bow to Baal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"sanguis","severity":"caution","text":"The phrase 'libera me de sanguinibus' is not a direct Vulgate verse; it may be a loose citation or conflation of Psalm 50:16 or similar texts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Psalm verses for 'adeps' and 'sanguis' are not clearly identified in the Vulgate; the citations may be paraphrastic or from variant liturgical traditions."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"Pedes cursus uitae uel stabilitas mentis uel fidei; in psalmo: stantes erant pedes nostri. et in malam partem in propheta: cur claudicatis utroque pede? et: ueloces pedes eorum ad effundendum sanguinem.\n\nCalcaneum supplantatio uitiorum; in Genesi: ipse tuum obseruabit caput et tu illius calcaneum. et in malam partem: leuauit contra me calcaneum.\n\nGressus profectus operum; in psalmo: perfice gressus meos in semitis tuis.\n\nUestigia signa uirtutum; in psalmo: ut non moueantur uestigia mea. et in alteram partem in Salamone: et transiit uita nostra id est impiorum tamquam uestigium nauis.\n\nStola indumentum baptismi uel fidei; in euangelio: cito proferte stolam primam,\n\nCilicium paenitentiae testimonium; in euangelio: olim in cinere et cilicio paenitentiam egissent.\n\nCingulum spiritalis operis accinctus: in psalmo: et praecinxisti me laetitia.","english":"Feet are the course of life or the stability of the mind or of faith; in the Psalm: \"Our feet were standing.\" And in a bad sense in the prophet: \"Why do you limp on both feet?\" and: \"Their feet are swift to shed blood.\"\n\nThe heel is the supplanting of vices; in Genesis: \"He himself will watch your head, and you his heel.\" And in a bad sense: \"He lifted up his heel against me.\"\n\nSteps are the progress of works; in the Psalm: \"Perfect my steps in your paths.\"\n\nTracks are the signs of virtues; in the Psalm: \"That my tracks may not be moved.\" And in another sense in Solomon: \"And our life passes,\" that is, of the impious, \"like the track of a ship.\"\n\nThe stole is the garment of baptism or of faith; in the Gospel: \"Quickly bring forth the first stole.\"\n\nCilice is the testimony of penance; in the Gospel: \"They would have done penance in ash and cilice long ago.\"\n\nThe girdle is the one girded with spiritual work; in the Psalm: \"And you have girded me with joy.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the systematic allegorical interpretation of body parts and clothing, following the pattern of earlier entries on fat, bones, and entrails.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"pedes","severity":"info","text":"The phrase 'stantes erant pedes nostri' is not a direct Vulgate quotation but likely a loose citation of Psalm 121:3 (LXX) or a similar verse; the source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"calcaneum","severity":"info","text":"The Genesis citation 'ipse tuum obseruabit caput et tu illius calcaneum' is not verbatim in the Vulgate; it may be a paraphrase of Jacob's blessing (Gen 27) or a lost variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"stola","severity":"info","text":"Stola here refers to the white garment given at baptism, symbolizing the newly received faith; the Gospel citation 'cito proferte stolam primam' is not identified in the canonical Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"cilicium","severity":"info","text":"The phrase 'olim in cinere et cilicio paenitentiam egissent' is not a direct Gospel quotation but reflects early Christian penitential practice; the source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"Several biblical citations in this passage are paraphrastic or unattested in the Vulgate; Eucherius may be quoting from memory or using non-standard Latin versions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical sources for several citations (e.g., 'stantes erant pedes nostri', 'cito proferte stolam primam') are unclear; they may be conflations or lost variants."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"Calciamenta praeparatio pacis; in apostolo: calciati pedes in praeparatione euangelii pacis.\n\nArma interioris hominis in apostolo: induti loricam iustitiae et scutum fidei et galeam salutis et gladium spiritus, quod est uerbum dei.\n\nVII. DE HIS, QVAE IN USU ATQVE IN MEDIO HABENTUR.\n\nPanis Christus uel sermo domini; in euangelio: ego sum panis uiuus.\n\nUinum idem quod supra; in Salamone: et bibite uinum, quod miscui uobis.\n\nOleum misericordia uel sanctus spiritus; in psalmo: in oleo sancto meo linui eum. item in aliam partem: oleum autem peccatoris non inpinguet caput meum, id est adulatio.\n\nPorcina peccata; in psalmo: saturati sunt porcina.\n\nAzymum sine fermento malitiae; in apostolo: in azymis sinceritatis et ueritatis.\n\nSimilago puritas mentis et fortitudo caritatis; in Leuitico: si autem anima offeret munus sacrificium deo, similago sit munus eius.","english":"Shoes: the preparation of peace; in the Apostle: shod feet in the preparation of the gospel of peace.\n\nArms: of the inner man in the Apostle: clothed with the breastplate of justice and the shield of faith and the helmet of salvation and the sword of the spirit, which is the word of God.\n\nVII. CONCERNING THOSE THINGS WHICH ARE IN COMMON USE AND IN EVERYDAY LIFE.\n\nBread: Christ or the word of the Lord; in the Gospel: I am the living bread.\n\nWine: the same as above; in Solomon: and drink the wine which I have mixed for you.\n\nOil: mercy or the Holy Spirit; in the Psalm: I have anointed him with my holy oil. Likewise in another sense: but let not the oil of the sinner anoint my head, that is, flattery.\n\nPork: sins; in the Psalm: they are sated with pork.\n\nUnleavened bread: without the leaven of malice; in the Apostle: in unleavened bread of sincerity and truth.\n\nFine flour: purity of mind and strength of charity; in Leviticus: but if a soul offers a gift sacrifice to God, his gift shall be fine flour.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"VII. DE HIS, QVAE IN USU ATQVE IN MEDIO HABENTUR","severity":"info","text":"This heading introduces a new section on everyday items, marking a shift from the preceding allegories of body parts and clothing to common household substances.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"calciamenta","severity":"info","text":"The phrase 'shod feet in the preparation of the gospel of peace' alludes to Ephesians 6:15, where Paul urges readiness for spiritual warfare, though the exact wording differs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"arma","severity":"info","text":"The list of spiritual armor (breastplate of justice, shield of faith, etc.) echoes Ephesians 6:13-17, where Paul describes the Christian's metaphorical weapons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"panis","severity":"info","text":"The phrase 'I am the living bread' is a clear reference to John 6:35, where Jesus declares himself the bread of life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"uinum","severity":"info","text":"The citation 'drink the wine which I have mixed for you' is not directly from canonical Proverbs or Song of Solomon; it may be a loose paraphrase or from a variant text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"oleum","severity":"info","text":"The first Psalm citation 'I have anointed him with my holy oil' is not found in the Vulgate; the second 'let not the oil of the sinner anoint my head' may derive from Proverbs 5:3 or a patristic adaptation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the wine quotation is unclear; it may be a non-canonical or paraphrased text.","The first oil citation does not match any known Psalm verse; it may be a misremembered or allegorical adaptation."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"Subcinericium humilitatis oblatio; in Genesi: festinanter consperge tres mensuras similaginis et fac subcinericia.\n\nLac mentis sinceritas; in epistula Petri: rationale sine dolo lac concupiscite. item in aliam partem: lac uobis potum dedi non escam; nondum enim poteratis. hic lac exiguitas sensus.\n\nCoagulatum uitiis concretum; in psalmo: coagulatum est sicut lac cor eorum.\n\nSal condimentum sapientiae; in euangelio: uos estis sal terrae.\n\nMel dulcedo praeceptorum dei; in psalmo: quam dulcia faucibus meis eloquia tua, domine, super mel ori meo. item aliter in Salamone: inueniens mel manduca, quod satis est, ne forte satiatus euomas, id est, altiora te ne quaesieris.\n\nFel amaritudo malitiae; in psalmo: dederunt in escam meam fel.\n\nAcetum asperitas corruptae mentis; in psalmo: et in siti mea potauerunt me aceto.\n\nPix inquinamentum et nigredo delictorum; in Salamone: qui tangit picem inquinabitur ab ea.","english":"Bread baked under ashes: the offering of humility; in Genesis: quickly mix three measures of fine flour and make hearth-cakes.\n\nMilk: sincerity of mind; in the Epistle of Peter: desire milk, the rational without guile. Likewise in another sense: I gave you milk to drink, not solid food; for you were not yet able. Here milk signifies the smallness of understanding.\n\nCurdled milk: congealed with vices; in the Psalm: their heart is curdled like milk.\n\nSalt: the seasoning of wisdom; in the Gospel: you are the salt of the earth.\n\nHoney: the sweetness of God's precepts; in the Psalm: how sweet to my palate are your words, O Lord, sweeter than honey in my mouth. Likewise otherwise in Solomon: finding honey, eat what is enough, lest perhaps, sated, you vomit it up, that is, do not seek things higher than yourself.\n\nGall: the bitterness of malice; in the Psalm: they put gall in my food.\n\nVinegar: the harshness of a corrupted mind; in the Psalm: and in my thirst they gave me vinegar to drink.\n\nPitch: the defilement and blackness of sins; in Solomon: he who touches pitch will be defiled by it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"subcinericium","severity":"info","text":"Subcinericium denotes bread baked under ashes, a type of hearth-cake. Eucherius glosses it as an offering of humility, likely drawing on the simplicity of the preparation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"subcinericium","severity":"info","text":"The reference to Genesis (festinanter consperge tres mensuras similaginis et fac subcinericia) is not a direct Vulgate quotation but an allusion to the preparation of bread in Genesis 18:6, where Abraham offers cakes to the angels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"lac","severity":"info","text":"The Epistle of Peter cited (rationale sine dolo lac concupiscite) is not from the canonical epistles; it likely refers to the apocryphal Preaching of Peter or a lost text, as no such verse appears in 1 or 2 Peter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"coagulatum","severity":"info","text":"Coagulatum (curdled milk) symbolizes vices congealed in the heart. The Psalm verse (coagulatum est sicut lac cor eorum) echoes Psalm 118:70 in the Old Latin, where curdled milk represents hardness or corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"mel","severity":"info","text":"Eucherius cites Solomon (Inueniens mel manduca, quod satis est) as a proverb warning against excess. This is not from the biblical Wisdom books but from a patristic florilegium or a sapiential saying attributed to Solomon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"lac","severity":"caution","text":"The second sense of lac (exiguitas sensus) is ambiguous: it may mean milk as a symbol of limited understanding, or it could refer to a literal dietary restriction. The Latin nondum enim poteratis suggests a pedagogical context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Epistle of Peter citation is uncertain; it may be apocryphal. The attribution of the honey proverb to Solomon is traditional but not biblical. The Psalm references follow the Old Latin version, which differs from the Vulgate."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"Sicera confectio quaedam nequitiae; in euangelio: uinum et siceram non bibet.\n\nCalix domini passio; in psalmo: calicem salutaris accipiam.\n\nMerum sinceritas iudicii aut ueritatis uel calor fidei; in psalmo: uini meri plenus est mixto.\n\nFex ultimum iudicii; in psalmo: uerumtamen fex eius non est exinanita.\n\nCibus sermo uel uoluntas domini; in euangelio: meus cibus est ut faciam uoluntatem eius qui me misit patris.\n\nPotus idem quod supra; in psalmo: et torrente uoluntatis tuae potabis eos, id est spiritu sancto. item in aliam partem: non est regnum dei esca et potus.\n\nPromptuaria cordis receptacula; in cantico deuteronomii: et in promptuariis timor.\n\nPera uictus sollicitudo; in euangelio: non peram in uia.\n\nSacculus thesaurizatio in deum; in euangelio: facite uobis sacculos qui non ueterescant. et in aliam partem: sacculum communem possideamus, id est auaritiam.","english":"Sicera: a certain concoction of wickedness; in the Gospel: he will not drink wine and sicera.\n\nThe Lord's cup: the Passion; in the Psalm: I will take the cup of salvation.\n\nPure wine: sincerity of judgment or truth, or the heat of faith; in the Psalm: it is full of pure wine, mixed with.\n\nLees: the final part of judgment; in the Psalm: nevertheless its lees have not been emptied.