{"slug":"tmp1353.tmp1353.opp-lat1","id":"latin:ogl-pl:tmp1353.tmp1353.opp-lat1","title":"Interpretatio Mystica Progenitorum Christi","title_source":"Interpretatio Mystica Progenitorum Christi","author":"Alphanus Beneventianus 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":"2026-11-15T06:28:41Z","cost_usd":0.00761},"source":{"registry_id":"latin:ogl-pl:tmp1353.tmp1353.opp-lat1","work_id":"tmp1353.tmp1353.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/tmp1353/tmp1353/tmp1353.tmp1353.opp-lat1.xml"},"stats":{"passages":14,"english_words":2892,"coptic_letters":0,"source_letters":10621,"commentary_units":83,"commentary_kinds":7,"derived_notes":4,"ambiguities":23,"work_notes":6,"external_links":0,"timeline":5},"summary":{"work":"tmp1353.tmp1353.opp-lat1","abstract":"The Interpretatio Mystica Progenitorum Christi is a typological exegesis of Christ's genealogy, linking Old Testament figures to Christ's lineage. Attributed to Alphanus of Benevento (c. 1015–1085), a Lombard bishop, poet, and hagiographer, the work belongs to the genre of mystical interpretation common in monastic exegesis. It survives in a single manuscript tradition, possibly from the Beneventan scriptorium, and had limited circulation beyond southern Italian monastic circles. The modern edition (ogl-pl) lacks a critical apparatus, and no translation or commentary accompanies it, making the exegesis potentially opaque to readers unfamiliar with patristic typology and sources like Jerome and Isidore.","historical_context":"The work is attributed to Alphanus of Benevento, a Lombard bishop who served as Archbishop of Benevento from 1060 to 1085. The text likely dates to his episcopate, though no external evidence fixes its composition. It was produced in the Beneventan scriptorium, a center of manuscript production in southern Italy, and reflects the monastic exegetical traditions of the region. The work survives in a single manuscript tradition, suggesting limited circulation beyond southern Italian monastic circles. The genre of mystical interpretation, typological exegesis linking Old and New Testaments, was common in medieval monasticism, drawing on patristic sources such as Jerome and Isidore of Seville. The text's narrow reception indicates it was rarely cited in later medieval exegesis.","significance":"The Interpretatio Mystica Progenitorum Christi is significant as a rare example of typological exegesis from the Beneventan scriptorium, illustrating the intellectual and spiritual concerns of southern Italian monasticism in the 11th century. It relates to the broader tradition of patristic and medieval biblical interpretation, particularly the works of Jerome and Isidore, and offers insight into the theological and literary culture of the Lombard church under Alphanus.","timeline":[{"date":"c. 1015","event":"Birth of Alphanus of Benevento."},{"date":"1060–1085","event":"Alphanus serves as Archbishop of Benevento; the work likely dates to this period."},{"date":"11th c.","event":"The text is produced in the Beneventan scriptorium, a center of manuscript production in southern Italy."},{"date":"Medieval period","event":"The work has limited circulation, surviving in a single manuscript tradition."},{"date":"Modern era","event":"The text is edited in the ogl-pl edition, based on a modern transcription without critical apparatus."}],"relations":[{"work":"Jerome, Commentarii in Evangelium Matthaei","relation":"Source for typological exegesis of Christ's genealogy","key":"","label":null,"url":null},{"work":"Isidore of Seville, Etymologiae","relation":"Source for patristic typology and biblical interpretation","key":"","label":null,"url":null},{"work":"Alphanus of Benevento, other works","relation":"Part of the same author's corpus of poetry, hagiography, and exegesis","key":"","label":null,"url":null}],"external_links":[],"cautions":["The date of composition is uncertain; it is inferred from Alphanus's episcopate (1060–1085) but not externally attested.","The attribution to Alphanus is traditional but not definitively proven; no external evidence confirms authorship.","The text survives in a single manuscript tradition; variants may exist in unexamined manuscripts.","The modern edition (ogl-pl) lacks a critical apparatus and does not indicate collation with other witnesses or correction for scribal errors."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000432,"generated":"2026-11-15T06:28:41Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1353/tmp1353/tmp1353.tmp1353.opp-lat1.xml"}],"checks":{"work":"tmp1353.tmp1353.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":14,"translated":14,"commentary_passages":14,"commentary_units":83,"english_words":2892,"source_letters":10621,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a typological exegesis of the genealogy of Christ, linking Old Testament figures to Christ's lineage. It belongs to the genre of mystical interpretation common in monastic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Alphanus of Benevento (c. 1015–1085) was a Lombard bishop, poet, and hagiographer. The work likely dates to his episcopate (1060–1085), but no external evidence fixes its composition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives in a single manuscript tradition, possibly from the Beneventan scriptorium. The edition ogl-pl is based on a modern transcription; no critical apparatus is provided.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Alphanus's works were known in southern Italian monastic circles but had limited circulation beyond. This text is rarely cited in later medieval exegesis, suggesting a narrow reception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The edition does not indicate whether the Latin text has been collated with other witnesses or corrected for scribal errors. Variants may exist in unexamined manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"No translation or commentary accompanies the edition. Readers unfamiliar with patristic typology or Alphanus's sources (e.g., Jerome, Isidore) may find the exegesis opaque.","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: 14 narrative."},{"kind":"caution","severity":"caution","text":"2 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"2 scriptural phrase match(es) noted: John 1:14; John 1:29."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":14},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"SANCTI AILERANI SCOTO-HIBERNI ABBATIS INTERPRETATIO MYSTICA PROGENITOREM CHRISTI\n\n(Bibliotheca Patrum, tom. XII, p. 39).\n\nOpportunum videtur de nominibus genealogiae dominicae juxta mysticos, majorum duntaxat auctorilate perceptos, exponere intellectus; eo utique sensu imprimis posito, ut quomodo in Dominum nostrum Jesum hominis cujusque referenda sit interpretatio, convenientibus sacrarum Scripturarum astruatur testimoniis, ipsumque Salvatorem omnes genealogiae generationes figurasse ac prophetasse doceantur, cujus genealogiae divina providentia sunt incertae. Dominus itaque Jesus Christus, qui est Sacerdos secundum ordinem Melchisedech (Psal. CIX), et Rex secundum electionem David, quem unxit Samuel prae tratribus suis in regem et prophelam (I Reg. XVI, 18), sicut etiam Pater, Jesum Christum oleo laetitiae prae participibus suis (Hebr. I, 9), in [qui in] patriarchis Patriarcha, in sacerdotibus Sacerdos, in judicibus Judex, in prophetis Propheta, in ducibus Dux, in apostolis Apostolus; in angelis, magni consilii Angelus dicitur.","english":"The Mystical Interpretation of the Ancestors of Christ by Saint Aileran the Scoto-Hibernian Abbot\n\n(Bibliotheca Patrum, vol. XII, p. 39).\n\nIt seems opportune to set forth the mystical understandings of the names of the Lord’s genealogy, as perceived by the authority of the Fathers alone, with that sense especially established, so that how the interpretation is to be referred to our Lord Jesus in the case of each man may be supported by suitable testimonies of the Sacred Scriptures, and that all the generations of the genealogy may be taught to have prefigured and prophesied the Saviour Himself, whose genealogies are uncertain by divine providence. Therefore, the Lord Jesus Christ, who is Priest according to the order of Melchisedech (Ps. CIX), and King according to the election of David, whom Samuel anointed as king and prophet before his brothers (1 Sam. XVI, 18), as also the Father anointed Jesus Christ with the oil of joy before His fellows (Heb. I, 9), is called Patriarch among patriarchs, Priest among priests, Judge among judges, Prophet among prophets, Leader among leaders, Apostle among apostles; among angels, He is called the Angel of the great counsel.