{"slug":"tmp1404.tmp1404.opp-lat1","id":"latin:ogl-pl:tmp1404.tmp1404.opp-lat1","title":"Allegoriae Quaedam Sacrae Scripturae","title_source":"Allegoriae Quaedam Sacrae Scripturae","author":"Isidorus Hispalensis","genre":"other","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T07:33:53Z","cost_usd":0.021868},"source":{"registry_id":"latin:ogl-pl:tmp1404.tmp1404.opp-lat1","work_id":"tmp1404.tmp1404.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/tmp1404/tmp1404/tmp1404.tmp1404.opp-lat1.xml"},"stats":{"passages":50,"english_words":9440,"coptic_letters":0,"source_letters":38969,"commentary_units":292,"commentary_kinds":8,"derived_notes":2,"ambiguities":85,"work_notes":6,"external_links":0,"timeline":6},"summary":{"work":"tmp1404.tmp1404.opp-lat1","abstract":"The Allegoriae Quaedam Sacrae Scripturae is a reference work by Isidore of Seville that compiles allegorical interpretations of biblical names and terms. Arranged as a didactic handbook, it reflects Isidore’s encyclopedic method and was intended to aid exegetes in typological exegesis. Composed in the early 7th century, likely after the Etymologiae (c. 615–630), the work survives in numerous 8th–12th-century manuscripts, often transmitted alongside the Etymologiae. Its attribution to Isidore is secure, though the exact date within his episcopate (c. 600–636) remains uncertain. The text shows minor scribal variations in chapter order and lemma selection. The edition (ogl-pl) lacks a critical apparatus and modern commentary on sources such as Jerome and Origen.","historical_context":"The work was composed in early 7th-century Visigothic Hispania, during Isidore’s episcopate in Seville (c. 600–636). It belongs to the genre of allegorical handbooks, serving the pedagogical and exegetical needs of the Visigothic church. Isidore’s intellectual circle included figures like his brother Leander and the historian Orosius, though the work’s preface addresses Orosius as a brother, indicating a close intellectual bond. The text was widely transmitted in Carolingian schools and later medieval exegesis, often copied alongside the Etymologiae. Its allegorical method follows patristic hermeneutics, particularly Jerome and Origen, and it influenced the Glossa Ordinaria and authors like Rabanus Maurus. The surviving manuscripts (8th–12th centuries) show minor variations, suggesting a fluid textual tradition. The work’s register is didactic and encyclopedic, typical of Isidore’s output.","significance":"The Allegoriae Quaedam Sacrae Scripturae is a key witness to early medieval allegorical exegesis and the transmission of patristic hermeneutics. It served as a standard handbook in Carolingian schools and later medieval biblical interpretation, influencing the Glossa Ordinaria and exegetes like Rabanus Maurus. Its encyclopedic format reflects Isidore’s broader pedagogical project and the intellectual culture of Visigothic Hispania.","timeline":[{"date":"c. 600–636","event":"Isidore serves as bishop of Seville; the Allegoriae is composed during this period, likely after the Etymologiae (c. 615–630)."},{"date":"7th–8th c.","event":"The work is copied and transmitted in Visigothic and early Carolingian scriptoria."},{"date":"8th–12th c.","event":"Numerous manuscripts survive, often transmitted alongside the Etymologiae."},{"date":"9th c.","event":"The work is used in Carolingian schools and cited by Rabanus Maurus."},{"date":"12th c.","event":"The Allegoriae influences the compilation of the Glossa Ordinaria."},{"date":"Modern","event":"The work is edited in the Patrologia Latina (ogl-pl edition) without a critical apparatus."}],"relations":[{"work":"Etymologiae","relation":"Composed after this encyclopedic work; often transmitted together in manuscripts.","key":"","label":null,"url":null},{"work":"Glossa Ordinaria","relation":"Influenced this later biblical commentary.","key":"","label":null,"url":null},{"work":"De allegoriis sacrae scripturae (Pseudo-Isidore)","relation":"Sometimes confused with this spurious work; the Allegoriae is authentic.","key":"","label":null,"url":null},{"work":"Jerome's Liber interpretationis hebraicorum nominum","relation":"Isidore draws on Jerome's onomastic and allegorical traditions.","key":"","label":null,"url":null},{"work":"Rabanus Maurus's De universo","relation":"Rabanus cites the Allegoriae in his encyclopedic work.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The exact date of composition within Isidore's episcopate (c. 600–636) is uncertain; the work is likely after the Etymologiae (c. 615–630) but this is not firmly established.","The ogl-pl edition lacks a critical apparatus and collation of manuscript variants; readers should be aware of possible scribal corruptions.","The work's allegorical method presupposes patristic hermeneutics (e.g., Jerome, Origen) that may be unfamiliar to modern readers.","The preface's reference to 'certain very well-known names' may imply an originally narrower scope, but the surviving text is a general allegorical treatise."