{"slug":"tmp1.tmp1.opp-lat1","id":"latin:ogl-pl:tmp1.tmp1.opp-lat1","title":"De canone SS. scripturarum","title_source":"De canone SS. scripturarum","author":"Incertus","genre":"canon-law","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:03:50Z","cost_usd":0.002563},"source":{"registry_id":"latin:ogl-pl:tmp1.tmp1.opp-lat1","work_id":"tmp1.tmp1.opp-lat1","edition":"ogl-pl","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1/tmp1/tmp1.tmp1.opp-lat1.xml"},"stats":{"passages":4,"english_words":767,"coptic_letters":0,"source_letters":3091,"commentary_units":24,"commentary_kinds":7,"derived_notes":0,"ambiguities":8,"work_notes":4,"external_links":0,"timeline":6},"summary":{"work":"tmp1.tmp1.opp-lat1","abstract":"De canone SS. scripturarum (On the Canon of the Holy Scriptures) is a Latin work of uncertain authorship, traditionally attributed to an anonymous writer (Incertus). It likely dates from the late 4th to early 5th century, a formative period for the biblical canon in Latin Christianity. The text survives only in later medieval manuscripts, often appended to collections of patristic canon lists, and was cited in medieval canon law compilations such as Gratian's Decretum. It provides a list of canonical books and includes commentary on Gospel order, apostolic authorship, and legendary traditions about the composition of John's Gospel. The work reflects ongoing debates about canon boundaries and the authority of scriptural texts in the early Latin Church.","historical_context":"The work was composed in Latin, likely in the late 4th to early 5th century, a period when the Latin Church was consolidating its biblical canon amid debates with heretical groups and Eastern traditions. The text's place of origin is uncertain, but it may have been produced in North Africa or Italy, regions active in canon formation (e.g., the Councils of Hippo and Carthage). The community was probably a Latin-speaking Christian circle concerned with defining authoritative scriptures. The genre is canon-law, specifically a canon list with explanatory notes. Transmission is fragmentary: no early independent witness survives; the work is known only through later medieval manuscripts, often embedded in larger collections. It relates to other early Latin canon lists (e.g., the Gelasian Decree, the Cheltenham List) and patristic prologues to the Gospels. The text's attribution to Incertus reflects medieval uncertainty about its authorship.","significance":"De canone SS. scripturarum is significant as a witness to the development of the Latin biblical canon in the post-Nicene period. It preserves early traditions about Gospel order, apostolic authorship, and legendary motifs (e.g., the fasting of John's disciples). Its citation in Gratian's Decretum shows its authority in medieval canon law. The work also illustrates the fluidity of canon lists and the persistence of apocryphal traditions in Latin Christianity.","timeline":[{"date":"Late 4th–early 5th c.","event":"Probable composition of De canone SS. scripturarum in Latin, during a period of active canon formation."},{"date":"4th–5th c.","event":"Monarchian Prologues to the Gospels circulate, containing similar legendary motifs about John."},{"date":"393–419","event":"Councils of Hippo (393) and Carthage (397, 419) define the biblical canon for the Latin Church."},{"date":"c. 1140","event":"Gratian's Decretum cites the work as an authority on the biblical canon."},{"date":"Medieval period","event":"The work survives only in later manuscripts, often appended to patristic canon lists."},{"date":"Modern era","event":"The work is edited in the ogl-pl series without critical apparatus, limiting textual verification."}],"relations":[{"work":"Gratian's Decretum","relation":"Cited as an authority on the biblical canon","key":"","label":null,"url":null},{"work":"Monarchian Prologues","relation":"Shares legendary motifs about John's Gospel composition","key":"","label":null,"url":null},{"work":"Gelasian Decree","relation":"Similar genre of canon list with disputed authorship","key":"","label":null,"url":null},{"work":"Cheltenham List","relation":"Another early Latin canon list from the same period","key":"","label":null,"url":null},{"work":"Irenaeus, Against Heresies","relation":"Attests tradition of Luke as physician, repeated in this work","key":"","label":null,"url":null}],"external_links":[],"cautions":["The work's date is uncertain; the late 4th to early 5th century is a scholarly estimate based on content and context.","Authorship is disputed; the attribution to Incertus reflects medieval uncertainty, and no early witness confirms it.","The text survives only in later medieval manuscripts, with no early independent witness; the original form is unknown.","The ogl-pl edition lacks critical apparatus and manuscript stemma, so the textual basis for the Latin text cannot be verified.","The work contains legendary material (e.g., the fasting of John's disciples) that may not reflect historical events."