\n\nFood: the word or will of the Lord; in the Gospel: my food is to do the will of Him who sent me, the Father.\n\nDrink: the same as above; in the Psalm: and you will water them with the torrent of your will, that is, with the Holy Spirit. Likewise in another sense: the kingdom of God is not food and drink.\n\nStorehouses: the receptacles of the heart; in the Canticle of Deuteronomy: and in the storehouses, fear.\n\nWallet: the concern for sustenance; in the Gospel: not a wallet on the road.\n\nPurse: hoarding for God; in the Gospel: make for yourselves purses that do not grow old. And in another sense: let us possess a common purse, that is, avarice.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"sicera","severity":"info","text":"Sicera is a Latin transliteration of a Greek term for a fermented drink other than wine, often associated with pagan or barbarian use. Eucherius glosses it as a 'concoction of wickedness,' aligning with patristic moralizing against strong drink.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"calix domini","severity":"info","text":"The phrase 'calicem salutaris accipiam' echoes Psalm 115:13 (LXX) or 116:13 (Vulgate), where the cup of salvation is a figure of divine grace. Eucherius applies it to the Lord's Passion, a common typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"cibus","severity":"info","text":"The Gospel citation 'meus cibus est ut faciam uoluntatem eius qui me misit patris' is not a direct biblical verse but a paraphrase of Jesus' words in John 4:34, where he speaks of his 'food' as doing the Father's will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sicera","severity":"info","text":"The prohibition 'uinum et siceram non bibet' likely refers to the Nazirite vow (Numbers 6:3) or early monastic rules, where sicera is forbidden alongside wine. Eucherius adapts this to a moral-spiritual allegory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"potus","severity":"info","text":"The entry for 'potus' (drink) cross-references 'idem quod supra' (the same as above), linking it to the earlier 'cibus' (food) entry. This shows Eucherius' systematic pairing of food and drink as complementary spiritual symbols.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"merum","severity":"caution","text":"The phrase 'uini meri plenus est mixto' is grammatically awkward; 'mixto' may be a corruption or abbreviation. The intended sense is likely that the cup is full of pure wine, with 'mixto' perhaps meaning 'mixed (with water),' but the text is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Gospel citation for 'cibus' is not verbatim; it may be a conflation of John 4:34 and Matthew 6:24. The phrase 'uini meri plenus est mixto' is textually uncertain; 'mixto' could be a dative or ablative of 'mixtum' (mixture) or a scribal error."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"Pecunia uerba diuina; in euangelio: oportuit ergo te mittere pecuniam meam nummulariis.\n\nUellus populus; in psalmo: et descendet tamquam pluuia in uellus.\n\nLinum spiritalis fortitudo uel candor; in Exodo: porro filiis Aaron tunicas lineas parabis.\n\nUtres uasa humani corporis; in euangelio: uinum nouum in utres nouos mitti debet.\n\nFarina opus bonum uel scientia; in euangelio: abscondit mulier in farinae sata tria.\n\nMola uitae conuersio; in euangelio: duae molentes in mola. possunt et duo testamenta lapides molae significare, per quos labore disserentium triticum ueteris instrumenti in farinam euangelii conuertatur.\n\nHaec igitur nomina cum in textu sacrae lectionis occurrunt ita uel maxime, ut exprimimus, apertioribus accipienda traduntur, licet in diuersas plerumque significationes pro persona uel tempore uel loco exeant atque in figuras locis congruas pro ratione allegoricae interpretationis erumpant. Nam et","english":"Money: divine words; in the Gospel: therefore you ought to send my money to the money-changers.\n\nFleece: the people; in the Psalm: and it will descend like rain upon a fleece.\n\nLinen: spiritual strength or purity; in Exodus: moreover, you shall prepare linen tunics for the sons of Aaron.\n\nWine-skins: vessels of the human body; in the Gospel: new wine ought to be put into new wine-skins.\n\nFlour: good work or knowledge; in the Gospel: the woman hid three measures of flour.\n\nMillstone: the conversion of life; in the Gospel: two women grinding at a mill. They can also signify the two testaments as millstones, through whose labor of interpretation the wheat of the Old Testament is turned into the flour of the Gospel.\n\nThese names, therefore, when they occur in the text of sacred reading, are handed down to be taken in this way, especially as we have expressed them, in their more open meanings, although they often go out into different significations according to person or time or place, and break forth into figures suitable to the places according to the rationale of allegorical interpretation. For also","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pecunia","severity":"info","text":"The Gospel citation is not directly identifiable; it may conflate Matthew 25:27 or a similar passage about money and money-changers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Uellus","severity":"info","text":"The Psalm citation 'descendet tamquam pluuia in uellus' echoes Psalm 71:6 (LXX) or similar imagery, but the exact verse is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Linum","severity":"info","text":"The Exodus reference is to Exodus 28:39 (Vulgate), where linen tunics are prepared for Aaron's sons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Utres","severity":"info","text":"The Gospel saying 'uinum nouum in utres nouos' is a paraphrase of Matthew 9:17 or Mark 2:22, where new wine requires new skins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Farina","severity":"info","text":"The Gospel story of a woman hiding three measures of flour is not directly identifiable; it may be a loose reference to a parable or a lost tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Haec igitur nomina","severity":"info","text":"This passage concludes a series of allegorical definitions and introduces a hermeneutical principle: meanings vary by person, time, and place.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Gospel citations for 'Pecunia' and 'Farina' are not clearly identified in standard scripture; they may be paraphrases or apocryphal.","The phrase 'duae molentes in mola' is not a direct Gospel quotation; it may be a proverbial or allegorical expression."],"confidence":"medium","notes":[]},{"i":44,"ref":"p44","source":"Abyssus intellegitur, sicut supra diximus, profunditas scripturarum et item abyssus aquae inmensitas: et rupti sunt fontes abyssi multae. item abyssus ineffabilia iudicia dei: iudicia tua abyssus multa; item abyssus infernus: aut quis descendit in abyssum? id est Christum de mortuis reuocare. item abyssus corda hominum facinoribus tenebrosa: abyssus dixit: non est mecum id est sapientia.\n\nIgnis, sicut superius memorauimus, accipitur spiritus sanctus. et item ignis caritas circumsepta eius, ignis flammae eius. ignis tribulatio: igne nos examinasti sicut igne examinatur argentum. ignis ira: et consumam eos in igne irae meae, ait dominus. ignis uoluptas: omnes adulterantes sicut clibanus corda eorum.\n\nUmbra, ut indicauimus, significatur protectio diuina; item umbra aliquando peccata: sedentes in tenebris et umbra mortis. umbra aliquando poenae; in Iob: ubi umbra mortis et nullus ordo. et quia umbra non longe est ab ea re, cuius est umbra, ita et mors non longe est a poena, quae infert mortem, umbra aliquando est delectatio peccatorum; in Iob de diabolo: sub umbra dormit in secreto calami et locis umentibus, et rursum species alia qua specie unam rem multa significant.","english":"The abyss is understood, as we said above, as the depth of the scriptures, and likewise the abyss as the immensity of water: \"and the fountains of the abyss were broken open, many.\" Likewise the abyss as the ineffable judgments of God: \"Your judgments, a great abyss.\" Likewise the abyss as the underworld: \"or who descends into the abyss?\" that is, to recall Christ from the dead. Likewise the abyss as the hearts of men darkened by crimes: \"the abyss said: it is not with me,\" that is, wisdom.\n\nFire, as we recalled above, is taken as the Holy Spirit. And likewise fire as the charity surrounding him, \"the fire of his flames.\" Fire as tribulation: \"you have tested us with fire, as silver is tested with fire.\" Fire as wrath: \"and I will consume them in the fire of my wrath,\" says the Lord. Fire as lust: \"all adulterers, their hearts like an oven.\"\n\nShadow, as we have indicated, signifies divine protection; likewise shadow sometimes as sins: \"sitting in darkness and the shadow of death.\" Shadow sometimes as punishments; in Job: \"where the shadow of death and no order.\" And because shadow is not far from that thing of which it is the shadow, so also death is not far from the punishment which brings death; shadow sometimes is the delight of sins; in Job concerning the devil: \"he sleeps in the shadow, in the secret of the reed and in damp places,\" and again another species, by which species one thing signifies many.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"abyssus","severity":"info","text":"The passage organizes four distinct senses of 'abyssus' (depth of scripture, water, divine judgments, underworld, human hearts) in a numbered list, mirroring the pattern of earlier entries in the work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"abyssus","severity":"info","text":"The phrase 'iudicia tua abyssus multa' echoes Psalm 35:8 (Vulgate: 'iudicia tua abyssus multa'), a common patristic proof-text for the inscrutability of God's judgments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ignis","severity":"info","text":"The phrase 'igne nos examinasti sicut igne examinatur argentum' alludes to a biblical metaphor for testing, possibly from Proverbs 17:3 or a liturgical source, but not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"umbra","severity":"info","text":"The phrase 'sedentes in tenebris et umbra mortis' echoes Psalm 87:7 (Vulgate: 'posuerunt me in tenebris sicut mortuos'), though the wording is adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"umbra","severity":"info","text":"The reference to Job ('ubi umbra mortis et nullus ordo') is not a direct quotation from the Vulgate Job but may derive from a commentary tradition on Job 10:21 or 38:17.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"umbra","severity":"info","text":"Eucherius's allegorical interpretation of 'umbra' as both divine protection and sin reflects a common patristic technique of polysemy, rooted in Origenist exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the phrase 'abyssus dixit: non est mecum' is unclear; it may be a lost apocryphon or a misremembered biblical verse.","The phrase 'ignis flammae eius' lacks a clear scriptural referent; it may be a paraphrase of a liturgical text."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"Duo testamenta eo quod duo hic illi lapides molares possint significare memorauimus, et item duo testamenta duo\n\nCherubin in Exodo; duo animalia in Abacuc; duae petrae in Exodo et in canticis canticorum, quarum uelamento sponsa et Moses proteguntur; duo montes aenei in Zacharia,' de quorum frutectis myrtinis et obscura opacitate egrediuntur quadrigae cum equis rufis nigris albis et uariis.\n\nSed has tam multimodas significationes in singulis persequi nominibus non solum laboris inmensi uerum etiam inpossibile arbitrati sumus. nunc ergo ad eum interpretationis modum atque ordinem, quem paululum pro necessitate disputandi interrupimus, reuertamur.\n\nCophini apostoli; in euangelio: et tulerunt reliquias duodecim cophinos fragmentorum plenos. item in aliam partem: manus eius in cophino seruierunt, id est in seruitute uel tribulatione, quam Aegyptii intulerunt.","english":"We have noted that the two testaments can signify those two millstones here, and likewise the two testaments the two Cherubim in Exodus; the two animals in Habakkuk; the two rocks in Exodus and in the Song of Songs, by whose covering the bride and Moses are protected; the two bronze mountains in Zechariah, from whose myrtle thickets and dark shade chariots with red, black, white, and dappled horses emerge.\n\nBut we have judged it not only a matter of immense labor but also impossible to pursue these so manifold significations in each individual name. Now, therefore, let us return to that mode and order of interpretation which we interrupted a little while ago out of necessity for the argument.\n\nThe baskets of the apostle; in the Gospel: \"and they took away the remains of twelve baskets full of fragments.\" Likewise in another sense: \"his hands served in a basket,\" that is, in servitude or tribulation, which the Egyptians inflicted.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage breaks into three sections: a list of typological pairs, a methodological pause, and a return to interpretation with a new example (cophini).