{"slug":"tmp1227.tmp1227.opp-lat1","id":"latin:ogl-pl:tmp1227.tmp1227.opp-lat1","title":"Sacrae Scripturae Lectiones","title_source":"Sacrae Scripturae Lectiones","author":"Germanus Parisiensis Episcopus","genre":"other","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:34:35Z","cost_usd":0.008258},"source":{"registry_id":"latin:ogl-pl:tmp1227.tmp1227.opp-lat1","work_id":"tmp1227.tmp1227.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/tmp1227/tmp1227/tmp1227.tmp1227.opp-lat1.xml"},"stats":{"passages":15,"english_words":3602,"coptic_letters":0,"source_letters":13230,"commentary_units":87,"commentary_kinds":8,"derived_notes":0,"ambiguities":25,"work_notes":6,"external_links":0,"timeline":5},"summary":{"work":"tmp1227.tmp1227.opp-lat1","abstract":"Sacrae Scripturae Lectiones is a liturgical lectionary attributed to Germanus of Paris (c. 496–576), containing biblical readings for the Mass within the Gallican Rite. The work survives in early medieval manuscripts from the 8th–9th centuries, with the earliest witness forming the basis of the ogl-pl edition. It lists scripture passages without theological commentary, distinguishing it from the Expositio Missae also ascribed to Germanus. The lectionary influenced later Roman liturgical books and was cited by Carolingian reformers as a model for biblical proclamation. The edition lacks a critical apparatus, limiting assessment of scribal intervention and manuscript relationships.","historical_context":"The work is attributed to Germanus, bishop of Paris from 555 to 576, a figure active in Merovingian Gaul. The Gallican Rite, in which the lectionary was used, was the liturgical tradition of early medieval Gaul before the Carolingian imposition of Roman practices. The text likely originated in the 6th century, but the earliest surviving manuscripts date from the 8th–9th centuries, reflecting later copying and adaptation. The lectionary's readings were drawn from the Vulgate, though the text often predates its standardized form. Transmission occurred through a single early medieval manuscript tradition, with later copies showing liturgical modifications. The work was cited by Carolingian reformers as a model for biblical proclamation, indicating its continued relevance. The edition ogl-pl is based on the earliest known witness but does not collate variant readings, leaving the relationship between surviving manuscripts unclear.","significance":"Sacrae Scripturae Lectiones provides rare insight into the Gallican Rite's scripture selection before the standardization of the Roman Rite. Its attribution to Germanus of Paris, though uncertain, links it to a key Merovingian bishop. The lectionary's influence on Carolingian liturgical reform highlights its role in shaping medieval Christian worship. The work also illustrates the early medieval transmission of biblical texts in a liturgical context.","timeline":[{"date":"c. 496–576","event":"Life of Germanus of Paris, to whom the lectionary is attributed."},{"date":"6th c.","event":"Probable composition of the lectionary, based on attribution and liturgical context."},{"date":"8th–9th c.","event":"Earliest surviving manuscripts of the lectionary, showing later adaptation."},{"date":"8th–9th c.","event":"Carolingian reformers cite the lectionary as a model for biblical proclamation in the Mass."},{"date":"Medieval period","event":"Influence on later Roman liturgical books."}],"relations":[{"work":"Expositio Missae","relation":"Often confused with this work; the lectionary is a list of readings, not a commentary.","key":"","label":null,"url":null},{"work":"Gallican Rite","relation":"The lectionary was used in this liturgical tradition of early medieval Gaul.","key":"","label":null,"url":null},{"work":"Vulgate","relation":"The lectionary's readings are drawn from the Vulgate, often predating its standardized form.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Germanus of Paris rests on manuscript ascription and tradition, not secure external evidence.","The earliest surviving manuscripts date from the 8th–9th centuries, centuries after the supposed 6th-century composition.","The edition lacks a critical apparatus or stemma, so the degree of scribal intervention and manuscript relationships cannot be assessed.","The work is often confused with the Expositio Missae of the same author; the lectionary is not a commentary."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000434,"generated":"2026-11-15T06:34:34Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1227/tmp1227/tmp1227.tmp1227.opp-lat1.xml"}],"checks":{"work":"tmp1227.tmp1227.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":15,"translated":15,"commentary_passages":15,"commentary_units":87,"english_words":3602,"source_letters":13160,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a collection of liturgical readings for the Mass, attributed to Germanus of Paris (c. 496–576). The title Sacrae Scripturae Lectiones indicates its function as a lectionary of biblical passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Attribution to Germanus rests on manuscript ascription and tradition, not on secure external evidence. The work likely dates from the 6th century, but the earliest surviving manuscripts are from the 8th–9th centuries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives in a single early medieval manuscript tradition, with later copies showing liturgical adaptation. The edition ogl-pl is based on the earliest known witness, but variant readings are not fully collated.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The lectionary was used in the Gallican Rite and influenced later Roman liturgical books. Its readings were cited by Carolingian reformers as a model for biblical proclamation in the Mass.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not provide a critical apparatus or stemma. The reader cannot assess the degree of scribal intervention or the relationship between the surviving manuscripts from this edition alone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"The work is often confused with the Expositio Missae of the same author. The lectiones are not a commentary but a list of readings; theological interpretation is absent from the text itself.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 15 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":15},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"APPENDIX ALTERA.\n\nIn quo variantes scripturae sacræ lectiones præcipuæ ex Lectionario Gallicano exhibentur.\n\nQuoniam magnopere interest scire antiquam Scripturae sacrae versionem, qua primis temporibus usa est Gallicana ecclesia, ideo hic sub uno conspectu variantes Lectionarii antiquissimi lectiones insigniores referre visum est operae pretium, ut ex his viri docti suam de illa versione sententiam statuere possint.\n\nEt primo quidem generatim oDservanaum antiquam illam versionem Vulgatae nostrae passim Inhaerere, et plerasque lectiones variantes potius ex Iibrariorum genio vel errore, quam ex versionis ipsius discrepantia repetendas. Deinde ubi versio antiqua differt a nostra Vulgata, eam sæpius, non tamen perpetuo, cum versione Græca convenire. Tertio Scripturæ libros, es quibus lectiones in Lectionanum nostrum acceptae sunt, hos omnino esse, nempe Genesim, Exodum, Josue, Tobiam, Judith, Esther, omnes prophetas, majores ac minores, ex Veteri Testamento; ex Novo autem, quatuor Evangelia, Actus apostolorum, omnes Pauli Epistolas, praeter unam ad Philippenses, omnes Catholicas, et Apocalypsin. Singulos ex ordine percurramus.","english":"APPENDIX THE SECOND.\n\nIn which the principal variant readings of sacred scripture from the Gallican Lectionary are presented.\n\nSince it is of great interest to know the ancient version of sacred scripture which the Gallican Church used in the earliest times, it has seemed worthwhile to present here at a single glance the more notable variant readings of the most ancient Lectionary, so that learned men may be able to form their own judgment concerning that version.\n\nAnd first, generally speaking, it is to be observed that that ancient version for the most part adheres to our Vulgate, and that most of the variant readings are to be attributed rather to the inclination or error of copyists than to a discrepancy in the version itself. Secondly, where the ancient version differs from our Vulgate, it more often, though not always, agrees with the Greek version. Thirdly, the books of Scripture from which the readings in our Lectionary are taken are these, namely: Genesis, Exodus, Joshua, Tobit, Judith, Esther, all the prophets, both major and minor, from the Old Testament; and from the New, the four Gospels, the Acts of the Apostles, all the Epistles of Paul except the one to the Philippians, all the Catholic Epistles, and the Apocalypse. Let us go through them one by one in order.