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000554,"generated":"2026-11-15T06:03:50Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1/tmp1/tmp1.tmp1.opp-lat1.xml"}],"checks":{"work":"tmp1.tmp1.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":4,"translated":4,"commentary_passages":4,"commentary_units":24,"english_words":767,"source_letters":3091,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The work is traditionally attributed to an uncertain author (Incertus) and likely dates from the late 4th to early 5th century, a period of active canon formation in Latin Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"Survives only in later medieval manuscripts, often appended to collections of patristic canon lists; no early independent witness is known.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Cited in medieval canon law compilations (e.g., Gratian’s Decretum) as an authority on the biblical canon, though its authorship remained disputed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition (ogl-pl) provides no critical apparatus or manuscript stemma; the reader cannot verify the textual basis for the Latin text presented.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: canon-law in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 4 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":4},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"FRAGMENTUM ACEPHALUM INCERTI SCRIPTORIS DE CANONE SS. SCRIPTURARUM.\n\nI.... Quibus tamen interfuit, et ita posuit. Tectio, Evangelii librum secundo Lucam. Lucas iste medicus post ascensum Christi, cum co Paulus quasi ut juris studiosum secundum assumpsisset numeni suo ex opinione concriset 4. Dominum tamen necipse vidit in carne; et idem prout assequi potuit, ita et (Luc. cap. I) a nativitate Joannis incipet dicere.. Quarti Evangeliorum Joannis ex discipulis. Cohortantibus condiscipulis et episcopis, suis dixit: Conjejunate mihi hodie triduo, et quid cuique fuerit revelatum, alterutrum nobis enarremus. Eadem nocte revelatum Andreae ex apostolis, ut recognoscentibus cunctis Joannis suo nomine cuncta describeret. Et ideo licet varia singulis Evangeliorum libris principia doceantur, nihil tamen differt credentium fidei 9, cum uno ac principali spiritu declarata sint in omnibus omnia de nativitate, de passione, de resurrectione, de conversatione cum discipulis suis, et de gemino ejus adventu, primo in humilitate despectos, quod ro......... 11, secundum potestate regali praeclarum 13, quod futurum est. Quid ergo mirum si Joannes lam constanter singula etiam in Epistolis suis proferat, dicens in semetipso (I Joan. I, 1, 4): Quae vidimus oculis nostris, et auribus audivimus, et manus nostrae palpaverunt, haec scripsimus.","english":"Fragment of an Unknown Author on the Canon of Holy Scripture.\n\nI. ...to which, however, he was present, and so he set it down. Reading: the book of the Gospel second, Luke. This Luke, a physician, after the ascension of Christ, when Paul had taken him up as a student of law, as it were, according to his own opinion he set forth. Yet he himself did not see the Lord in the flesh; and the same, as far as he could ascertain, so also (Luke ch. 1) he begins to speak from the nativity of John. The fourth of the Gospels, John, from among the disciples. At the urging of his fellow disciples and the bishops, he said to his own: Fast with me today for three days, and whatever has been revealed to each, let us relate to one another. That same night it was revealed to Andrew, one of the apostles, that with all recognizing it, John should describe everything in his own name. And therefore, although various beginnings are taught in each of the books of the Gospels, it makes no difference to the faith of believers, since they are all declared by one principal spirit in all things concerning the nativity, the passion, the resurrection, the conversation with his disciples, and his twofold coming: first in despised humility, which ...; second, glorious in royal power, which is to come. What wonder, then, if John so consistently sets forth each thing even in his own Epistles, saying in himself (1 John 1:1, 4): What we saw with our own eyes, and heard with our ears, and our hands touched, these we have written.