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Sancti Ailerani Scoto-Hiberni Abbatis Interpretatio Mystica Progenitorum Christi","severity":"info","text":"The work is attributed to Aileran, a seventh-century Irish abbot, but the attribution is uncertain; the text survives only in later printed collections like the Bibliotheca Patrum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"mysticos intellectus","severity":"info","text":"Mysticos intellectus refers to allegorical or typological interpretation, a standard patristic method for reading Old Testament names as prefiguring Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. CIX","severity":"info","text":"Psalm 109 (Vulgate numbering) is cited; in modern Bibles this is Psalm 110, a royal psalm associated with Melchizedek.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Reg. XVI, 18","severity":"caution","text":"The reference to 1 Samuel 16:18 is imprecise; the anointing of David by Samuel occurs in 1 Samuel 16:13 (Vulgate) or 1 Samuel 16:1-13, not verse 18.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hebr. I, 9","severity":"caution","text":"Hebrews 1:9 does not mention 'oil of joy'; the phrase may be a loose allusion to Hebrews 1:9 or a conflation with Psalm 45:8 (Vulgate).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Dominus itaque Jesus Christus ... dicitur","severity":"info","text":"This long sentence lists Christ's titles in descending order of sacred hierarchy (patriarchs, priests, judges, etc.), culminating in 'Angel of the great counsel', a title from Isaiah 9:6 (LXX).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'oleo laetitiae' (oil of joy) is not a direct biblical quotation; its source is unclear.","The reference to 'Hebr. I, 9' may be a scribal error or a loose citation."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":2,"ref":"p2","source":"In Abraham Pater excelsus intelligitur (Hieron. t. Interp. nom. Hebr., de Gen.), de quo inter caetera Isaias loquitur: Vocabitur nomen ejus Admirabilis, Consiliarius, Deus Fortis, Pater futuri saeculi, Princeps pacis (Isai. IX, 6). Et David inquit: Si autem dereliquerint filii ejus legem meam, et in judiciis meis non ambulaverint; si justitias meas profanaverint, et mandata mea non custodierint, visitabo in virga iniquitates eorum (Psal. LXXXVIII). Cum enim ceciderint filii Domini nostri Jesu Christi, quos verbo vitae genuit, et per baptismum iterum nasci fecit, non collidentur; quia Dominus supponit manum misericordiae suae (Psal. XXXVI, 24) quam periclitanti Petro porrexit (Matth. XIV, 30).\n\nIn Isaac gaudium (Philo, l. Interp, nom. Hebr., de Genes., Origen, homil. in Gen.); dicente angelo ad pastores: Ecce annuntio vobis gaudium magnum, quod erit in omni populo (Luc. II, 10), nam ut de Joanne Baptista dixerat ad Zachariam: Et multi in nativitate ejus gaudebunt (Luc. I, 14). Prophetis namque et sanctis hominibus et divina repromissione nascentibus, gaudium parentibus oriebatur et propinquis; nascente autem omnium Redemptore ac totius mundi Domino, merito incomparabile et maximum gaudium omni populo, id est, omni humano generi annuntiatur exortum.","english":"In Abraham the High Father is understood (Jerome, On the Interpretation of Hebrew Names, from Genesis), concerning whom among other things Isaiah speaks: \"His name shall be called Wonderful, Counselor, Mighty God, Father of the coming age, Prince of Peace\" (Isaiah 9:6). And David says: \"But if his sons abandon my law and do not walk in my judgments; if they profane my justices and do not keep my commandments, I will visit their iniquities with a rod\" (Psalm 88). For when the sons of our Lord Jesus Christ, whom he begot by the word of life and caused to be reborn through baptism, fall, they will not be dashed to pieces; because the Lord places under them the hand of his mercy (Psalm 36:24), which he extended to Peter when he was in peril (Matthew 14:30).\n\nIn Isaac, joy (Philo, On the Interpretation of Hebrew Names, from Genesis; Origen, Homilies on Genesis); as the angel said to the shepherds: \"Behold, I announce to you a great joy, which will be among all the people\" (Luke 2:10), for as he had said to Zacharias concerning John the Baptist: \"And many will rejoice at his birth\" (Luke 1:14). For when prophets and holy men and those born by divine promise came, joy arose for parents and relatives; but when the Redeemer of all and the Lord of the whole world was born, incomparable and greatest joy is deservedly announced to all the people, that is, to the whole human race, as having arisen.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Abraham","severity":"info","text":"The interpretation of Abraham as 'Pater excelsus' (High Father) follows Jerome's Hebrew Onomastica, a standard patristic source for etymological exegesis.","cites":[],"named_sources":["Jerome"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah 9:6","severity":"info","text":"The citation of Isaiah 9:6 is not found in the Vulgate; it likely derives from a Septuagint or Old Latin version, reflecting pre-Vulgate textual traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 88","severity":"info","text":"Psalm 88 in the Vulgate corresponds to Psalm 89 in the Hebrew numbering; the quoted verses are not verbatim from the Vulgate, suggesting a variant or loose citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Isaac","severity":"info","text":"The etymology of Isaac as 'joy' (gaudium) is drawn from Philo and Origen, reflecting a common patristic trope linking Isaac's name to the joy of Christ's birth.","cites":[],"named_sources":["Philo","Origen"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luke 2:10","severity":"info","text":"The angelic announcement 'Ecce annuntio vobis gaudium magnum' is a paraphrase of Luke 2:10, which in the Vulgate reads 'annuntio vobis gaudium magnum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Peter pericope","severity":"info","text":"The reference to Peter's peril (Matthew 14:30) is a typological link: Christ's mercy to Peter prefigures his mercy to all fallen 'sons' reborn through baptism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Isaiah 9:6 citation is unclear; it may be a conflation or a non-Vulgate version.","The Psalm 88 citation is not exact; the Latin text may be corrupt or a loose paraphrase."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"In Jacob supplantator (Gen. XXVII, 36. Origen. hom. in Exod. Arnob., in Psalm. LII) ipse etenim dicit: Nemo potest in domum fortis introire, et vasa ejus diripere, nisi prius alligaverit fortem (Matth. XII, 29); supplantatum enim Dominus habuit Satanam, cum dixerit: Vade retro, Satanas (Marc. VIII, 31); plantam namque retro retrudit. In Juda confitens (Hieron., in c. III Marc., et l. Interp. nom. de Matth.; Orig., hom. in Gen.), qui dixit: Confiteor tibi, Pater Domine coeli et terrae (Matth. XII, 25).\n\nIn Phares Divisor (Origen., hom. in Matth.) qui separat oves ab haedis (Matth. XXV, 32), id est, fructuosos ab infructuosis.\n\nIn Zara Orientalis (Philo, l. Interp. nom. de Gen.), de quo prophetalis spiritus: Ecce, inquit, Vir Oriens nomen ejus. De quo item Zacharias ait: Visitavit nos Oriens ex alto (Zach. VI, 12; Luc. I, 78). Et alibi: Timentibus nomen Domini orietur sol justitiae, et sanitas in pennis ejus (Malach. IV, 2); cujus diei ortum et occasum videre concupivit Abraham, et vidit (Joan. VIII, 56). Ortum autem nativitatem, qua Verbum caro factum est, et habitavit in nobis (Joan. I, 14), occasum vero mortem crucis, quam passus est pro nobis (Phil. II, 8), intelligere debemus. Ille enim aeternus et inneffabilis Divinitatis dies, de quo dicitur: Hodie gemite (Psal. CIX, 4), semper est principium, sed nescit ortum; semper est finis, sed nullum habens occasum.","english":"In Jacob the supplanter (Gen. 27:36; Origen, Homilies on Exodus; Arnobius, On Psalm 52). For he himself says: No one can enter the house of the strong man and seize his vessels unless he first binds the strong man (Matt. 12:29); for the Lord supplanted Satan when he said: Go back, Satan (Mark 8:31); for he thrust the foot back. In Judah the confessor (Jerome, On Chapter 3 of Mark, and in the Book of Interpretation of Names from Matthew; Origen, Homilies on Genesis), who said: I confess to you, Father, Lord of heaven and earth (Matt. 12:25).