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.0006,"generated":"2026-11-15T07:33:53Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1404/tmp1404/tmp1404.tmp1404.opp-lat1.xml"}],"checks":{"work":"tmp1404.tmp1404.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":50,"translated":50,"commentary_passages":50,"commentary_units":292,"english_words":9440,"source_letters":38783,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a collection of allegorical interpretations of biblical names and terms, arranged as a reference aid for exegetes. Its register is didactic and encyclopedic, typical of Isidore’s pedagogical output.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"Survives in numerous manuscripts from the 8th–12th centuries, often transmitted alongside Isidore’s Etymologiae. The text shows minor scribal variations in chapter order and lemma selection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Composed in the early 7th century, likely after the Etymologiae (c. 615–630). The attribution to Isidore is secure, though the work’s exact date within his episcopate (c. 600–636) remains uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Widely used in Carolingian schools and later medieval exegesis as a handbook for typological interpretation. It influenced the Glossa Ordinaria and was cited by Rabanus Maurus and others.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The edition (ogl-pl) does not provide a critical apparatus or collation of manuscript variants. Readers should consult the PL text with awareness of possible scribal corruptions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"This edition lacks a modern translation or commentary on Isidore’s sources (e.g., Jerome, Origen). The allegorical method presupposes patristic hermeneutics unfamiliar to many modern readers.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 50 narrative."},{"kind":"scripture","severity":"info","text":"2 scriptural phrase match(es) noted: John 1:14; John 4:10."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":50},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"SANCTI ISIDORI HISPALENSIS EPISCOPI ALLEGORIÆ QUÆDAM SACRÆ SCRIPTURÆ\n\nPraefatio.\n\nDOMINO SANCTO AC REVERENDISSIMO FRATRI OROSIO ISIDORUS.\n\nQuædam notissima nomina legis evangeliorumque, quæ sub allegoria imaginarie obteguntur, et interpretatione aliqua egent, breviter deflorata contraxi celeriter, ut plana atque aperta lectoribus redderem. Quæ, quia inexplicata sunt, annotata brevis materiola dicendi coegit, et nec libelli modum permisit efficere, nec plenissime figurarum mysteria explicare. Erat quidem sensus ita, ut ex dictis quæ posita sunt et præcedentia et subsequentia intelligantur.\n\nHæc itaque cognitiom tua tractanda atque probanda offerimus, ut quod in ratione verborum ac sensuum inerudite dependet, emendandum sollicite cures. Ego enim, mihi charissime, in hujus operis reprehensione excusabi. lem meipsum æstimabo, quia hæc non meo conservavi arbitrio, sed tuo commisi corrigenda judicio.","english":"Of the Holy Isidore, Bishop of Seville, Certain Allegories of Sacred Scripture\n\nPreface.\n\nIsidore to his holy and most reverend brother Orosius.\n\nI have briefly gathered and condensed certain very well-known names from the law and the Gospels, which are veiled figuratively under allegory and require some interpretation, so that I might render them plain and open to readers. These, because they are unexplained, a brief subject matter for discussion compelled me to annotate, and it allowed me neither to produce a book of moderate length nor to explain the mysteries of the figures most fully. Indeed, the sense was such that from the statements which are set down, both the preceding and the following may be understood.\n\nAnd so we offer these matters to your learning to be examined and approved, so that you may diligently see to the correction of whatever depends unlearnedly on the reason of words and meanings. For I, my dearest friend, will consider myself excusable in the censure of this work, because I have not kept these things to my own judgment, but have entrusted them to your judgment to be corrected.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Orosio","severity":"info","text":"Orosius was a disciple of Augustine and author of the *Historiae adversum paganos*. Isidore addresses him as brother, indicating a close intellectual bond.