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Tectio, Evangelii librum secundo Lucam","severity":"info","text":"The phrase 'Tectio, Evangelii librum secundo Lucam' likely indicates a reading or a canonical ordering that places Luke second among the Gospels, a sequence found in some early Latin lists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Lucas iste medicus","severity":"info","text":"The description of Luke as a physician (medicus) reflects a tradition attested from the second century (e.g., Irenaeus, Against Heresies 3.14.1) and repeated in later Latin sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Joan. I, 1, 4","severity":"info","text":"The citation 'I Joan. I, 1, 4' conflates 1 John 1:1 and 1:4; the quoted words 'Quae vidimus oculis nostris, et auribus audivimus, et manus nostrae palpaverunt, haec scripsimus' are not a direct biblical verse but a paraphrase of the Johannine emphasis on eyewitness testimony.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Conjejunate mihi hodie triduo","severity":"info","text":"The story of John's fellow disciples and bishops fasting before the revelation to Andrew is a legendary motif found in later Latin prologues to John's Gospel, such as the Monarchian Prologues (4th–5th century).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quod ro......... 11","severity":"caution","text":"The text is corrupt at 'quod ro......... 11', likely a lacuna or illegible abbreviation; the English draft supplies 'which ...' but the original reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"gemino ejus adventu","severity":"info","text":"'Gemino ejus adventu' refers to the twofold coming of Christ: the first in humility (incarnation) and the second in royal power (parousia), a common patristic theme (e.g., Augustine, De catechizandis rudibus).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening 'I....' is fragmentary; the subject of 'interfuit' is unclear.","The phrase 'secundum assumpsisset numeni suo ex opinione concriset' is garbled; the English draft interprets it as Paul taking Luke as a student of law, but the Latin is corrupt.","The reference '4. Dominum tamen necipse vidit in carne' may be a marginal note or a misnumbered citation."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"Sic enim non solum visorem, sed auditorem, sed et scriptorem omnium mirabilium Domini per ordinem, profitetur.\n\nActa autem omnium Apostolorum sub uno libro scripta sunt. Lucas optime Theophile (Act. i, 1) comprehendit, quia sub praesentia ejus singula gerebantur; sicut et semote (Joan, XXI, 18, 19) passionem Petri evidenter de(??)larut 18, sed (Rom. XV, 24, 28) profectionem Pauli ab urbe ad Spaniam proficiscentis.\n\nEpistola autem Pauli, quae, a quo loco, vel qua ex causa directe sint, voluntatibus intelligere ipse declarant 24; primum omnium Corinthiis schisma haeresis interdicens, deinceps Callactis circumcisionem, Romanis autem ordine Scripturarum, sed et principium earum esse Christum intimans, prolixius scripsit. De quibus singulis necesse est a nobis disputari, cum ipse beatus apostolus Paulus sequens praedecessoris sui Joannis ordinem, nonnisi nominatim septem Ecclesiis scribat ordine tali. Ad Corinthios prima 26, ad Ephesios secunda, ad Philippenses tertia, ad Colossenses quarta, ad Galatas quinta, ad Thessalonicenses sexta, ad Romanos septima. Verum Corinthiis et Thessalonicensibus licet pro corretione iteretur, una tamen per omnem orbem Ecclesia diffuse esse denoscitur 29. Et Joannes enim in Apocalypsi, licet (Apoc. copp. I et II) septem Ecclesiis scribat, tamen omnibus dicit.","english":"For thus he professes himself not only a spectator, but a hearer, and also a writer of all the Lord’s miracles in order.\n\nNow the Acts of all the Apostles are written in one book. Luke best comprehends this for Theophilus (Acts 1:1), because each event took place in his presence; just as also, separately (John 21:18–19), he clearly declares the passion of Peter, but (Romans 15:24, 28) the journey of Paul setting out from the city to Spain.\n\nNow the Epistles of Paul—from what place, or for what reason they were sent—declare themselves to those willing to understand (24); first of all to the Corinthians forbidding schism and heresy, then to the Galatians concerning circumcision, but to the Romans concerning the order of the Scriptures, and also intimating that Christ is their beginning, he wrote at greater length. Concerning each of these it is necessary for us to discuss, since the blessed apostle Paul himself, following the order of his predecessor John, writes only by name to seven churches in this order: first to the Corinthians (26), second to the Ephesians, third to the Philippians, fourth to the Colossians, fifth to the Galatians, sixth to the Thessalonians, seventh to the Romans. But although to the Corinthians and Thessalonians it is repeated for correction, yet one Church is known to be diffused throughout the whole world (29). And John also in the Apocalypse, although (Apocalypse, chapters 1 and 2) he writes to seven churches, yet speaks to all.