\n\nIn Phares the Divider (Origen, Homilies on Matthew), who separates the sheep from the goats (Matt. 25:32), that is, the fruitful from the unfruitful.\n\nIn Zara the Eastern (Philo, Book of Interpretation of Names from Genesis), concerning whom the prophetic spirit says: Behold, a man named East. Concerning whom also Zechariah says: The East has visited us from on high (Zech. 6:12; Luke 1:78). And elsewhere: For those who fear the name of the Lord, the sun of righteousness will rise, and health in its wings (Mal. 4:2); whose day's rising and setting Abraham desired to see, and saw (John 8:56). But we must understand the rising as the nativity, by which the Word became flesh and dwelt among us (John 1:14), and the setting as the death of the cross, which he suffered for us (Phil. 2:8). For that eternal and ineffable day of Divinity, of which it is said: Today groan (Ps. 109:4), is always a beginning, but knows no rising; it is always an end, but has no setting.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"supplantator","severity":"info","text":"The Latin 'supplantator' translates the Hebrew name Jacob as 'supplanter', a standard etymological gloss (cf. Jerome, Liber interpretationis hebraicorum nominum).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nemo potest in domum fortis introire, et vasa ejus diripere, nisi prius alligaverit fortem","severity":"info","text":"This is a loose citation of Matthew 12:29, which in the Vulgate reads: 'Non potest introire in domum fortis et diripere vasa eius nisi prius alligaverit fortem.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vade retro, Satanas","severity":"info","text":"This phrase does not appear verbatim in the Vulgate; it may conflate Mark 8:31 (where Jesus rebukes Peter as 'Satanas') with later liturgical or patristic usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"In Juda confitens","severity":"info","text":"The name Judah is glossed as 'confessor' (confitens), a common patristic etymology derived from the Hebrew root yadah (to praise or confess).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Confiteor tibi, Pater Domine coeli et terrae","severity":"info","text":"This is not a direct biblical verse but a paraphrase of Matthew 12:25, where Jesus says: 'Confiteor tibi, Pater, Domine caeli et terrae.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Visitavit nos Oriens ex alto","severity":"info","text":"This citation conflates Zechariah 6:12 (Vulgate: 'Oriens nomen eius') with Luke 1:78, which does not exist; likely a misattribution or conflation of Luke 1:78 (Vulgate: 'visitavit nos Oriens ex alto').","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Marc. VIII, 31' for 'Vade retro, Satanas' is uncertain; Mark 8:31 in the Vulgate does not contain this phrase. The source may be a misremembered or conflated patristic reference.","The citation 'Luc. I, 78' for 'Visitavit nos Oriens ex alto' is problematic; Luke 1:78 does not exist in the Vulgate. This may be a scribal error or a reference to a non-canonical source."],"confidence":"medium","notes":[{"kind":"scripture","severity":"info","ref":"John 1:14","text":"The English carries the scriptural phrase “the word became flesh”, which matches John 1:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":4,"ref":"p4","source":"Coccinei autem sic a Domino derivatur vocabulum, ut vel rubrum passionis cruorem, vel ignitae charitatis (cujus exemplum dedit), inexstinguibilem in ipso significi ardorem.\n\nIn Esdron. Sagittam vidit (Origen. hom. sup. Matth.; Aug,, sup. psalm. LXXXVII; Isych., sup. Levit. XIV), sive atrium ejus (Philo, l. Interp. hom., de Josue), cui dicitur: Sagittae potentis acutae (Psal. CXIX, 4); sagittae autem ipsius praecepta sunt dominica, vel judicantis judicia: Atrium vero, id est, domus lata et omnibus patens, idcirco dicitur, eo quod omnes ad se invitans dicit: Venite ad me, omnes qui laboratis et onerati estis (Matth. XI, 28): Itemque qui manet in me et ego in illo, hic fert fructum multum (Joan. XV, 5); et iterum: Ite, inquit, ad exitus viarum, et compellite omnes intrare (Luc. XIV, 23).\n\nIn Aram Electus de quo sic loquitur. Ecce Puer meus, quem elegi, electus meus, dedi spiritum meum super eum (Matth. XII, 18); et revera quis est puer electus, nisi qui a pueritia reprobavit malum et elegit quod bonum est (Isai. VII, 15); quod non est commune omnium puerorum, praeter unum puerum, qui de peccato, sine peccato, ut vermis imputridus de putredine natus est.","english":"But the word \"scarlet\" is derived from the Lord in such a way that it signifies either the red blood of the passion, or the inextinguishable ardor of fiery charity (of which he gave an example) in him.\n\nIn Esdron. He saw an arrow (Origen, Homilies on Matthew; Augustine, On Psalm 87; Hesychius, On Leviticus 14), or his court (Philo, Book of Interpretation of the Man, On Joshua), to whom it is said: The arrows of the mighty one are sharp (Psalm 119:4); but his arrows are the Lord's precepts, or the judgments of the one judging. The court, that is, a broad house open to all, is so called because, inviting all to himself, he says: Come to me, all who labor and are burdened (Matthew 11:28). And again: He who abides in me and I in him, this one bears much fruit (John 15:5); and again: Go, he says, to the exits of the ways, and compel all to enter (Luke 14:23).\n\nIn Aram. The Chosen One, of whom he speaks thus: Behold my boy, whom I have chosen, my chosen one, I have placed my spirit upon him (Matthew 12:18); and truly who is the chosen boy, except he who from boyhood rejected evil and chose what is good (Isaiah 7:15); which is not common to all boys, except for one boy, who from sin, without sin, was born like an unputrid worm from putrefaction.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Coccinei","severity":"info","text":"The Latin 'coccinei' (scarlet) is linked to the Lord's passion and charity, drawing on symbolic color theology common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sagittam","severity":"info","text":"The arrow (sagitta) is glossed with Psalm 119:4 ('Sagittae potentis acutae') and interpreted as the Lord's precepts or judgments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Atrium","severity":"info","text":"The court (atrium) is linked to Matthew 11:28 ('Come to me, all who labor'), John 15:5, and Luke 14:23, though the last citation is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Esdron","severity":"info","text":"Esdron is a biblical name (likely Esdraelon or a variant) used as a heading; the passage cites Origen, Augustine, Hesychius, and Philo for the arrow and court imagery.","cites":[],"named_sources":["Origen","Augustine","Hesychius","Philo"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Aram","severity":"info","text":"Aram is interpreted as 'Electus' (the Chosen One), with a Christological reading of Matthew 12:18 and Isaiah 7:15, emphasizing the boy's sinless nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"vermis imputridus","severity":"caution","text":"The phrase 'vermis imputridus de putredine natus' (unputrid worm from putrefaction) is a striking metaphor for Christ's sinless birth; its source is unclear and may be corrupt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Esdron' is uncertain; it may be a place name or a corruption. The citation of Luke 14:23 is not a standard verse; the reference may be corrupt or misremembered. The metaphor of the unputrid worm is obscure and may reflect a lost patristic source."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"In Aminadab Populus meus spontaneus (Philo, l. Interp. nom., de Exod., Num., Judic.), qui dicit: Nemo tollit animam meam a me ipso (Joan. X, 18). Et: Si vis in vitam venire, serva mandata (Matth.XIX, 17).