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"allegoria","severity":"info","text":"Isidore uses 'allegoria' in the traditional Latin sense of a figurative mode requiring interpretation, not the later fourfold sense. The term is central to the work's method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Praefatio","severity":"info","text":"This preface follows the epistolary convention of a dedicatory letter, common in late antique and early medieval works. It frames the work as a brief, unpretentious compilation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"tuo commisi corrigenda judicio","severity":"info","text":"Isidore's request for correction by Orosius reflects a standard humility topos, but also suggests the work was circulated in draft form for peer review before wider release.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quædam notissima nomina","severity":"caution","text":"The phrase 'certain very well-known names' may imply the work originally listed specific biblical names, but the surviving text is a general allegorical treatise; the scope may have shifted.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'quædam notissima nomina' could refer to a lost list of names or to the allegorical figures themselves; the reading taken is that Isidore means the latter.","The addressee Orosius is likely the historian, but the identification is not absolutely certain."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"EX VETERI TESTAMENTO\n\nAdam (Genes. 1) figuram Christi gestavit; nam sicut ille sexta dic formatus ad imaginem Dei, ita sexta mundi aetate Filius Dei carnis formam induit, hoc est, formam servi accepit, ut reformaret hominem ad similitudinem Dei.\n\nEva (Ibid.) designat Ecclesiam factam per mysterium lavacri. quæ de latere in cruce morientis Christi fluxit, sicut Eva de costa hominis dormentis.\n\nAbel, uastor ovium (Genes. IV), Christi tenuit lypum, qui est verus, et bonus pastor, sicut ipse dicit: Ego sum pastor bonus, qui pono animam meam pro ovibus meis, venturus rector fidelium populorum.\n\nCain, frater ejus (Ibid.), aetate major, qui eumdem Abel occidit in campo, priorem significat populum qui interfecit Christum in Calvariae loco.\n\nEnoch, filius Cain (Ibid.), in cujus nomine pater condidit civitatem, significat impios in hac tantum vita esse fundatos.","english":"FROM THE OLD TESTAMENT\n\nAdam (Genesis 1) bore the figure of Christ; for just as he was formed on the sixth day in the image of God, so in the sixth age of the world the Son of God put on the form of flesh, that is, he took on the form of a servant, in order to refashion man into the likeness of God.\n\nEve (ibid.) designates the Church, made through the mystery of the font, which flowed from the side of Christ dying on the cross, just as Eve came from the rib of the sleeping man.\n\nAbel, a keeper of sheep (Genesis 4), held the type of Christ, who is the true and good shepherd, as he himself says: I am the good shepherd, who lays down my life for my sheep, the future ruler of the faithful peoples.\n\nCain, his brother (ibid.), the elder in age, who killed the same Abel in the field, signifies the earlier people who killed Christ at the place of Calvary.\n\nEnoch, the son of Cain (ibid.), in whose name his father founded a city, signifies the impious who are founded only in this life.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"EX VETERI TESTAMENTO","severity":"info","text":"This heading marks the transition from the preface to the first major section of the work, which treats Old Testament figures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Adam","severity":"info","text":"Isidore interprets Adam as a type of Christ, drawing a parallel between Adam's creation on the sixth day and Christ's incarnation in the sixth age of the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Eva","severity":"info","text":"The reference to Eve coming from Adam's rib alludes to Genesis 2:21-22, while the image of the Church flowing from Christ's side evokes the crucifixion narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"lypum","severity":"info","text":"The Latin 'lypum' (a variant spelling of 'typum') means 'type' or 'figure', a key term in patristic exegesis for a prefiguration of Christ in the Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Cain","severity":"info","text":"Isidore identifies Cain as the 'earlier people' (the Jews) who killed Christ at Calvary, reflecting a common anti-Jewish typology in early medieval Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Enoch","severity":"info","text":"Isidore's interpretation of Enoch as the impious 'founded only in this life' is unusual; in Genesis 4:17, Enoch is the son of Cain, but later tradition (e.g., Hebrews 11:5) often treats Enoch as righteous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'lypum' is a variant spelling of 'typum', but the intended meaning is clear.","The identification of Enoch as impious is a minority reading; the text does not explain the basis for this interpretation."