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"duo Cherubin in Exodo","severity":"info","text":"The two cherubim likely refer to Exodus 25:18-20 (LXX), where cherubim are placed on the ark of the covenant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"duo animalia in Abacuc","severity":"info","text":"The two animals in Habakkuk probably refer to Habakkuk 3:2 (LXX), where the prophet sees two beasts in a vision.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"duo montes aenei in Zacharia","severity":"info","text":"The two bronze mountains in Zechariah likely allude to Zechariah 6:1-5, where chariots emerge from between two mountains.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"cophini","severity":"info","text":"Cophini (Greek κόφινοι) are baskets, here used as a symbol of servitude or tribulation, with a gloss linking to Egyptian oppression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"manus eius in cophino seruierunt","severity":"info","text":"This phrase may echo a patristic tradition (e.g., Origen) interpreting basket-carrying as a metaphor for forced labor in Egypt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific biblical verses for the two animals in Habakkuk and the two bronze mountains in Zechariah are not explicitly cited, leaving room for multiple identifications.","The phrase 'manus eius in cophino seruierunt' is not a direct biblical quotation; its source is unclear."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"Cathedra doctrina; in psalmo: et in cathedra seniorum laudent eum. item in malam partem: et in cathedra pestilentiae non sedit, id est in doctrina hereticorum.\n\nScabillum humiliatorum subiectio; in psalmo: donec ponam inimicos tuos scabellum pedum tuorum.\n\nStatera aequitas uel diuinae gubernationis potentia; in Esaia: et librauit in pondere montes et colles in statera.\n\nCinis humanae fragilitatis inanitas; in Salamone: quid superbit terra et cinis?\n\nOlla prosapia; in psalmo: Moab olla spei meae, id est quod de Ruth Moabitide Christi secundum carnem prosapia descenderit. item in aliam partem olla tribulationis excoctio; in propheta: et uidi ollam succensam et facies eius a facie aquilonis. Lampades animae iustitia fulgentes; in euangelio: et parauerunt lampades suas.\n\nLucerna ecclesia uel anima; in euangelio; sint lumbi uestri accincti et lucernae ardentes. aliquotiens lucernae opera bona: sic luceat lumen uestrum, ut uideant opera uestra bona.","english":"Cathedra: teaching; in the Psalm: \"and in the chair of the elders let them praise him.\" Likewise in a negative sense: \"and he did not sit in the chair of pestilence,\" that is, in the teaching of heretics.\n\nScabillum: the subjection of the humbled; in the Psalm: \"until I place your enemies as a footstool for your feet.\"\n\nStatera: equity or the power of divine governance; in Isaiah: \"and he weighed mountains and hills in a balance.\"\n\nCinis: the emptiness of human frailty; in Solomon: \"why does earth and ashes boast?\"\n\nOlla: lineage; in the Psalm: \"Moab is the pot of my hope,\" that is, that from Ruth the Moabitess the lineage of Christ according to the flesh descended. Likewise in another sense, olla: the boiling of tribulation; in the prophet: \"and I saw a pot kindled, and its face from the direction of the north.\"\n\nLampades: the righteousness of souls shining; in the Gospel: \"and they prepared their lamps.\"\n\nLucerna: the Church or the soul; in the Gospel: \"let your loins be girded and your lamps burning.\" Sometimes lucernae: good works: \"so let your light shine that they may see your good works.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"cathedra","severity":"info","text":"Eucherius uses cathedra to denote teaching authority, citing Psalm 106:32 (LXX) for a positive sense and an unspecified source for a negative sense tied to heretical doctrine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"scabillum","severity":"info","text":"The phrase 'donec ponam inimicos tuos scabellum pedum tuorum' echoes Psalm 109:1 (LXX), where the footstool symbolizes the subjugation of enemies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"statera","severity":"info","text":"The citation 'librauit in pondere montes et colles in statera' is from Isaiah 40:12 (LXX), where the balance represents divine equity and governance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"cinis","severity":"info","text":"The phrase 'quid superbit terra et cinis?' alludes to Sirach 10:9 (LXX), emphasizing human frailty and vanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"olla","severity":"info","text":"Eucherius interprets 'Moab olla spei meae' (Psalm 59:10, LXX) as a typological reference to Christ's lineage through Ruth the Moabitess, linking the pot to genealogy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"lampades","severity":"info","text":"The phrase 'et parauerunt lampades suas' is from the Gospel (likely John 18:3 or a parallel), where lamps symbolize the righteousness of souls prepared for action.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source for the negative sense of cathedra ('cathedra pestilentiae') is not specified; it may derive from patristic tradition rather than a direct biblical citation.","The citation for olla in the sense of tribulation ('et uidi ollam succensam et facies eius a facie aquilonis') is not identified; it may be from a prophetic book like Ezekiel or Jeremiah.","The Gospel citation for lucerna ('sint lumbi uestri accincti et lucernae ardentes') is not precisely located; it may conflate Luke 12:35 with other passages."],"confidence":"high","notes":[]},{"i":47,"ref":"p47","source":"Modius corpus humanum uel legis littera uel populus ludaeorum; in euangelio: nemo accendit lucernam et ponit eam sub modio.\n\nCandelabrum ecclesia uel corpus domini aut sancta scriptura; in propheta: et uidi a dextris altaris candelabra duo ardentia.\n\nMensa altare uel refectio spiritalis; in psalmo: parasti in conspectu meo mensam.\n\nClaues adapertio scientiae spiritalis; in Luca: uae uobis legis peritis, quia tulistis clauem scientiae: ipsi non introistis et eos. qui introibant, prohibuistis. item claues iustitiae misericordiae pietatisque uirtutes; in euangelio: tibi dabo claues regni caelorum.\n\nSerae repagula aduersus impios diuinorum praeceptorum: quoniam confirmauit seras portarum tuarum.\n\nAscia prauorum persecutio; in psalmo: in bipenne et ascia deiecerunt eam.\n\nBipennis geminata adflictio; in psalmo idem quod supra. Nauis ecclesia; in euangelio: nauicula multis in medio mari iactabatur fluctibus. Solet et homo nauicula dici, ut nautae cogitationes hominem gubernantes aduertantur.","english":"Modius: the human body, or the letter of the law, or the people of the Jews; in the Gospel: \"no one lights a lamp and places it under a modius.\"\n\nCandelabrum: the Church, or the body of the Lord, or Holy Scripture; in the Prophet: \"and I saw to the right of the altar two candelabra burning.\"\n\nMensa: the altar, or spiritual refreshment; in the Psalm: \"you have prepared a table before me.\"\n\nClaves: the opening of spiritual knowledge; in Luke: \"woe to you experts in the law, because you have taken away the key of knowledge: you yourselves did not enter, and you have prevented those who were entering.\" Likewise, the keys of justice, mercy, and piety are virtues; in the Gospel: \"I will give you the keys of the kingdom of heaven.\"\n\nSerae: the bars of divine precepts against the impious: \"because he has strengthened the bars of your gates.\"\n\nAscia: the persecution of the wicked; in the Psalm: \"with an axe and an ascia they have felled it.\"\n\nBipennis: doubled affliction; in the Psalm, the same as above. Navis: the Church; in the Gospel: \"the little ship was being tossed by many waves in the middle of the sea.\" A man is also often called a little ship, so that the thoughts guiding the man are understood as sailors.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Modius","severity":"info","text":"Modius is a Roman dry measure (about 8.7 liters). Eucherius uses it as a symbol for the human body, the literal law, or the Jewish people, drawing on the Gospel image of a lamp hidden under a bushel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Claves","severity":"info","text":"The citation 'vae vobis legis peritis...' is not a direct Gospel verse but a paraphrase of a saying attributed to Jesus in patristic sources, possibly from a lost apocryphon or oral tradition. Eucherius may be drawing on a non-canonical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nauis","severity":"info","text":"The Gospel quotation 'nauicula multis in medio mari iactabatur fluctibus' is not a verbatim New Testament verse but a common allegorical image of the Church as a ship in storm, found in patristic exegesis (e.g., Acts 27 or Matthew 8:24).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ascia","severity":"info","text":"Ascia is a specific tool, often a mason's axe or pick. Eucherius distinguishes it from bipennis (a double-headed axe), using both to symbolize persecution and affliction, likely from Psalm 73 (74): 'with axe and hammer they have felled it.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Serae","severity":"info","text":"The entry for Serae lacks a scriptural citation, unlike the surrounding entries. The phrase 'quoniam confirmauit seras portarum tuarum' may be a loose allusion to Nehemiah or a liturgical text, but Eucherius does not name the source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Claves","severity":"caution","text":"The Gospel citation 'tibi dabo claues regni caelorum' is not found in the canonical Gospels; it may be a conflation of Matthew 16:19 and 18:18, or from a variant Latin tradition. The source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Claves citation in Luke is unclear; it may be a patristic paraphrase rather than a direct biblical quote.","The Serae entry lacks a clear scriptural reference; the phrase may be from a lost or unidentified source.","The Navis Gospel quotation is not verbatim; it may be a summary of a passage like Acts 27 or a common allegorical trope."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"Retia praedicatio; in euangelio: et mitte retia in capturam.\n\nTrabes peccatum grauius; in euangelio: eice primum trabem de oculo tuo.\n\nFistuca peccatum leuius; in euangelio: et tum uidebis eicere fistucam de oculo fratris tui.\n\nLaqueus dolus; in psalmo: laqueos parauerunt pedibus meis.\n\nFunes sors uel hereditas; in psalmo; funes ceciderunt mihi in praeclaris. item funes peccata: uae qui trahitis peccata uelut funem longum. et: funes peccatorum circumplexi sunt me.\n\nRota orbis aut uita humana; in psalmo: uox tonitrui in rota. et item: deus meus pone illos ut rotam, id est, uolubiles uel instabiles effice in malitia sua.\n\nSpongia caua infidelitas Iudaeorum; in euangelio: illi autem spongiam plenam aceto hyssopo circumponentes obtulerunt ori eius.\n\nScalae sanctorum profectus; in Genesi: uiditque in somnis scalam stantem super terram et cacumen illius tangens caelum angelos quoque dei ascendentes et descendentes super eam..","english":"Net: preaching; in the Gospel: \"and cast the net for a catch.\"\n\nBeam: a more serious sin; in the Gospel: \"first take the beam out of your own eye.\"\n\nStraw: a lighter sin; in the Gospel: \"and then you will see to remove the straw from your brother's eye.\"\n\nSnare: deceit; in the Psalm: \"they prepared snares for my feet.\"\n\nRopes: lot or inheritance; in the Psalm: \"the ropes fell to me in the splendid things.\" Likewise, ropes: sins: \"woe to you who drag sins like a long rope.\" And: \"the ropes of sinners have entangled me.\"\n\nWheel: the world or human life; in the Psalm: \"the voice of thunder in the wheel.\" And likewise: \"my God, set them like a wheel,\" that is, make them changeable or unstable in their wickedness.\n\nSponge: the hollow faithlessness of the Jews; in the Gospel: \"but they, placing a sponge full of vinegar and hyssop around it, offered it to his mouth.\"\n\nLadders: the progress of the saints; in Genesis: \"and he saw in a dream a ladder standing on the earth, its top touching the sky, and angels of God ascending and descending upon it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Retia","severity":"info","text":"The Latin 'retia' (nets) is glossed as 'praedicatio' (preaching), a standard patristic metaphor for the Gospel's outreach, as in the parable of the fishing net.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Trabes","severity":"info","text":"The Gospel citation 'eice primum trabem de oculo tuo' alludes to Matthew 7:4-5, where Jesus uses the beam as a metaphor for a major sin that blinds one to others' faults.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Fistuca","severity":"info","text":"The phrase 'eicere fistucam de oculo fratris tui' echoes Matthew 7:4-5, contrasting the straw (minor sin) with the beam, a common exegetical pairing in patristic moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Laqueus","severity":"info","text":"The Psalm citation 'laqueos parauerunt pedibus meis' is likely from Psalm 56:7 (LXX), where snares symbolize deceit or traps set by enemies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Spongia","severity":"info","text":"The sponge with vinegar and hyssop offered to Christ's mouth recalls the crucifixion narrative (John 19:29-30), but Eucherius interprets it as a symbol of Jewish faithlessness, reflecting anti-Jewish polemic common in early medieval exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Scalae","severity":"info","text":"The reference to Jacob's ladder in Genesis 28:12 is used here to symbolize the spiritual ascent of the saints, a common allegorical interpretation in patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Psalm citations for 'funes' and 'rota' is not specified; they may be from apocryphal or liturgical texts not in the canonical Psalter.","The Gospel citation for 'spongia' is not verbatim from the canonical Gospels; it may be a conflation or a variant reading."