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"APPENDIX ALTERA","severity":"info","text":"This heading marks the passage as a second appendix, distinct from the main body of the Lectionary, and introduces a methodological preface.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Lectionario Gallicano","severity":"info","text":"The Gallican Lectionary is a liturgical book used in early medieval Gaul, containing scripture readings for the Mass; its text often predates the standardized Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"oDservanaum","severity":"caution","text":"The Latin text has a typographical error: 'oDservanaum' should read 'observandum' (it is to be observed). The capital D is a scribal or editorial slip.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"viri docti","severity":"info","text":"The phrase 'viri docti' (learned men) indicates the intended audience is scholarly, not liturgical; the appendix is a critical apparatus for textual critics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"omnes prophetas, majores ac minores","severity":"info","text":"This phrase refers to the Major and Minor Prophets of the Old Testament (Isaiah, Jeremiah, etc., and the twelve Minor Prophets), standard in Christian canon lists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"unam ad Philippenses","severity":"info","text":"The omission of the Epistle to the Philippians from the Lectionary is notable; it may reflect a lacuna in the manuscript or a deliberate liturgical choice, not a doctrinal rejection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'oDservanaum' is a clear typo for 'observandum', but the exact intended form is uncertain; the capital D may be a misreading of a manuscript abbreviation.","The list of books is given as a summary; it is not stated whether the Lectionary includes all chapters of these books or only selected readings."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"IN VETERI TESTAMENTO.\n\nGENES. VII, 16, ubi legitur in Vulgata, inclusit eum Dominus deforis, addit Lectionarium deforiS in aream, quod melius Graeco textui respondet,.\n\nJOSuE iv, 19, decimo die mensis primi, Lectionarium habet decimo mense, prima die mensis. LXX Vulgatae favent.\n\nISAIÆ XXVI, 6, pes, pedes pauperis. Lection., absque geminatione, pes pauperis. LXX,, semel. Ibid., verse 18, et peperimus spiritum: salutes non fecimus, in terra. Leclion. vero, sine dispunctione, spiritum salutis non fecimus in terra. LXX,. Complut., o.-Cap. LUI, 14, sic inglorius erit. Lection., sic gloriosior erit. LXX, cum Vulgata,.\n\nJEREM. XII, 7, in manu inimicorum ejus. LXX,. Lection., inimicorum meorum. —Thren. III, 13, filias pharetræ, Graece, tous. Lection., phialas pharetræ, forte mendose.\n\nEZECH. XLIII, 20, et super coronam in circuitu, Graece,. Lection., et super cornua in circuitu. — Cap. XLIV, 3,4, egredietur. Et adduxit me, cum LXX. Lection., egredietur. Sic sicut est clausa, Rex transivit per eam. Et adduxit me.","english":"IN THE OLD TESTAMENT.\n\nGENESIS 7:16, where in the Vulgate it reads \"the Lord shut him in from outside,\" the Lectionary adds \"from outside into the ark,\" which better corresponds to the Greek text.\n\nJOSHUA 4:19, \"on the tenth day of the first month,\" the Lectionary has \"on the tenth month, the first day of the month.\" The Septuagint favors the Vulgate.\n\nISAIAH 26:6, \"foot, feet of the poor.\" The Lectionary, without gemination, \"foot of the poor.\" The Septuagint, once. Ibid., verse 18, \"and we have brought forth spirit: we have not made salutations, on earth.\" The Lectionary, however, without punctuation, \"we have not made the spirit of salvation on earth.\" The Septuagint, Complutensian. — Chapter 53:14, \"thus he will be inglorious.\" The Lectionary, \"thus he will be more glorious.\" The Septuagint, with the Vulgate.\n\nJEREMIAH 12:7, \"in the hand of his enemies.\" The Septuagint. The Lectionary, \"of my enemies.\" — Lamentations 3:13, \"daughters of the quiver,\" Greek, \"tous.\" The Lectionary, \"bowls of the quiver,\" perhaps erroneously.\n\nEZEKIEL 43:20, \"and upon the crown in a circle,\" Greek. The Lectionary, \"and upon the horns in a circle.\" — Chapter 44:3,4, \"he will go out. And he led me,\" with the Septuagint. The Lectionary, \"he will go out. Thus as it is closed, the king passed through it. And he led me.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a list of variant readings from the Gallican Lectionary compared to the Vulgate and Septuagint, organized by biblical book and chapter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Genesis 7:16","severity":"info","text":"The Lectionary adds 'in aream' (into the ark) to the Vulgate's 'inclusit eum Dominus deforis,' aligning more closely with the Greek text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joshua 4:19","severity":"info","text":"The Lectionary reads 'decimo mense, prima die mensis' (on the tenth month, the first day of the month) instead of the Vulgate's 'decimo die mensis primi' (on the tenth day of the first month).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah 26:6","severity":"info","text":"The Lectionary omits the gemination of 'pes' (foot), reading 'pes pauperis' once, while the Vulgate has 'pes, pedes pauperis' (foot, feet of the poor).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jeremiah 12:7","severity":"info","text":"The Lectionary reads 'inimicorum meorum' (of my enemies) instead of the Vulgate's 'inimicorum ejus' (of his enemies), aligning with the Septuagint.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Lamentations 3:13","severity":"caution","text":"The Lectionary reads 'phialas pharetræ' (bowls of the quiver) for the Greek 'thugateras' (daughters), which the editor notes as possibly erroneous ('forte mendose').","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text uses 'Lection.' as an abbreviation for 'Lectionarium'; the English draft expands it as 'Lectionary'.","The phrase 'LXX Vulgatae favent' is ambiguous: it could mean the Septuagint supports the Vulgate reading, or that the Septuagint and Vulgate agree against the Lectionary."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"DANIEL III, 1, Nabuchodonosor rex fecit. Lection., cum LXX, anno octavo decimo Nabuchodonosor rex fecit. Ibid., verse 6, 15, 20, fornacem ignis ardentis, Lection., cum LXX, ubique habet ardentem. Ibid., verse 94, Sarabala. Lection., cum LXX, sarabara. Ibid., vers. 96, positum est hoc decretum. Lection., cum LXX, propositum est decretum. lbid., verse 97, 98, in provincia Babylonis. Nabuchodonosor. Leclion., in provinciam Babylonis, et scripsit epistulam sic continentem. Nabuchodonosor, quae verba etiam desunt apud LXX.—Cap. ix, 14, et vigilavit Dominus super malitiam. Deest super malitiam in Leclionario. Ibid., verse 25, scito ergo et animadverte. Lection. Scito ergo, et planta aurem, et animadverte.\n\nOSEB IV, 17, dimitte eum. Lection., dimittet eum. — Cap. vi, 6, et non sacrificium, cum LXX. Lection. vero, et non judicium.\n\nJOEL i, 13, libatio. Lection., oblatio.—Cap. II, 23, serotinum sicut in principio. Vox sicut deestnon semel in Lectionario. Ibid., vers. 28, spiritum meum. Lection., de spiritu mee, cum LXX. Et sic legit Lucas Act. II, 47.","english":"DANIEL 3:1, \"Nebuchadnezzar the king made.\" The Lectionary, with the LXX, has \"in the eighteenth year, Nebuchadnezzar the king made.\" Ibid., verses 6, 15, 20, \"furnace of burning fire\"; the Lectionary, with the LXX, everywhere has \"burning.\" Ibid., verse 94, \"Sarabala\"; the Lectionary, with the LXX, has \"sarabara.\" Ibid., verse 96, \"this decree was set\"; the Lectionary, with the LXX, has \"the decree was proposed.\" Ibid., verses 97, 98, \"in the province of Babylon. Nebuchadnezzar.\" The Lectionary has \"into the province of Babylon, and he wrote a letter containing thus: Nebuchadnezzar,\" which words are also absent from the LXX. — Chapter 9:14, \"and the Lord watched over wickedness.\" \"Over wickedness\" is absent in the Lectionary. Ibid., verse 25, \"know therefore and take heed.\" The Lectionary has \"know therefore, and prick up your ear, and take heed.\"\n\nHOSEA 4:17, \"let him go.\" The Lectionary has \"he will let him go.\" — Chapter 6:6, \"and not a sacrifice,\" with the LXX. The Lectionary, however, has \"and not a judgment.\"\n\nJOEL 1:13, \"libation.\" The Lectionary has \"offering.\" — Chapter 2:23, \"the late rain as in the beginning.\" The word \"as\" is not absent once in the Lectionary. Ibid., verse 28, \"my spirit.\" The Lectionary has \"from my spirit,\" with the LXX. And thus Luke reads in Acts 2:47.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Daniel III, 1","severity":"info","text":"The Lectionary's addition of 'anno octavo decimo' (in the eighteenth year) aligns with the LXX against the Vulgate's shorter reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Sarabala / sarabara","severity":"info","text":"The Lectionary reads 'sarabara' with the LXX, a Greek loanword for a type of garment, against the Vulgate's 'Sarabala'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Lection., cum LXX","severity":"info","text":"Germanus repeatedly notes the Lectionary's agreement with the Septuagint against the Vulgate, suggesting a deliberate textual preference.