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Seth (Ibid.), qui resurrectio interpretatur, demonstrat Christum Jesum, in quo est vera resurrectio, et vita fidelium.\n\nEnos, filius ejus (Ibid.), qui spe invocavit nomen Domini, declarat in spe viventem Ecclesiam, douec ad beatitudinem promissae felicitatis perveniat.\n\nLamecli sæculi hujus figuram tenuit, cujus peccatum Christus per sanguinis sui effusionem post LXXVII mundi generationes absolvit, juxta quod eas Lucas evangelista descripsit (Luc. III).\n\nHenoch (Genes. v), qui fuit septimus ab Adam, et translatus est, significat septimam requiern futurae resurrectionis, quando transferentur sancti in vitam perpetuae immortalitatis.\n\nNoe, qui interpretatur requies, similitudinem praefert Domini, in cujus Ecclesia requiescunt quicunque ab bujus sæculi excidio liberantur, sicut in area.\n\nSem vero prophetarum et apostolorum tenuit typum, qui ex ejus stirpe nascuntur.","english":"Seth (Ibid.), which is interpreted as resurrection, demonstrates Christ Jesus, in whom is the true resurrection and the life of the faithful.\n\nEnos, his son (Ibid.), who invoked the name of the Lord in hope, declares the Church living in hope until it attains the blessedness of promised felicity.\n\nLamech held the figure of this world, whose sin Christ absolved through the shedding of his blood after seventy-seven generations of the world, according to what the evangelist Luke described (Luke III).\n\nHenoch (Gen. v), who was the seventh from Adam and was translated, signifies the seventh rest of the future resurrection, when the saints will be translated into the life of perpetual immortality.\n\nNoah, who is interpreted as rest, bears the likeness of the Lord, in whose Church all who are saved from the destruction of this world rest, as in the ark.\n\nSem, moreover, held the type of the prophets and apostles, who are born from his stock.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Seth","severity":"info","text":"Isidore gives the etymology of Seth as 'resurrection' (resurrectio), a standard patristic interpretation linking Seth to Christ as the true resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Enos","severity":"info","text":"Enos is glossed as 'hope' (spes), reflecting the tradition that he first invoked the Lord's name, prefiguring the Church living in hope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Lamech","severity":"info","text":"Isidore refers to Luke 3 for the genealogy of Christ, counting seventy-seven generations from Adam to Lamech, a numerological scheme not explicit in the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Henoch","severity":"info","text":"Henoch (Enoch) is interpreted as 'translation' (translatus), signifying the seventh rest of the future resurrection, a typology of the saints' translation to eternal life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Noe","severity":"info","text":"Noah is glossed as 'rest' (requies), prefiguring Christ's Church as a refuge from worldly destruction, akin to the ark.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Sem","severity":"info","text":"Sem (Shem) is said to hold the 'type' (typum) of prophets and apostles, born from his lineage, linking Old Testament patriarchs to New Testament ministry.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify the source of the genealogical count of seventy-seven generations for Lamech; it is attributed to Luke's Gospel but not directly quoted."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Japheth figuravit populum gentium, qui versatur in ecclesiis israelitarum.\n\nCham Judaeos significat, qui Ghristum incarnatum atque mortuum derident.\n\nChanaam, filius ejus, qui pro patris delicto maledictione damnatur (Genes. IX), posteritatem indicat Judaeorum, qui in passione Domini damnationis sententiam exceperunt, clamantibus Judaeis: Sanguis ejus super nos, et super filios nostros.\n\nNemrod gigas diaboli typum expressit, qui superbo appetilu culmen divinae celsitudinis appetivit, dicens: Ascendam super altitudinem nubium, et ero similis Altissimo,\n\nHeber, in cujus domo propria loqucla remansit, coeteris linguis divisis, Redemptorem nostrum insinuat, in cujus Ecclesia unitas fidei sine schismate perseverat.\n\nMelchisedech (Genes. XIV), qui de fructibus terrae sacrificium Domino obtulit, regnum Christi, qui est verus rex justitiæ, et sacerdotium figuravit, cujus corporis et sanguinis sacramentum, id est, oblatio panis et vini in toto orbe terrarum offertur.","english":"Japheth prefigured the people of the Gentiles, who dwell among the churches of the Israelites.\n\nCham signifies the Jews, who mock Christ incarnate and dead.