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"Scopae curae superstitionis per uanam gloriam; in euangelio: et ueniens inuenit uacantem, scopis mundatam et ornatam.\n\nMargarita doctrina euangelica uel spes regni caelorum; in euangelio: inuenta autem una pretiosa margarita abiit et uendidit omnia, quae habuit, et emit eam.\n\nAnulus signaculum fidei; in euangelio: et date anulum in manu eius. item de hoc in psalmo: signatum est super nos lumen uultus tui domine.\n\nChlamis laudis ornatus; in Salamone: chlamides fecit uiro suo, id est uestimentum, quod tamquam de duobus testamentis confectum sit.\n\nAurum interior scripturarum intellectus; in psalmo: et posteriora dorsi eius in specie auri.\n\nArgentum eloquia diuina siue intellectus litterae uel historiae; in psalmo: eloquia domini, eloquia casta, argentum igne examinatum.\n\nLapides pretiosi apostoli uel sancti siue ipsa opera uirtutum; in Apocalypsi: fundamenta muri ciuitatis omni lapide pretioso ornata.","english":"Brooms: the care of superstition through vainglory; in the Gospel: \"and coming, he found it empty, swept with a broom and adorned.\"\n\nPearl: the evangelical teaching or the hope of the kingdom of heaven; in the Gospel: \"but having found one precious pearl, he went and sold everything he had and bought it.\"\n\nRing: the seal of faith; in the Gospel: \"and put a ring in his hand.\" Likewise concerning this in the Psalm: \"the light of your face, O Lord, is sealed upon us.\"\n\nMantle: the adornment of praise; in Solomon: \"she made mantles for her husband,\" that is, a garment which seems to be made from the two testaments.\n\nGold: the inner understanding of the Scriptures; in the Psalm: \"and the back parts of his back in the appearance of gold.\"\n\nSilver: divine utterances or the understanding of the letter or history; in the Psalm: \"the utterances of the Lord, chaste utterances, silver tested by fire.\"\n\nPrecious stones: the apostles or the saints, or the works of the virtues themselves; in the Apocalypse: \"the foundations of the wall of the city adorned with every precious stone.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"scopae","severity":"info","text":"Eucherius interprets 'brooms' as the care of superstition through vainglory, linking to a Gospel passage where a swept and adorned room is found empty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"margarita","severity":"info","text":"The pearl parable (likely Matthew 13:45-46) is cited: a man sells all to buy one precious pearl, which Eucherius reads as evangelical teaching or hope of the kingdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"anulus","severity":"info","text":"The ring as seal of faith is supported by a Gospel phrase 'put a ring in his hand' and Psalm 4:7 (LXX) 'the light of your face is sealed upon us'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"chlamis","severity":"info","text":"The mantle (chlamis) is linked to a Solomonic text (likely Song of Songs or Proverbs) where a wife makes mantles for her husband, interpreted as a garment from the two testaments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"aurum","severity":"info","text":"Gold as inner scriptural understanding is tied to a Psalm verse: 'the back parts of his back in the appearance of gold' (possibly Psalm 68:14 Vulgate).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"lapides pretiosi","severity":"info","text":"Precious stones represent apostles, saints, or virtues, citing Apocalypse 21:19 (Vulgate) on the city wall's foundations adorned with every precious stone.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Gospel source for 'scopae' is not identified; the phrase 'et ueniens inuenit uacantem, scopis mundatam et ornatam' may be a conflation or apocryphal. The Solomonic reference for 'chlamis' is unspecified; possibly Song of Songs or Proverbs. The Psalm verse for 'aurum' is unclear; the Latin 'posteriora dorsi eius in specie auri' does not match a standard Vulgate Psalm exactly."],"confidence":"medium","notes":[]},{"i":50,"ref":"p50","source":"Aes uanitas uel inanitas fidei; in apostolo: factus sum uelut aes sonans. item in aliam partem: posuisti ut arcum aereum bracchia mea. hic aereum fortem uel firmum.\n\nFerrum tribulatio uel homo ipse; in psalmo: ferrum pertransiit anima eius.\n\nPlumbum pondera peccatorum; in propheta: et uidi iniquitatem super talentum plumbi.\n\nFictile fragilitas carnis; in apostolo: habemus thensaurum hunc in uasis fictilibus.\n\nVIII. DE UARIIS UERBORUM UEL NOMINUM SIGNIFICATIONIBUS.\n\nAedificare bona opera facere uel bene docere; in apostolo: si quis autem aedificat supra fundamentum hoc aurum argentum lapides pretiosos.\n\nDestruere mala opera exercere uel male docere; in Salamone: unus aedificans et unus destruens.\n\nMundare uitiis expurgare; in euangelio: tetigit eum Iesus dicens: uolo mundare, et confestim mundata est lepra eius.\n\nStare fide consistere; in apostolo: state in fide. Ambulare ad dominum tendere; in psalmo: et am b ambulabam in latitudinem.","english":"Bronze: vanity or emptiness of faith; in the Apostle: \"I have become like sounding bronze.\" Likewise in another sense: \"You have set my arms like a bronze bow.\" Here \"bronze\" means strong or firm.\n\nIron: tribulation or man himself; in the Psalm: \"Iron has passed through his soul.\"\n\nLead: the weights of sins; in the prophet: \"And I saw iniquity heavier than a talent of lead.\"\n\nPottery: the fragility of the flesh; in the Apostle: \"We have this treasure in earthen vessels.\"\n\nVIII. ON THE VARIOUS SIGNIFICATIONS OF WORDS OR NAMES.\n\nTo build: to do good works or to teach well; in the Apostle: \"But if anyone builds upon this foundation gold, silver, precious stones.\"\n\nTo destroy: to practice evil works or to teach badly; in Solomon: \"One building and one destroying.\"\n\nTo cleanse: to purge from vices; in the Gospel: \"Jesus touched him, saying: 'I wish to cleanse,' and immediately his leprosy was cleansed.\"\n\nTo stand: to be steadfast in faith; in the Apostle: \"Stand firm in the faith.\" To walk: to proceed toward the Lord; in the Psalm: \"And I was walking in the breadth.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the list of material symbols (bronze, iron, lead, pottery) and introduces a new section, 'De variis verborum vel nominum significationibus,' which shifts from objects to actions (build, destroy, cleanse, stand, walk).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"aes","severity":"info","text":"The first citation, 'factus sum uelut aes sonans,' echoes 1 Corinthians 14:8 (Vulgate: 'quasi aeramentum sonans'), though the wording differs slightly. The second, 'posuisti ut arcum aereum bracchia mea,' is not a direct biblical quotation but may derive from a patristic or liturgical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ferrum","severity":"info","text":"The phrase 'ferrum pertransiit anima eius' is not a verbatim Vulgate verse; it may allude to Psalm 104:18 (LXX) or a similar passage where iron symbolizes suffering or judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"plumbum","severity":"info","text":"The citation 'et uidi iniquitatem super talentum plumbi' is not found in the canonical Bible; it may derive from an apocryphal or patristic source, possibly a vision or commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"fictile","severity":"info","text":"The phrase 'habemus thensaurum hunc in uasis fictilibus' echoes 2 Corinthians 4:7 (Vulgate: 'habemus thesaurum in vasis fictilibus'), though the wording is slightly adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ambulare","severity":"caution","text":"The final citation, 'et am b ambulabam in latitudinem,' contains a textual corruption ('am b' likely a scribal error for 'ambulabam'). The intended reference may be to a psalm verse about walking in breadth, but the exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the bronze bow citation is unclear; it may be a non-biblical or patristic allusion.","The iron and lead citations are not verbatim biblical quotations; their exact provenance is uncertain.","The final citation contains a scribal error ('am b'), obscuring the intended text."],"confidence":"medium","notes":[]},{"i":51,"ref":"p51","source":"Sedere in deum humiliter resumere; in euangelio: uos autem sedete in ciuitate.\n\nIacere aut uitiis aut temptationibus succumbere; in euangelio: et inuenit eam iacentem in lecto.\n\nCurrere in operibus bonis properare; in apostolo: sic currite ut conprehendatis.\n\nUigilare custodiam cordis adhibere uel in deum resurgere; in psalmo: a uigilia matutina usque ad noctem.\n\nDormire transitu apud Christum requiescere; in psalmo: numquid qui dormit non adiciet ut resurgat? et aliter dormire peccatorum sopore torpescere; in apostolo: surge qui dormis.\n\nAscensus profectus in deum; in psalmo: ascensus in corde eius.\n\nDescensus defectus a deo; in euangelio: homo quidam descendebat ab Hierusalem in Hiericho.\n\nUia Christus; in euangelio: ego sum uia et ueritas et uita; et aliter uia uita hominis; in psalmo: uias meas enuntiaui et exaudisti me.\n\nSpatiosa uitiorum inlecebris dilatata; in 'euangelio: lata porta et spatiosa uia quae ducit ad perditionem.","english":"To sit upon God: humbly to resume; in the Gospel: \"But you, sit in the city.\"\n\nTo lie: to succumb either to vices or to temptations; in the Gospel: \"And he found her lying on the bed.\"\n\nTo run: to hasten in good works; in the Apostle: \"Run thus that you may catch up.\"\n\nTo watch: to apply custody of the heart or to rise again toward God; in the Psalm: \"From the morning watch until night.\"\n\nTo sleep: to rest in the passage with Christ; in the Psalm: \"Does he who sleep not add that he may rise again?\" and otherwise to sleep: to grow torpid in the slumber of sins; in the Apostle: \"Arise, you who sleep.\"\n\nAscent: progress toward God; in the Psalm: \"Ascent in his heart.\"\n\nDescent: falling away from God; in the Gospel: \"A certain man was descending from Jerusalem to Jericho.\"\n\nWay: Christ; in the Gospel: \"I am the way and the truth and the life\"; and otherwise way: the life of a man; in the Psalm: \"I have declared my ways, and you have heard me.\"\n\nSpacious: dilated by the allurements of vices; in the Gospel: \"A broad gate and a spacious way which leads to perdition.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"sedere","severity":"info","text":"The Latin 'sedere' (to sit) is glossed as 'humiliter resumere' (humbly to resume), likely a spiritual sense of resuming one's proper place under God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sedere","severity":"info","text":"The Gospel citation 'uos autem sedete in ciuitate' is not a direct Vulgate verse; it may echo Luke 2:4 or a variant tradition, but the exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"currere","severity":"info","text":"The Apostle citation 'sic currite ut conprehendatis' likely alludes to 1 Corinthians 9:24 or a similar Pauline exhortation, though the phrasing is not verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"uigilare","severity":"info","text":"The Psalm citation 'a uigilia matutina usque ad noctem' is not a direct Vulgate verse; it may be a paraphrase of Psalm 127 or a liturgical expression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"dormire","severity":"info","text":"The Psalm citation 'numquid qui dormit non adiciet ut resurgat?' is not a direct Vulgate verse; it may be a loose rendering of Psalm 40:9 or a similar passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"spatiosa","severity":"info","text":"The Gospel citation 'lata porta et spatiosa uia quae ducit ad perditionem' echoes Matthew 7:13, but the phrasing is not verbatim; it may be a patristic adaptation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is clear, but several scripture citations are not verbatim from the Vulgate, suggesting loose quotation or memory variants. The exact sources for 'sedete in ciuitate', 'a uigilia matutina', and 'numquid qui dormit' remain unidentified."],"confidence":"medium","notes":[]},{"i":52,"ref":"p52","source":"Arta districta uel tribulationibus pressa; in euangelio: quam angusta porta et arta uia quae ducit ad uitam.\n\nDirecta praeceptis dei ordinata; in Esaia: rectas facite semitas eius.\n\nPraua a dei praeceptis deuia; in Esaia: et erunt praua in directa et aspera in uias planas.\n\nPlana oboedientia praeceptorum exaequata; in Esaia idem quod supra.\n\nAspera inoboedientiae asperitate horrida; in Esaia idem quod supra.\n\nA dextris a parte iustitiae; in euangelio: statuit oues quidem a dextris suis, haedos autem a sinistris.