\n\nIn Naason augurans (Hieron., l. Interp. nom. Hebr., ae Actis apost., et Matth.), qui promittit dicens: Cum venerit Filius hominis in majestate sua (Luc. IX, 26), cujus prophetia in tria prophetiae tempora respexit, in praeteritum, ut est, vidit Abraham diem [meum], et gavisus est; in praesens, ut est: Quid cogitatis mala in cordibus vestris (Joan. VIII, 56)? In futurum, ut est: Erunt enim sicut angeli in caelo (Matth. IX, 4); et illud: Solvite templum hoc, et in tribus diebus excitabo [illud] (Joan. II, 19).\n\nIn Salomon sensibilis (Hier. l. Interp. nom. de Matth.); Marc. XII. 25, qui dicit: Tetigit me aliquis, nam ego sensi virtutem de me exisse (Luc. VIII, 46). Et: Quid cogitatis mala in cordibus vestris (Matth. IX, 4)? Vere sensibilis est, qui cogitata ut facta, et futura ut praesentia cernit; sicut de eo scriptum est: Qui fecit quae futura sunt (Sap. VIII, 8).","english":"In Aminadab: My people, spontaneous (Philo, On the Interpretation of Names, from Exodus, Numbers, Judges), who says: No one takes my soul from me myself (John 10:18). And: If you wish to come into life, keep the commandments (Matthew 19:17).\n\nIn Naason: the diviner (Jerome, On the Interpretation of Hebrew Names, from the Acts of the Apostles and Matthew), who promises, saying: When the Son of Man comes in his majesty (Luke 9:26), whose prophecy looked to three times of prophecy: to the past, as in: He saw Abraham’s day [my day], and rejoiced; to the present, as in: Why do you think evil in your hearts (John 8:56)? To the future, as in: For they will be like angels in heaven (Matthew 9:4); and that: Destroy this temple, and in three days I will raise [it] up (John 2:19).\n\nIn Salomon: the sensible one (Jerome, On the Interpretation of Names, from Matthew); Mark 12:25, who says: Someone touched me, for I felt power go out from me (Luke 8:46). And: Why do you think evil in your hearts (Matthew 9:4)? Truly he is sensible, who discerns thoughts as deeds, and future things as present; as it is written of him: Who made things that are to come (Wisdom 8:8).","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Aminadab","severity":"info","text":"Aminadab is interpreted as 'populus meus spontaneus' (my spontaneous people), a Hebrew name glossed via Philo's On the Interpretation of Names, linking the genealogy to Exodus, Numbers, and Judges.","cites":[],"named_sources":["Philo"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nemo tollit animam meam a me ipso","severity":"info","text":"The phrase 'No one takes my soul from me myself' is a loose citation of John 10:18, where Christ speaks of his own inviolability, here applied to Aminadab.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Naason","severity":"info","text":"Naason is interpreted as 'augurans' (diviner), a Hebrew name glossed via Jerome's On the Interpretation of Hebrew Names, with reference to Acts and Matthew.","cites":[],"named_sources":["Jerome"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cum venerit Filius hominis in majestate sua","severity":"info","text":"The phrase 'When the Son of Man comes in his majesty' is a loose citation of Luke 9:26, though the Vulgate reads 'in nubes sua' (in his cloud); the variant may reflect a different textual tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Salomon","severity":"info","text":"Salomon is interpreted as 'sensibilis' (the sensible one), a Hebrew name glossed via Jerome's On the Interpretation of Names, with reference to Matthew.","cites":[],"named_sources":["Jerome"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui fecit quae futura sunt","severity":"info","text":"The phrase 'Who made things that are to come' is a citation of Wisdom 8:8, describing divine foreknowledge, here applied to Salomon as a type of Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the citation 'Nemo tollit animam meam a me ipso' is given as John 10:18, but the Vulgate text of John 10:18 reads 'nemo tollit animam meam a me ipso' only in some manuscripts; the standard Vulgate has 'nemo tollit animam meam a me ipso' as a variant. The citation 'Cum venerit Filius hominis in majestate sua' is attributed to Luke 9:26, but the Vulgate reads 'in nubes sua' (in his clo"],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":6,"ref":"p6","source":"In Booz in quo robur est (Philo, l. Interp. nom., de lib. Judic., Ruth) qui ait: Omnia traham ad meipsum (Joan. XII, 32). Omnis hominis virtus in morte deficit, Verbum vero quod caro factum est, de infirmitate fortius, de morte vivacius, de humilitate excelsius factum est.\n\nIn Obed serviens (Joseph, l. v, c. 14, Ant.), qui non venit ministrari, sed ministrare (Matth. XX, 28); itemque Apostolus: Formam, inquit, servi accepit (Philipp. II, 7).\n\nIn Jesse incensum (Philo, l. Interp., de I et III Reg.) qui ait: Ignem veni mittere in terram (Luc. XII, 49). Et Joannes: ipse, ait: Baptizabit vos in Spiritu sancio et igni (Matth. III, 11; Luc. III).\n\nIn David desiderabilis (Hieron. l. Int. nom., de Matth.; et Act apost), de quo evangelista dicit: Et resplenduit facies ejus sicut sol (Matth. XVII, 2). Unde etiam Propheta dixerat: Speciosus forma prae filiis hominum (Psal. XLIV, 3).","english":"In Booz, in whom there is strength (Philo, On the Interpretation of Names, from the Book of Judges, Ruth), who says: I will draw everything to myself (John 12:32). Every man’s virtue fails in death, but the Word which became flesh has been made stronger from weakness, more alive from death, higher from humility.\n\nIn Obed, serving (Josephus, Antiquities, Book V, chapter 14), who did not come to be served, but to serve (Matthew 20:28); and likewise the Apostle: He took, he says, the form of a servant (Philippians 2:7).\n\nIn Jesse, incense (Philo, On the Interpretation of Names, from 1 and 3 Kings), who says: I have come to cast fire upon the earth (Luke 12:49). And John: He himself, he says, will baptize you in the Holy Spirit and fire (Matthew 3:11; Luke 3).\n\nIn David, desirable (Jerome, On the Interpretation of Names, from Matthew and the Acts of the Apostles), of whom the evangelist says: And his face shone like the sun (Matthew 17:2). Whence also the Prophet had said: Beautiful in form before the sons of men (Psalm 44:3).","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Booz","severity":"info","text":"The name Booz (Boaz) is interpreted as 'in quo robur est' ('in whom there is strength'), following Philo's On the Interpretation of Names, a standard patristic etymology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Omnia traham ad meipsum","severity":"info","text":"The phrase 'Omnia traham ad meipsum' is attributed to John 12:32, but the Vulgate reads 'omnia ad me traham' (I will draw everything to myself). The citation is approximate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Verbum vero quod caro factum est","severity":"info","text":"The phrase 'Verbum vero quod caro factum est' echoes John 1:14 ('Et Verbum caro factum est'), a key Christological reference in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Obed serviens","severity":"info","text":"The etymology of Obed as 'serviens' (serving) is attributed to Josephus, Antiquities, Book V, chapter 14, though the reference is to the biblical figure Obed, son of Boaz and Ruth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Formam, inquit, servi accepit","severity":"info","text":"The phrase 'Formam, inquit, servi accepit' refers to Philippians 2:7, where Paul speaks of Christ taking the form of a servant, though the Vulgate reads 'formam servi' in verse 7.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ignem veni mittere in terram","severity":"info","text":"The saying 'Ignem veni mittere in terram' is attributed to Luke 12:49, but the Vulgate does not contain this exact phrase; it may be a loose citation or a conflation with other fire imagery.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Joan. XII, 32' for 'Omnia traham ad meipsum' does not match the Vulgate text exactly; the reading assumes an approximate or variant citation.","The citation 'Luc. XII, 49' for 'Ignem veni mittere in terram' is not found in the Vulgate; the passage may be a conflation or a misattribution.","The reference to 'Matth. III, 11; Luc. III' for John's saying about baptism in the Holy Spirit and fire is unclear; the Vulgate does not have this exact wording."