\n\nChanaan, his son, who is condemned by a curse for his father’s transgression (Gen. 9), indicates the posterity of the Jews, who in the Lord’s Passion received a sentence of condemnation, with the Jews crying out: “His blood upon us, and upon our sons.”\n\nNemrod the giant expressed the type of the devil, who with proud desire sought the summit of divine majesty, saying: “I shall ascend above the height of the clouds, and I shall be like the Most High.”\n\nHeber, in whose house the original language remained while the other tongues were divided, intimates our Redeemer, in whose Church the unity of faith persists without schism.\n\nMelchisedech (Gen. 14), who offered a sacrifice to the Lord from the fruits of the earth, prefigured the kingdom of Christ, who is the true king of justice, and the priesthood, whose sacrament of body and blood, that is, the offering of bread and wine, is offered throughout the whole world.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Japheth","severity":"info","text":"Japheth, son of Noah, is interpreted as a figure of the Gentile peoples dwelling among Israelites, reflecting a typological reading of the table of nations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Cham","severity":"info","text":"Cham, Noah's son, is taken to signify the Jews who mock Christ incarnate and dead, a common anti-Jewish trope in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Chanaam","severity":"info","text":"The curse on Chanaan (Canaan) for his father's transgression alludes to Genesis 9:25, where Noah curses Canaan. The cry 'Sanguis ejus super nos' echoes a traditional Jewish lament for Christ's blood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nemrod","severity":"info","text":"Nemrod's boast 'Ascendam super altitudinem nubium, et ero similis Altissimo' echoes Isaiah 14:13-14 and the Tower of Babel narrative (Genesis 11:4), identifying Nimrod as a type of the devil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Heber","severity":"info","text":"Heber (Eber) is associated with the preservation of the original language (Hebrew) after the confusion of tongues at Babel, a tradition found in patristic sources like Jerome.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Melchisedech","severity":"info","text":"Melchisedech's offering of bread and wine (Genesis 14:18) is interpreted as a prefiguration of the Eucharist, a standard typology in Latin Christianity from Cyprian onward.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'Ghristum' for 'Christum', a scribal error; corrected in translation.","The phrase 'Sanguis ejus super nos' is not a direct biblical quotation but a traditional formula; its source is uncertain."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Abraham Dei patris gestavit typum, qui filium suum dilectum pro mundi salute tradidit immolandum.\n\nTres angeli ad eum venientes (Genes. XVIII) divinam historialem insinuant Trinitatem.\n\nDuas autem uxores, quas habuit Abraham (Gen. XVI, xxij, id est, liberam, et ancillam, Apostolus duo esse Testamenta designat (Galath. IV).\n\nIsaac et Ismael duos populos ex utroque Testamento procedentes significant.\n\nPuer Abraham imaginem priscæ legis designat, per quem prophetice Domino nostro Jesu Christo Ecclesia sponsa praeparata est.\n\nEsau, hispidus atque rufus (Genes. XXV), populus est Judæorum, in Christum et prophetas impia persecutione sanguineus, et indicio pilosae cutis! tegmine peccatorum horribilis.\n\nJacob autem (Ibid.) Christum demonstrat, sive populum gentium, qui Dei Patris benedictione praelatus est priori populo Judaeorum.\n\nLaban legis et diaboli habuit typum, ex cujus corpore assumpsit sibi Ghristus duas conjuges, plebis scilicet circumcisionis et gentium.","english":"Abraham bore the type of God the Father, who gave his beloved son to be sacrificed for the salvation of the world.\n\nThe three angels coming to him (Gen. 18) historically insinuate the divine Trinity.\n\nMoreover, the two wives whom Abraham had (Gen. 16, 22), that is, a free woman and a handmaid, the Apostle designates as the two Testaments (Gal. 4).\n\nIsaac and Ishmael signify the two peoples proceeding from each Testament.\n\nThe boy Abraham designates the image of the ancient law, through whom the Church, the bride, was prophetically prepared for our Lord Jesus Christ.\n\nEsau, hairy and red (Gen. 25), is the people of the Jews, bloody in their impious persecution against Christ and the prophets, and, by the indication of his hairy skin, horrible in the covering of their sins.\n\nJacob, however (ibid.), demonstrates Christ, or the people of the Gentiles, who by the blessing of God the Father was preferred to the prior people of the Jews.\n\nLaban had the type of the law and of the devil, from whose household Christ took for himself two wives, namely the people of the circumcision and of the Gentiles.