{"slug":"tmp1354.tmp1354.opp-lat1","id":"latin:ogl-pl:tmp1354.tmp1354.opp-lat1","title":"Explanatio Eorundem Nominum Ab Eodem Compilata","title_source":"Explanatio Eorundem Nominum Ab Eodem Compilata","author":"Alphanus Beneventianus Episcopus","genre":"commentary","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":"2026-11-15T06:38:32Z","cost_usd":0.008902},"source":{"registry_id":"latin:ogl-pl:tmp1354.tmp1354.opp-lat1","work_id":"tmp1354.tmp1354.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/tmp1354/tmp1354/tmp1354.tmp1354.opp-lat1.xml"},"stats":{"passages":18,"english_words":3949,"coptic_letters":0,"source_letters":15513,"commentary_units":108,"commentary_kinds":7,"derived_notes":9,"ambiguities":26,"work_notes":6,"external_links":0,"timeline":5},"summary":{"work":"tmp1354.tmp1354.opp-lat1","abstract":"The Explanatio Eorundem Nominum Ab Eodem Compilata is a medieval Latin commentary on biblical names attributed to Alphanus, Bishop of Benevento (1085–1105). It belongs to the onomastic exegesis tradition, explaining Hebrew names through Latin etymologies. The work survives in a single manuscript tradition from southern Italy, likely preserved in Benedictine scriptoria at Monte Cassino. Its exact date is uncertain but probably falls within Alphanus's episcopate. The text influenced later exegetes such as Peter Comestor and the Glossa Ordinaria. Authorship is traditional but not universally accepted; some scholars propose a later compilation from Alphanus's notes.","historical_context":"The Explanatio was likely composed in the late 11th century, during Alphanus's tenure as Bishop of Benevento (1085–1105). Benevento was a key center of the reform papacy, and Alphanus, a former monk at Monte Cassino, was part of a learned Benedictine network. The work reflects the intellectual culture of the Gregorian Reform, with its interest in biblical interpretation and moral allegory. It survives in a single manuscript tradition from southern Italy, probably copied at Monte Cassino, a major scriptorium. The text belongs to the genre of onomastic commentaries, which flourished in the early and high Middle Ages, drawing on patristic sources like Jerome's Liber interpretationis hebraicorum nominum. Its transmission is tied to the Benedictine order, and it was used by later scholars such as Peter Comestor in his Historia Scholastica and in the Glossa Ordinaria. The attribution to Alphanus is traditional but debated; some scholars suggest a later compiler used his notes.","significance":"The Explanatio is significant as a witness to 11th-century biblical scholarship and the onomastic tradition. It influenced major medieval exegetical works, including Peter Comestor's Historia Scholastica and the Glossa Ordinaria, shaping how Hebrew names were understood in Latin Christianity. Its survival from a single manuscript highlights the fragility of medieval textual transmission.","timeline":[{"date":"c. 1085–1105","event":"Alphanus serves as Bishop of Benevento; likely period of composition for the Explanatio."},{"date":"11th c.","event":"The work is copied in Benedictine scriptoria, probably at Monte Cassino."},{"date":"12th c.","event":"Peter Comestor uses the Explanatio in his Historia Scholastica."},{"date":"12th–13th c.","event":"The Glossa Ordinaria incorporates etymologies from the Explanatio."},{"date":"Modern","event":"The work survives in a single manuscript tradition; authorship debated."}],"relations":[{"work":"Historia Scholastica","relation":"Peter Comestor used the Explanatio's etymologies.","key":"","label":null,"url":null},{"work":"Glossa Ordinaria","relation":"Influenced by the Explanatio on historical books.","key":"","label":null,"url":null},{"work":"Liber interpretationis hebraicorum nominum","relation":"Patristic predecessor in onomastic exegesis.","key":"","label":null,"url":null},{"work":"Conferences of John Cassian","relation":"Alphanus cites Cassian on vices and biblical typology.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The exact date of composition is unknown; it is placed within Alphanus's episcopate (1085–1105) but could be earlier or later.","Attribution to Alphanus is traditional but not universally accepted; some scholars suggest a later compilation from his notes.","The work survives in a single manuscript tradition, limiting textual certainty and precluding a stemma codicum."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000475,"generated":"2026-11-15T06:38:32Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1354/tmp1354/tmp1354.tmp1354.opp-lat1.xml"}],"checks":{"work":"tmp1354.tmp1354.opp-lat1","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"5","kind":"scripture"},{"code":"commentary-single-kind","i":"13","kind":"scripture"}],"stats":{"passages":18,"translated":18,"commentary_passages":18,"commentary_units":108,"english_words":3949,"source_letters":15513,"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 commentary on the names of biblical figures, compiled by Alphanus, Bishop of Benevento. It belongs to the medieval tradition of onomastic exegesis, explaining Hebrew names through Latin etymologies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"The text survives in a single manuscript tradition, likely from southern Italy. Its preservation is tied to the Benedictine scriptoria of Monte Cassino, where Alphanus was a monk before becoming bishop.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Alphanus was bishop of Benevento from 1085 to 1105. The work was likely composed during his episcopate, though the exact date is uncertain. It reflects the intellectual culture of the 11th-century reform papacy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The Explanatio was used by later medieval exegetes, including Peter Comestor, who incorporated its etymologies into his Historia Scholastica. It also influenced the Glossa Ordinaria on the historical books of the Bible.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not provide a critical apparatus for the manuscript variants. The Latin text is based on a single source, and no stemma codicum is attempted. Readers should consult the manuscript directly for textual questions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"The attribution to Alphanus is traditional but not universally accepted. Some scholars have suggested the work may be a compilation by a later hand, drawing on Alphanus's notes. The evidence for authorship is circumstantial.","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: commentary in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 18 narrative."},{"kind":"caution","severity":"caution","text":"9 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":18},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ITEM MORALIS EXPLANATIO EORUMDEM NOMINUM AB EODEM COMPILATA.\n\nOpportunum quoque videtur, ut ejusdem genealogiae nomina per interpretationem quoque latioribus figuris, ad Moralem, quantum possumus, derivemus intellectum.\n\nIn sancto igitur Abraham hoc intelligentes studeamus, ut patres sanctarum gentium, hoc est, perfectarum animae virtutum efficiamur; quas evulsis et destructis, disperditis, et dissipatis malis gentibus, hoc est, mortiferis vitiis, sanctus Jeremias aedificare et plantare Jubetur a Domino, in quorum typo vitiorum septem illae Chananaeorum gentes, veluti totidem principalia vitia, ab Israelitico deletae sunt populo (Cassian., collat. 5, cap. 22), eadem [et earum] terra ab eodem possessa est jure haereditario. Advenae etiam istius mundi in similitudinem Abrahae simus, et peregrini, sicut omnes patres nostri; totum quoque praesentis vitae gaudium, velut Isaac charissimum filium, Domino jubente, offeramus Deo, ut in aeternum gaudeamus cum Christo, ipso dicente: Beati qui lugent nunc, quoniam ipsi consolabuntur (Matth. V).","english":"Likewise, a moral explanation of the same names, compiled by the same author.\n\nIt also seems opportune that we derive the names of the same genealogy, through interpretation as well, in broader figures, to a moral understanding, as far as we are able.\n\nTherefore, understanding this in holy Abraham, let us strive to become fathers of holy nations—that is, of the perfect virtues of the soul—which, after the evil nations—that is, the death-dealing vices—have been uprooted, destroyed, scattered, and laid waste, holy Jeremiah is commanded by the Lord to build and to plant. In the type of these vices, the seven nations of the Canaanites, like so many principal vices, were wiped out by the people of Israel (Cassian, Collation 5, chapter 22), and their land was possessed by the same people by hereditary right. Let us also be strangers and pilgrims in this world, in the likeness of Abraham, as were all our fathers; and let us also offer to God, at the Lord’s command, the whole joy of this present life, like Isaac, our dearest son, so that we may rejoice forever with Christ, as He Himself says: “Blessed are those who mourn now, for they shall be comforted” (Matthew 5).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ITEM MORALIS EXPLANATIO EORUMDEM NOMINUM AB EODEM COMPILATA","severity":"info","text":"This heading introduces the moral interpretation section, distinguishing it from the literal or historical exposition that presumably precedes it in the larger work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sanctus Jeremias aedificare et plantare Jubetur a Domino","severity":"info","text":"The reference to Jeremiah being commanded to build and plant alludes to Jeremiah 1:10, where God appoints the prophet to his mission, though the phrasing is adapted to the allegory of virtues and vices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Beati qui lugent nunc, quoniam ipsi consolabuntur (Matth. V)","severity":"info","text":"This is a paraphrase of Matthew 5:4, 'Beati qui lugent, quia ipsi consolabuntur,' though the Vulgate reads 'Beati qui lugent, quoniam ipsi consolabuntur' in some manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Cassian., collat. 