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"In Salomone pacificus (Orig. hom. in Joan.), qui ait: Pacem meam do vobis (Joan. XIV, 27). Addens meam ostendit odisse non suam; de qua dicitur: Non veni pacem mittere in terram, sed gladium (Matth. X, 34). Et Apostolus de Christo: Ipse, inquit, est pax nostra qui fecit utraque unum (Ephes. II, 14).\n\nIn Roboam latitudo populi (Philo, l. Int. nom., de II Reg.; Hieron., ibid., de Matth.), cum ait: Multi ab Oriente et Occidente venient, et recumbent cum Abraham et Isaac et Jacob in regno coelorum (Matth. VIII). Itemque alibi: Venite ad me, omnes qui laboratis et onerati estis (Matth. XI, 28), impetus autem populi idcirco vocatur, quia sicut fulgur exit ab Oriente et paret usque in Occidentem, ita erit et adventus Filii hominis (Matth. XXIV, 27).\n\nIn Abia Pater Dominus (Hieron, ubi supra, de Matth.), qui ait: Nolite vocare vobis Patrem super terram (Matth. XXIII, 9), non quia duos in divinitate dicamus esse, sed quod etiam homo magistri illius hominis pater sit quem docet, Paulo dicente: Nam etsi decem millia paedagogorum habeatis in Christo, sed non multos patres; nam in CHRISTO JESU per Evangelium ego vos genui (I Cor. 4). Si autem discipulus meruit pater vocari, quanto magis Magister ejus.","english":"In Solomon, the peacemaker (Origen, Homilies on John), who says: I give you my peace (John 14:27). By adding “my,” he shows that he hates not his own peace; concerning which it is said: I did not come to bring peace to the earth, but the sword (Matthew 10:34). And the Apostle concerning Christ: He himself, he says, is our peace, who made both one (Ephesians 2:14).\n\nIn Rehoboam, the breadth of the people (Philo, On the Interpretation of Names, from 2 Kings; Jerome, ibid., from Matthew), when he says: Many will come from the East and the West, and will recline with Abraham, Isaac, and Jacob in the kingdom of heaven (Matthew 8). And likewise elsewhere: Come to me, all who labor and are burdened (Matthew 11:28); but the rush of the people is so called because, just as lightning goes out from the East and appears as far as the West, so will be the coming of the Son of Man (Matthew 24:27).\n\nIn Abijah, the Father is Lord (Jerome, as above, from Matthew), who says: Do not call anyone Father to you on earth (Matthew 23:9), not because we say there are two in the Godhead, but because even the human father of that man is the father of the one he teaches, as Paul says: For even if you have ten thousand teachers in Christ, you do not have many fathers; for in CHRIST JESUS through the Gospel I have begotten you (1 Corinthians 4). But if a disciple deserved to be called father, how much more so his Master.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the genealogical sequence of Christ's ancestors, each name glossed with an etymological meaning and a scriptural or patristic citation. The pattern is consistent with the preceding passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The citation 'Pacem meam do vobis' (John 14:27) is attributed to Solomon as peacemaker. The Latin text adds 'Addens meam' to emphasize Christ's personal peace, contrasting with Matthew 10:34.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'Non veni pacem mittere in terram, sed gladium' (Matthew 10:34) is a paraphrase of the Vulgate, where Christ says he brings not peace but a sword. Alphanus uses it to contrast false peace with true peace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The citation from Ephesians 2:14 ('Ipse est pax nostra qui fecit utraque unum') is a loose adaptation; the Vulgate reads 'ipse est pax nostra, qui fecit utraque unum' (Christ as peacemaker uniting two natures or peoples).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The etymologies for Rehoboam ('latitudo populi') and Abijah ('Pater Dominus') derive from Philo and Jerome, as noted. These are standard in patristic onomastic works, linking Hebrew names to Christological types.","cites":[],"named_sources":["Philo","Jerome"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The citation of 1 Corinthians 4 (Paul's claim to have begotten the Corinthians in Christ) is used to argue that a disciple can be called 'father' by analogy, reinforcing the title 'Pater Dominus' for Christ as master.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source for the Rehoboam etymology is given as 'Philo, l. Int. nom., de II Reg.; Hieron., ibid., de Matth.'; the exact work of Jerome is uncertain, possibly from his commentary on Matthew. The citation of Matthew 8 for the kingdom of heaven is vague; it may refer to Matthew 8:11 or a similar verse."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"In Asa tollens (Philo, l. Int. nom, de III Reg., Jeremia), de quo Joannes: Ecce, inquit, Agnus Dei, qui tollit peccata (Joan. I, 29).\n\nIn Josaphat ipse judicans (Philo, ibid, Reg. II, III), ut ait: Pater non judicat quemquam, sed omne judicium dedit Filio (Joan. V, 22).\n\nIn Joram ubi est excelsus (Philo, ibid., Reg. III; Hieron., ibid., de Matth.), ut ait: Nemo ascendit in coelum, nisi qui de coelo descendit (Joan. III, 13).\n\nIn Ozia robustus Domini (Philo, ibid., de Esaia), qui dixit: Lazare, prodi foras (Joan. XI, 43). Tunc etenim vox Domini fuit in virtute, cum animam quatriduani mortui ab inferis, et corpus revocavit de sepulcro.\n\nIn Joatham consummatus (Hieron. l. Int. nom. Heb,, de Matth.), de quo dicitur: Consummata omni tentatione (Luc. IV, 13); et in fine omnium, quae prophetata sunt de eo dicitur: Et cum consummasset. Tunc omnia verba haec dixit discipulis suis: Scitis quia post biduum pascha fiet (Matth. XXVI, 2). Et in cruce pendens acetoque potatus dixit: Consummatum est, et inclinato capite tradidit spiritum (Joan. XIX, 30). Si vero perfectus (Auctor oper. imperf., hom. in Matth.) dicatur, sic exponitur, quia qui suos jubet esse perfectos, dicens: Estote perfecti, sicut et Pater vester coelestis perfectus est (Matth. V, 48); prae caeteris perfectus dici debuit Jesus, quippe qui coepit facere et docere (Act. I, 1) quae perfecta sunt.","english":"In Asa, the one who lifts up (Philo, On the Interpretation of the Names, On 3 Kings, Jeremiah), concerning whom John says: Behold, he says, the Lamb of God, who takes away sins (John 1:29).\n\nIn Jehoshaphat, the one who judges (Philo, ibid., 2 Kings 3), as he says: The Father does not judge anyone, but has given all judgment to the Son (John 5:22).\n\nIn Joram, where there is a high one (Philo, ibid., 3 Kings; Jerome, ibid., On Matthew), as he says: No one ascends into heaven except he who descended from heaven (John 3:13).\n\nIn Uzziah, the strong one of the Lord (Philo, ibid., On Isaiah), who said: Lazarus, come forth (John 11:43). For then the voice of the Lord was in its power, when it recalled the soul of the four-days-dead man from the underworld, and the body from the tomb.\n\nIn Jotham, the completed one (Jerome, Book of Interpretation of Hebrew Names, On Matthew), concerning whom it is said: Having completed every temptation (Luke 4:13); and at the end of all things that were prophesied about him it is said: And when he had completed. Then he spoke all these words to his disciples: You know that after two days the Passover will take place (Matthew 26:2). And hanging on the cross and given vinegar to drink, he said: It is completed, and having bowed his head he gave up his spirit (John 19:30). But if he is called perfect (Author of the Unfinished Work, Homily on Matthew), it is explained thus, because he who commands his own to be perfect, saying: Be perfect, just as your heavenly Father is perfect (Matthew 5:48); Jesus ought to have been called perfect above all others, since he began to do and to teach (Acts 1:1) those things which are perfect.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the series of typological identifications of Old Testament kings with Christ, each introduced by 'In [name]' and followed by an etymological gloss and a New Testament proof text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"tollens","severity":"info","text":"The Latin 'tollens' translates the Hebrew name Asa as 'one who lifts up' or 'takes away', linking to John the Baptist's designation of Christ as the Lamb of God who 'takes away' sins (John 1:29).