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Abraham Dei patris gestavit typum","severity":"info","text":"Abraham is interpreted as a type of God the Father, prefiguring the sacrifice of Christ. This typological reading aligns with patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tres angeli ad eum venientes (Genes. XVIII)","severity":"info","text":"The three angels visiting Abraham (Gen 18) are interpreted as a historical insinuation of the Trinity, a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Duas autem uxores, quas habuit Abraham (Gen. XVI, xxij)","severity":"info","text":"Abraham's two wives (Hagar and Sarah) are linked to Galatians 4, where Paul allegorizes them as the Old and New Testaments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"typum","severity":"info","text":"Typus (type) is a key exegetical term in Isidore, denoting a prefiguration or foreshadowing of later persons or events in salvation history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Esau, hispidus atque rufus","severity":"info","text":"Esau's description as hairy and red (Gen 25:25) is interpreted as a symbol of Jewish sinfulness and persecution, reflecting anti-Jewish polemic common in medieval exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Laban legis et diaboli habuit typum","severity":"info","text":"Laban as a type of the law and the devil reflects a dualistic reading where the law is associated with diabolical opposition to Christ, a theme found in patristic and medieval commentaries.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'puer Abraham' (the boy Abraham) is ambiguous: it may refer to a servant or a young figure associated with Abraham, but Isidore interprets it as the image of the ancient law."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Lia Synagogae figuram habuit, quae infirmis oculis cordis sacramenta Dei speculari non potuit.\n\nRachel vero clara aspectu Ecclesiae typum tenuit, quae contemplationis acie Christi mysteria cernit.\n\nVir, qui cum Jacob luctam iniit, Christi certamen cum populo Israel figuravit; nam sicut Jacob claudicavit in certamine, ita Judaei claudicaveruut fide in Domini passione.\n\nLot (Genes. XIX) typum habuit sanctorum qui in fine saeculi ab impiorum incendio liberabuntur.\n\nUxor Lot (Ibid.) eorum tenuit typum qui, per gratiam Dei vocati, postmodum retro respiciunt.\n\nConsequenter ipse Lot legis gestavit personam de qua infidelitatis opera pariunt qui ea carnali intellectu utuntur (Vide var. lect.).\n\nFiliæ ejus duae (Genes. XIX) Samariam significani et Jerusalem, quæ fornicantur in lege per adulterium illicitæ doctrinae.\n\nRuben (Genes. XXXI) primogenilus interpretatur visionis filius; populum figuravit qui violavit cubile Dei Patris, quando carnem quam sibi Christus desponderal confixit in patibulo crucis.","english":"Lia held the figure of the Synagogue, which, with the weak eyes of the heart, could not contemplate the sacraments of God.\n\nRachel, however, clear in appearance, held the type of the Church, which, with the keenness of contemplation, discerns the mysteries of Christ.\n\nThe man who entered into a struggle with Jacob prefigured Christ's contest with the people of Israel; for just as Jacob limped in the contest, so the Jews limped in faith during the Lord's passion.\n\nLot (Gen. 19) held the type of the saints who, at the end of the age, will be freed from the fire of the impious.\n\nLot's wife (ibid.) held the type of those who, called by the grace of God, afterwards look back.\n\nConsequently, Lot himself bore the person of the law, from which those who use it with a carnal understanding beget works of infidelity.\n\nHis two daughters (Gen. 19) signify Samaria and Jerusalem, which fornicate in the law through the adultery of illicit doctrine.\n\nRuben (Gen. 31), the firstborn, is interpreted as \"son of vision\"; he prefigured the people who violated the bed of God the Father, when they fixed to the gibbet of the cross the flesh which Christ had betrothed to himself.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Lia","severity":"info","text":"Leah, the elder wife of Jacob, is allegorized as the Synagogue, which cannot perceive divine sacraments due to weak spiritual sight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Rachel","severity":"info","text":"Rachel, the younger wife, represents the Church, which with clear contemplation discerns Christ's mysteries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 32:24-32","severity":"info","text":"The man wrestling with Jacob alludes to Genesis 32:24-32, where Jacob wrestles with an angel; here it prefigures Christ's struggle with Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Lot's wife","severity":"info","text":"Lot's wife, who looked back at Sodom (Gen. 19:26), symbolizes those who, after divine calling, revert to worldly attachments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ruben","severity":"info","text":"Ruben, meaning 'son of vision' (from Hebrew רְאוּבֵן, re'uven), is interpreted as a type of those who violated God's covenant by crucifying Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Lot's daughters","severity":"info","text":"Lot's daughters (Gen. 19:31-38) are allegorized as Samaria and Jerusalem, representing communities that corrupt the law through false doctrine.