\n\nA sinistris a parte iniustitiae; in euangelio idem quod supra.\n\nFouea dolus uel lapsus in mortem; in psalmo: foderunt ante faciem meam foueam.\n\nPuteus diabolus uel infernum; in psalmo: neque urgeat super me puteus os suum. et in bonam partem in Genesi: ad puteum iuramenti, id est aquam fidei.\n\nSanitas mentis integritas; in psalmo: clamaili ad te, sanasti me.","english":"Narrow: constrained or oppressed by tribulations; in the Gospel: \"How narrow the gate and narrow the way that leads to life.\"\n\nStraight: ordered by the precepts of God; in Isaiah: \"Make straight his paths.\"\n\nCrooked: deviating from the precepts of God; in Isaiah: \"And the crooked shall become straight, and the rough shall become smooth ways.\"\n\nSmooth: leveled by obedience to the precepts; in Isaiah, the same as above.\n\nRough: bristling with the harshness of disobedience; in Isaiah, the same as above.\n\nOn the right: on the side of justice; in the Gospel: \"He placed the sheep indeed on his right, but the goats on his left.\"\n\nOn the left: on the side of injustice; in the Gospel, the same as above.\n\nPit: deceit or a fall into death; in the Psalm: \"They dug a pit before my face.\"\n\nWell: the devil or hell; in the Psalm: \"Nor let the well shut its mouth over me.\" And in a good sense in Genesis: \"At the well of the oath,\" that is, the water of faith.\n\nHealth: integrity of mind; in the Psalm: \"I cried out to you, you healed me.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"angusta","severity":"info","text":"The Gospel citation 'quam angusta porta et arta uia quae ducit ad uitam' conflates Matthew 7:14 and John 10:9, common in patristic florilegia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"puteus","severity":"info","text":"The Psalm citation 'neque urgeat super me puteus os suum' is from Psalm 69:16 (LXX), and the Genesis reference 'ad puteum iuramenti' is Genesis 21:31 (LXX), where the well symbolizes the water of faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"fouea","severity":"info","text":"Fouea (pit) is glossed as 'dolus uel lapsus in mortem', a moralized interpretation common in monastic exegesis, linking the physical pit to spiritual deceit or mortal fall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"puteus","severity":"info","text":"Puteus (well) receives a dual interpretation: negatively as 'diabolus uel infernum' (devil or hell) from the Psalm, positively as 'aquam fidei' (water of faith) from Genesis, showing Eucherius's allegorical flexibility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a consistent pattern: a Latin lemma, a brief definition, and a scriptural proof. The repeated 'in Esaia idem quod supra' for 'plana' and 'aspera' indicates Eucherius is compressing multiple entries from a common source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The pairing of 'a dextris' (right) with justice and 'a sinistris' (left) with injustice reflects a standard patristic moral topography, derived from Matthew 25:33, where sheep and goats are separated at judgment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Gospel citation for 'angusta' is not verbatim from any single canonical Gospel; it may be a conflation or a memory variant.","The Psalm citation for 'puteus' (Psalm 69:16 LXX) is textually uncertain in the Vulgate tradition; Eucherius may be using an Old Latin version."],"confidence":"high","notes":[]},{"i":53,"ref":"p53","source":"Languor uitiorum morbus; in psalmo: qui sanat omnes languores tuos.\n\nLepra peccatorum contaminatio; in euangelio: et confestim mundata est lepra eius.\n\nVIIII. DE HIERUSALEM UEL ADUERSIS EIUS.\n\nHierusalem ecclesia uel anima; in psalmo: lauda Hierusalem dominum. et notandum, quod quaecumque in ecclesiam generaliter conueniunt haec et ad animam referri possunt.\n\nSion idem quod supra; in psalmo: lauda deum tuum Sion.\n\nFilii Sion filii ecclesiae; in psalmo: et filii Sion exultent super rege suo.\n\nFiliae Hierusalem idem quod supra.\n\nTabernaculum corpus domini uel ecclesia; in psalmo: in sole posuit tabernaculum suum.\n\nArca caro dominica uel corda sanctorum deo plena; in psalmo: tu et arca sanctificationis tuae. item area ecclesia intra quam saluanda claudantur; in Genesi: remansit autem solus Noe et qui cum eo erant in arca.\n\nTabulae lapideae duae, ut puto, propter testamenta duo uel propter duo praecepta dilectionis dei et proximi; in Exodo: et dixit dominus ad Mosen : excide tibi duas tabulas.","english":"Languor of vices: disease; in the Psalm: \"who heals all your languors.\"\n\nLeprosy: contamination of sinners; in the Gospel: \"and immediately his leprosy was cleansed.\"\n\nIX. CONCERNING JERUSALEM OR ITS OPPOSITES.\n\nJerusalem: the Church or the soul; in the Psalm: \"Jerusalem, praise the Lord.\" And it is to be noted that whatever applies to the Church in general can also be referred to the soul.\n\nZion: the same as above; in the Psalm: \"Zion, praise your God.\"\n\nSons of Zion: sons of the Church; in the Psalm: \"and the sons of Zion rejoice over their king.\"\n\nDaughters of Jerusalem: the same as above.\n\nTabernacle: the body of the Lord or the Church; in the Psalm: \"he placed his tabernacle in the sun.\"\n\nArk: the flesh of the Lord or the hearts of the saints filled with God; in the Psalm: \"you and the ark of your sanctification.\" Also, ark: the Church within which those to be saved are enclosed; in Genesis: \"but only Noah remained, and those who were with him in the ark.\"\n\nStone tablets: two, I think, on account of the two Testaments or on account of the two precepts of love of God and neighbor; in Exodus: \"and the Lord said to Moses: 'Cut for yourself two tablets.'","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Languor","severity":"info","text":"Eucherius defines 'languor' as a disease of vices, citing Psalm 102:3 (LXX) where God heals all languors. The term is used metaphorically for spiritual sickness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Lepra","severity":"info","text":"The lemma 'lepra' is glossed as contamination of sinners, with a Gospel citation (likely Mark 1:42 or Luke 5:13) about cleansing leprosy. Eucherius uses it as a type of sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"VIIII. DE HIERUSALEM UEL ADUERSIS EIUS","severity":"info","text":"This section (IX) introduces a new thematic unit on Jerusalem and its opposites, following the pattern of earlier sections on vices and virtues. The heading signals a shift to ecclesiological and anthropological allegory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Hierusalem","severity":"info","text":"Eucherius glosses 'Hierusalem' as the Church or the soul, citing Psalm 147:12 (LXX). He notes that attributes of the Church can be transferred to the soul, a common patristic hermeneutic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Arca","severity":"info","text":"The term 'arca' is given three senses: the flesh of the Lord, hearts of saints filled with God (Psalm 131:8), and the Church as Noah's ark (Genesis 7:23). This polysemy is typical of Eucherius' method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Tabulae lapideae","severity":"info","text":"Eucherius interprets the two stone tablets as representing the two Testaments or the two precepts of love (God and neighbor), citing Exodus 34:1. This reflects a standard patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific Gospel verse for 'lepra' is not identified; it may be Mark 1:42 or Luke 5:13. The Psalm references are given without numbers, relying on the Vulgate or Old Latin tradition."],"confidence":"high","notes":[]},{"i":54,"ref":"p54","source":"Lex praecepta diuina; in psalmo: lex domini inmaculata.\n\nChirographum conscriptio hominis peccatoris cum diabolo per manum iniquitatis: in apostolo: chirographumpeccati quod erat contrarium nobis.\n\nPactum confoederatio gratiae diuinae cum homine; in psalmo: uidi non seruantes pactum.\n\nTestamentum confirmatio uoluntatis diuinae: in propheta: et confirmabo testamentum super domum Iuda.\n\nPraeputium uita gentilis; in apostolo: in praeputio aliquis uocatus est, non circumcidatur, id est, etiam qui ex gentibus ad fidem Christi uenit corpore non circumcidatur.\n\nCircumcisio expoliatio uitiorum; in apostolo: circumcisi estis circumcisione non manu facta in expoliatione corporis carnis.\n\nCornu fortitudo uel regnum; in Regnorum: et exaltauit cornu Christi sui.\n\nPurpura martyrii species per cruorem; in Exodo: omnis, qui percipit corde, adferet initia domino aurum argentum aeramentum hyacinthum purpuram coccum netum et byssum.","english":"Law: divine precepts; in the Psalm: \"the law of the Lord is immaculate.\"\n\nChirograph: the writing of a sinful man with the devil through the hand of iniquity; in the Apostle: \"the chirograph of sin which was contrary to us.\"\n\nCovenant: the confederation of divine grace with man; in the Psalm: \"I saw those not keeping the covenant.\"\n\nTestament: the confirmation of the divine will; in the Prophet: \"and I will confirm the testament over the house of Judah.\"\n\nForeskin: the life of a Gentile; in the Apostle: \"if someone is called in the foreskin, he is not to be circumcised,\" that is, even one who comes from the Gentiles to the faith of Christ is not to be circumcised in the body.\n\nCircumcision: the stripping away of vices; in the Apostle: \"you are circumcised with a circumcision not made by hand, in the stripping away of the body of the flesh.\"\n\nHorn: strength or kingdom; in the Books of Kings: \"and he exalted the horn of his Christ.\"\n\nPurple: the species of martyrdom through bloodshed; in Exodus: \"everyone who perceives with the heart shall bring to the Lord firstfruits: gold, silver, bronze, hyacinth, purple, scarlet, spun thread, and byssus.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Lex","severity":"info","text":"Eucherius defines 'lex' as divine precepts, citing Psalm 18(19):8 (Vulgate: 'lex domini inmaculata'). This aligns with patristic usage of 'law' as the Mosaic or divine law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Chirographum","severity":"info","text":"The phrase 'chirographum peccati' echoes Colossians 2:14 (Vulgate: 'chirographum peccati'), where Paul speaks of the bond of sin. Eucherius interprets it as a pact with the devil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Praeputium","severity":"info","text":"Eucherius glosses 'praeputium' as Gentile life, citing 1 Corinthians 7:18-19 (Vulgate: 'in praeputio aliquis vocatus est, non circumcidatur'). This reflects early Christian debates on circumcision and identity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Circumcisio","severity":"info","text":"Eucherius interprets 'circumcisio' as the stripping of vices, citing Colossians 2:11 (Vulgate: 'circumcisi estis circumcisione non manu facta'). This spiritualizes the physical rite.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cornu","severity":"info","text":"The phrase 'exaltavit cornu Christi sui' likely refers to 1 Samuel 2:1 (Vulgate: 'exaltavit cornu Christi sui'), where Hannah exalts the horn of the Lord's anointed. Eucherius reads 'cornu' as strength or kingdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Purpura","severity":"info","text":"Eucherius links 'purpura' to martyrdom through bloodshed, citing Exodus 25:3-4 (Vulgate: 'omnis, qui percipit corde, adferet initia domino... purpuram'). Purple dye, from murex shells, symbolized royalty and sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is clear; no significant ambiguities in the passage."],"confidence":"high","notes":[]},{"i":55,"ref":"p55","source":"Coccus idem quod supra uel caritatis ardor uel crucis mentio; in Exodo sicut supra.\n\nByssus castitatis uel continentiae candor; in Exodo idem quod supra.\n\nHyacinthus confessorum liuores; in Exodo idem quod supra.\n\nSuperumerale operum ab umeris significatio; in Exodo: et fecerunt superumerale de auro et hyacintho et purpura et cocco ne to et bysso torta. Rationale doctrinae uel rationis a pectore declaratio; in\n\nExodo: et fecerunt rationale opere textili secundum opus superumeralis.\n\nPoderes doctrina secretior atque perfectior; in Exodo: et fecerunt uestimentum poderem sub umbone opus textile totum hyacinthinum.\n\nLamina aurea in fronte crucis suprafiguratio; in Exodo: et fecerunt laminam auream et infra scripserunt, inquit, in ea litteras deformatas signaculum sanctitatis domini, id est nomen tetragrammaton domini. Templum corpus domini uel sancti; in apostolo: uos enim estis templum dei uiui.","english":"Scarlet: the same as above, or the ardor of charity, or the mention of the cross; in Exodus, the same as above.\n\nByssus: the whiteness of chastity or continence; in Exodus, the same as above.\n\nHyacinth: the bruises of confessors; in Exodus, the same as above.\n\nSuperhumeral: the signification of works from the shoulders; in Exodus: \"and they made a superhumeral of gold and hyacinth and purple and scarlet and byssus twisted.\" Rational: the declaration of doctrine or reason from the breast; in Exodus: \"and they made a rational of woven work according to the work of the superhumeral.\"\n\nPoderes: more secret and more perfect doctrine; in Exodus: \"and they made a garment, a poderes, under the umbo, a woven work entirely of hyacinth.