5, cap. 22","severity":"info","text":"Alphanus cites John Cassian's Conferences 5, chapter 22, which discusses the seven principal vices and their biblical typology, including the Canaanite nations as types of vices.","cites":[],"named_sources":["Cassian 5th century"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"septem illae Chananaeorum gentes","severity":"info","text":"The seven Canaanite nations (Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, Jebusites) are here allegorized as the seven deadly vices, a common patristic and medieval trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Moralem ... intellectum","severity":"info","text":"Alphanus explicitly adopts the moral (tropological) mode of exegesis, a standard hermeneutical approach in medieval Latin commentary, focusing on the soul's virtues and vices.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'eadem [et earum] terra' has a bracketed addition in the edition, possibly a scribal gloss or emendation; the sense is that the land of the Canaanites was possessed by Israel by hereditary right."],"confidence":"high","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 Isaac centuplo locupletemur fructu, et gaudeamus in tentationibus, et secundum in conjugium assumamus et Rebeccam, hoc est, patientiam habeamus, dicente Jacobo Apostolo: Omne gaudium existimate, fratres mei, cum in tentationes varias incideritis, scientes quod vrobatio vestrae fidei patientiam operatur, ut per patientiam et consolationem Scripturarum, spem, juxta Pauli eloquium (Rom. XV) habeamus (Jac. I); gaudeamus in Domino semper; etenim sine Deo licet gavisi fuerimus, semper gaudere non possumus; hoc namque est sempiternum ac verum et omne gaudium, quod hic initiatur per fidem, et illic consummatur per speciem; quomodo praesens saeculi gaudium fine concluditur, et luctu deletur, illud vero futurum terminum nescit, nec moeroribus interrumpitur.\n\nIn Jacob, ut nastrum veterem hominem Idumaeum, Id est, terrenum, novo homine supplantemus, et nostrae mentis spiritus, secundum Dominum renovatus supplantatoris nomen sortiatur. Caro quippe secundum Apostolum concupiscit adversus spifitum, spiritus vero adversus carnem (Gal. V); senior videlicet frater adversus juniorem, et junior contra seniorem, quia non prius quod spirituale, sed quod animale (I Cor. XV), qui autem [Deest f.","english":"In Isaac we are enriched a hundredfold in fruit, and we rejoice in trials, and we take Rebecca as a second wife, that is, we have patience, as the Apostle James says: Consider all joy, my brothers, when you fall into various trials, knowing that the testing of your faith produces patience, so that through patience and the consolation of the Scriptures we may have hope, according to Paul’s saying (Rom. 15); let us always rejoice in the Lord; for without God, even if we have rejoiced, we cannot always rejoice; for this is the everlasting and true and complete joy, which is begun here through faith and is perfected there through vision; just as present worldly joy is ended by its conclusion and destroyed by grief, so that future joy knows no end nor is interrupted by sorrows.\n\nIn Jacob, let us supplant our old man Edom, that is, the earthly man, with the new man, and let the spirit of our mind, renewed according to the Lord, obtain the name of supplanter. For the flesh, according to the Apostle, desires against the spirit, and the spirit against the flesh (Gal. 5); that is, the elder brother against the younger, and the younger against the elder, because what is spiritual is not prior, but what is animate (1 Cor. 15); but [the text is missing].","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Isaac","severity":"info","text":"Isaac is interpreted as 'laughter' or 'joy' in the patristic tradition, and Alphanus here develops that into a moral lesson about rejoicing in trials.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"James 1","severity":"info","text":"The quotation 'Omne gaudium existimate... patientiam operatur' is a loose paraphrase of James 1:2-3, emphasizing patience through trials.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Romans 15","severity":"info","text":"The reference to Paul's 'eloquium' (Rom. XV) likely alludes to Romans 15:13, where Paul speaks of hope and patience, though the exact verse is not cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Rebeccam","severity":"info","text":"Rebecca is interpreted as 'patience' (patientiam), a moral allegory common in patristic exegesis, linking the matriarch to the virtue of endurance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Galatians 5","severity":"info","text":"The phrase 'caro... concupiscit adversus spiritum' echoes Galatians 5:17, where Paul describes the conflict between flesh and spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Deest f.","severity":"caution","text":"The Latin text breaks off with 'Deest f.', indicating a lacuna in the manuscript; the English draft notes 'the text is missing'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'secundum in conjugium assumamus et Rebeccam' could be read as taking Rebecca as a second wife (after Sarah) or as a moral allegory for adopting patience; the translation opts for the allegorical sense.","The reference to 'I Cor. XV' is unclear: it may allude to 1 Corinthians 15:46 on the priority of the spiritual over the animal, but the text is fragmentary."],"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":3,"ref":"p3","source":"in] hujus colluctationis certamine victor exstiterit, hic, devicto carnali et veteri homine, mortificatisque membris suis quae sunt super terram, mundus corde effectus, vitiis videlicet exinanitus, ac virtutibus repletus, per actualem in contemplativam transiens vitam, Israelis nomine merebitur appellari, hoc est, viri, sive mentis videntis Dominum, sive principis cum Domino, aut directi [dilecti] Domini, quem in praesenti vita videbit per fidem, et in futuro contemplabitur facie ad faciem: Beati, inquit, mundo corde, quoniam ipsi Deum videbunt (Matth. V).\n\nIn Juda, ut laudemus et semper glorificemus Dominum, et confiteamur illi laudantes nomen ejus. Confessionis vero in divinis Scripturis duplex modus est; aut enim ad poenitentiae satisfactionem respicit, aut baptizabantur ab eo confitentes peccata sua (Matth. III); et iterum: Confitemini, inquit, alterutrum peccata vestra (Jac. V); aut ad gratiarum actionem refertur et laudem, ut sanctus Daniel: Tibi, inquit, Deus Patrum nostrorum confiteor, teque laudo (Dan. II), et iterum in Evangelio, qui sicut ovis peccatum non fecit: Confiteor, ait, tibi Pater Domine coeli et terrae (Matth. XI), id est, gratias ago tibi, sive glorifico (S. August., Serm. de verb. Dom.).","english":"in this struggle of wrestling, whoever emerges as victor, having overcome the carnal and old man, and having mortified his members which are upon the earth, becomes pure in heart—that is, emptied of vices and filled with virtues—and, passing from the active to the contemplative life, will merit being called by the name of Israel, that is, \"man,\" or \"mind seeing the Lord,\" or \"prince with God,\" or \"directed [beloved] of the Lord,\" whom he will see in the present life through faith, and in the future will contemplate face to face: \"Blessed,\" he says, \"are the pure in heart, for they will see God\" (Matthew 5).\n\nIn Judah, that we may praise and always glorify the Lord, and confess to him, praising his name. Now, confession in the divine Scriptures is of two kinds; for it either pertains to the satisfaction of penance, as they were baptized by him confessing their sins (Matthew 3); and again: \"Confess,\" he says, \"your sins to one another\" (James 5); or it is referred to the giving of thanks and praise, as the holy Daniel: \"To you,\" he says, \"God of our fathers, I confess, and I praise you\" (Daniel 2); and again in the Gospel, he who like a sheep committed no sin: \"I confess,\" he says, \"to you, Father, Lord of heaven and earth\" (Matthew 11), that is, I give thanks to you, or I glorify (St. Augustine, Sermon on the Words of the Lord).","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage interprets the name 'Israel' as 'man' or 'mind seeing the Lord', linking it to spiritual victory and purity of heart.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Israel","severity":"info","text":"The etymology 'vir sive mentis videntis Dominum' (man or mind seeing the Lord) reflects a common patristic interpretation, not a philological one.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The citation 'Beati mundo corde, quoniam ipsi Deum videbunt' is from Matthew 5:8, though the Vulgate reads 'Beati mundo corde, quoniam videbunt Deum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The reference to baptism and confession in Matthew 3:6 and James 5:16 is used to distinguish two modes of confession: penitential and doxological.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The final citation attributes to Augustine a sermon on the Lord's words, likely referring to a lost or unidentified sermon; the phrasing 'Confiteor tibi Pater' echoes liturgical usage.","cites":[],"named_sources":["Augustine"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft renders 'directi [dilecti] Domini' as 'directed [beloved] of the Lord', but the Latin brackets suggest a textual variant; the intended reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'directi [dilecti] Domini' may indicate a manuscript variant between 'directi' (directed) and 'dilecti' (beloved); the editor's choice is unclear.","The source of the Augustine citation is not precisely identified; it may be a conflation or a lost sermon."],"confidence":"high","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":4,"ref":"p4","source":"Ergo praeveniamus in confessione faciem [Domini] et confiteamur peccata nostra; advocatum enim habemus apud Patrem Jesum Christum justum, et ipse est propitiatio pro peccatis nostris (I Joan. II). Nudemus vulnera nostra medenti; etenim sua vulnera nutrit qui legit; absconsa delicta patefaciantur Domino; revelata per poenitentiam tegantur per Domini misericordiam; in adversis pariter et prosperis laudemus Christum, in omnibus gratiam Domino Patri agentes per ipsum.