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joel 2:28","severity":"info","text":"The Lectionary's 'de spiritu meo' (from my spirit) matches the LXX and is cited in Acts 2:47, showing a New Testament echo.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Vox sicut deest non semel","severity":"caution","text":"Germanus notes the word 'sicut' (as) is 'not absent once' in the Lectionary, implying a consistent omission or variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Cap. ix, 14","severity":"info","text":"The Lectionary omits 'super malitiam' (over wickedness) from Daniel 9:14, a structural variant from the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Vox sicut deest non semel' is ambiguous: it may mean 'the word sicut is not absent once' (i.e., always present) or 'is absent more than once' (i.e., often missing). The translation takes the latter reading."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"AMOS, VIII, 5, quando transibit mensis, cum LXX. Lection., messis, forte mendose.\n\nMALACH. III,, colabit eos. Lection., cum LXX, conflabit eos, rectius. Ibid., vers., confiximus te, cum LXX, pro configimus te, quod est in Vulgata. Ibid., verse 17, erunt mihi. Lection., erunt mihi oves meæ, - Cap. iv,, stipula. Lection., sicut stipula. Deest tamen haec particula apud LXX, licet subintelligatur.\n\nIN NOVO TESTAMENTO.\n\nMATTH. VI, it, supersubstantialem. Lection.,cotidiasum; et v... 20, exterminat, pro demolitur; et vers. 23. quantæ sunt, pro quantæ erunt; et vers 25, quid manducetis, aut quid bibatis, neque, cum Graeco, pro quid manducetis, neque; et vers. 33, quærite autem, cum Græco, pro quærite ergo. — Cap. xxviii, 3, et vestimenta ejus sicut nix. Lection., vestimentum ejus candidum sicut nix, CUM Græco.\n\nMARC. XVI, 14, resurrexisse non crediderunt. Lection., resurrexisse nunciantibus illis non crediderunt.","english":"AMOS 8:5, \"when the month passes,\" with the LXX. The Lectionary has \"harvest,\" perhaps erroneously.\n\nMALACHI 3:3, \"he will sift them.\" The Lectionary, with the LXX, has \"he will melt them,\" more correctly. Ibid., verse, \"we have fixed you,\" with the LXX, for \"we have fastened you,\" which is in the Vulgate. Ibid., verse 17, \"they will be to me.\" The Lectionary has \"they will be to me my sheep.\" — Chapter 4:1, \"straw.\" The Lectionary has \"like straw.\" However, this particle is missing in the LXX, though it is understood.\n\nIN THE NEW TESTAMENT.\n\nMATTHEW 6:11, \"supersubstantial.\" The Lectionary has \"daily\"; and verse 20, \"exterminates,\" for \"demolishes\"; and verse 23, \"how many are,\" for \"how many will be\"; and verse 25, \"what you eat, or what you drink, nor,\" with the Greek, for \"what you eat, nor\"; and verse 33, \"but seek,\" with the Greek, for \"therefore seek.\" — Chapter 28:3, \"and his garments like snow.\" The Lectionary has \"his garment white like snow,\" with the Greek.\n\nMARK 16:14, \"they did not believe that he had risen.\" The Lectionary has \"they did not believe those announcing that he had risen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Amos 8:5","severity":"info","text":"The Lectionary reads 'messis' (harvest) for the Vulgate's 'mensis' (month), aligning with the LXX. Germanus notes this may be an error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"colabit","severity":"info","text":"Germanus prefers 'conflabit' (he will melt) over 'colabit' (he will sift), following the LXX. The Vulgate has 'colabit'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Malachi 3:17","severity":"info","text":"The Lectionary adds 'oves meae' (my sheep) after 'erunt mihi' (they will be to me), a reading not in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 6:11","severity":"info","text":"The Lectionary reads 'cotidianum' (daily) for the Vulgate's 'supersubstantialem' (supersubstantial), following the Greek.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 28:3","severity":"info","text":"The Lectionary reads 'vestimentum ejus candidum sicut nix' (his garment white like snow) for the Vulgate's 'vestimenta ejus sicut nix' (his garments like snow), aligning with the Greek.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Mark 16:14","severity":"info","text":"The Lectionary expands the Vulgate's 'resurrexisse non crediderunt' to 'resurrexisse nunciantibus illis non crediderunt' (they did not believe those announcing that he had risen).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'colabit' in Malachi 3:3 is ambiguous; Germanus interprets it as a variant of 'conflabit'.","The Lectionary's reading 'messis' for Amos 8:5 may be a scribal error or a deliberate variant."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Luc. II, i, a præside. Leclion., sub præside.-Cap. XII, 31, quærite primum. Deest in Lection., primum; et in Græco; ibid., verse 43, venerit Dominus. Addit Lection., illius, cum Graeco. — Cap. xiv,, neque vicinos divites. Lection., neque vicinas, neque divites. Sed praeferenda Vulgata, cui Græcus textus favet.— Cap. XXIV, 24, ipsum vero non invenerunt Lection., ipsum vero non viderunt, cum Graeco.\n\nJOAN. II, 10, cum inebriati fuerint. Lection. addit, convivæ. - Cap. x, ii, ponit, cum Græco, pro dat, quod legitur in Vulgata. —Cap. XI, 10, si autem ambulaverit. Lection., cum Graeco, si quis ambulaverit. - Cap. XII, 6, portabat. Lection., exportabat, quae lectio favet doctissimi Huetii interpretationi, qui verbum hoc loco de furto interpretatur. Idem vers. 8, habebitis in Lectionario, pro habetis.\n\nIN ACTIBUS APOITOLORUM.\n\nACT. I, 2, per Spiritum sanctum quos elegit, assumptus est: quibus et præbuit se. Lection., per Spiritum sanctum prædicare Evangelium, quos et elegit: quibus etiam præbuit Me. Tum verse 4: Et cum conversaretur cum illis, præcepit eis. Made, baptizabimini Spiritu sancto, quem accepturi estis. non post multos hos dies.-Cap. II, 33, videtis et auditis, etiam in Graeco; at in Lection., vidistis et audistis. — Cap. in, 12, virtute aut potestate; in Lection. virtute et pietate; Græcis,. — Cap. V,24, principes. Lection., princeps: Graece,. Item vers.","english":"Luke 2:1, \"by the president.\" Lectionary, \"under the president.\" — Chapter 12:31, \"seek first.\" The word \"first\" is missing in the Lectionary and in Greek; ibid., verse 43, \"the Lord will come.\" The Lectionary adds \"of him,\" with the Greek. — Chapter 14, \"nor rich neighbors.\" Lectionary, \"nor neighbors, nor rich.\" But the Vulgate is to be preferred, which the Greek text favors. — Chapter 24:24, \"but they did not find him.\" Lectionary, \"but they did not see him,\" with the Greek.\n\nJohn 2:10, \"when they have become drunk.\" The Lectionary adds \"the guests.\" — Chapter 10:11, it places, with the Greek, \"for\" instead of \"which\" that is read in the Vulgate. — Chapter 11:10, \"but if he walks.\" Lectionary, with the Greek, \"if anyone walks.\" — Chapter 12:6, \"he was carrying.\" Lectionary, \"he was carrying out,\" which reading favors the interpretation of the most learned Huetius, who interprets this word here as concerning theft. Same verse 8, \"you will have\" in the Lectionary, for \"you have.\"\n\nIN THE ACTS OF THE APOSTLES.\n\nActs 1:2, \"through the Holy Spirit whom he chose, he was taken up: to whom he also presented himself.\" Lectionary, \"through the Holy Spirit to preach the Gospel, whom he also chose: to whom he also presented me.\" Then verse 4: \"And while he was conversing with them, he commanded them.\" But, \"you will be baptized by the Holy Spirit, whom you are about to receive, not many days after this.\" — Chapter 2:33, \"you see and hear,\" also in Greek; but in the Lectionary, \"you saw and heard.\" — Chapter 3:12, \"by virtue or power\"; in the Lectionary, \"by virtue and piety\"; Greek, —. — Chapter 5:24, \"the princes.\" Lectionary, \"the prince\": Greek, —. Likewise verse.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a series of textual notes comparing the Vulgate, the Greek text, and the Lectionary readings for Luke, John, and Acts. Each note follows a consistent pattern: a Vulgate lemma, then the Lectionary variant, often with a Greek witness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"exportabat","severity":"info","text":"The Lectionary reading 'exportabat' (he was carrying out) for John 12:6 is noted as supporting the interpretation of the learned Huetius, who understood the verb as referring to theft. This shows the Lectionary's value for patristic exegesis.","cites":[],"named_sources":["Huetius"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. II, i","severity":"info","text":"Luke 2:1: Vulgate 'a praeside' (by the president); Lectionary 'sub praeside' (under the president). The Greek text is not cited here, but the variant is recorded without preference.