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The quotation 'Nemo ascendit in coelum, nisi qui de coelo descendit' (John 3:13) is a variant of the Vulgate's 'nemo ascendit in caelum nisi qui descendit de caelo', reflecting a common patristic adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to 'Philo, On the Interpretation of the Names' and 'Jerome, Book of Interpretation of Hebrew Names' indicates Alphanus's reliance on the Onomastica sacra tradition for etymological meanings of biblical names.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The citation 'Auctor oper. imperf., hom. in Matth.' refers to the Opus Imperfectum in Matthaeum, a fourth-century Arian commentary often misattributed to Chrysostom, showing Alphanus's use of heterodox sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'Si vero perfectus' introduces an alternative interpretation of Jotham as 'perfectus', but the source attribution to the Opus Imperfectum may be spurious or misidentified.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise source of the etymological gloss for Joram ('ubi est excelsus') is unclear; Philo and Jerome are cited but the exact work is not specified.","The phrase 'in fine omnium, quae prophetata sunt de eo' may refer to Christ's fulfillment of prophecy, but the syntax is ambiguous."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:29","text":"The English carries the scriptural phrase “the lamb of god”, which matches John 1:29. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":9,"ref":"p9","source":"In Achaz convertens (Auctor op. imperf., hom. in Matth., et Orig., in Ex.), qui ait: Poenitentiam agite, appropinquavit enim regnum coelorum (Matth. III, 2); vel apprehendens (Philo, l. Int. nom. de Michaea), qui apprehensa manu socrum Petri sanavit febricitantem (Luc. IV, 38), et filiam principis mortuam resuscitavit (Matth. IX, 23). Paulus quoque: Si quo modo, inquit, apprehendam in quo apprehensus sum (Philipp. III. 12). Item alibi: Non enim angelos apprehendit, sed semen Abrahae apprehendit (Hebr. XXII, 16).\n\nIn Ezechia confortavit Dominus (Auctor, anonym., hom. in Matth.), qui ait: Confidite, ego vici mundum (Joan. XVI, 31). Et Paulus: Nos autem, ait, praedicamus: Christum Dei virtutem et Dei sapientiam (I Cor. I, 24).\n\nIn Manasse obliviosus (Philo, ubi supra de Genes.), qui ait: Remittuntur ei peccata multa, quia dilexit mullum (Luc. VII, 47]; Charitas namque multitudinem operit peccatorum (Jac. V, 20). Et Ezechiel: In quacunque die, ait, conversus fuerit injustus ab injustitia sua, omnes iniquitates ejus oblivioni tradentur (Ezech. XVIII).","english":"In Ahaz, the one who turns (Author of the Opus Imperfectum, Homily on Matthew, and Origen, On Exodus), who says: Do penance, for the kingdom of heaven has drawn near (Matthew 3:2); or the one who seizes (Philo, On the Interpretation of the Names, On Micah), who, having seized the hand of Peter's mother-in-law, healed the woman with a fever (Luke 4:38), and raised the dead daughter of a ruler (Matthew 9:23). Paul also: If in any way, he says, I may seize that by which I have been seized (Philippians 3:12). Likewise elsewhere: For he does not seize angels, but he seizes the seed of Abraham (Hebrews 22:16).\n\nIn Hezekiah, the Lord strengthened (Author, anonymous, Homily on Matthew), who says: Have confidence, I have conquered the world (John 16:31). And Paul: But we, he says, preach: Christ, the power of God and the wisdom of God (1 Corinthians 1:24).\n\nIn Manasseh, the forgetful one (Philo, as above on Genesis), who says: Many sins are forgiven him, because he loved much (Luke 7:47); for charity covers a multitude of sins (James 5:20). And Ezekiel: On whatever day, he says, the unjust man has turned from his injustice, all his iniquities will be consigned to oblivion (Ezekiel 18).","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Achaz","severity":"info","text":"The name Ahaz is interpreted as 'convertens' (turning) and 'apprehendens' (seizing), reflecting two distinct etymological traditions from the Opus Imperfectum and Philo.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 3:2","severity":"info","text":"The verse 'Poenitentiam agite, appropinquavit enim regnum coelorum' is a conflation of Matthew 3:2 (John the Baptist's call to penance) with an eschatological emphasis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luke 4:38","severity":"info","text":"The reference to healing Peter's mother-in-law by seizing her hand is from Luke 4:38, though the detail of seizing is not in the canonical text, suggesting a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Auctor operis imperfecti","severity":"info","text":"The 'Auctor operis imperfecti' refers to the anonymous 4th-5th century Opus Imperfectum in Matthaeum, a widely used patristic homiletic source in medieval exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Hebrews 22:16","severity":"caution","text":"The citation 'Hebrews 22:16' is spurious; the canonical Epistle to the Hebrews has only 13 chapters. This likely reflects a medieval misattribution or a non-canonical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezekiel 18","severity":"info","text":"The reference to Ezekiel 18 on forgiveness of iniquities upon conversion is a loose paraphrase of Ezekiel 18:21-23, emphasizing divine mercy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source 'Auctor, anonym., hom. in Matth.' for Hezekiah is ambiguous; it may be the same as the Opus Imperfectum or a different anonymous homily.","The citation 'Hebrews 22:16' is clearly erroneous, but the intended text is uncertain."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"In Amon fidelis (Philo, ibid., de Jerem.), qui ait: Petite et dabitur vobis (Matth. VII, 7). Et Paulus ait; Ut misericors fieret, et fidelis Pontifex ad Dominum (Hebr. II, 17). Et Joannes in Apocalypsi: Et a Jesu Christo, qui est testis fidelis (Apoc. I, 5); fidelis autem dicitur, cujus sunt semper promissa fidelia, quae in utramque partem et speranda sunt pariter, et expavescenda.\n\nIn Josia ubi est incensum Domini (Hier. interp. nom. Hebr.), de quo dicitur: Et prolixius orabat (Luc. XXII, 44), quomodo vero oratio incensum esse dicitur, Psalmista testatur, dicens: Dirigatur, Domine, oratio mea sicut incensum in conspectu tuo (Psal. CXL, 2).\n\nIn Jechonia praeparans (Hieron., ibid,; et Philo, 4. Interp, nom., de I Reg. et Jerem.), ut ait: Si abiero et praeparavero vobis locum, iterum veniam ad vos, et accipiam vos ad meipsum (Joan. v, 3).","english":"In Amon, the faithful one (Philo, ibid., On Jeremiah), who says: Ask and it will be given to you (Matthew 7:7). And Paul says: So that he might become merciful, and a faithful High Priest before the Lord (Hebrews 2:17). And John in the Apocalypse: And from Jesus Christ, who is a faithful witness (Apocalypse 1:5); but one is called faithful whose promises are always faithful, which are both to be hoped for and to be feared in equal measure.\n\nIn Josiah, where there is the incense of the Lord (Jerome, Interpretation of Hebrew Names), of whom it is said: And he prayed more at length (Luke 22:44); but how prayer is said to be incense, the Psalmist testifies, saying: Let my prayer, O Lord, be directed like incense before you (Psalm 140:2).\n\nIn Jeconiah, the one who prepares (Jerome, ibid.; and Philo, 4th Interpretation of Names, on 1 Kings and Jeremiah), as he says: If I go away and prepare a place for you, I will come again to you, and take you to myself (John 5:3).","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Amon","severity":"info","text":"The name Amon is interpreted as 'fidelis' (faithful) by Philo in his work On Jeremiah, as cited in the text. This etymological gloss aligns with the scriptural quotations that follow, emphasizing faithfulness.","cites":[],"named_sources":["Philo, On Jeremiah"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 7:7","severity":"info","text":"The verse 'Petite et dabitur vobis' (Ask and it will be given to you) is a paraphrase of Matthew 7:7, though the Vulgate reads 'petite et dabitur vobis' in Matthew 7:7. The citation supports the theme of faithful promises.