\n\nIn Phares, ut recte dividamus et recte offeramus Domino, caventes pessimum illius parricidae exemplum ac patrimonia egentibus dividamus et reddamus parentibus quae parentum sunt; insuper studeamus divisores offici aquarum superiorum ab inferioribus, id esi, patiente [patientiae] intercedente firmamento, virtutes separemus a vitiis, munda effecti animalia, in arcam Noe assumamur, intellectualem ungulam dividentes, hoc est, litteram a spiritu, et vitia, ut ante diximus, a virtutibus distinguentes Omnia quoque secundum Apostolum approbemus, et solum quod bonum est teneamus, ut cum dies tremendi illius examinis advenerit, nos qui nosmetipsos judicavimus, non judicemur a Domino, nec cum inundo maligno damnemur (I Thess. V).","english":"Therefore, let us hasten in confession before the face of the Lord and confess our sins; for we have an advocate before the Father, Jesus Christ the righteous, and He Himself is the propitiation for our sins (1 John 2). Let us lay bare our wounds to the healer; for he who reads nourishes his own wounds; let hidden offenses be revealed to the Lord; once revealed through penance, let them be covered by the Lord’s mercy; in both adversities and prosperities, let us praise Christ, giving thanks in all things to the Lord God the Father through Him.\n\nIn Phares, let us divide rightly and offer rightly to the Lord, shunning the most wicked example of that parricide, and let us divide our patrimonies among the needy and render to parents what belongs to parents; moreover, let us strive to be dividers of the office of the upper waters from the lower, that is, with patience interposing as a firmament, let us separate virtues from vices, and, having become pure animals, let us be taken up into Noah’s ark, dividing the intellectual hoof, that is, distinguishing letter from spirit, and, as we said before, vices from virtues. Let us also approve all things according to the Apostle, and hold fast only to what is good, so that when the day of that terrible judgment arrives, we who have judged ourselves may not be judged by the Lord, nor be condemned with the wicked world (1 Thessalonians 5).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Joan. II","severity":"info","text":"The citation 'I Joan. II' refers to 1 John 2:1, where Christ is described as advocate and propitiation. The Vulgate reads: 'advocatum habemus apud Patrem Jesum Christum justum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Thess. V","severity":"info","text":"The citation 'I Thess. V' likely refers to 1 Thessalonians 5, possibly 5:10, which speaks of judgment. The reference is imprecise; the Vulgate does not contain a direct parallel to the phrase 'dies tremendi illius examinis'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Phares","severity":"info","text":"'Phares' (Hebrew פֶּרֶץ) means 'breach' or 'division', referring to the son of Judah and Tamar (Genesis 38:29). Alphanus uses it allegorically to urge right division of goods and virtues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"arca Noe","severity":"info","text":"Noah's ark (arca Noe) is a typological figure of the Church or salvation. The 'pure animals' (munda effecti animalia) reflect the clean animals taken into the ark, symbolizing the faithful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"In Phares","severity":"info","text":"The passage shifts from general exhortation to a specific allegorical interpretation of the name 'Phares', continuing the pattern of the preceding sections that explain Hebrew names.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"I Thess. V","severity":"caution","text":"The citation 'I Thess. V' is ambiguous; no chapter 5 exists in 1 Thessalonians (which has 5 chapters, but the verse numbering is inconsistent). The reference may be corrupt or a scribal error.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'I Thess. V' is unclear; it may refer to 1 Thessalonians 5:10 or be a misattribution.","The phrase 'patientiae intercedente firmamento' is textually uncertain; the edition reads 'patiente' corrected to 'patientiae'."],"confidence":"high","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":5,"ref":"p5","source":"In Zara [al., Zaram], ut lucifer oriatur in cordibus nostris (II Petr. I) et sol justitiae, qui timentibus Dominum oritur, et negligentibus occidit, illuminet nos, lux videlicet vera quae illuminat omnem hominem venientem in hunc mundum (Joan. I); nec super iracundiam nostram, aut aliquid mortiferum occidat vitium: cujus fulgore radiati et ipsi sicut Stellae fulgebimus in perpetuas aeternitates (Dan. XII), et oriemur sicut luminaria huic mundo, verbum vitae continentes, ut luceat lux nostra coram hominibus, et glorificent opera nostra Patrem nostrum qui in coelis est (Matth. V); nec satis sit nobis solummodo in Christum credere, sed, si ita necessitas impellat, pro ejus nomine parati simul [simus] etiam nostrum sanguinem fundere et conjunctam martyrum subire passionem. Coccinus [al., coccus] quoque noster bis tinctus sit, hoc est, per Spiritum sanctum ignita Dei dilectione impleatur et proximi; de qua dicitur: Aquae multae non potuerunt exstinguere charitatem, lampades ejus lampades ignis et flammarum (Cant. 8).","english":"In Zara [or Zaram], so that the morning star may rise in our hearts (2 Pet. 1) and the sun of justice, which rises for those who fear the Lord and sets for the negligent, may illuminate us—namely, the true light which illuminates every man coming into this world (John 1); and may it not set upon our wrath or upon any deadly vice: radiant with whose brightness we ourselves shall shine like stars for everlasting eternities (Dan. 12), and we shall rise like lights for this world, bearing the word of life, so that our light may shine before men, and our works may glorify our Father who is in heaven (Matt. 5); nor is it enough for us only to believe in Christ, but, if necessity so compels, let us be prepared also to shed our own blood for his name and to undergo the joined passion of the martyrs. Let our scarlet [or crimson] also be twice-dyed, that is, let it be filled through the Holy Spirit with the fiery love of God and of neighbor; concerning which it is said: Many waters could not extinguish charity; its lamps are lamps of fire and flames (Song 8).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Zara","severity":"info","text":"The place name Zara (or Zaram) is not a biblical citation but may evoke the Hebrew name for a location; the following scriptural allusions are explicit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"lucifer oriatur","severity":"info","text":"The phrase 'ut lucifer oriatur in cordibus nostris' alludes to 2 Peter 1:19, where the morning star symbolizes the dawning of faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sol justitiae","severity":"info","text":"The 'sun of justice' echoes Malachi 4:2 and is a common patristic image for Christ, though the immediate reference is to the rising and setting sun metaphor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"lux videlicet vera","severity":"info","text":"The phrase 'lux videlicet vera quae illuminat omnem hominem venientem in hunc mundum' directly quotes John 1:9, identifying Christ as the true light.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Stellae fulgebimus in perpetuas aeternitates","severity":"info","text":"The image of shining like stars for everlasting eternities draws on Daniel 12:3, where the righteous are compared to stars.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"glorificent opera nostra Patrem nostrum","severity":"info","text":"The exhortation that works glorify the Father in heaven echoes Matthew 5:16, though the wording is adapted to the context of martyrdom.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The place name 'Zara' or 'Zaram' is uncertain; it may be a corruption or a variant of a biblical or liturgical term, but the text does not clarify its origin."],"confidence":"high","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 Esron, ut ardentes diaboli sagittas, ignita Inimici jacula perspicaci cordis intuitu praevidentes cum apostolo Paulo dicere possimus: Non enim ignoramus versutias ejus (II Cor. II); ad quas videndas vigilantibus cordis oculis opus habemus. Non est enim, inquit Apostolus, nobis colluctatio adversus carnem et sanguinem, sed adversus principatus et potestates, adversus rectores tenebrarum harum, adversus spiritualia nequitiae coelestibus (Ephes. VI). Et ideo, ut idem Apostolus alibi ait: Arma militiae nostrae non sunt carnalia, sed spiritualia (II Cor. X); spiritualibus namque et invisibilibus armis invisibilis animae, contra invisibiles hostes dimicandum est. Assumamus itaque, secundum Apostolum (Ephes. VI; I Thess. V), ut possimus resistere in die malo, in omnibus sumentes scutum fidei in quo possimus ignita inimici jacula exstinguere, et galeam spei et loricam charitatis et gladium spiritus, quod est Verbum [Dei deest]; utroque enim modo accipiendum est nobis nomen Esron, sive quia, ut supra dictum est, diabolicas caveamus sagittas, sive quia Domini videntes sagittas, quae sunt secundum Psalmistam acutae, sagittis illius opponamus; nemo etenim in agone contendens coronabitur, nisi qui legitime certaverit (II Tim. II). Atrium etiam efficiamur, ut veluti in atrio sanctu suo habitet in nobis, dicente ipso: Habitabo in illis.","english":"In Esron, so that we may foresee the burning arrows of the devil, the fiery darts of the Enemy, with the penetrating gaze of the heart, and be able to say with the Apostle Paul: \"For we are not ignorant of his wiles\" (2 Cor. 2); for seeing which we have need of watchful eyes of the heart. For, says the Apostle, \"our struggle is not against flesh and blood, but against principalities and powers, against the rulers of this darkness, against the spiritual forces of evil in the heavenly realms\" (Eph. 6). And therefore, as the same Apostle says elsewhere: \"The weapons of our warfare are not carnal, but spiritual\" (2 Cor. 10); for with spiritual and invisible weapons of the invisible soul, we must fight against invisible enemies. Let us therefore take up, according to the Apostle (Eph. 6; 1 Thess. 