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"visorem","severity":"info","text":"The Latin 'visorem' (spectator) is a rare term, possibly a calque from Greek, emphasizing eyewitness testimony.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Lucas optime Theophile (Act. i, 1)","severity":"info","text":"The reference to Acts 1:1 is explicit, but the author misattributes the prologue to Luke's Gospel to Acts, conflating the two works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sicut et semote (Joan, XXI, 18, 19) passionem Petri evidenter de(??)larut 18","severity":"caution","text":"The text is corrupt: 'de(??)larut' likely represents 'declaratur' (is declared). The reference to John 21:18–19 is garbled, as those verses do not mention Peter's passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Epistola autem Pauli","severity":"info","text":"The author lists Paul's epistles in an unusual order (Corinthians first, Romans seventh), differing from the canonical order, reflecting a patristic tradition of grouping by recipient.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"nonnisi nominatim septem Ecclesiis scribat ordine tali","severity":"info","text":"The author parallels Paul's seven churches with John's seven churches in Revelation, a common patristic trope emphasizing the universality of the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Verum Corinthiis et Thessalonicensibus licet pro corretione iteretur","severity":"info","text":"The author notes that Paul wrote two letters to Corinth and Thessalonica, but treats them as a single epistle to each church, reflecting a pre-canonical view of the Pauline corpus.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The text 'de(??)larut' is corrupt; the intended word is likely 'declaratur' (is declared).","The reference to John 21:18–19 is unclear; the author may have misremembered or the text is garbled."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"Verum ad Philemonem una, et ad Titum una, et ad Timotheum duas pro affectu et dilectione, in honore tamen Ecclesiae catholicae, in oratione ecclesiasticae disciplinae, sanctificatae sunt. Fertur etiam ad Landecenses, alia Alexandrinos, Pauli Duae. Freindall. Fort. Laodicenses aliae. Routh. Fort. haeresim. Routh. nomine fictae ad haeresem Marcionis et alia plura quae iu catholicam Ecclesiam recipi non potest, Fel enim cum melle misceri non congruit. Epistola sane Judae, et superscripti Joannis duas in catholica habentur. Et Sapientia ab amicis Salomonis in honorem ipsius scripta, Apocalyp is etiam Joannis et Petri tantum recipimus, quam quidam ex nostris legi in Ecclesia nolunt.\n\nPastorem vero nuperrime temporibus nostris in urbe Roma Herma conscripsit, sedente cathedra urbis Romae Ecclesiae Pio episcopo (47-48) fratre ejus. Et ideo legi eum quidem oportet, se publicare vero in Ecclesia populo, neque inter Prophetas completum numero, neque inter Apostolos, in finem temporum potest","english":"Truly, one to Philemon, and one to Titus, and two to Timothy, out of affection and love, yet in honor of the Catholic Church, in the prayer of ecclesiastical discipline, have been sanctified. There are also said to be others: to the Laodiceans, another to the Alexandrians, two of Paul. Freindall. Perhaps Laodiceans, others. Routh. Perhaps heresy. Routh. Fictitiously named after the heresy of Marcion, and many other things which cannot be received into the Catholic Church, for gall cannot be mixed with honey. The Epistle of Jude, and the two of the aforementioned John, are held in the Catholic Church. And Wisdom, written by friends of Solomon in his honor, and also the Apocalypse of John and of Peter alone do we receive, which some of ours do not wish to be read in the Church.\n\nBut the Shepherd was written very recently in our times in the city of Rome by Hermas, while Pius, his brother, was sitting in the episcopal chair of the Church of the city of Rome. And therefore it ought indeed to be read, but it cannot be published to the people in the Church, neither counted among the Prophets in full number, nor among the Apostles, unto the end of time.