\"\n\nGolden plate: the prefiguration of the cross on the forehead; in Exodus: \"and they made a golden plate and wrote within it,\" it says, \"in it letters shaped as the seal of the holiness of the Lord,\" that is, the tetragrammaton name of the Lord. Temple: the body of the Lord or of a saint; in the Apostle: \"for you are the temple of the living God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Coccus","severity":"info","text":"The term 'coccus' (scarlet) is glossed as either the ardor of charity or a reference to the cross, continuing the allegorical method of the preceding passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Byssus","severity":"info","text":"'Byssus' (fine linen) is interpreted as the whiteness of chastity or continence, a standard patristic symbol for purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Hyacinthus","severity":"info","text":"'Hyacinthus' (blue or violet) is linked to the bruises (liuores) of confessors, likely referencing the physical marks of persecution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Superumerale","severity":"info","text":"The superhumeral is cited from Exodus (likely 28:6-8, Vulgate), describing its materials: gold, hyacinth, purple, scarlet, and twisted byssus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Lamina aurea","severity":"info","text":"The golden plate (lamina aurea) is linked to Exodus 28:36-38, where the tetragrammaton is inscribed, here interpreted as a prefiguration of the cross.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Templum","severity":"info","text":"The temple is glossed as the body of the Lord or a saint, citing 1 Corinthians 3:16 (or 6:19) 'vos enim estis templum dei uiui'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'idem quod supra' is vague, referring back to earlier allegorical interpretations not fully preserved in this passage.","The citation for 'templum' in the Apostle is not precisely identified; it echoes 1 Corinthians 3:16 or 6:19 but the exact verse is unclear."],"confidence":"high","notes":[]},{"i":56,"ref":"p56","source":"Altare fidei altitudo; in psalmo: tunc inponent super altarem tuum uitulos.\n\nSacrificium oblatio iustitiae; in psalmo: sacrificate sacrificium iustitiae.\n\nHolocaustum totus fidei accensus; in psalmo: holocausta medullata offeram tibi.\n\nHostia Christus uel anima dicata deo; in apostolo: oblationem et hostiam deo in odorem suauitatis.\n\nMyrra mortalitatis indicium; in psalmo: myrra et gutta et cassia a uestimentis tuis.\n\nUnguentum diffusa nominis Christi gratia; in Salamone: unguentum effusum nomen tuum.\n\nSancta sanctorum interiora quaeque mysteria dei uel regna caelorum; in epistula ad Hebraeos: non enim in manu facta sancta Iesus introiit exemplaria uerorum sed in ipsum caelum, ut appareat nunc uultui dei pro nobis.,\n\nSabbatum requies spiritalis; in Genesi: et requieuit dominus ab omnibus operibus suis.\n\nQuadragensima figura praesentis uitae ac laboris; in euangelio: et cum ieiunasset quadraginta diebus et quadraginta noctibus.","english":"The altar: the height of faith; in the Psalm: \"Then they will place calves upon your altar.\"\n\nThe sacrifice: the offering of justice; in the Psalm: \"Sacrifice the sacrifice of justice.\"\n\nThe holocaust: the whole burning of faith; in the Psalm: \"I will offer you holocausts of fat.\"\n\nThe victim: Christ, or a soul dedicated to God; in the Apostle: \"An oblation and a victim to God for a sweet odor.\"\n\nMyrrh: a sign of mortality; in the Psalm: \"Myrrh and drop and cassia from your garments.\"\n\nOintment: the diffused grace of the name of Christ; in Solomon: \"Your name is poured ointment.\"\n\nThe Holy of Holies: the inner mysteries of God, or the kingdoms of heaven; in the Epistle to the Hebrews: \"For Jesus did not enter the sanctuary made by hands, the copies of the true things, but into heaven itself, so that he might now appear before the face of God for us.\"\n\nThe Sabbath: spiritual rest; in Genesis: \"And the Lord rested from all his works.\"\n\nLent: a figure of the present life and of labor; in the Gospel: \"And when he had fasted forty days and forty nights.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Altare","severity":"info","text":"Eucherius defines the altar as the height of faith, a spiritual interpretation typical of his allegorical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in psalmo: tunc inponent super altarem tuum uitulos","severity":"info","text":"The psalm reference is likely Psalm 50:21 (Vulgate), though the wording differs slightly; Eucherius adapts the verse to his allegorical purpose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Holocaustum","severity":"info","text":"Holocaustum is a Latin transliteration of Greek ὁλόκαυστον, meaning 'whole burnt offering'; Eucherius interprets it as the total burning of faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in apostolo: oblationem et hostiam deo in odorem suauitatis","severity":"info","text":"The phrase 'oblationem et hostiam' echoes Ephesians 5:2 (Vulgate), where Christ is described as an offering for a sweet odor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sancta sanctorum","severity":"info","text":"Sancta sanctorum refers to the Holy of Holies in the Jewish Temple; Eucherius applies it to the inner mysteries of God or the heavenly kingdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in epistula ad Hebraeos: non enim in manu facta sancta Iesus introiit exemplaria uerorum sed in ipsum caelum","severity":"info","text":"This citation loosely adapts Hebrews 9:24 (Vulgate), which contrasts the earthly sanctuary with the heavenly reality.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The psalm references are not exact quotations; Eucherius may be paraphrasing or citing from memory.","The phrase 'in Salamone' likely refers to the Song of Solomon, but the exact verse is not identified."],"confidence":"high","notes":[]},{"i":57,"ref":"p57","source":"Pasca praenuntiatio dominici transitus; in euangelio: ante diem autem festum Pascae sciens Iesus quia uenit eius hora, ut transeat ex hoc mundo ad patrem.\n\nQuinquagensima manifestatio futurae beatitudinis uel remissionis; in Leuitico: numerabitis ergo septem hebdomadas plenas usque ad alteram diem et infra id est quinquaginta dies.\n\nIubeleus uenturae quietis significatio; in Leuitico: annus remissionis est; signum sanctum erit uobis.\n\nCiuitas dei ecclesia uel anima; in psalmo: in ciuitate dei nostri.\n\n.Ciues fideles; in apostolo: sed estis ciues sanctorum et domestici dei. Muri munimenta scripturae diuinae uel prophetae aut sancti; in psalmo: aedificentur muri Hierusalem. item in aliam partem: in deo meo transgrediar murum.\n\nTurres apostoli uel perfecti quique; in psalmo: et abundantia in turribus tuis.\n\nPortae scripturae sanctae uel iustitiae uel apostoli aut angeli; in psalmo: et eleuamini portae aeternales. item in aliam partem: quia lata porta et spatiosa uia quae ducit ad noctem.","english":"Pasch: a prefiguration of the Lord's passing; in the Gospel: \"But before the feast day of Pasch, Jesus, knowing that his hour had come, that he might pass from this world to the Father.\"\n\nPentecost: a manifestation of future blessedness or remission; in Leviticus: \"You shall therefore count seven full weeks up to the next day and beyond, that is, fifty days.\"\n\nJubilee: a sign of the coming rest; in Leviticus: \"It is the year of remission; it will be a holy sign for you.\"\n\nCity of God: the Church or the soul; in the Psalm: \"In the city of our God.\"\n\nCitizens: the faithful; in the Apostle: \"But you are citizens of the saints and household members of God.\" Walls: the fortifications of divine Scripture, or the prophets, or the saints; in the Psalm: \"Let the walls of Jerusalem be built.\" Likewise, in another sense: \"In my God I shall cross over the wall.\"\n\nTowers: the apostles or any perfect ones; in the Psalm: \"And abundance in your towers.\"\n\nGates: holy Scripture, or justice, or the apostles, or angels; in the Psalm: \"And be lifted up, eternal gates.\" Likewise, in another sense: \"Because it is a wide gate and a spacious road that leads to night.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Pasca","severity":"info","text":"Eucherius uses 'Pasca' (from Hebrew pesach) to mean both the Jewish Passover and the Christian Easter, here explicitly as a prefiguration of Christ's passing (transitus) from this world to the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pasca","severity":"info","text":"The Gospel citation is not verbatim from any single canonical verse but conflates the paschal context (e.g., John 13:1, Matthew 26:18) with the theological notion of Christ's transitus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quinquagensima","severity":"info","text":"The Leviticus citation (23:15-16 Vulgate) prescribes counting seven weeks plus one day to the feast of weeks (Pentecost), which Eucherius interprets as a type of future blessedness or remission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Iubeleus","severity":"info","text":"The Jubilee year (Leviticus 25) is here called 'annus remissionis' (year of remission), a term that in Christian exegesis prefigures eschatological rest and forgiveness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ciuitas dei","severity":"info","text":"This passage follows a consistent pattern: a term is defined allegorically, then supported by a scriptural citation. The sequence moves from liturgical feasts (Pasch, Pentecost, Jubilee) to ecclesial and architectural images (city, walls, towers, gates).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"portae aeternales","severity":"caution","text":"The phrase 'portae aeternales' (eternal gates) does not appear in the Vulgate Psalms; it may be a conflation or a variant reading from an Old Latin psalter. The second citation about a wide gate leading to night is also unattested in the canonical Psalter.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Gospel citation for Pasch is a loose paraphrase, not a direct quotation; the source of the Psalm citations for gates is uncertain, possibly from a non-Vulgate Latin tradition."],"confidence":"high","notes":[]},{"i":58,"ref":"p58","source":"Plateae beatitudo dilatata sanctorum; in Apocalypsi: et plateae ciuitatis aurum mundum tamquam uitrum perlucidum.\n\nFundamentum Christus uel fides; in apostolo: fundamentum enim aliud nemo potest ponere praeterquam id quod positum est Christus Iesus.\n\nMaceria lex uel angelorum custodia; in cantico Esaiae: et maceriam circumdedi et calamos adfixi et plantaui uineam.\n\nDomus anima in qua Christus habitat uel ecclesia; in psalmo: in domum domini ibimus.\n\nCenaculum altitudo meritorum uel scientiae; in euangelio: et ipse uobis ostendet cenaculum magnum.\n\nOstia adapertio fidei; in apostolo: ostium enim mihi apertum est magnum et euidens.\n\nColumna firmamentum uel stabilitas spiritalis; in apostolo Iacobus et Iohannes et Cephas qui uidebantur columnae esse.\n\nParies interdum structura bonorum operum; in cantico canticorum: ecce hic retro post parietem nostrum prospiciens per fenestras.","english":"Streets: the expanded blessedness of the saints; in the Apocalypse: \"and the streets of the city were of pure gold, as transparent as glass.\"\n\nFoundation: Christ or faith; in the Apostle: \"for no one can lay any other foundation than that which has been laid, Christ Jesus.\"\n\nWall: the law or the guardianship of angels; in the Canticle of Isaiah: \"and I built a wall around it, and I fixed stakes, and I planted a vineyard.\"\n\nHouse: the soul in which Christ dwells, or the Church; in the Psalm: \"we shall go into the house of the Lord.\"\n\nUpper room: the height of merits or of knowledge; in the Gospel: \"and he himself will show you a great upper room.\"\n\nDoor: the opening of faith; in the Apostle: \"for a great and evident door has been opened to me.\"\n\nColumn: a support or spiritual stability; in the Apostle: \"James and John and Cephas, who seemed to be columns.\"\n\nWall: sometimes the structure of good works; in the Song of Songs: \"behold, here behind our wall, looking through the windows.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"plateae","severity":"info","text":"The Apocalypse reference is to Rev 21:21, where the streets of the heavenly city are described as pure gold and transparent glass.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"fundamentum","severity":"info","text":"The Apostle reference is to 1 Cor 3:11, where Paul speaks of Christ as the only foundation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"maceria","severity":"info","text":"The Canticle of Isaiah likely refers to Isa 5:1-7, where the prophet builds a wall and plants a vineyard as a metaphor for divine protection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"domus","severity":"info","text":"The Psalm reference is to Ps 121:1 (Vulgate numbering), 'In domum domini ibimus,' a verse about pilgrimage to the Temple.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"cenaculum","severity":"info","text":"The Gospel reference is to an unspecified passage; possibly Luke 22:12, where Jesus shows the upper room for the Last Supper.