5), so that we may be able to resist on the evil day, taking in all things the shield of faith, with which we can extinguish the fiery darts of the enemy, and the helmet of hope, and the breastplate of charity, and the sword of the spirit, which is the Word [of God is missing]; for the name Esron is to be understood by us in both ways, either because, as said above, we are to beware of the devil's arrows, or because, seeing the Lord's arrows, which according to the Psalmist are sharp, we may oppose them with his arrows; for no one contending in the struggle will be crowned, unless he has fought lawfully (2 Tim. 2). Let us also become an atrium, so that, as in the sanctuary of his temple, he may dwell in us, as he himself says: \"I will dwell in them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Esron","severity":"info","text":"Esron is a Coptic place-name or symbolic term; Alphanus interprets it as a site of spiritual warfare, linking it to the devil's arrows and the Lord's arrows.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Esron","severity":"info","text":"The passage cites 2 Cor 2, Eph 6, 2 Cor 10, 1 Thess 5, 2 Tim 2, and alludes to the Psalmist's 'sharp arrows' (Ps 7:14?); the Latin text of Eph 6:12 is paraphrased.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Esron","severity":"info","text":"The military imagery of shield, helmet, breastplate, and sword (faith, hope, charity, Word) derives from patristic allegorization of Eph 6 and 1 Thess 5, common in early medieval spiritual warfare treatises.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Verbum [Dei deest]","severity":"caution","text":"The Latin text has 'Verbum [Dei deest]', indicating a manuscript lacuna; the English draft supplies 'Word of God' but the original is incomplete.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Esron","severity":"info","text":"The passage moves from warning against devil's arrows to spiritual armor, then to a dual interpretation of Esron (as defense against evil and as receiving the Lord's arrows), ending with the atrium metaphor for divine habitation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Esron","severity":"info","text":"Alphanus adapts Pauline military metaphors to a monastic or clerical audience, emphasizing spiritual combat and interior preparation, typical of 11th-century Beneventan exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic term 'Esron' is not clearly identified; Alphanus treats it as a symbolic name for a place or state of spiritual vigilance, but its original meaning in the Coptic source is uncertain."],"confidence":"high","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":7,"ref":"p7","source":"Stemus etiam in domo Domini nostri, in atriis domus Dei nostri (Psal.CXV); laudantes Dominum quoniam bonus. iniremus portas ejus in exsultatione et atria ejus in hymnis (Psal. XCIX), plantati etenim in domo Domini in atriis domus Dei nostri florebunt (Psal. XCI), ut postquam in atriis praesentis Ecclesiae floruerint, stabiles in domo regni plantentur aeterni.\n\nIn Aram, ut in numero habeamur electorum Domini, adversus quos nullus est qui accuset; elegit enim nos Pater in Christo ut essemus sancti et immaculati coram ipso (II Petr. I); certam itaque nostram vocationem et electionem per bona opera faciamus, ut quia multi sunt vocati cum paucis inveniamur electis: omnes quippe qui Domini obediunt voluntati, dicuntur genus electum, regale sacerdotium (I Petr II); item excelsi simus et sublimes, meriturum scilicet dignitate sublimati a terrenis extollamur ad coelestia, quibus qui adhaeserit de excelso coeli habitaculo, omnia despicit caduca.","english":"Let us also stand in the house of our Lord, in the courts of the house of our God (Ps. 115); praising the Lord because He is good. Let us enter its gates with exultation and its courts with hymns (Ps. 99); for those planted in the house of the Lord, in the courts of the house of our God, will flourish (Ps. 91), so that after they have flourished in the courts of the present Church, they may be planted, stable, in the house of the eternal kingdom.\n\nIn Aram, that we may be counted among the number of the elect of the Lord, against whom there is no one who accuses; for the Father has chosen us in Christ that we might be holy and immaculate before Him (2 Pet. 1); therefore let us make our vocation and election certain through good works, so that, since many are called, we may be found among the few elect: for all who obey the will of the Lord are called the chosen race, the royal priesthood (1 Pet. 2); likewise let us be exalted and sublime, that is, elevated by the dignity of merit, let us be raised from earthly things to heavenly ones, to which whoever clings, from the lofty dwelling of heaven, despises all transitory things.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. CXV","severity":"info","text":"The citation 'Psal. CXV' refers to Psalm 115 in the Vulgate (LXX numbering), corresponding to Psalm 114 in modern Bibles. The verse is not directly quoted but paraphrased.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. XCIX","severity":"info","text":"The citation 'Psal. XCIX' refers to Psalm 99 in the Vulgate (LXX numbering), corresponding to Psalm 98 in modern Bibles. The phrase 'in exsultatione et atria ejus in hymnis' is a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. XCI","severity":"info","text":"The citation 'Psal. XCI' refers to Psalm 91 in the Vulgate (LXX numbering), corresponding to Psalm 90 in modern Bibles. The phrase 'plantati etenim in domo Domini ... florebunt' is a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Petr. I","severity":"info","text":"The citation 'II Petr. I' refers to 2 Peter 1. The phrase 'elegit enim nos Pater in Christo ut essemus sancti et immaculati coram ipso' is a paraphrase of 2 Pet 1:3-4, which speaks of election and sanctity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Petr II","severity":"info","text":"The citation 'I Petr II' refers to 1 Peter 2. The phrase 'genus electum, regale sacerdotium' echoes 1 Pet 2:9, which speaks of a chosen race and royal priesthood, though the wording is adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Aram","severity":"info","text":"The term 'Aram' is a Coptic or Hebrew name (likely meaning 'high' or 'exalted') used as a heading for a section on spiritual elevation. It is not a biblical place name here but a symbolic keyword.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical verses behind the psalm citations are not verbatim; they are paraphrased or adapted for allegorical use.","The term 'Aram' may be a proper name or a symbolic term; its precise meaning in this context is not explicitly defined."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"In Aminadab, ut spontaneus Domini simus populus; in aedificatione etenim tabernaculi testimonii in quo sine ambiguo significatur omnis Ecclesia, prompto quisque animo obtulit quod voluit. Unde et ipsa veritas: Si quis, inquit, vult post me venire (Matth. XVI); et alibi: Si vis perfectus esse (Matth. XIX); et iterum de virginitatis electione liberum reliquit arbitrium (I Cor. VII), dicens: Qui potest capere capiat; sicut namque Dominus vitam nostram voluntaria passione acquisivit, ita et nos voluntarie vult sacrificare sibi, ut voluntaria oris nostri beneplacita sibi faciat, sicut et caecorum voluntatem cum sciret, interrogabat dicens, Quid vultis ut faciam vobis (Marc. X)? et statim fidelem voluntatem sanitatis effectus consecutus est.\n\nIn Naason, ut mundanis auguriis gentilium derelictis, promissis divinis fidem adhibeamus, et omnium prosperitatem rerum in Domini solius voluntate, non in falsis divinationibus, collocemus, ut Paulus: Si quomodo, inquit, tandem aliquando prosperum iter habeam in voluntate Dei veniendi ad vos (Rom. I). Ecce non in fato, nec in augurio, sed in Domini voluntate, prosperitatem sui posuit itineris. David quoque de beato viro: Omnia, ait, quaecunque faciet prosperabuntur (Psal. I), et Joannes Apostolus: Charissime, inquit, in omnibus orationem facio prospere te ingredi (Joan, III).","english":"In Aminadab, that we may be a willing people of the Lord; for in the building of the tabernacle of testimony, in which without ambiguity every Church is signified, each person offered with a ready spirit what he wished. Whence the Truth itself says: \"If anyone wishes to come after me\" (Matt. 16); and elsewhere: \"If you wish to be perfect\" (Matt. 19); and again concerning the choice of virginity, it left free will (1 Cor. 7), saying: \"He who can take, let him take\"; for just as the Lord acquired our life by voluntary passion, so He wishes us to sacrifice ourselves to Him voluntarily, so that He may make the voluntary good-pleasures of our mouth His own, just as He, knowing the will of the blind, asked them, saying, \"What do you wish that I do for you?\" (Mark 10); and immediately the faithful will was followed by the effect of healing.\n\nIn Naason, that, having abandoned the worldly auguries of the gentiles, we may give faith to divine promises, and place the prosperity of all things in the will of the Lord alone, not in false divinations, as Paul says: \"If somehow, he says, at last I may have a prosperous journey in the will of God for coming to you\" (Rom. 1). Behold, not in fate, nor in augury, but in the Lord's will, he placed the prosperity of his journey. David also concerning the blessed man: \"All things, he says, that he does will prosper\" (Ps. 1), and John the Apostle: \"Dearest, he says, in all things I pray that you enter prosperously\" (3 John).","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Aminadab","severity":"info","text":"Aminadab is interpreted as 'willing people of the Lord,' linking the biblical figure to the theme of voluntary offering in the tabernacle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XVI","severity":"info","text":"The citation 'Si quis, inquit, vult post me venire' refers to Matthew 16:24, where Jesus speaks of following him, though the exact wording varies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XIX","severity":"info","text":"The phrase 'Si vis perfectus esse' echoes Matthew 19:21, where Jesus tells the rich young man about perfection, though the Latin is a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. VII","severity":"info","text":"The reference to free will in choosing virginity alludes to 1 Corinthians 7, where Paul discusses marriage and celibacy, but the exact phrase 'Qui potest capere capiat' is not a direct quote.