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hebrews 2:17","severity":"info","text":"The reference to Paul's statement 'Ut misericors fieret, et fidelis Pontifex ad Dominum' (So that he might become merciful, and a faithful High Priest before the Lord) is a loose adaptation of Hebrews 2:17, which in the Vulgate reads 'ut misericors fieret et fidelis pontifex ad Deum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apocalypse 1:5","severity":"info","text":"The phrase 'Et a Jesu Christo, qui est testis fidelis' (And from Jesus Christ, who is a faithful witness) echoes Apocalypse 1:5, where Christ is described as 'testis fidelis' in the Vulgate. The text uses this to reinforce the concept of faithfulness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Josiah","severity":"info","text":"The name Josiah is interpreted as 'ubi est incensum Domini' (where there is the incense of the Lord) by Jerome in his Interpretation of Hebrew Names. This etymological note connects the name to the theme of prayer as incense, supported by Psalm 140:2.","cites":[],"named_sources":["Jerome, Interpretation of Hebrew Names"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Jeconiah","severity":"info","text":"The name Jeconiah is interpreted as 'praeparans' (the one who prepares) by both Jerome and Philo, as cited. This prepares the reader for the quotation of John 5:3, where Christ speaks of preparing a place.","cites":[],"named_sources":["Jerome, Interpretation of Hebrew Names","Philo, 4th Interpretation of Names, on 1 Kings and Jeremiah"],"dropped_cites":[]}],"ambiguities":["The source 'Philo, ibid., de Jerem.' is ambiguous: 'ibid.' likely refers to a previous citation of Philo's work On Jeremiah, but the exact reference is unclear. The attribution of the name interpretation to Philo may be indirect or through a later compiler.","The quotation of Matthew 7:7 is a paraphrase rather than a direct citation; the Vulgate text reads 'petite et dabitur vobis' but the context in Matthew is about prayer, not specifically about faithfulness.","The reference to Luke 22:44 ('Et prolixius orabat') is not a direct quotation; the verse describes Jesus praying more earnestly, but the text applies it to Josiah without clear scriptural basis."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Si vero proprie Joachim, et Joachin, id est, Pater, distinguatur; in Joachin Domini resurrectio dicitur (Hieron., ibid. de Matth.), ut ait: Postquam autem resurrexero, praecedam vos in Galilaeam (Matth. XXVI, 2); in Joachim Domini praeparatio (Auctor oper. imperf., hom. in Matth.), qui dixit: Venite, benedicti Patris mei, possidete paratum vobis regnum ab origine mundi (Matth. XXV, 34).\n\nIn Salathiel, petitio mea Deus (Hieron., ibid., de Matth,; Philo, ibid., de Aggaeo), qui dixit: Pater sancte, serva eos quos dedisti mihi (Joan. XVII, 11).\n\nIn Zorobabel ipse magister confusionis (Hieron., ibid), ut ait: Multi ab Oriente et Occidente venient et recumbent cum Abraham et Isaac et Jacob in regno coelorum (Matth. VIII, 11); et de eodem dicitur: Quare cum Publicanis et peccatoribus manducat Magister vester (Marc. II, 16)?\n\nIn Abiud Pater meus iste (Philo, ibid., Exod.), qui dicit: Ego et Pater meus unum sumus (Joan. X, 30).","english":"If, however, Joachim and Joachin are properly distinguished, that is, the Father; in Joachin the Lord’s resurrection is spoken of (Jerome, ibid., on Matthew), as he says: After I have risen, I will go before you into Galilee (Matthew 26:2); in Joachim the Lord’s preparation (Author of the Imperfect Work, homily on Matthew), who said: Come, blessed of my Father, possess the kingdom prepared for you from the beginning of the world (Matthew 25:34).\n\nIn Salathiel, my petition is God (Jerome, ibid., on Matthew; Philo, ibid., on Haggai), who said: Holy Father, keep those whom you have given to me (John 17:11).\n\nIn Zorobabel, he himself is the master of confusion (Jerome, ibid.), as he says: Many will come from the East and the West and will recline with Abraham, Isaac, and Jacob in the kingdom of heaven (Matthew 8:11); and of the same it is said: Why does your Master eat with publicans and sinners (Mark 2:16)?\n\nIn Abiud, that one is my Father (Philo, ibid., Exodus), who says: I and my Father are one (John 10:30).","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Joachim / Joachin","severity":"info","text":"The passage distinguishes Joachim (preparation) from Joachin (resurrection), a distinction rooted in Jerome's commentary on Matthew. The names are Hebrew-derived, with Joachin often meaning 'Yahweh establishes' and Joachim 'Yahweh raises up'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 26:2","severity":"info","text":"The verse 'After I have risen, I will go before you into Galilee' is not found in the Vulgate; it may be a loose citation or a variant reading. The standard text (Matthew 26:32) speaks of going to Gethsemane, not Galilee.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 25:34","severity":"info","text":"The citation 'Come, blessed of my Father, possess the kingdom prepared for you from the beginning of the world' is not verbatim in the Vulgate; it echoes Matthew 25:34 ('Come, blessed of my Father') but adds a phrase about the kingdom prepared from the beginning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 8:11","severity":"info","text":"The verse 'Many will come from the East and the West and will recline with Abraham, Isaac, and Jacob in the kingdom of heaven' is not found in the Vulgate; it may be a conflation of Matthew 8:11 and eschatological themes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Zorobabel","severity":"info","text":"Zorobabel (Zerubbabel) is a post-exilic figure, governor of Judah, and a descendant of David. In Christian typology, he is seen as a type of Christ, here called 'master of confusion' (magister confusionis), likely a pun on his name (Hebrew: 'seed of Babylon').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Author of the Imperfect Work","severity":"info","text":"The 'Auctor operis imperfecti' refers to a 4th-5th century anonymous Latin commentary on Matthew, often attributed to an Arian author. It was widely used in medieval exegesis, especially for its allegorical interpretations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citations of Matthew 26:2, 25:34, and 8:11 do not match the Vulgate text exactly; they may be paraphrases or from a different Latin version. The distinction between Joachim and Joachin is not consistently maintained in patristic sources."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"In Eliachim Dominus resuscitabit (Philo, ibid., de lib. Reg.), ut ait: Qui credit in me non morietur in eetemum, sed resuscitabo eum in novissimo die (Joan. VI, 40).\n\nIn Azor, adjutus (Philo l. Int. nom., de III Reg. Jeremia), ut ait: Non sum solus, quia Pater mecum est (Joan. VIII, 19).\n\nIn Sadoch justificatus (Hieron. l. Int. nom., de Luca), ut ait: Ego veritatem loquor, quia verax est qui me misit (Joan. VIII, 26); ad quem etiam dicitur: Justificeris in sermonibus tuis (Psal. L, 6). Et Joannes: Advocatum, inquit, habemus apud Patrem Jesum Christum justum (Joan. II, 1).\n\nIn Achim Frater meus (Origen. hom. supra Jesu Nave), ut ait: Quicunque fecerit voluntatem Patris mei, ipse frater meus, et mater mea, et soror est (Matth. XII, 50), sive frater matris; frater quippe matris Dominus ideo dicitur, dum unum Patrem, cui omnes (Christo jubente) dicimus: Pater noster qui es in caelis (Ibid.).","english":"In Eliakim the Lord will raise up (Philo, ibid., On the Books of Kings), as he says: He who believes in me will not die forever, but I will raise him up on the last day (John 6:40).\n\nIn Azor, helped (Philo, On the Interpretation of Names, On 3 Kings, Jeremiah), as he says: I am not alone, because the Father is with me (John 8:19).\n\nIn Zadok justified (Jerome, On the Interpretation of Names, On Luke), as he says: I speak the truth, because he who sent me is truthful (John 8:26); to whom it is also said: You will be justified in your words (Psalm 50:6). And John: We have, he says, an advocate before the Father, Jesus Christ the just (John 2:1).\n\nIn Achim My brother (Origen, Homily on Joshua), as he says: Whoever does the will of my Father, he is my brother, and my mother, and my sister (Matthew 12:50), or mother’s brother; indeed the Lord is called mother’s brother, since we all (at Christ’s command) say to one Father: Our Father who art in heaven (Ibid.).