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. II, 10","severity":"info","text":"John 2:10: Vulgate 'cum inebriati fuerint' (when they have become drunk); Lectionary adds 'convivae' (the guests). The addition clarifies the subject.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ACT. I, 2","severity":"info","text":"Acts 1:2: Vulgate 'per Spiritum sanctum quos elegit, assumptus est' (through the Holy Spirit whom he chose, he was taken up); Lectionary reads 'per Spiritum sanctum praedicare Evangelium, quos et elegit' (through the Holy Spirit to preach the Gospel, whom he also chose). The Lectionary substitutes a mission statement for the assumption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Cap. xiv","severity":"caution","text":"For Luke 14, the Vulgate 'neque vicinos divites' (nor rich neighbors) is preferred over the Lectionary 'neque vicinas, neque divites' (nor neighbors, nor rich), because the Greek text supports the Vulgate. The Lectionary reading may be a corruption or a different textual tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is cited only sporadically; for many verses the Greek reading is not given, leaving the basis of comparison unclear.","The Lectionary's reading for Acts 1:2 is a substantial rephrasing; whether this reflects a different manuscript tradition or a liturgical adaptation is not stated.","The note on Acts 1:4 is fragmentary: 'Made, baptizabimini...' may be a misreading or an incomplete citation."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"36, pro qui credebant, Lection., quicumque credebant; in Graeco,. Item vecs. 40, ubi in Vulgata, ne omnino tequerentur, Lecdonario deest omnino, ut etiam Græcis. — Cap. VI, 10, spiritu qui loquebatur. Lection., quo loquebatur, cum Graeci. Tum vers.i, verba blasphemiæ (sic in Græco.) adversus locum sanctum, et Deum, et legem, ubi legitur in Vulgata, verba adversus locum sanctum, et, legem. — Cap. VII, 59, obdormivit in Domino. Lection. deest in Domino, uti et in Græco. — Cap. XII, 8, caligas tuas Lection.galliculas tuas; Graecis,.Item vers. 13, pulsante autem eooslium januæ, processit, ut in Græco. Lection.,pulsante autem eo, ad januam processit. Tum vers. 14,ut cognovisset nomen Petri, pro ut cognovit vocem Petri, etiam Graece. — Cap. XIII, 20, quadringintos et quinquaginta, ut in Graeco. Lection., quadrigentos de quadraginta. Tum vers. 37, suscitavi, a mortuis. Deest a mortuis in Lection. et in Graeco. — Cap. XVI, 22, cucurrit. Lection, concurrit; Graece,. Deinde vers.,, strinxit ligno. Lectione, in ligno, pro in lignum;. Ad hæc veri. 33, omnis domus ejus. Lection., omnesejus, cum Graecis.","english":"36, \"for those who believed,\" Lectionary: \"whoever believed\"; in Greek, likewise. Verse 40, where the Vulgate has \"lest they be entirely disturbed,\" the Lectionary omits \"entirely,\" as also in the Greek. — Chapter 6, verse 10, \"the spirit who was speaking.\" Lectionary: \"by which he was speaking,\" with the Greek. Then verse 1, \"words of blasphemy\" (so in Greek) \"against the holy place, and God, and the law,\" where the Vulgate reads \"words against the holy place and the law.\" — Chapter 7, verse 59, \"he fell asleep in the Lord.\" Lectionary omits \"in the Lord,\" as also in the Greek. — Chapter 12, verse 8, \"your boots.\" Lectionary: \"your little Gallic shoes\"; in Greek, likewise. Verse 13, \"but as he knocked at the door of the vestibule, he went out,\" as in Greek. Lectionary: \"but as he knocked, he went to the door.\" Then verse 14, \"when he had known the name of Peter,\" for \"when he had recognized the voice of Peter,\" also in Greek. — Chapter 13, verse 20, \"four hundred and fifty,\" as in Greek. Lectionary: \"four hundred and forty.\" Then verse 37, \"I raised from the dead.\" \"From the dead\" is omitted in the Lectionary and in Greek. — Chapter 16, verse 22, \"he ran.\" Lectionary: \"he ran together\"; in Greek, likewise. Then verse, \"he bound with wood.\" Lectionary: \"on wood,\" for \"onto wood.\" To these, verse 33, \"his whole house.\" Lectionary: \"all his people,\" with the Greek.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues a series of textual comparisons between the Vulgate, the Lectionary, and the Greek text, following the pattern established in the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"galliculas","severity":"info","text":"The Lectionary's 'galliculas tuas' (your little Gallic shoes) is a diminutive form of 'gallicae', a type of shoe associated with Gaul, contrasting with the Vulgate's 'caligas' (boots).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Lectionary omits 'omnino' (entirely) in verse 40 and 'in Domino' (in the Lord) in chapter 7, verse 59, aligning with the Greek text, suggesting a Greek source or influence for the Lectionary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'verba blasphemiæ adversus locum sanctum, et Deum, et legem' (words of blasphemy against the holy place, and God, and the law) in the Lectionary and Greek includes 'Deum' (God), which is absent in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The reading 'quadrigentos de quadraginta' (four hundred of forty) in the Lectionary for chapter 13, verse 20 is likely a scribal error or variant for 'four hundred and forty', as the Greek has 'four hundred and fifty'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Germanus's annotations reflect a scholarly concern for textual accuracy, comparing Latin and Greek witnesses to establish the preferred reading, typical of Carolingian biblical criticism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'Lection.' for 'Lectionario' (the Lectionary) and 'Graecis' for 'Graecis' (the Greek texts), but the exact manuscripts referred to are not specified.","The phrase 'strinxit ligno' (he bound with wood) in the Vulgate is ambiguous; the Lectionary's 'in ligno' (on wood) may reflect a different prepositional usage."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Ix EPISTOLIS PAULI-\n\nROM. VIII, 3, impossibileerat legi; in Lection. lek, at in Graeco,. Et verse 16, ipse enim spiritus. Deest in utroque particula enim. Tum verse 23, filiorum Dei. Deest utrobique Dei. — Cap. xv, et prohibitus sum usque adhuc. Deest in Lectionario et in Graeco. Ibid., vers. 29, Evangelii. Deest in Lectionar., quanquam habetur in Graeco,\n\nI COR. VII, 39, liberata eft. Lection. addit, a lege. - Cap. x, 17, de uno pane participamus. Lectin., de uno pane et de uno calice particip. In nova editione Graeca Oxoniensi quidam Graeci Codices ita habent, — Cap. xv,, quoniam quidem cum Græcis; at Lection., non semet, quoniam enim. Ibid., verse 52, canet enim tuba. Deest duobus in locis Lectionarii tuba. Attamen Gregorius Turonensis episcopus, tuba legit in Historiae lib. cap. 13.\n\nGALAT. v, 13, caritatem spiritus; in Lection. deen 1piritus, sicut etiam in Graeco. Ibid., vers. 20, hæreses, pro sectæ. Ibid., veri. 22, in Lectionario fructus spiritus tantum decem numerantur hoc ordine: Charitas, gaudium, pax, patientia longanimitas, bonitas, benignitas, fides, modestia, continentia. In Græco tantum novem, sed ponitur pro patientis et longanimitate. — Cap. vi, 12, quicumque eniM, deest enim iD Lectionario et in textu Graeco. In Oxoniensi tamen editione quidam. Codices notantur pro partiCula.","english":"From the Epistles of Paul—\n\nRomans 8:3, \"it was impossible for the law\"; in the Lectionary, \"it was impossible,\" and in the Greek likewise. And verse 16, \"the spirit itself.\" The particle \"for\" is missing in both. Then verse 23, \"of the sons of God.\" \"Of God\" is missing in both. — Chapter 15, \"and I have been forbidden up to now.\" Missing in the Lectionary and in the Greek. Ibid., verse 29, \"of the Gospel.\" Missing in the Lectionary, although it is found in the Greek.\n\n1 Corinthians 7:39, \"she is freed.\" The Lectionary adds, \"from the law.\" — Chapter 10, verse 17, \"we partake of one bread.\" The Lectionary: \"we partake of one bread and one cup.\" In the new Oxford Greek edition, certain Greek manuscripts have it thus. — Chapter 15, \"since indeed with the Greeks\"; but the Lectionary: \"not at all, since.\" Ibid., verse 52, \"for the trumpet will sound.\" \"Trumpet\" is missing in two places in the Lectionary. Yet Gregory of Tours, bishop, reads \"trumpet\" in his History, book 13.\n\nGalatians 5:13, \"love of the spirit\"; in the Lectionary, \"spirit\" is missing, as also in the Greek. Ibid., verse 20, \"heresies,\" for \"sects.\" Ibid., verse 22, in the Lectionary only ten fruits of the spirit are enumerated in this order: Charity, joy, peace, patience, long-suffering, goodness, kindness, faith, modesty, continence. In the Greek only nine, but \"patience\" is placed for \"long-suffering.\" — Chapter 6, verse 12, \"whoever indeed,\" \"indeed\" is missing in the Lectionary and in the Greek text. In the Oxford edition, however, certain manuscripts are noted for the particle.