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Marc. X","severity":"info","text":"The question 'Quid vultis ut faciam vobis?' is from Mark 10:36, where Jesus asks the blind man what he wants, though the verse number may vary in some editions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. I","severity":"info","text":"The citation from Paul about a prosperous journey in God's will is a paraphrase of Romans 1:10-11, where Paul expresses his desire to visit the Romans.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact wording of some scripture citations is paraphrased rather than verbatim, making precise identification uncertain."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Contemptis itaque cunctis mundanis auguriis, prosperemur in Dei voluntate, et divinis credamus oraculis, et Domini solius intendamus promissis: Charitas quippe omnia credit, omnia sperat (I Cor. XIII), ad maximum etenim laudis cumulum de populo Israel dicitur: Non est augurium in Jacob, nec divinatio in Israel (Num. XVIII).\n\nIn Salmon, ut sensibiles in Domino omnia probemus, et sola ea quae bona sunt teneamus (I Thess. V), et sensibus perfecti, malitia parvuli simus (I Cor. XIV). Hoc quoque sentiamus in nobis quod et in Christo Jesu, qui, cum in forma Dei esset, non rapinam arbitratus est, esse se aequalem Deo, sed semetipsum exinanivit, formam servi accipiens (Philipp. II), et reliqua; et unanimes unum sentientes, uno ore honorificemus Dominum, ac sacrae sensibus Scripturae instructi, efficiamur Domini docibiles. Sancto dicente Isaia: et erunt omnes docibiles Dei (Isai. LIV.; Joan. III).","english":"Therefore, having despised all worldly auguries, let us prosper in the will of God, and let us believe in divine oracles, and let us attend only to the promises of the Lord: for Charity believes all things, hopes all things (1 Cor. 13); indeed, it is said to the greatest height of praise concerning the people of Israel: \"There is no augury in Jacob, nor divination in Israel\" (Num. 18).\n\nIn Salmon, that we may test all things sensibly in the Lord, and hold only those which are good (1 Thess. 5), and, perfected in senses, let us be children in malice (1 Cor. 14). Let us also perceive this in ourselves which is also in Christ Jesus, who, though he was in the form of God, did not consider it a robbery to be equal to God, but emptied himself, taking the form of a servant (Phil. 2), and the rest; and with one mind, feeling one thing, with one voice let us honor the Lord, and, instructed by the senses of sacred Scripture, let us become teachable of the Lord. As the holy Isaiah says: \"And all shall be teachable of God\" (Isa. 54; John 3).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The citation 'Non est augurium in Jacob, nec divinatio in Israel' is from Numbers 23:23 in the Vulgate, not Numbers 18 as given in the English draft.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'Charitas ... omnia credit, omnia sperat' echoes 1 Corinthians 13:7-8, but the wording is a paraphrase; the Vulgate reads 'Omnia credit ... omnia sperat' in a different order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The reference to 'malitia parvuli simus' alludes to 1 Corinthians 14:20, but the Vulgate there speaks of speaking in tongues, not malice; the sense is adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The citation 'et erunt omnes docibiles Dei' is from Isaiah 54:13 in the Vulgate, not chapter 54 as given; the English draft adds John 3, which is not in the Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The names Salmon and Aminadab (from the previous passage) are biblical figures from the genealogy of Christ (Matthew 1:4-5) and the building of the tabernacle (Exodus 31), used here as allegorical headings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin 'In Salmon' begins a new section but the English draft treats it as a continuation; the structural break is unclear in the source edition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'In Salmon' may be a section heading or a prepositional phrase; the English draft treats it as the latter.","The scripture references in the English draft (e.g., Num. XVIII, I Thess. V) do not always match the Vulgate chapter numbers; the Latin text does not specify chapter divisions."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"In Booz, uti confortemur in Domino, et viriliter agamus, Christo confirmante manus nostras ad praelium, et digitos nostros ad bellum, ut robore patientiae firmati omnia tentationum genera sufferre, et de inimicis triumphare possimus, timentes quoque illud Apostolicum: Quomodo, ait, facti estis quibus facte opus sit, non solido cibo (Hebr. V)? Perfectorum autem est solidus cibus virorum, qui exercitatos sensus habent ad discretionem boni et mali. Tati fortitudine roboratus est ille qui dicebat: Omnia autem possum in eo qui me confortat (Philipp. IV).\n\nIn Obed, ut serviamus Domino in laetitia (Psal. XCXIX), illa videlicet servitute, qua non per spiritum timoris, sed per spiritum adoptionis filiorum servitur Domino (Rom. V); sicut namque duo sunt timores qui faciunt duo genera timentium, ita duae sunt servitutes, quae faciunt duo genera servorum: alter timor poenalis in servitute, alter initium sapientiae, alter plenitudo est legis divinae. Perfecta igitur servitute perfectos servos nos exhibeamus Domino, ut, cum tempus servitutis fuerit finitum, vocemur a Domino in regnum aeternum.","english":"In Booz, that we may be strengthened in the Lord and act manfully, with Christ confirming our hands for battle and our fingers for war, so that, fortified by the strength of patience, we may be able to endure all kinds of temptations and triumph over enemies, also fearing that Apostolic saying: \"How,\" he says, \"have you become those for whom there is need of work, not of solid food\" (Heb. 5)? For solid food belongs to perfect men, who have exercised senses for the discernment of good and evil. Fortified with such strength was he who said: \"But I can do all things in him who strengthens me\" (Phil. 4).\n\nIn Obed, that we may serve the Lord in joy (Ps. 99), that is, with that servitude by which one serves the Lord not through the spirit of fear, but through the spirit of adoption as sons (Rom. 5); for just as there are two fears that produce two kinds of fearful persons, so there are two servitudes that produce two kinds of servants: one fear is penal in servitude, the other is the beginning of wisdom, the other is the fullness of divine law. Therefore, let us show ourselves to the Lord as perfect servants through perfect servitude, so that, when the time of servitude has ended, we may be called by the Lord into the eternal kingdom.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Booz","severity":"info","text":"The name Booz (Boaz) is interpreted as 'in him is strength' or 'he is strengthened,' linking to the theme of fortitude in Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hebr. V","severity":"info","text":"The citation 'Quomodo, ait, facti estis quibus facte opus sit, non solido cibo' is a loose paraphrase of Hebrews 5:12-14, contrasting spiritual immaturity with solid food for the perfect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Philipp. IV","severity":"info","text":"The phrase 'Omnia autem possum in eo qui me confortat' echoes Philippians 4:13, though the Vulgate reads 'omnia possum in eo qui me confortat' without 'autem'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. XCXIX","severity":"info","text":"The reference to Psalm 99 (likely Psalm 100 in the Vulgate) for 'serviamus Domino in laetitia' is not a direct quote but a thematic allusion to joyful service.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. V","severity":"info","text":"The phrase 'per spiritum adoptionis filiorum' alludes to Romans 5:15, where Paul contrasts the spirit of fear with the spirit of adoption, though the exact wording differs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Obed","severity":"info","text":"The name Obed (Obed) is interpreted as 'servant' or 'serving,' consistent with the passage's focus on servitude to the Lord.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Hebr. V' is imprecise; the paraphrase may conflate multiple verses. The psalm number 'XCXIX' is likely a scribal error for 'XCIX' (99) or 'CXVIII' (118). The phrase 'spiritum adoptionis filiorum' in Rom. V is not verbatim in the Vulgate, suggesting a loose memory or variant text."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"In Jesse, ut incensum orationum in ara cordis nostri incedamus, dirigatur, inquit David, oratio mea, sicut incensum in conspectu tuo (Psal. CXL); et omnia incendentes conflagremus igne spiritus, spiritum contribulatum Domino offerentes, et immolantes Deo hostiam laudis (Psal. CXV), igne aestuantes Dei, de quo dicitur: Ignem veni mittere in terram (Luc. XII, 49).\n\nIn David, ut proprias remittamus injurias et desiderabiles efficiamur Domino, avidumque habeamus erga Deum desiderium, hoc est, ut diligentes Dominum, diligamur a Domino; Qui enim diligit me, diligetur a Patre meo, et ego diligam eum (Joan. XIV). Fortes etiam simus manu, hoc est, perfecto opere intellectualem gigantem gladio proprio vulnerantes, et de faucibus antiqui praedonis, tam nostras quam proximorum animas eripientes, ut, extremo adveniente judicio, desiderabiles, fulgeamus sicut sol in regno Patris nostri, et, bono certamine certato, repositam nobis in coelis accipiamus a justo judice, justitiae coronam.","english":"In Jesse, that we may advance the incense of prayers on the altar of our heart—\"Let my prayer be directed,\" says David, \"like incense before you\" (Ps. 141); and, burning everything, let us be consumed by the fire of the spirit, offering a contrite spirit to the Lord and sacrificing to God a sacrifice of praise (Ps. 116), burning with the fire of God, of which it is said: \"I have come to cast fire upon the earth\" (Luke 12:49).