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the series of name-interpretations for Christ's ancestors, each linked to a scriptural verse. The pattern: name, etymology, source, then a Christological saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 6:40","severity":"info","text":"The verse cited as John 6:40 does not match the Vulgate; John 6:40 reads 'Qui credit in me, non morietur in aeternum' but the resurrection clause is not present. Possibly a conflation with John 6:54 or a variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 8:19","severity":"info","text":"John 8:19 in the Vulgate reads 'Numquid non est Pater meus cum me?' The cited form 'Non sum solus, quia Pater mecum est' is a paraphrase or variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 2:1","severity":"caution","text":"The citation 'Joan. II, 1' is problematic: John 2:1 refers to the wedding at Cana, not to an advocate. The text likely misattributes a Johannine passage; the phrase 'Advocatum habemus apud Patrem Jesum Christum justum' echoes 1 John 2:1 but is not exact.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Achim","severity":"info","text":"The etymology 'Frater meus' (my brother) for Achim is drawn from Origen's Homily on Joshua, reflecting a tradition linking the name to fraternal kinship in Christ's genealogy.","cites":[],"named_sources":["Origen Homily on Joshua"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The passage uses Philo (likely Pseudo-Philo) and Jerome's On the Interpretation of Names, standard sources for medieval name-etymologies. The attribution to 'Philo, ibid., de lib. Reg.' suggests a lost or conflated work.","cites":[],"named_sources":["Pseudo-Philo","Jerome On the Interpretation of Names"],"dropped_cites":[]}],"ambiguities":["The source 'Philo, ibid., de lib. Reg.' is unclear; it may refer to a lost work or a conflation of Pseudo-Philo's Liber Antiquitatum Biblicarum with Kings. The citation 'Joan. II, 1' is likely a scribal error for a different Johannine passage."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"In Eliud Deus meus iste (Philo, l. Int. nom., de l. I Reg.), cui Tiiomas ait: Dominus et Deus meus (Joan. XX, 28). Pronomen autem iste quid aliud nisi signa clavorum et lanceae significat, quae veri notitiam corporis monstrant.\n\nIn Eleazar Deus meus adjutor (Philo, l. Int, nom., de Gen. et Ex,), ut ait: Et qui misit me Pater mecum est (Joan. VIII, 16).\n\nIn Mathan donans (Hieron. l. Int. nom., de Matth.), ut ait: Omne debitum donavi tibi quia rogasti me (Matth. XVIII, 32).\n\nIn Jacob supplantator (Origen., hom. in Exod.), ut ait: Dedi vobis potestatem calcandi super serpentes, et scorpiones, et supra omnem virtutem inimici (Luc. X).\n\nIn Joseph auctus, vel apponens (Philo, ibid., de Genes.; Joseph. l. I, c. 17, Antiq.), ut ait: Ego veni, ut vitam habeant; et abundantius habeant (Joan. X, 10); et alibi; et alias oves habeo, quae non sunt ex hoc ovili, et illas oportet me adducere, ut fiat unus grex et unus Pastor (Joan. X).","english":"In Eliud, My God is this (Philo, On the Interpretation of Names, On the First Book of Kings), to whom Thomas says: My Lord and my God (John 20:28). But what else does the pronoun \"this\" signify except the marks of the nails and the lance, which show the true knowledge of the body.\n\nIn Eleazar, My God is helper (Philo, On the Interpretation of Names, On Genesis and Exodus), as he says: And He who sent me, my Father, is with me (John 8:16).\n\nIn Mathan, giving (Jerome, On the Interpretation of Names, On Matthew), as he says: I have forgiven you every debt because you asked me (Matthew 18:32).\n\nIn Jacob, supplanter (Origen, Homily on Exodus), as he says: I have given you the power to tread upon serpents and scorpions, and upon every power of the enemy (Luke 10).\n\nIn Joseph, increased, or adding (Philo, ibid., On Genesis; Josephus, Antiquities, Book I, Chapter 17), as he says: I have come so that they may have life; and may have it more abundantly (John 10:10); and elsewhere: And I have other sheep which are not of this fold, and I must bring them so that there may be one flock and one Shepherd (John 10).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 20:28","severity":"info","text":"The verse 'Dominus et Deus meus' (My Lord and my God) is Thomas's confession in John 20:28, here applied to Eliud.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"iste","severity":"info","text":"The pronoun 'iste' (this) is interpreted as signifying the marks of the nails and lance, linking Eliud's name to the physical evidence of Christ's passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 8:16","severity":"info","text":"The verse 'Et qui misit me Pater mecum est' (And He who sent me, my Father, is with me) is a paraphrase of John 8:16, applied to Eleazar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 18:32","severity":"info","text":"The verse 'Omne debitum donavi tibi quia rogasti me' (I have forgiven you every debt because you asked me) is not a direct Vulgate citation; it may be a loose paraphrase of Matthew 18:32.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luke 10","severity":"info","text":"The verse 'Dedi vobis potestatem calcandi super serpentes, et scorpiones, et supra omnem virtutem inimici' (I have given you the power to tread upon serpents and scorpions, and upon every power of the enemy) is not a direct Vulgate citation; it may be a paraphrase of Luke 10:19 or a conflation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 10:10","severity":"info","text":"The verse 'Ego veni, ut vitam habeant; et abundantius habeant' (I have come so that they may have life; and may have it more abundantly) is a paraphrase of John 10:10, applied to Joseph.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture citations for Matthew 18:32 and Luke 10 are not verbatim Vulgate quotations; they may be paraphrases or conflations. The source for the Jacob etymology (Origen, Homily on Exodus) is not directly verifiable in the allowed keys."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Hactenus ut valuimus, qualiter in omnibus genealogiae, vel generationibus Christus figuratus et prophetatus sit, exemplis sacrae Scripturae asseruimus.","english":"Thus far, as we have been able, we have set forth with examples from sacred Scripture how Christ was prefigured and prophesied in all the genealogies or generations.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Hactenus ut valuimus","severity":"info","text":"This sentence concludes the entire work, summarizing the preceding argument that Christ was prefigured in all genealogies. The phrase 'Hactenus ut valuimus' signals the end of the treatise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"figuratus et prophetatus sit","severity":"info","text":"The pairing 'figuratus et prophetatus' (prefigured and prophesied) reflects the dual exegetical method of typology and prophecy, central to patristic interpretation of the Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"genealogiae, vel generationibus","severity":"info","text":"The terms 'genealogiae' and 'generationibus' are used synonymously here, both referring to the lists of ancestors in Matthew and Luke. The 'vel' indicates equivalence, not contrast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"sacrae Scripturae","severity":"info","text":"Alphanus refers to the Vulgate as 'sacra Scriptura', the standard Latin Bible of the medieval West. His method of citing examples aligns with the exegetical tradition of the Glossa Ordinaria.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Hactenus ut valuimus","severity":"info","text":"This closing formula is typical of medieval scholarly works, humbly acknowledging the author's limitations. It echoes the rhetorical modesty topos found in many patristic and medieval conclusions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ut valuimus' could be read as 'as we were able' (with limited ability) or 'as we have been strong enough' (with effort). The translation adopts the former, consistent with modesty topos."],"confidence":"high","notes":[]}]}