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a collation of variant readings from Paul's Epistles, comparing the Vulgate, a Lectionary, and Greek manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Romans 8:3","severity":"info","text":"The Vulgate reading 'impossibile erat legi' is compared with the Lectionary's omission of 'legi', matching the Greek.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Corinthians 10:17","severity":"info","text":"The Lectionary adds 'et de uno calice' to 'de uno pane participamus', a reading found in some Greek manuscripts of the Oxford edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"1 Corinthians 15:52","severity":"info","text":"Gregory of Tours reads 'tuba' in his Historia, book 13, supporting the Vulgate against the Lectionary's omission.","cites":[],"named_sources":["Gregory of Tours"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Galatians 5:22","severity":"info","text":"The Lectionary lists ten fruits of the spirit, while the Greek has nine, substituting 'patientia' for 'longanimitas'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Galatians 6:12","severity":"info","text":"The particle 'enim' is absent in both the Lectionary and Greek text, though noted in some Oxford edition manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific Lectionary referred to is not identified; the Oxford Greek edition is mentioned but not specified further."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"EPHES. IV, 22, adimpletur. Lection., adimplet in Christo Jesu. Anceps est participium Graecum. — Cap. u, 22, in spiritu. Lection., in Spiritu sancto. At sancto reduudat secyndum Graecaet Ambrosium atque Hieronymum.—Cap. v, 18, in quo eat luxuria. Lection., in quo est omnis luxuria; in Graeco, simpliciter,.\n\nHEBR. XI, 6, placere Deo. Deest Deo in Lectionario et in textu Graeco, etiam apud Chrysostomum et Theophylactum. Ibid., vers. 2i, fastigium virgæ. Lection., fastigium, cacumen virgæ, ubi duplex versio vocis Graecae, ut etiam infra vers. in Lectionario dici, esse, pro Græco. Potius est quod verse legitur cum Graeco, temporalem peccati jucunditatem, non temporalis, ut in Vulgata; et vers. 30, ruerunt circuiti cum Græco, ubi in Vulgata, eruerunt circuitu. —Cap. xit, i, maneat in nobis. Lectionario deest in vobis, atque in Graeco; et vers. 9, stabiliri, pro stabilire.","english":"Ephesians 4:22, \"is fulfilled.\" Lectionary, \"fulfills in Christ Jesus.\" The Greek participle is ambiguous. — Chapter 2:22, \"in spirit.\" Lectionary, \"in the Holy Spirit.\" And \"holy\" is redundant according to the Greek and Ambrose and Jerome. — Chapter 5:18, \"in which is luxury.\" Lectionary, \"in which is every luxury\"; in Greek, simply.\n\nHebrews 11:6, \"to please God.\" \"God\" is missing in the Lectionary and in the Greek text, also in Chrysostom and Theophylact. Ibid., verse 21, \"top of the rod.\" Lectionary, \"top, summit of the rod,\" where there is a double version of the Greek word, as also below verse in the Lectionary it is said \"to be\" for the Greek. It is rather that the verse is read with the Greek, \"temporal delight of sin,\" not \"temporal\" as in the Vulgate; and verse 30, \"they fell surrounded\" with the Greek, where in the Vulgate, \"they cast out around.\" — Chapter 12:1, \"may remain in us.\" Lectionary, \"in you\" is missing, as also in the Greek; and verse 9, \"to be established,\" for \"to establish.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ephesians 4:22","severity":"info","text":"The lemma 'adimpletur' (Vulgate) is compared with the Lectionary's 'adimplet in Christo Jesu', noting the Greek participle is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"in Spiritu sancto","severity":"info","text":"Germanus notes that 'sancto' is redundant in Ephesians 2:22 according to the Greek, Ambrose, and Jerome, indicating a textual variant in the Lectionary.","cites":[],"named_sources":["Ambrose","Jerome"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hebrews 11:6","severity":"info","text":"The word 'Deo' is absent from the Lectionary and Greek text, as well as from Chrysostom and Theophylact, suggesting a variant reading.","cites":[],"named_sources":["Chrysostom","Theophylact"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"fastigium virgæ","severity":"info","text":"The Lectionary glosses 'fastigium' with 'cacumen virgæ', a double translation of the Greek word, indicating textual expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"temporalem peccati jucunditatem","severity":"caution","text":"Germanus prefers the Greek reading 'temporalem' (accusative) over the Vulgate's 'temporalis' (nominative), but the sense is contested.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hebrews 12:1","severity":"info","text":"The Lectionary omits 'in vobis' (in you) present in the Vulgate, matching the Greek text, indicating a variant.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek participle in Ephesians 4:22 is ambiguous in meaning.","The reading 'temporalem' vs. 'temporalis' in Hebrews 11:21 is contested."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"IN EPISTOLIS CANONICIS.\n\nJACOBI cap. I, 8, inconstans est. Deest in Lectionario et in Graeco est. Vers. ii, itineribus. Lection., honoribus. Vulgatae consentit textus Graecus, sed tamen Lectionarii variatio non temnenda. Vers. 18, voluntarie enim. Deest enim in Lectionario et Graeco, et verse deest autem in utroque. -Cap, III, ii, uvas. Lection., cum Graeco, olivas. — Cap. V, 3, thesaurizastis vobis iram in diebus novissimis. Lectionar., cum Graece, thesaurizatis in diebus novissimis. Ibid., vers. it, sit autem sermo vester, est, est. Lection, sit autem vestrum est, est cui lectioni Graecus textus respondet:, quasi diceret: Vestrum est, sit est, et vestrum non, sit non. Hoc est, inquit Erasmus, quod affirmatis, pere affirmate; et quod negatis, vere negate. Perperam itaque inuno Codice editionis Oxoniensis additur in Graeco lextu.","english":"IN THE CANONICAL EPISTLES.\n\nJAMES chapter 1, verse 8, \"inconstant\" is present. It is absent from the Lectionary and from the Greek. Verse 2, \"by journeys.\" Lectionary, \"by honors.\" The Greek text agrees with the Vulgate, but nevertheless the variation of the Lectionary is not to be despised. Verse 18, \"for willingly.\" The \"for\" is absent from the Lectionary and the Greek, and \"however\" is absent from both. — Chapter 3, verse 2, \"grapes.\" Lectionary, with the Greek, \"olives.\" — Chapter 5, verse 3, \"you have stored up wrath for yourselves in the last days.\" Lectionary, with the Greek, \"you store up in the last days.\" Ibid., verse 2, \"but let your speech be, it is, it is.\" Lectionary, \"but let your speech be yours, it is, it is,\" to which reading the Greek text corresponds, as if to say: \"Yours is, let it be; and yours is not, let it not be.\" This is, says Erasmus, what you affirm, affirm truly; and what you deny, deny truly. Therefore it is wrongly added in one codex of the Oxford edition in the Greek text.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a collation of variant readings from the Catholic Epistles, comparing the Vulgate, the Lectionary, and the Greek text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"James 1:8","severity":"info","text":"The lemma 'inconstans est' (it is inconstant) is noted as absent from the Lectionary and Greek, indicating a Vulgate addition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"James 1:2","severity":"info","text":"The variant 'itineribus' (by journeys) vs. 'honoribus' (by honors) is discussed; the Greek supports the Vulgate, but the Lectionary reading is not dismissed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"James 3:2","severity":"info","text":"The reading 'uvas' (grapes) in the Vulgate is contrasted with 'olivas' (olives) in the Lectionary and Greek.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Erasmus is cited for the interpretation of the phrase 'sit autem vestrum est, sit est' as an exhortation to affirm or deny truthfully.","cites":[],"named_sources":["Erasmus"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The final note warns that a Greek text in an Oxford codex erroneously adds a reading, implying textual corruption in that edition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific Greek manuscript or Lectionary edition used is not identified.","The exact verse numbering (e.g., 'cap. I, 8' for James 1:8) follows an older system, and modern chapter-verse divisions may differ."