\n\nIn David, that we may forgive personal injuries and become desirable to the Lord, and have an eager desire for God—that is, that by loving the Lord, we may be loved by the Lord: \"He who loves me will be loved by my Father, and I will love him\" (John 14). Let us also be strong of hand—that is, by perfect work, wounding the intellectual giant with his own sword, and snatching both our own souls and those of our neighbors from the jaws of the ancient plunderer, so that, when the final judgment comes, we may shine, desirable as the sun, in the kingdom of our Father, and, having fought the good fight, we may receive from the just judge the crown of justice stored up for us in heaven.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. CXL","severity":"info","text":"The citation 'Psal. CXL' refers to Psalm 141 in the Vulgate numbering (Psalm 140 in the Septuagint), verse 2: 'Dirigatur oratio mea sicut incensum in conspectu tuo.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. CXV","severity":"info","text":"The citation 'Psal. CXV' refers to Psalm 116 in the Vulgate (Psalm 115 in the Septuagint), likely verse 17: 'Immolaverunt Deo hostiam laudis.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. XII, 49","severity":"info","text":"The citation 'Luc. XII, 49' is a non-standard reference; it likely echoes Luke 12:49, but the verse is not present in the canonical Gospel. Possibly a conflation with Luke 12:49 in a different tradition or a scribal error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. XIV","severity":"info","text":"The citation 'Joan. XIV' refers to John 14:21, where Jesus says: 'Qui enim diligit me, diligetur a Patre meo, et ego diligam eum.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"intellectualem gigantem","severity":"info","text":"'Intellectualem gigantem' (intellectual giant) is an allegorical figure, likely representing pride or the devil, drawn from patristic exegesis of David and Goliath.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ignem veni mittere in terram","severity":"info","text":"The phrase 'Ignem veni mittere in terram' (I have come to cast fire upon the earth) is a non-canonical saying attributed to Jesus, possibly from an apocryphal source or a variant of Luke 12:49.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Luc. XII, 49' does not correspond to any known verse in the canonical Gospel of Luke; it may be a scribal error or a reference to a lost apocryphal saying.","The phrase 'ignem veni mittere in terram' is not attested in standard biblical texts; its source is uncertain."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"In Salomone, ut quantum ex nobis sit, cum omnibus pacem habeamus, et intestino viliorum bello, spiritualibus victo virtutibus, et utroque no tro homine in unum coelestem conciliato, pacem habeamus ad Dominum, et ad proximum, et non solum simus cum omnibus pacati, verumetiam omnibus existamus pacifici, et discordantes licet fratres ad unionem spiritus et concordiam revocemus. Beati, inquit, pacifici, quoniam filii Dei vocabuntur (Matth. III).\n\nIn Boboam, ut latum mandatum Domini complentes, hoc est, sine ulla personarum acceptione, omnibus charitatem fraternam exhibeamus; juxta Paulum, corde nostro dilatemur, ac filii Israel in terra nostra multiplicentur et crescant, id est, spiritualibus repleantur virtutibus, vitiorum genti repugnantibus. Tali igitur populo in nobis dilatato, impetus spiritalis desiderii spiritualem frangat impetum; Fluminis enim impetus laetificat civitatem Domini (Psal. LV).","english":"In Solomon, that as far as it lies with us, we may have peace with all, and with the internal war of vices conquered by spiritual virtues, and with both our men reconciled into one heavenly being, we may have peace with the Lord and with our neighbor, and not only be peaceable with all, but also be peacemakers for all, and recall discordant brothers, though they be, to unity of spirit and concord. \"Blessed,\" he says, \"are the peacemakers, for they shall be called sons of God\" (Matt. 5:9).\n\nIn Rehoboam, that fulfilling the broad commandment of the Lord, that is, without any discrimination of persons, we may show fraternal charity to all; according to Paul, we may be enlarged in our heart, and the children of Israel may multiply and grow in our land, that is, be filled with spiritual virtues, which resist the nation of vices. With such a people thus expanded within us, the impetus of spiritual desire may break the spiritual assault; for \"the rush of the river gladdens the city of the Lord\" (Ps. 46:5).","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"In Salomone","severity":"info","text":"Alphanus interprets Solomon as a figure of peacemaking, drawing on the name's traditional association with peace (from Hebrew shalom).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Beati, inquit, pacifici, quoniam filii Dei vocabuntur","severity":"info","text":"This is a paraphrase of Matthew 5:9, where Jesus blesses peacemakers. The Vulgate reads: 'Beati pacifici, quoniam filii Dei vocabuntur.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"In Boboam","severity":"info","text":"Boboam is the Latin form of Rehoboam, Solomon's son. Alphanus interprets the name as 'broad' (latum), linking it to the 'broad commandment' of charity without discrimination.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Fluminis enim impetus laetificat civitatem Domini","severity":"info","text":"This is a quotation of Psalm 46:5 (Vulgate numbering). The verse describes the joy brought by a river's rush, here allegorized as spiritual desire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"utrumque hominem","severity":"info","text":"The phrase 'both our men' (utroque homine) likely refers to the inner and outer man, a common Pauline and patristic dichotomy (e.g., 2 Cor. 4:16, Augustine).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"In Salomone ... In Boboam","severity":"info","text":"This passage continues the pattern of interpreting Old Testament names (here Solomon and Rehoboam) as moral or spiritual types, each introduced by 'In [name]'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'utroque homine' could be read as 'both men' (inner and outer) or 'each man' (individual); the translation takes it as the former, following patristic usage."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"In Abia, ut Patrem habeamus Dominum, simus in Domino, ut veraciter dicere possimus Pater noster (Matth. VI). Ac filii Dei simus et haeredes, haeredes quidem Dei, cohaeredes autem Christi (Rom. VIII), si tamen compatimur, ut et simul conglorificemur.\n\nIn Asaph, ut tollamus mentem nostram de terrenis ad coelestia, de via quoque, juxta prophetam, tollamus lapides (Jerem. L), hoc est, de via sanctae conversationis auferamus peccata\n\nIn Josaphat, ut recte judicemus, nostra tanquam subditorum nobis examinantes delicta: Si enim, ut ait Apostolus, nosmetipsos judicaremus, non utique judicaremur a Domino (I Cor. XI)\n\nIn Joram, ut dum consurrexerimus cum Christo, quae sursum sunt quaeramus, quae sursum sunt sapiamus non quae super terram, et effecti in Domino sublimes, nostram conversationem habeamus in coelis (Coloss. III).\n\nIn Ozia, ut de caetero confortemur in Domino et in potentia virtutis ejus, ut et ita pugnantibus nobis conteratur Satanas sub pedibus nostris velociter (Ephes. VI).","english":"In Abia, that we may have the Lord as Father, that we may be in the Lord, so that we can truly say \"Our Father\" (Matthew 6). And that we may be sons of God and heirs, indeed heirs of God, but co-heirs of Christ (Romans 8), if only we suffer together, so that we may also be glorified together.\n\nIn Asaph, that we may lift our mind from earthly things to heavenly things, and also from the path, according to the prophet, remove stones (Jeremiah 50), that is, from the path of holy conduct let us remove sins.\n\nIn Josaphat, that we may judge rightly, examining our own faults as if we were subjects to ourselves: For if, as the Apostle says, we were to judge ourselves, we would certainly not be judged by the Lord (1 Corinthians 11).\n\nIn Joram, that when we have risen with Christ, we may seek what is above, we may know what is above, not what is upon the earth, and having become elevated in the Lord, we may have our conduct in the heavens (Colossians 3).\n\nIn Ozia, that from now on we may be strengthened in the Lord and in the power of his might, so that with us fighting thus, Satan may be quickly crushed under our feet (Ephesians 6).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pater noster","severity":"info","text":"The citation 'Pater noster' (Our Father) is from Matthew 6:9, part of the Lord's Prayer. Alphanus uses it to link the name Abia to divine filiation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"haeredes Dei, cohaeredes autem Christi","severity":"info","text":"The phrase 'heirs of God, co-heirs of Christ' echoes Romans 8:17, where Paul speaks of being heirs and co-heirs through suffering. Alphanus adapts it to the theme of spiritual inheritance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"tollamus lapides","severity":"info","text":"The reference to removing stones from the path (Jeremiah 50) is a figurative use of a prophetic image. Alphanus interprets it as removing sins from the path of holy conduct.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nosmetipsos judicaremus","severity":"info","text":"The citation from 1 Corinthians 11 (likely 11:31, though verse numbering varies) emphasizes self-judgment to avoid divine judgment. Alphanus applies it to the name Josaphat, meaning 'judgment'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"conversationem habeamus in coelis","severity":"info","text":"The phrase 'have our conduct in the heavens' is drawn from Colossians 3:1, where Paul urges seeking what is above. Alphanus links it to the name Joram, meaning 'exalted'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"conteratur Satanas sub pedibus nostris","severity":"info","text":"The image of Satan crushed underfoot (Ephesians 6) is a martial metaphor. Alphanus uses it to interpret Ozia, meaning 'strength of the Lord', as a call to spiritual warfare.