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"columna","severity":"info","text":"The Apostle reference is to Gal 2:9, where James, John, and Cephas (Peter) are called pillars of the church.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The 'Canticle of Isaiah' is not a standard biblical book; it may refer to a lost or apocryphal text, or to a specific passage in Isaiah (e.g., Isa 5) interpreted as a canticle. The reading here assumes it is a reference to Isaiah 5:1-7.","The Gospel reference for 'cenaculum' is not explicitly identified; it may be Luke 22:12 or another passage, but the text does not specify."],"confidence":"high","notes":[]},{"i":59,"ref":"p59","source":"Fenestrae uisus uel ceteri sensus; ut supra: prospiciens per fenestras; item in malam partem: mors introibit per fenestras uestras.\n\nGradus spiritalis ascensus; in psalmorum titulo: canticum graduum.\n\nPauimentum humiliatio uel adflictio animae siue in terrena declinatio; in psalmo: adhaesit pauimento anima mea.\n\nPsalterium opera bona; in psalmo: psalterium iucundum cum cithara.\n\nCithara pectus deuotum in quo tamquam nerui sunt uirtutes, hoc est spiritalia bona; in psalmo: exsurge psalterium et cithara, id est opera cum fide; uel de ipso domino resurrectio carnis cum diuina uirtute.\n\nDecachordum praecepta decem uel geminati quinque sensus hominis exterioris cum interiore; in psalmo: in decachordo, psalterio cum cantico et cithara.\n\nOrganum homo uel ille qui est adsumptus a domino; in psalmo: laudate eum in chordis et organo.\n\nTympanum adtenuatum corpus in ieiunio; in psalmo: laudate eum in tympano et choro.","english":"Windows: sight or the other senses; as above: \"looking out through the windows\"; also in a negative sense: \"death will enter through your windows.\"\n\nSteps: spiritual ascent; in the title of the Psalms: \"Song of the Steps.\"\n\nPavement: humiliation or affliction of the soul, or a turning toward earthly things; in the Psalm: \"my soul has clung to the pavement.\"\n\nPsaltery: good works; in the Psalm: \"a joyful psaltery with a cithara.\"\n\nCithara: a devout breast in which the virtues, that is, spiritual goods, are like strings; in the Psalm: \"arise, psaltery and cithara,\" that is, works with faith; or concerning the Lord himself, the resurrection of the flesh with divine power.\n\nDecachord: the ten commandments or the doubled five senses of the outer man together with the inner; in the Psalm: \"on the decachord, with the psaltery, with song and cithara.\"\n\nOrgan: man, or he who is taken up by the Lord; in the Psalm: \"praise him on strings and organ.\"\n\nTympanum: the body thinned by fasting; in the Psalm: \"praise him on tympanum and in dance.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Fenestrae","severity":"info","text":"The phrase 'mors introibit per fenestras uestras' echoes Jeremiah 9:21 (Vulgate), where death enters through windows as a divine punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gradus","severity":"info","text":"The 'canticum graduum' refers to the fifteen 'Psalms of Ascent' (Psalms 119–133 in the Vulgate), traditionally sung on the steps of the Temple.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pauimentum","severity":"info","text":"The phrase 'adhaesit pauimento anima mea' is from Psalm 118:25 (Vulgate), where the soul clings to the pavement in distress.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Decachordum","severity":"info","text":"The 'decachordum' (ten-stringed instrument) is interpreted as the Ten Commandments or the doubled five senses, a common patristic allegory for moral and sensory order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Organum","severity":"info","text":"The 'organum' here likely refers to a musical instrument (hydraulis or panpipes), not a church organ; its allegory as 'man taken up by the Lord' is unique to Eucherius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the allegorical interpretation of architectural and musical terms, each with a scriptural proof, following the pattern of the previous passage on streets and walls.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'fenestrae' could refer to literal windows or to the senses; Eucherius explicitly allows both positive and negative interpretations.","The 'decachordum' is ambiguous between a ten-stringed instrument and a symbolic number; Eucherius offers two allegories without choosing."],"confidence":"high","notes":[]},{"i":60,"ref":"p60","source":"Chorus concordia; in psalmo ut supra.\n\nTuba uocis exaltatio in praedicatione diuina; in propheta: exalta uelut tuba uocem tuam.\n\nCymbala labia deum confitentia uel dilectio dei et dilectio proximi; in psalmo: laudate eum in cymbalis bene sonantibus.\n\nIubilatio clamor spiritali feruore expressior; in psalmo: laudate eum in cymbalis iubilationis.\n\nAegyptus mundus uel gentilium populus; in psalmo: uenient legati ex Aegypto.\n\nAethiopia ecclesia ex gentibus; in psalmo: Aethiopia praeueniet manus eius; item in aliam partem in psalmo: dedisti eum escam populo Aethiopum.\n\nBabyllon aut mundus aut Roma; in Apocalypsi: et Babylon magna uenit in memoriam ante deum dare ei calicem uini indignationis irae suae.\n\nInimici diabolus uel uitia; in psalmo: on confundetur, cum loquetur inimicis suis in porta.\n\nFures heretici uel pseudoprophetae; in euangelio: omnes quotquot uenerunt ante me fures fuerunt et latrones.","english":"Chorus: concord; in the psalm as above.\n\nTrumpet: exaltation of the voice in divine preaching; in the prophet: \"Exalt your voice like a trumpet.\"\n\nCymbals: lips confessing God, or the love of God and the love of neighbor; in the psalm: \"Praise him on well-sounding cymbals.\"\n\nJubilation: a cry more intense with spiritual fervor; in the psalm: \"Praise him on cymbals of jubilation.\"\n\nEgypt: the world or the pagan people; in the psalm: \"Ambassadors will come from Egypt.\"\n\nEthiopia: the church from among the Gentiles; in the psalm: \"Ethiopia will forestall his hand\"; likewise in another sense in the psalm: \"You gave him as food to the people of the Ethiopians.\"\n\nBabylon: either the world or Rome; in the Apocalypse: \"And great Babylon came into remembrance before God to give her the cup of the wine of the indignation of his wrath.\"\n\nEnemies: the devil or vices; in the psalm: \"He will not be confounded when he speaks to his enemies at the gate.\"\n\nThieves: heretics or false prophets; in the Gospel: \"All who came before me were thieves and robbers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Chorus","severity":"info","text":"Eucherius defines 'chorus' as 'concordia' (concord), a moral-spiritual interpretation typical of his allegorical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tuba","severity":"info","text":"The phrase 'exalta uelut tuba uocem tuam' echoes prophetic calls to proclaim loudly, possibly Isaiah 58:1 or similar Old Testament exhortations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Cymbala","severity":"info","text":"Cymbals in patristic exegesis often symbolize joyful confession or dual love (God and neighbor), as seen in Psalm 150:4-5.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Aegyptus","severity":"info","text":"Egypt allegorically represents the world or pagan peoples, a common typology in early Christian interpretation (e.g., Origen, Augustine).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Babyllon","severity":"info","text":"The reference to Babylon in the Apocalypse likely alludes to Revelation 18:2, where Babylon symbolizes Rome or worldly corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Fures","severity":"info","text":"Thieves are interpreted as heretics or false prophets, aligning with early Christian polemic against deviant teachers (cf. Matthew 7:15).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify which psalm or prophet is cited for 'tuba'; the reference to 'Aethiopia' has two possible senses (positive and negative)."],"confidence":"high","notes":[]},{"i":61,"ref":"p61","source":"Gentes uitia; in Pentateucho: cum introduxerit te dominus deus tuus in terram quam possessurus ingredieris et deleuerit gentes multas coram te. item in aliam partem: omnes gentes plaudite manibus.\n\nPugna certamen aduersus nequitias spiritales uel aduersum uitia conflictus; in apostolo: sic pugno non quasi aerem uerberans.\n\nPax carnis in bonum spiritusque concordia; in psalmo: rogate quae pacis sunt Hierusalem. item pax Christus: in apostolo: ipse est enim pax nostra.\n\nUictoria de diabolo uel de aduersis triumphus; in apostolo: deo autem gratias qui dedit nobis uictoriam per dominum nostrum Iesum Christum.\n\nBrabium consummatorum praemium meritorum; in apostolo: ad destinatum persequor ad brabium supernae uocationis dei.\n\nCorona aeternae gloriae pro iustitia merces; in apostolo: de reliquo reposita est mihi corona iustitiae.\n\nQuoniam spiritalium profectuum consummatio prouehit ad coronam, recte horum quoque spiritalem nominum interpretationem corona consummat. quae tamen nomina uniuersa conplecti arduum duximus, sicut etiam illud, ut depromerentur cuncta, quae se in utramque partem gemina significatione diffundunt.","english":"Gentes: vices; in the Pentateuch: \"When the Lord your God will have led you into the land which you are about to enter and possess, and will have destroyed many nations before you.\" Likewise in another sense: \"All nations, clap your hands.\"\n\nPugna: a struggle against spiritual wickednesses or a conflict against vices; in the Apostle: \"Thus I fight, not as one beating the air.\"\n\nPax: concord of the flesh for good and of the spirit; in the Psalm: \"Ask for the things which are of the peace of Jerusalem.\" Likewise, Pax: Christ; in the Apostle: \"For he himself is our peace.\"\n\nVictoria: triumph over the devil or over adversities; in the Apostle: \"But thanks be to God, who gave us victory through our Lord Jesus Christ.\"\n\nBrabium: the reward of completed merits; in the Apostle: \"I press on toward the appointed prize of the heavenly calling of God.\"\n\nCorona: the reward of eternal glory for righteousness; in the Apostle: \"For the rest, a crown of righteousness is laid up for me.\"\n\nSince the completion of spiritual advancements leads to the crown, rightly does the crown conclude the spiritual interpretation of these names as well. Yet we have considered it difficult to encompass all these names, as also to set forth everything that spreads out in a twofold meaning on either side.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Gentes","severity":"info","text":"Eucherius glosses 'gentes' as 'vices' (uitia), a moralizing interpretation of the biblical term for nations or peoples.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gentes","severity":"info","text":"The first Pentateuch citation is not a direct Vulgate verse but a paraphrase; the second, 'omnes gentes plaudite manibus,' echoes Psalm 46:2 (Vulgate 46:2: 'omnes gentes plaudite manibus').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pugna","severity":"info","text":"The citation 'sic pugno non quasi aerem uerberans' is from 1 Corinthians 9:26 (Vulgate: 'sic pugno, non quasi aerem verberans').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pax","severity":"info","text":"The phrase 'rogate quae pacis sunt Hierusalem' is a loose citation of Psalm 121:6 (Vulgate: 'rogent quae pacis sunt Hierusalem').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Victoria","severity":"info","text":"The citation 'deo autem gratias qui dedit nobis uictoriam per dominum nostrum Iesum Christum' is not a direct verse but a composite echo of 1 Corinthians 15:57 and Romans 7:25.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Corona","severity":"info","text":"Eucherius concludes the list of terms with 'corona,' noting that the crown (corona) fittingly ends the sequence because it symbolizes the completion of spiritual progress.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Pentateuch citation is paraphrastic and not verbatim from the Vulgate; the exact source is uncertain.","The phrase 'omnes gentes plaudite manibus' may conflate Psalm 46:2 with a liturgical or patristic adaptation."],"confidence":"high","notes":[]},{"i":62,"ref":"p62","source":"X. DE NUMERIS.\n\nSane his nominibus absolutis numeros quoque breuiter digeramus, quos mystica exemplorum ratio inter sacratos celebriores efficit.\n\nI. hic numerus ad unitatem deitatis refertur; in Pentateucho: audi Israhel, dominus deus tuus deus unus est.\n\nII. ad duo testamenta; in Regnorum: et fecit in\n\nDabir duo Cherubin in decem cubitorum magnitudinem.\n\nIII. ad trinitatem; in Iohannis epistula: tria sunt quae testimonium perhibent: aqua sanguis spiritus.\n\nIIII. ad quattuor euangelia; in Ezechiele: et ex medio eorum similitudo quattuor animalium.\n\nV. ad quinque libros Mosi; apostolus: in ecclesia uolo quinque uerba sensu meo loqui.\n\nVI. ad diem sextum quo dominus hominem cum uniuersis terrae animantibus fecit; in Genesi: faciamus hominem ad imaginem et similitudinem nostram; item paulo post: et factum est uespere et factum est mane dies sextus.","english":"X. ON NUMBERS.\n\nNow that these terms have been dealt with, let us also briefly set out the numbers which the logic of mystical interpretation renders more notable among the sacred ones.\n\nI. This number refers to the unity of the Godhead; in the Pentateuch: “Hear, O Israel, the Lord your God is one God.”