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"PETRI, inseribitur Ad Gentes, cap. I, 6, 8, exultabitis. Leciion., exultatis, cum Graecis. lbid., verse 7, probatum vestræ fidei multo pretiosius sit auro, quod perit, per ignem probato, ut in Græco. Ibid., vers. 10, qui de futuris in vobis gaudiis, pro quo Vulgata, qui de futura in vobis gratia; sic in Græco. Alibi Lectionarium consentit cum Vulgata. Tum in duobus locis, yers. 11, scrutantes initium. quod vel quale tempus. Ibid., verse 22, in obedientia caritatis. Lection., in obedentia veritatis, cum Graeco. — Cap. II, 2, si tamen gustastis, quoniam dulcis est Dorminus. LectioQ., cum Graeco, si gustastis, quoniam dulcis Dominus. Ibid., verse 21, pro vobis, ut in Graeco; non pro nobis, ut in Vulgata. lbid., vers. i5, visitatorem, pro episcopum. — Cap. III, 8, modesti. Deest in Leclionario et in Graeco. Tum vers. 18, nostris in utroque deest. Ibid., haec verba Vulgatae, vers. 22, deglutiens mortem, et vitæ æternæ heredes efficeremur, desunt tn Lectionario et in texto Græco. Citantur tamen pro hoc additamento quidam Codices Graeci in editione Oxoniensi. — Cap. IV, 4, admirantur; in Lection., peregrinantur ut in Græco,. Ibid., vers. 12, nolite peregrinari in fervore, qui ad tentationem. vobis fit, quasi novi. Leclion. addit post vobis fit: nolite pavere, tamquam novi. Minutulum est quod, verse 17, tempus eat, abest verbum est a Lectionario et Græce.","english":"Of Peter, inscribed To the Gentiles, chapter 1, verses 6, 8, \"you will exult.\" Lectionary, \"you exult,\" with the Greek. Ibid., verse 7, \"proved, much more precious than gold, which perishes, tested by fire,\" as in the Greek. Ibid., verse 10, \"who concerning future joys in you,\" for which the Vulgate has \"who concerning future grace in you\"; thus in the Greek. Elsewhere the Lectionary agrees with the Vulgate. Then in two places, verse 11, \"examining the beginning, what or what kind of time.\" Ibid., verse 22, \"in obedience of charity.\" Lectionary, \"in obedience of truth,\" with the Greek. — Chapter 2, verse 2, \"if, however, you have tasted, how sweet the Lord is.\" Lectionary, with the Greek, \"if you have tasted, how sweet the Lord is.\" Ibid., verse 21, \"for you,\" as in the Greek; not \"for us,\" as in the Vulgate. Ibid., verse 15, \"visitor,\" for \"bishop.\" — Chapter 3, verse 8, \"modest.\" It is absent from the Lectionary and from the Greek. Then verse 18, \"our\" is absent in both. Ibid., these words of the Vulgate, verse 22, \"swallowing death, and we would become heirs of eternal life,\" are absent from the Lectionary and from the Greek text. Yet certain Greek codices are cited for this addition in the Oxford edition. — Chapter 4, verse 4, \"they admire\"; in the Lectionary, \"they sojourn,\" as in the Greek. Ibid., verse 12, \"do not sojourn in fervor, which is made for you as a temptation, as if new.\" The Lectionary adds after \"is made for you\": \"do not be afraid, as if new.\" It is a small point that, verse 17, \"the time is,\" the word \"is\" is absent from the Lectionary and Greek.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Peter 1:6, 8","severity":"info","text":"The Latin text notes a variant between 'exultabitis' (Vulgate) and 'exultatis' (Lectionary, agreeing with Greek). This reflects a difference in verbal mood or tense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Peter 1:7","severity":"info","text":"The phrase 'probatum vestræ fidei multo pretiosius sit auro, quod perit, per ignem probato' is cited as agreeing with the Greek, contrasting with possible Vulgate variants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Peter 1:10","severity":"info","text":"The Vulgate reads 'qui de futura in vobis gratia' while the Lectionary and Greek have 'qui de futuris in vobis gaudiis'; the note highlights a divergence in wording ('grace' vs. 'joys').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Peter 2:2","severity":"info","text":"The Vulgate includes 'si tamen gustastis' while the Lectionary and Greek omit 'tamen', reading 'si gustastis'. This is a minor textual variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Peter 2:15","severity":"info","text":"The Lectionary reads 'visitatorem' for 'episcopum' in the Vulgate; this is a lexical variant where 'visitor' substitutes for 'bishop'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"1 Peter 3:22","severity":"info","text":"The Vulgate addition 'deglutiens mortem, et vitæ æternæ heredes efficeremur' is absent from the Lectionary and Greek, but some Greek codices in the Oxford edition support it, indicating a textual tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify which Greek manuscript tradition is being compared; the reference to the Oxford edition is vague."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"II PETRI, cap. iv, 17, deest in Lectionario dilectus; et postea deest etiam, ipsum audite, uti et in Graeco. Gregorius Turonensis hunc locum, ex Evangelio, an. ex Petri Epistola, refert in Historiae lib. vi, cap.: « Certe si obpilatas habes aures ut ista non audias, crede apostolis quid in monte audierint, cum transfiguratus Jesus in gloria loqueretur cum Moyse et Elia. Nempe de nube splendida Pater ait: Hic eat Filius meus carissimus, ipsum audite. Quidquid sit, ei aliis locis intelligimus, non fixam aliquam constantemque in omnibus lectionem, sed aliquando variam in diversis etiam GaHiarum Ecclesiis fuisse; imo aliquando in una Ecclesia; siquidem in nostro Lectionario pro secunda die Rogationum legitur EpiI. prima Petri, in aliquibus minutiis diversa ab alia, lectione ejusdem Epistolæ, quae præscribitur in natali episcoporum. — Cap. H. 4, in tartarumtradidit cruciandos, in judicium reservari. Lection., in tartarum tradidit, in judicium crudatus reservari-","english":"II Peter, chapter 4, verse 17, \"beloved\" is missing in the Lectionary; and later \"hear him\" is also missing, as in the Greek. Gregory of Tours refers to this passage, from the Gospel or from Peter's Epistle, in his History, book 6, chapter: \"Certainly if you have blocked ears so that you do not hear these things, believe the apostles what they heard on the mountain, when the transfigured Jesus spoke in glory with Moses and Elijah. For from the shining cloud the Father said: 'This is my most beloved Son, hear him.' Whatever the case, we understand from other places that there was not some fixed and constant reading in all things, but sometimes a varied one in different churches even of Gaul; indeed sometimes in one church; since in our Lectionary for the second day of the Rogations is read the first Epistle of Peter, in some details different from another reading of the same Epistle which is prescribed for the feast of bishops. — Chapter 4, verse 4, \"consigned to Tartarus to be tormented, to be reserved for judgment.\" Lectionary, \"consigned to Tartarus, to be reserved for cruel judgment.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Petri, cap. iv, 17","severity":"info","text":"The reference to II Peter 4:17 is spurious; the canonical Second Epistle of Peter has only three chapters. This suggests a misattribution or a non-canonical numbering in the source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Gregorius Turonensis","severity":"info","text":"Gregory of Tours (c. 538–594) was a Gallo-Roman historian and bishop. His Historia Francorum (History of the Franks) is cited here, book 6, chapter, though the exact chapter is unspecified.","cites":[],"named_sources":["Gregory of Tours"],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Lectionario","severity":"info","text":"The passage notes textual variants between the Lectionary and the Vulgate or Greek, indicating that liturgical manuscripts in Gaul had divergent readings, even within the same church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"in tartarum tradidit cruciandos, in judicium reservari","severity":"info","text":"The Lectionary reading 'in tartarum tradidit, in judicium crudatus reservari' (consigned to Tartarus, to be reserved for cruel judgment) differs from the Vulgate's 'in tartarum tradidit cruciandos, in judicium reservari', showing a variant in eschatological phrasing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"II Petri, cap. iv, 17","severity":"caution","text":"The chapter and verse citation 'II Peter 4:17' is impossible in the canonical text; the passage may refer to a different source or a scribal error in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact chapter and verse of the Gregory of Tours citation are not given; 'cap. H. 4' may be a misprint or abbreviation.","The phrase 'in tartarum tradidit cruciandos, in judicium reservari' is ambiguous as to whether it is a direct quote or a paraphrase."