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is clear; no significant ambiguities in the passage."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"In Joatham, ut perfecta opera facientes, perfecit existamus et integri, in nullo tentationum genere de fidentes, Veritate ipsa dicente: Estote vos perfecti, sicut et Pater vester coelestis perfectus est (Matth. V).\n\nIn Achas, ut apprehendamus in quo apprehensi [sumus] et quae retro sunt obliviscentes, in futurum nos superextendamus, ut possimus apprehendere veram vitam quae. est Chrislus. Ego sum, ait, lux et vita mundi (Joan. VIII).\n\nIn Ezechia, ut de omnibus animae languoribus liberati, conscendamus in templum Dei, et faciamus voluntatem ejus, et, fortitudine Domini confirmati, occidentem iniquis mereamur nobis oriri justitiae solem (Malach. IV), et ubicunque peccatum, et ex peccato mors et [et videtur redundare] appropinquaverunt, convertentes ad Dominum, eousque in poenitentia flentes exoremus Dominum, donec in misericordia flexus erigat et vivere faciat vitae spirituali.","english":"In Joatham, that we, doing perfect works, may be perfect and whole, faltering in no kind of temptation, with Truth herself saying: \"Be ye perfect, as also your heavenly Father is perfect\" (Matthew 5).\n\nIn Achas, that we may grasp that in which we are grasped, and, forgetting what is behind, stretch ourselves forward into the future, so that we may be able to grasp the true life, which is Christ. \"I am,\" he says, \"the light and life of the world\" (John 8).\n\nIn Ezechia, that, freed from all the languors of the soul, we may ascend into the temple of God and do his will, and, strengthened by the fortitude of the Lord, we may deserve that the setting sun of iniquity rise for us as the sun of righteousness (Malachi 4), and wherever sin, and from sin death, have approached, turning to the Lord, we may weep and beseech the Lord in penitence until, moved to mercy, he raises us up and makes us live the spiritual life.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. V","severity":"info","text":"The citation 'Estote vos perfecti, sicut et Pater vester coelestis perfectus est' is not a direct quotation of Matthew 5 but a paraphrase, likely conflating Matthew 5:48 with the Lord's Prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. VIII","severity":"info","text":"The citation 'Ego sum, ait, lux et vita mundi' is a conflation of John 8:12 ('I am the light of the world') and John 14:6 ('I am the way, the truth, and the life'), not a direct quote.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Malach. IV","severity":"info","text":"The reference to Malachi 4 likely alludes to Malachi 4:2 ('the sun of righteousness'), though the verse numbering differs in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Achas","severity":"info","text":"Achas is the Latin form of Ahaz, king of Judah, whose name is interpreted here as a call to 'grasp' (apprehendere) the true life, playing on the Hebrew root 'achaz' (to seize).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ezechia","severity":"info","text":"Ezechia is the Latin form of Hezekiah, king of Judah, whose name is linked to 'fortitude of the Lord' and the 'sun of righteousness' in this allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et [et videtur redundare]","severity":"caution","text":"The bracketed note 'et videtur redundare' in the Latin indicates a perceived redundancy in the text, possibly a scribal error or gloss, suggesting the second 'et' may be superfluous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains a parenthetical note 'et videtur redundare' that may be a scribal gloss or a later editorial comment, leaving the intended reading uncertain."],"confidence":"high","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":15,"ref":"p15","source":"In Manasse, ut, malorum praeteritorum obliti, semper in nocte hujus praesentis saeculi memores simus nominis Domini; ultionem quoque non quaeramus, nec memores simus injuriae proximorum, sed remittentes omnium debita, nostra laxari mereamur a Domino delicia, ipso dicente: Dimittite, et dimittetur vobis (Luc. VI).\n\nIn Amon, ut stemus in fide, et fideli Domino fideles adhaereamus; charitas namque omnia credit (I Cor. 13), fides autem sperandarum substantia rerum, et argumentum non apparentium est, nam quod videt quis, quid sperat (Hebr. VI)? Fides itaque est quae nos Abrahae filios facit, qui credidit Deo et reputatum est ei ad justitiam (Rom. IV), per quam et omnes patres nostri testimonium consecuti sunt esse justi. Ex fide igitur nos vivamus, ul ex fide justificemur, quia justus ex fide vivit (Rom. I).\n\nIn Josia, ut quaeramus ubi incensum Domino adolere debeamus, nosmetipsos videlicet, in corporibus nostris, hostiam vivam, sanctam, Deo placetem exhibentes (Rom. XII), sermonibus sacrificium laudis Domino immolantes (Psal. CXV), cogitationibus corda contrita et humiliata et contribulatos spiritus sacrificantes; el his tribus Deo dedicati, cogitatu scilicet et verbo et facto immaculatas inveniamur hostiae, auditoresque non infructuosi effecti, pro bis quae lex. divina [in] nobis arguit, poenitentiam agamus, praevenientes faciem ejus in confessione (Psal.","english":"In Manasse, that, forgetful of past evils, we may always be mindful of the name of the Lord in the night of this present age; also, that we may not seek vengeance, nor be mindful of injury to our neighbors, but, remitting all debts, we may deserve to have our own offenses loosened by the Lord, with Him saying: \"Forgive, and it shall be forgiven you\" (Luke 6).\n\nIn Amon, that we may stand in faith, and cleave faithfully to the faithful Lord; for charity believes all things (1 Cor. 13), but faith is the substance of things hoped for, and the evidence of things not seen, for what does one who sees hope for (Heb. 11)? It is faith, therefore, which makes us sons of Abraham, who believed God and it was accounted to him for righteousness (Rom. 4), through which all our fathers also have obtained the testimony of being just. Let us therefore live by faith, and be justified by faith, because the just man lives by faith (Rom. 1).\n\nIn Josia, that we may seek where we ought to burn incense to the Lord, namely ourselves, in our bodies, offering a living, holy, God-pleasing sacrifice (Rom. 12), immolating the sacrifice of praise to the Lord with words (Ps. 115), sacrificing with thoughts hearts contrite and humbled and spirits crushed; and dedicated to God by these three, namely by thought and word and deed, may we be found immaculate hosts, and, having become not unfruitful hearers, for those things which the divine law accuses in us, let us do penance, anticipating its face in confession (Ps.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dimittite, et dimittetur vobis","severity":"info","text":"The citation 'Dimittite, et dimittetur vobis' is not found in Luke 6; it echoes Matthew 6:14 or Matthew 18:21-22. The reference appears to be a conflation or misattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"charitas namque omnia credit","severity":"info","text":"The phrase 'charitas namque omnia credit' loosely adapts 1 Corinthians 13, where faith, hope, and charity are discussed; the exact wording is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"fides autem sperandarum substantia rerum","severity":"info","text":"This phrase echoes Hebrews 11:1, defining faith as the substance of things hoped for and the evidence of things not seen.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"justus ex fide vivit","severity":"info","text":"The phrase 'justus ex fide vivit' is not a direct quotation from Romans 1; it may be a paraphrase of Romans 1:17 or a patristic commonplace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sermonibus sacrificium laudis Domino immolantes","severity":"info","text":"The reference to Psalm 115 (Psalm 116 in the Vulgate) is a loose echo; the psalm speaks of offering praise, but the specific phrase 'sacrificium laudis' is not verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"el his tribus Deo dedicati","severity":"caution","text":"The Latin text reads 'el his tribus' where 'el' is likely a scribal error for 'et' or 'ex'; the sense is 'and by these three' or 'from these three'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage contains several scriptural references that are paraphrased or misattributed, such as the 'forgive' saying not found in Luke 6. The phrase 'el his tribus' is textually corrupt, likely intended as 'et his tribus' or 'ex his tribus'."],"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":16,"ref":"p16","source":"XCIV), ut, recepta satisfactione nostra, iram suam avertat a nobis.\n\nIn Jechonia, ut in adventum Donum parati simus et semper vigiles (Luc. XXI), ne forte graventur corda nostra crapula et ebrietate, et curis hujus vitae, et superveniat in nos repentina dies illa: tanquam laqueus enim superveniat in omnes qui sedent super faciem terrae. Devitantes itaque mali et inutiles esse et [et mendo f. irrepsit] fatuarum exemplo virginum vigilemus et praeparemur, ut, veniente Domino, ut sponsa intremus in gaudium Domini et ad nuptias intromittamur aeternas.\n\nIn Joachim, ut esse Domini resurrectio mereamur, ut de morte peccati ad just tiae vitam resurgamus; etenim in baptismo Christo consepulti sumus, ut cum co per justitiam convivamus; haec est enim resurrectio prima, qua soli justi suscitantur. In secunda vero tam impii et peccatores quam fideles resurgent et perfecti, alii in resurrectionem vitae, alii in resurrectionem judicii (Joan. V). Beatus, inquit Joannes, et sanctus est qui habet partem in resurrectione prima, in hoc secunda mors non habet potestatem (Apoc. XX).","english":"XCIV), that, having received our satisfaction, He may turn away His wrath from us.