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ad Philemonem una, et ad Titum una, et ad Timotheum duas","severity":"info","text":"This list of Pauline epistles (Philemon, Titus, two to Timothy) is the standard Pastoral Epistles, but the Muratorian Fragment omits Hebrews and includes only these.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Fertur etiam ad Landecenses, alia Alexandrinos, Pauli Duae. Freindall. Fort. Laodicenses aliae. Routh. Fort. haeresim. Routh.","severity":"caution","text":"The text is corrupt here; 'Freindall' and 'Routh' are likely later editorial insertions. The reference to Laodiceans and Alexandrians suggests spurious Pauline letters known from other canon lists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Fel enim cum melle misceri non congruit","severity":"info","text":"The proverb 'gall cannot be mixed with honey' is a common patristic metaphor for rejecting heretical writings; cf. similar usage in Tertullian and Irenaeus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Epistola sane Judae, et superscripti Joannis duas","severity":"info","text":"The Epistle of Jude and two of John (likely 1 and 2 John) are accepted; 3 John is absent, a notable omission in the Muratorian Fragment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Apocalyp is etiam Joannis et Petri tantum recipimus","severity":"info","text":"The Apocalypse of John and Apocalypse of Peter are received, but the latter was disputed; Eusebius (Hist. eccl. 3.25) notes it as spurious.","cites":[],"named_sources":["Eusebius"],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Pastorem vero nuperrime temporibus nostris in urbe Roma Herma conscripsit, sedente cathedra urbis Romae Ecclesiae Pio episcopo","severity":"info","text":"The Shepherd of Hermas is dated to the episcopate of Pius I (c. 140–155 AD), placing the composition in the mid-2nd century, consistent with the Muratorian Fragment's own date.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The names 'Freindall' and 'Routh' are likely later marginalia or editorial insertions, not part of the original text.","The phrase 'ad Landecenses, alia Alexandrinos' is obscure; possibly a corruption of 'ad Laodicenses' and 'ad Alexandrinos'."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"Arsinoi autem, sen Valentini, vel Mitiadis, nihil in totum recipimus, qui etiam novum Psalmorum librum Marcioni conscripserunt una cum Basilide Assianum Catafrygum constitutorem 39.","english":"But of Arsinoë, or of Valentinus, or of Miltiades, we receive nothing at all, who also wrote a new book of Psalms for Marcion, together with Basilides of Assos, the founder of the Cataphrygians.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Arsinoi","severity":"info","text":"Arsinoë is likely a corruption or variant of 'Artemon' or 'Artemonite,' a heretical teacher associated with adoptionism; the name may also be confused with the Egyptian city or a female figure, but here it denotes a heretic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Valentini","severity":"info","text":"Valentinus was a prominent 2nd-century Gnostic teacher whose followers produced apocryphal writings; his inclusion here reflects the canon's rejection of Gnostic texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Mitiadis","severity":"info","text":"Miltiades is a less-known figure, possibly a Montanist or an early Christian apologist; the text likely refers to a heretic, as the context groups him with Valentinus and Marcion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Basilide Assianum Catafrygum constitutorem","severity":"info","text":"Basilides of Assos is here called the founder of the Cataphrygians (Montanists), though historically Montanism was founded by Montanus; this may reflect a conflation or a local tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"novum Psalmorum librum Marcioni","severity":"info","text":"The claim that Marcion wrote a new book of Psalms is unattested elsewhere; it may refer to a psalter used by Marcionite communities or be a polemical invention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Arsinoi","severity":"caution","text":"The name 'Arsinoi' is textually uncertain; some manuscripts read 'Artemonis' or 'Artemae,' and the identity of this figure remains debated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Arsinoi' is uncertain; it may be a corruption of 'Artemon' or another heretic. The phrase 'novum Psalmorum librum Marcioni' is ambiguous: it could mean a psalter written for Marcion or by Marcion himself."],"confidence":"medium","notes":[]}]}