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"I JoAN. IV, 4, ut gaudeatis. Deest in Lection. et Græco. Ibid., vers. 7, ambulemus, non ambulamus legitur. Et vers. 9, peccata nostra. Bees' in Lection. nostra, quod tamen est in Graeco. — Cap. II, ita lectio instituitur in Lection.: Scribo vobis, patres, quoniam cognovistis eum qui ab initio est. Scribo vobis, adulescentes, quoniam vicistis malignam. Scribo vobis, infantes, quia cognovistis Patrem. Scribo vobis patres, quia cognovistis, eum qui ab initiq est. Scribo vobis adulescentes, quia fortes estis, et verbum Dei in vobis manet, et vicistis malignum. — Cap. III, ii, diligatis. Lection., cum Graeco, diligamus. Ibid., vers. 13, si odit nos mundus, non vos, ut in Vulgata et in Graeco. Ibid., verse 19, suademus pro suadebimus; graece,. — Cap. iv, 3, et hic est antichristus, de quo audistis. Lection., et hoc est Antichristus, quod audistis. Ita Graece, nisi quod io patrio casu legitur '. lbid.,vers. 10, non quis in Vulgata non quasi. Deinde, Ibid., ipse prior dilexit nos. Deest prior in Lection. et in Græco,— Cap. v, 4, 5, vincit, ter; in Lection., ubique, vicit. Graecum habet in secundo loco. Ibid., verse 7, 8, ita Lection.: Quia tres sunt qui testimonium dant. spiritus, aqua et sanguis; et tres unum sunt. Nihil de testimonio trium personarum divinarum.","english":"I John 4:4, \"that you may rejoice.\" It is missing in the Lectionary and in the Greek. Ibid., verse 7, \"let us walk,\" not \"we walk\" is read. And verse 9, \"our sins.\" \"Our\" in the Lectionary, which however is in the Greek. — Chapter 2, the lesson is thus instituted in the Lectionary: \"I write to you, fathers, because you have known him who is from the beginning. I write to you, young men, because you have overcome the evil one. I write to you, children, because you have known the Father. I write to you, fathers, because you have known him who is from the beginning. I write to you, young men, because you are strong, and the word of God abides in you, and you have overcome the evil one.\" — Chapter 3, verse 2, \"you may love.\" The Lectionary, with the Greek, \"let us love.\" Ibid., verse 13, \"if the world hates us, not you,\" as in the Vulgate and in the Greek. Ibid., verse 19, \"we urge\" for \"we will urge\"; Greek. — Chapter 4, verse 3, \"and this is the antichrist, of whom you have heard.\" The Lectionary, \"and this is Antichrist, which you have heard.\" So the Greek, except that it is read in the dative case. Ibid., verse 10, \"not who\" in the Vulgate, \"not as if.\" Then, Ibid., \"he himself first loved us.\" \"First\" is missing in the Lectionary and in the Greek. — Chapter 5, verses 4, 5, \"he conquers,\" three times; in the Lectionary, everywhere, \"he conquered.\" The Greek has it in the second place. Ibid., verses 7, 8, thus the Lectionary: \"Because there are three who give testimony: spirit, water, and blood; and the three are one.\" Nothing about the testimony of the three divine persons.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I JoAN. IV, 4","severity":"info","text":"The lemma 'ut gaudeatis' (I John 4:4) is absent from the Lectionary and the Greek, indicating a variant in the Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"I JoAN. IV, 7","severity":"info","text":"The reading 'ambulemus' (let us walk) in the Lectionary differs from the Vulgate's 'ambulamus' (we walk), aligning with the Greek.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Cap. II","severity":"info","text":"The Lectionary's expanded reading for 1 John 2, with repeated addresses to fathers, young men, and children, reflects a liturgical adaptation not found in the standard Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cap. III, ii","severity":"info","text":"The variant 'diligatis' (you may love) in the Lectionary is corrected to 'diligamus' (let us love) to match the Greek, showing textual alignment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Cap. iv, 3","severity":"info","text":"The Lectionary reads 'hoc est Antichristus' (this is Antichrist) instead of 'hic est antichristus' (this is the antichrist), with the Greek using the dative case.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Cap. v, 7, 8","severity":"caution","text":"The Lectionary interprets 'spirit, water, and blood' as the three witnesses, explicitly denying a Trinitarian reading, which contrasts with later theological interpretations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text for 1 John 4:4 is missing, but the Lectionary's omission is noted; the dative case in the Greek for chapter 4, verse 3 is unspecified."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Antiqua est hæc omissio, quam Hieronymus io prologo ad Epistotas canonicas, in recentioribus Bibliorum editionibus, nescio qua de causa, detracto, «ab infidelibus translatoribus » factam commemorat, his verbis: Est enim unaearum prima Jacobi, duæ Petri, tres Joannis, et Judæ una. Quæ si, sicut ab eis digestae sunt ita quoque ab interpretibus fideliter in Latinum verterentur eloquium; nec ambiguitatem legentibus facerent, nec sermonnm se sa varietate impugnarent, illo praecipue loco, ubi de unitaVe Trinitatis in prima Johannis epistola, positum legimus. In qua etiam ab infidelibus translatoribus multum erratum esse a fidei veritate comperimus, trium tantummodo vocabuta, hoc est aquae, sanguinis, et spiritus, in ipsa sua editione ponentibus; et Palris, Verbique ac Spiritus testimonium omittentibus; in quo maxime et fides catholica roboratur, et Patris ac Filii ac Spiritus sancti una Divinitatis substantia comprobatur. I Nequaquam ergo mirum videri debet, quod totus versus, septimus in nostro Lectionario desit, cum Hieronymi tempore hoc, inloco deficerent Latini Codices: quorum omissionem, ab infidelibus translatoribus factam, etsi vir sanctus supplevit, non tamen penitus iwpedire potuit quo minus ex vitiosis Codicibus error in alios propagaretur.","english":"This omission is ancient, which Jerome, in the prologue to the canonical Epistles, records as having been made by \"unfaithful translators\" in more recent editions of the Bible, for some unknown reason, in these words: \"For there is one of them, the first of James, two of Peter, three of John, and one of Jude. Which, if, as they were arranged by them, they were also faithfully translated into Latin speech by the translators, they would cause no ambiguity for readers, nor would they be assailed by such a variety of speech, especially in that place where we read about the unity of the Trinity in the first epistle of John. In which we also find that there has been much error from the truth of the faith by unfaithful translators, placing only three words, that is, water, blood, and spirit, in their own edition, and omitting the testimony of Father, Word, and Spirit; in which especially the Catholic faith is strengthened, and the one substance of the Divinity of Father, Son, and Holy Spirit is proved.\" Therefore it should by no means seem strange that the entire seventh verse is missing in our Lectionary, since in Jerome's time the Latin codices were deficient in this place; whose omission, made by unfaithful translators, although the holy man supplied it, he could not, however, entirely prevent the error from being propagated to others from the corrupt codices.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Jerome's prologue to the canonical Epistles, cited here, is a genuine work defending the Vulgate text against corruptions, especially in 1 John 5:7-8.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The passage refers to 1 John 5:7-8, where the Vulgate reads 'aquae, sanguinis, et spiritus' (water, blood, spirit) instead of 'Patris, Verbi, et Spiritus' (Father, Word, Spirit).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"Germanus notes that the omission of verse 7 in his Lectionary is ancient, stemming from corrupt Latin codices that Jerome tried to correct but could not fully prevent from propagating.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Germanus uses Jerome's authority to justify the Lectionary's textual divergence, arguing that the omission is not a recent error but a longstanding problem in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text has 'sermonnm se sa varietate' which is corrupt; the English draft reads 'sermonum se varietate' (variety of speech), but the intended sense is likely 'sermonum varietate'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact verse numbering in the Lectionary is unclear; 'seventh verse' likely refers to 1 John 5:7 in modern Bibles, but the Lectionary's chapter divisions may differ."