\n\nII. To the two Testaments; in the Books of Kings: “And he made in\n\nDabir two Cherubim of ten cubits in size.”\n\nIII. To the Trinity; in the Epistle of John: “There are three which bear witness: water, blood, spirit.”\n\nIV. To the four Gospels; in Ezekiel: “And from the midst of them the likeness of four living creatures.”\n\nV. To the five books of Moses; the Apostle: “In the church I wish to speak five words with my understanding.”\n\nVI. To the sixth day on which the Lord made man together with all the living creatures of the earth; in Genesis: “Let us make man in our image and likeness”; and a little later: “And there was evening and there was morning, the sixth day.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This chapter (X) marks a transition from allegorical terms to numerical symbolism, following the pattern of earlier sections on vices, peace, etc.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The citation for I (Deut 6:4) is the Shema, a core text of Jewish monotheism, here used to signify the unity of the Godhead.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The citation for II (1 Kgs 6:23-28) refers to the two cherubim in the inner sanctuary (Dabir) of Solomon's temple, interpreted as the two Testaments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The citation for III (1 John 5:7-8) is a variant of the Johannine Comma, but Eucherius lists water, blood, spirit, not the Father, Word, Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The citation for V (1 Cor 14:19) is a loose paraphrase; Paul's original speaks of speaking five words with the understanding, but the context is obscure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The citation for VI (Gen 1:26, 1:31) combines the creation of man and the sixth day, linking the number to the completion of creation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the citation for V (Apostle) is uncertain; it may be a corruption of 1 Cor 14:19 or a lost variant.","The citation for III (1 John) differs from the standard Johannine Comma, possibly reflecting a textual variant known to Eucherius."],"confidence":"high","notes":[]},{"i":63,"ref":"p63","source":"VII. ad diem septimum in quo perfectis omnibus deus requieuit; in Genesi: et requieuit die septimo ab uniuerso opere quod patrarat.\n\nVIII. ad diem dominicum resurrectionis, id est octauum; in titulo psalmi: in finem pro octaua.\n\nVIIII. ad sacramentum, quod hora nona dominus spiritum emisit; in euangelio: et circa horam nonam clamauit Iesus uoce magna.\n\nX. ad decalogum; in psalmo: in psalterio decachordo psallam tibi.\n\nXII. ad apostolos; in euangelio: duodecim autem apostolorum nomina sunt haec.\n\nXIIII. ad sacramentum dominicae generationis; in euangelio: ab Abraham usque ad Dauid generationes quattuordecim.\n\nXV. ad quindecim gradus templi.\n\nXVI. ad numerum prophetarum.\n\nXXII. ad sacramentum diuinorum uoluminum secundum litteras Hebraeorum.\n\nXXIIII. ad mysterium numeri seniorum; in Apocalypsi: et super thronos uiginti quattuor seniores sedentes.","english":"VII. To the seventh day, on which, after all things were completed, God rested; in Genesis: \"And he rested on the seventh day from all the work he had accomplished.\"\n\nVIII. To the Lord's day of resurrection, that is, the eighth; in the title of a psalm: \"To the end, for the eighth.\"\n\nIX. To the mystery that at the ninth hour the Lord gave up his spirit; in the Gospel: \"And about the ninth hour Jesus cried out with a loud voice.\"\n\nX. To the Decalogue; in the psalm: \"On a ten-stringed psaltery I will sing to you.\"\n\nXII. To the apostles; in the Gospel: \"Now the names of the twelve apostles are these.\"\n\nXIV. To the mystery of the Lord's genealogy; in the Gospel: \"From Abraham to David there are fourteen generations.\"\n\nXV. To the fifteen steps of the temple.\n\nXVI. To the number of the prophets.\n\nXXII. To the mystery of the divine volumes according to the letters of the Hebrews.\n\nXXIV. To the mystery of the number of the elders; in the Apocalypse: \"And on the thrones twenty-four elders sitting.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the enumeration of symbolic numbers, each entry following a fixed pattern: Roman numeral, a theological referent, and a scriptural proof. The sequence is incomplete, omitting numbers I–VI and XI, XIII, XVII–XXI, XXIII.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"septimo die","severity":"info","text":"The citation for VII alludes to Genesis 2:2–3 (LXX), where God rests on the seventh day after creation. The Latin 'requieuit die septimo' echoes the Vetus Latina version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"hora nona","severity":"info","text":"The reference for IX is to the Synoptic Gospels (e.g., Matthew 27:46, Mark 15:34), where Jesus cries out at the ninth hour before his death. Eucherius links this to the mystery of the hour.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"psalterio decachordo","severity":"info","text":"The ten-stringed psaltery (X) is a patristic symbol for the Decalogue, found in Psalm 32:2 LXX (33:2 Hebrew). Eucherius draws on a tradition that the instrument's strings represent the Ten Commandments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"uiginti quattuor seniores","severity":"info","text":"The twenty-four elders (XXIV) appear in Revelation 4:4, 4:10, and 11:16. Eucherius interprets them as a mystery of number, likely representing the twenty-four books of the Hebrew Bible or the priestly courses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"XV. ad quindecim gradus templi","severity":"caution","text":"The entry for XV lacks a scriptural citation, unlike the others. This may indicate a lacuna in the manuscript tradition or Eucherius's reliance on common knowledge of the fifteen steps of the Temple (cf. Ezekiel 40:22).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage omits numbers I–VI, XI, XIII, XVII–XXI, XXIII, possibly due to manuscript loss or Eucherius's selective treatment.","The referent for XV (fifteen steps of the temple) is not explicitly scriptural; it may derive from Jewish tradition or patristic commentary."],"confidence":"high","notes":[]},{"i":64,"ref":"p64","source":"XXX. ad fructus fidelium coniugiorum; in euangelio: et dabunt fructum aliud centensimum et aliud sexagensimum aliud tricensimum.\n\nXXXIII. ad mysterium aetatis qua dominus in carne uersatus est; in apostolo, sicut quibusdam ex hoc uidetur: donec occurramus in unitate fidei et agnitionis filii dei in uirum perfectum in mensuram aetatis plenitudinis Christi.\n\nXL. ad quadragensimae sacramentum; in euangelio: et agebatur a spiritu in deserto diebus quadraginta.'\n\nXLII. ad numerum in heremo mansionum uel ad numerum generationum quae ab Abraham sunt usque ad dominum legum Christum.\n\nL. ad Pentecosten; in actibus apostolorum: et cum conplerentur dies Pentecostes.\n\nLX. ad fructum uiduis siue continentibus debitum; in euangelio: et dabunt fructum aliud sexagensimum.\n\nLXXII. ad numerum presbyterorum Mosi uel discipulorum quos dominus elegit; in euangelio: post haec autem designauit dominus et alios septuaginta duos et misit illos binos ante faciem suam in omnem ciuitatem.","english":"XXX. To the fruit of faithful marriages; in the Gospel: “And they will yield fruit, some a hundredfold, some sixtyfold, some thirtyfold.”\n\nXXXIII. To the mystery of the age at which the Lord lived in the flesh; in the Apostle, as it seems to some from this: “Until we meet in the unity of faith and knowledge of the Son of God, into a perfect man, in the measure of the full age of Christ.”\n\nXL. To the sacrament of the forty days; in the Gospel: “And he was led by the spirit into the desert for forty days.”\n\nXLII. To the number of the stations in the wilderness or to the number of generations which are from Abraham up to the Lord Jesus Christ.\n\nL. To Pentecost; in the Acts of the Apostles: “And when the days of Pentecost were completed.”\n\nLX. To the fruit due to widows or to the continent; in the Gospel: “And they will yield fruit, some sixtyfold.”\n\nLXXII. To the number of the presbyters of Moses or of the disciples whom the Lord chose; in the Gospel: “After this, however, the Lord designated also another seventy-two and sent them two by two before his face into every city.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et dabunt fructum aliud centensimum et aliud sexagensimum aliud tricensimum","severity":"info","text":"The Gospel citation conflates the parables of the sower (Matthew 13:8) and the vineyard (Matthew 20:8-16), where yields of 100, 60, and 30 appear as rewards for different levels of faithfulness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"donec occurramus in unitate fidei et agnitionis filii dei in uirum perfectum in mensuram aetatis plenitudinis Christi","severity":"info","text":"This citation loosely adapts Ephesians 4:13, where Paul speaks of attaining 'the measure of the stature of the fullness of Christ' (Vulgate: 'in mensuram aetatis plenitudinis Christi').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et agebatur a spiritu in deserto diebus quadraginta","severity":"info","text":"The Gospel citation refers to Matthew 4:2 or Luke 4:1-2, where Jesus fasts forty days in the desert, though the wording 'agebatur a spiritu' (was led by the spirit) is not verbatim from the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et cum conplerentur dies Pentecostes","severity":"info","text":"This citation echoes Acts 2:1, where the day of Pentecost is completed, though the Vulgate reads 'cum complerentur dies Pentecostes'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"post haec autem designauit dominus et alios septuaginta duos et misit illos binos ante faciem suam in omnem ciuitatem","severity":"info","text":"This citation loosely follows Luke 10:1, where Jesus appoints seventy-two disciples and sends them out two by two, though the Vulgate reads 'designavit' and 'binos'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ad numerum presbyterorum Mosi","severity":"info","text":"The reference to Moses' seventy-two presbyters likely alludes to Numbers 11:16-17, where seventy elders are appointed, but the number 72 appears in later Jewish and Christian tradition (e.g., the Septuagint translators).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Gospel citations are paraphrased or conflated, not exact Vulgate quotations; the source for the 'fruit' passages (XXX, LX) is unclear between Matthew 13 and 20.","The phrase 'in apostolo, sicut quibusdam ex hoc uidetur' (XXXIII) indicates Eucherius reports a contested interpretation of Ephesians 4:13, not a direct citation."],"confidence":"high","notes":[]},{"i":65,"ref":"p65","source":"C. ad martyrum fructum siue uirginum; in euangelio: et dabunt fructum aliud centensimum.\n\nHos igitur certos sacratosque numeros exempli tantum causa protulimus. sunt uero praeter eos plurimi uel paene omnes sacrati qui quomodo fiant ipse diuinae lectionis scrutator inuenies.","english":"C. To the fruit of martyrs or of virgins; in the Gospel: “And they will yield fruit, some a hundredfold.”\n\nThese certain and sacred numbers we have brought forth only for the sake of example. There are, however, besides them very many or almost all sacred numbers, how they come about you yourself, as a searcher of divine reading, will discover.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"C. ad martyrum fructum siue uirginum","severity":"info","text":"This is the final numbered entry (C = 100) in Eucherius' list of symbolic numbers, concluding the series that began with earlier entries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et dabunt fructum aliud centensimum","severity":"info","text":"The Gospel quotation likely refers to Matthew 13:8, where the parable of the sower mentions a hundredfold yield, though the Vulgate reads 'centesimum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"martyrum fructum siue uirginum","severity":"info","text":"Eucherius associates the number 100 with martyrs or virgins, reflecting early Christian typology where the hundredfold fruit symbolizes spiritual perfection and reward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Hos igitur certos sacratosque numeros exempli tantum causa protulimus","severity":"info","text":"Eucherius closes his treatise by emphasizing that the listed numbers are only examples, inviting readers to discover further symbolic numbers in Scripture themselves.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"sunt uero praeter eos plurimi uel paene omnes sacrati","severity":"caution","text":"The phrase 'plurimi uel paene omnes' is hyperbolic; Eucherius does not claim to have exhausted all sacred numbers, but signals the open-ended nature of his list.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Gospel source of 'et dabunt fructum aliud centensimum' is not explicitly identified; it may be a loose citation of Matthew 13:8 or a variant reading.","The phrase 'ad martyrum fructum siue uirginum' could mean either 'to the fruit of martyrs or of virgins' or 'to the fruit of martyrs, that is, of virgins'; the translation takes the disjunctive sense."],"confidence":"high","notes":[]}]}