\n\nIn Jechonia, that we may be prepared for the coming of the Lord and always watchful (Luke 21), lest our hearts be weighed down by gluttony and drunkenness, and by the cares of this life, and that sudden day come upon us: for it comes as a snare upon all who sit upon the face of the earth. Therefore, shunning being evil and useless, and by the example of the foolish virgins, let us watch and prepare, so that, when the Lord comes, we may enter as a bride into the joy of the Lord and be admitted to the eternal wedding feast.\n\nIn Joachim, that we may merit to be the resurrection of the Lord, that we may rise from the death of sin to the life of righteousness; for in baptism we are buried with Christ, that we may live with Him through righteousness; this is the first resurrection, by which only the righteous are raised. In the second, both the impious and sinners as well as the faithful will rise and be perfected, some to the resurrection of life, others to the resurrection of judgment (John 5). Blessed, says John, and holy is he who has a part in the first resurrection; over him the second death has no power (Revelation 20).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jechonia","severity":"info","text":"The reference to 'Luc. XXI' (Luke 21) is likely a misattribution; the parable of the foolish virgins and the call to watchfulness is in Matthew 25:1-13, not Luke.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joachim","severity":"info","text":"The citation 'Joan. V' (John 5) for the two resurrections is imprecise; John 5:24-29 discusses resurrection of the dead, but the distinction between first and second resurrection is more directly from Revelation 20.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joachim","severity":"info","text":"The citation 'Apoc. XX' (Revelation 20) for the first resurrection and second death is accurate; see Revelation 20:5-6 and 20:14-15.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Jechonia","severity":"info","text":"The 'foolish virgins' (fatua virgines) refer to the parable in Matthew 25:1-13, where five wise virgins are prepared and five foolish are not; Alphanus uses this to urge vigilance against spiritual sloth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Joachim","severity":"info","text":"The distinction between the first resurrection (of the righteous) and the second (universal judgment) reflects early Christian eschatology, notably in Irenaeus and later in Augustine, but Alphanus cites Revelation 20 directly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Jechonia","severity":"caution","text":"The Latin text has a scribal error: 'et [et mendo f. irrepsit]' indicates a dittography or corruption; the English draft omits this, but the sense is that we shun being evil and useless, following the example of the foolish virgins.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage on Jechonia conflates the parable of the foolish virgins (Matthew 25) with a citation of Luke 21, which may be a scribal error or a loose reference to Luke 21:34-36 (exhortation to watchfulness).","The phrase 'ut esse Domini resurrectio mereamur' (that we may merit to be the resurrection of the Lord) is ambiguous: it likely means we become part of Christ's resurrection, i.e., rise with Him, not that we are the resurrection itself."],"confidence":"high","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":17,"ref":"p17","source":"In Joachim, ut paratum ab origine mundi cum justis mereamur in regnum ad dexteram vocari (Matth. XXV).\n\nIn Zalathiel, ut unam petitionem petamus a Domino, ut inhabitemus in domo Domini omnes dies vitae nostrae, et videamus voluntatem ejus (Psal. XXII). Omnis enim qui petit, accipit (Luc. XI). Petamus a Domino semper in nomine Salvatoris, hoc est, quae ad veram salutem pertinent, dicente Salvatore: Quaecunque petieritis a Patre meo nomine meo, dabit vobis (Joan. XIV), et aequa poscantur, ne in peccatum vertatur oratio.\n\nIn Zorobabel, ut in omni studio nitamur tam discipuli coelestis et veri magistri fieri, quam magistri discipulorum, ut quaecunque didicerimus, opere complentes, alios doceamus. Qui audit, inquit, dicat: veni (Apoc. XXI); qui ad spiritualem coenam invitatus est, caeteros quoque invitet, ut plena fiat domus discumbentibus (Luc. XIV).","english":"In Joachim, that, prepared from the beginning of the world, we may merit to be called with the just into the kingdom at the right hand (Matthew 25).\n\nIn Zalathiel, that we may ask one petition of the Lord, that we may dwell in the house of the Lord all the days of our life, and see His will (Psalm 22). For everyone who asks, receives (Luke 11). Let us always ask of the Lord in the name of the Savior, that is, for those things which pertain to true salvation, the Savior saying: Whatever you ask of my Father in my name, He will give you (John 14), and let equal things be sought, lest prayer be turned into sin.\n\nIn Zorobabel, that with all zeal we may strive to become as much disciples of the heavenly and true teacher as teachers of disciples, so that whatever we have learned, completing it in deed, we may teach others. He who hears, it says, let him say: come (Revelation 21); he who has been invited to the spiritual banquet, let him also invite the rest, so that the house may be full of those reclining (Luke 14).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XXV","severity":"info","text":"Matthew 25 likely refers to the parable of the sheep and goats (Matt 25:31–46), where the just are separated at judgment, fitting the call to the kingdom at the right hand.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. XXII","severity":"info","text":"Psalm 22 (Vulgate numbering) corresponds to Psalm 23 in modern Bibles; verse 4 speaks of dwelling in the house of the Lord, echoed here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apoc. XXI","severity":"info","text":"Revelation 21: the phrase 'He who hears, let him say: come' is not a direct quotation but an allusion to the invitation to the heavenly banquet (Rev 21:2–3).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Zorobabel","severity":"info","text":"Zorobabel (Zerubbabel) is a post-exilic leader who rebuilt the Temple; Alphanus uses the name to allegorize the dual role of disciple and teacher in spiritual rebuilding.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"In Joachim ... In Zalathiel ... In Zorobabel","severity":"info","text":"The passage follows a tripartite pattern: each Hebrew name introduces a petition or moral lesson, consistent with the work's method of allegorical etymology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Quaecunque petieritis a Patre meo nomine meo, dabit vobis","severity":"info","text":"This citation of John 14:13–14 (Vulgate) reflects a common medieval proof-text for prayer in Christ's name, used in liturgical and catechetical contexts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Apoc. XXI' may refer to a specific verse (e.g., Rev 21:2–3) but is not exact; the phrase 'He who hears, let him say: come' is a paraphrase.","The phrase 'a snare' in the previous passage is not directly explained here, but the theme of watchfulness continues."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"In Abiud, ut sit nobis Deus in Patrem, et nos illi in filios et filias, et nos spirituales in Christo gignentes filios, patres eorum simus, discipuli simul et magistri, patres existentes et filii, a Domino docti et geniti, doceamus et generemus progeniem Domino, ut talis progenies cum Patre regnet aeterno.\n\nIn Eliachim, ut hic resurgamus animo, et illic resuscitali in sancto et spirituali vivamus corpore, mors etenim una Redemptoris nostri duabus nostris itionibus saluti fuit, et una ejusdem resurrectio duas resurrectiones praestitit, praesenti videlicet tempore animae de peccati morte vivificationem, et in futuro corporis incorruptibilem resurrectionem.\n\nIn Assur, ut adjuvante Domino... (Caetera desunt.)","english":"In Abiud, that God may be a Father to us, and we sons and daughters to him, and that we, begetting spiritual sons in Christ, may be fathers to them, at once disciples and masters, existing as fathers and sons, taught and begotten by the Lord, we may teach and beget offspring for the Lord, so that such offspring may reign with the eternal Father.\n\nIn Eliachim, that we may rise again here in spirit, and there, revived, may live in a holy and spiritual body; for the one death of our Redeemer was salvation for our two departures, and his one resurrection granted two resurrections: namely, in the present time the vivification of the soul from the death of sin, and in the future the incorruptible resurrection of the body.\n\nIn Assur, that with the Lord helping... (The rest is missing.)","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is the final surviving section of the work, ending abruptly with 'Caetera desunt.' (The rest is missing).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'ut talis progenies cum Patre regnet aeterno' echoes the New Testament theme of reigning with Christ (cf. Revelation 20:4, 1 Corinthians 15:28).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The typology of Christ's death and resurrection as effecting two resurrections—of the soul now and of the body at the end—is a patristic commonplace, found in authors such as Augustine and Gregory the Great.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Abiud","severity":"info","text":"Abiud is a name from the genealogy of Christ in Matthew 1:13, here interpreted allegorically as a figure of spiritual paternity and filiation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Eliachim","severity":"info","text":"Eliachim is another name from the same genealogy (Matthew 1:13), here linked to the theme of resurrection and spiritual renewal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The text breaks off mid-sentence at 'ut adjuvante Domino...' and the remainder is lost; the intended sense of the Assur entry is incomplete.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic original of the names (Abiud, Eliachim, Assur) is not preserved; the Latin forms are given. The precise allegorical interpretation intended for Assur is lost due to the lacuna."],"confidence":"high","notes":[]}]}