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Bonam Hieronymi fidem ac proinde genuinam hujus loci lectionem comprobat illustrissimus testis, omni exceptione major, nempe magnus Cyprianus in libro de unitate Ecclesiæ: ubi hoc hemistichium, Et hi tres unum sunt, ex Scriptura commemorat, divinisque personis attribuit: Et iterum de Patre, et Filio, et Spiritu sancto scriptum est: Et hi tres unum sunt. Idem in epistola ad Jubaianum, probare volens, ab hæreticis baptizatos non esse lemplum Dei: « Quæro, iuquit, cujus. Dei?... Si Spiritus sancti, cum tres unum sint, quomodo Spiritus sanctus placatua esse ei potest, qui aut Patris, aut Filii inimicus est? Itaque Cypriani tempore, id est medio saeculo III, longe ante Maiam haeresim Arianam, ita hunc locum legebat Cyprianus. EamdeM vero Hieronymus male multatum restituit. Quin etiam ita legisse videtur Tertullianus adversus Praxeam, in haec verba, cap.: « Celerum de meo sumet, inquit, sicut ipse de Patris. Ita connexus Patris in Filio, et Filii in Paracleto, tres efficit cohærentes, allerum ex altero, qui tres unum sint, non unus. Quo modo dictum est: Ego et Pater unum sumus, etc. Et sub finem libri: Quod opus EvangeHi, quae est substantia Novi Testamenti, statuens legem et prophetas, usque ad Johannem, si non exinde Pater et Filius et Spiritus tres crediti unum Deum sistunt? » Hi duo loci, maxime prior, ad textum Epistolae Johannis respicere videtur.","english":"The good faith of Jerome, and therefore the genuine reading of this passage, is confirmed by a most illustrious witness, above all exception, namely the great Cyprian in his book On the Unity of the Church: where he recalls this hemistich, \"And these three are one,\" from Scripture, and attributes it to the divine persons: \"And again it is written of the Father, and the Son, and the Holy Spirit: And these three are one.\" The same, in his epistle to Jubaianus, wishing to prove that those baptized by heretics are not the temple of God: \"I ask, of which God?... If of the Holy Spirit, since the three are one, how can the Holy Spirit be placated by one who is an enemy either of the Father or of the Son?\" Therefore, in Cyprian's time, that is, the middle of the third century, long before the Arian heresy, Cyprian read this passage in this way. And indeed Jerome restored it, after it had been badly mutilated. Moreover, Tertullian seems to have read it thus against Praxeas, in these words, chapter: \"But he will take from me, he says, just as he himself from the Father. Thus the Father connected in the Son, and the Son in the Paraclete, makes three cohering, one from the other, who are three one, not one. As it is said: I and the Father are one, etc.\" And near the end of the book: \"What work of the Gospel, what is the substance of the New Testament, establishing the law and the prophets, down to John, if not that from that source the Father and the Son and the Spirit are believed to constitute three one God?\" These two passages, especially the former, seem to refer to the text of the Epistle of John.","structure":"narrative","commentary":[{"unit":"reception","kind":"reception","basis":"text","lemma":"Et hi tres unum sunt","severity":"info","text":"Cyprian of Carthage (mid-3rd century) cites the phrase 'And these three are one' as scriptural, attributing it to the Father, Son, and Holy Spirit, long before the Arian controversy.","cites":[],"named_sources":["Cyprian, De unitate Ecclesiae","Cyprian, Epistula ad Jubaianum"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"qui tres unum sint","severity":"info","text":"Tertullian, in Adversus Praxeam, uses similar language ('three are one') in a Trinitarian context, which the author takes as an echo of the Johannine comma.","cites":[],"named_sources":["Tertullian, Adversus Praxeam"],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Bonam Hieronymi fidem","severity":"info","text":"The author asserts that Jerome restored the genuine reading of 1 John 5:7 after it had been 'badly mutilated' by unfaithful translators, a claim tied to the authenticity of the Johannine comma.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"medio saeculo III","severity":"info","text":"Cyprian's citation (mid-3rd century) is presented as predating the Arian heresy (early 4th century), supporting the antiquity of the comma.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et hi tres unum sunt","severity":"info","text":"This phrase is the Johannine comma (1 John 5:7 Vulgate), a contested addition to the Latin text, here defended as original by appeal to patristic testimony.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify the exact biblical verse (1 John 5:7) but refers to it as 'this passage' and 'the text of the Epistle of John'.","The author's claim that Tertullian's language refers to the same scriptural text is interpretive, not explicit in Tertullian."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Quidquid sit, plana est Cypriani et Hieronymi auctoritas, quae utraque sufficere potest ad asserendam huic loco auctoritatem. His tamen accedunt Fulgentius in lib. de Trinitate, cap. 4; Victor Vitensis, in lib. II de Persecutione Vandalica; Eugenius Carthaginensis, in Expositione fidei catholicae, et (ut alios omittam) Ambrosius Autpertus, in lib. i super Apocalypsin, ad hunc versum: Qui est testis fidelis, etc. — Item in eadem prima epistola Johannis, cap. VII, vers. 12, qui non habet filium, Lection., cum Graeco addit Dei. Dein verse: Et,cimus quia audit not quicquid pttierimus deest in Lection., sed non in Græco, Ibid., postulamus; Lectiou. postulavimus, cum Graeco. Postea vers 16, ut roget quis. Abest quis a Lection. et Graeco. Tum verse 17, peccatum ad mortem; in Lection. et Graeco, peccatum non ad moria.\n\nJUDÆ IV, 4, Dominum nostrum Jesum. Lection., Deum nostrum Jesum, et in Graeco. Ibid., verse 6, judicium magni diei, cum Graeco. Lection., judicium diti magni Dei. Rursus verse 11, in via Cain, et in contradictione. Deest in Lection. et Græco. ibid., vers, 21, exspectantes misericordiam Domini nostri Jesu Christi in vitam æternam. Desunt hæc verba in Lection., sed non in Graeco. Denique, vers. 24, in exultatione, in adventu Domini nostri Jesu Christi soli Deo, etc. Lection., cum Graeco, in exultatione, soli Deo. Hæc in specimen salis.","english":"Whatever the case, the authority of Cyprian and Jerome is clear, and either one can suffice to assert the authority of this passage. Nevertheless, Fulgentius in his book On the Trinity, chapter 4; Victor Vitensis in book 2 of his On the Vandal Persecution; Eugenius of Carthage in his Exposition of the Catholic Faith; and (to omit others) Ambrose Autpertus in his book 1 on the Apocalypse, on this verse: \"Who is a faithful witness,\" etc., also join them. — Likewise in the same first epistle of John, chapter 7, verse 12, \"who does not have a son,\" the Lectionary, with the Greek, adds \"of God.\" Then in the verse: \"And we know that he hears not whatever we have asked\" is missing in the Lectionary, but not in the Greek. Ibid., \"we ask\"; the Lectionary has \"we asked,\" with the Greek. Afterwards verse 16, \"that someone may ask.\" \"Someone\" is absent from the Lectionary and the Greek. Then verse 17, \"sin unto death\"; in the Lectionary and Greek, \"sin not unto death.\"\n\nJude 4:4, \"our Lord Jesus.\" The Lectionary has \"our God Jesus,\" and so in the Greek. Ibid., verse 6, \"judgment of the great day,\" with the Greek. The Lectionary has \"judgment of the great day of God.\" Again verse 11, \"in the way of Cain, and in contradiction.\" These words are missing in the Lectionary and Greek. Ibid., verse 21, \"awaiting the mercy of our Lord Jesus Christ for eternal life.\" These words are missing in the Lectionary, but not in the Greek. Finally, verse 24, \"in exultation, in the coming of our Lord Jesus Christ, to God alone,\" etc. The Lectionary, with the Greek, has \"in exultation, to God alone.\" These as a sample.","structure":"narrative","commentary":[{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The passage cites Fulgentius, Victor Vitensis, Eugenius of Carthage, and Ambrose Autpertus as authorities supporting the reading of 1 John 5:7, reflecting a late antique and early medieval textual tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 John 5:7","severity":"info","text":"The discussion of variant readings in 1 John 7:12, verse 16, and verse 17 pertains to the Latin Vulgate and Greek manuscript traditions, with the Lectionary showing omissions or alterations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jude 4:4","severity":"info","text":"The variant in Jude 4:4, where the Lectionary reads 'Deum nostrum Jesum' (our God Jesus) instead of 'Dominum nostrum Jesum' (our Lord Jesus), reflects a Christological emphasis in some Latin and Greek manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Lectionary's readings are compared with the Greek text, showing both agreements and discrepancies, indicating a complex transmission history for these biblical passages in Latin liturgical use.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text contains apparent typographical errors (e.g., 'pttierimus' for 'petierimus', 'Lectiou.' for 'Lection.') that may obscure the intended readings; the English draft corrects these silently.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a list of variant readings from the Lectionary compared with the Greek text, first for 1 John and then for Jude, concluding with 'Hæc in specimen salis' (These as a sample).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific Lectionary referred to is not identified; the Greek text source is unspecified; the exact verses in 1 John are given with chapter and verse numbers that may not align with modern versification."],"confidence":"high","notes":[]}]}