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Lia' is a variant spelling of 'Leah'; the identification of the wrestling man as an angel or Christ is implicit in the typology.","The phrase 'cubile Dei Patris' (bed of God the Father) is a metaphor for the divine plan or covenant, not a literal bed."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Simeon scribas designat Judaeorum, qui in furore suo occiderunt prophetas, et in dolore suo suffoderunt fixuris clavorum Christum, firmissimum murum, in quo credentes stabili robore communiuntur.\n\nLevi et auctor et figura est principum sacerdotum qui Christum crucifixerunt.\n\nJudas significat Christum, qui in cubili sepulcri, quasi leo, securus, corporis somno victoque mortis imperio, post tridunm resurrexit.\n\nIssachar Ecclesiae tenuit typum, quae subjecit humerum suum ad crucis onus portandum.\n\nZabulon eamdem significat Ecclesiam, quae, secus fluctus bujus vitæ inhabitans, omnes tentationes et turbines saeculi portat.\n\nNephthalim exprimit omnes sanctos praedicatores, qui, instar cervi transilientes, ad superna se erigunt, cunctisque credentibus doctrinae eloquia conferunt.\n\nDan Antichristum significat, qui ie via vitae hujus Ungulas equi, id est, extrema sæculi supplantare nititur morsu pestiferæ prædicationis, ut ejiciat eos qui extolluntur in hujus mundi deliciis et divitiis.","english":"Simeon designates the scribes of the Jews, who in their fury slew the prophets, and in their grief dug under with the piercings of nails Christ, the most firm wall, in which believers are fortified with steadfast strength.\n\nLevi is both the author and the figure of the high priests who crucified Christ.\n\nJudas signifies Christ, who, in the chamber of the tomb, like a lion, secure, with the sleep of the body and the conquered power of death, rose again after three days.\n\nIssachar held the type of the Church, which placed its shoulder to bear the burden of the cross.\n\nZabulon signifies the same Church, which, dwelling beside the waves of this life, bears all the temptations and storms of the age.\n\nNephthalim expresses all the holy preachers, who, like a deer leaping, raise themselves to the heights, and confer the utterances of doctrine to all believers.\n\nDan signifies the Antichrist, who, in the path of this life, strives to supplant the hoofs of the horse, that is, the ends of the age, with the bite of pestilential preaching, so as to cast out those who are exalted in the delights and riches of this world.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Simeon","severity":"info","text":"Simeon, the second son of Jacob and Leah, is here allegorized as the scribes of the Jews, a negative typology contrasting with the positive figures of Rachel and the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Judas","severity":"info","text":"The resurrection of Christ after three days (post triduum) echoes the Gospel accounts (e.g., Matthew 28, Mark 16, Luke 24, John 20). The lion imagery may derive from the Physiologus tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Nephthalim","severity":"info","text":"Nephthalim, the sixth son of Jacob, is compared to a deer (cervus), an animal associated in patristic bestiaries with leaping and spiritual ascent, symbolizing preachers who elevate themselves and others.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Dan","severity":"info","text":"Dan, the fifth son of Jacob by Bilhah, is here allegorized as the Antichrist, who undermines the faithful with pestilential preaching, a common eschatological trope in early medieval exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Issachar","severity":"info","text":"Issachar and Zabulon both represent the Church, but with distinct emphases: Issachar bears the cross, Zabulon endures worldly storms, showing a chiastic pairing within the series of Jacob's sons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Levi","severity":"caution","text":"Levi is identified as both author and figure of the high priests who crucified Christ, but the Latin 'auctor' may imply instigator or originator, not necessarily a historical author; the sense is contested.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Levi' as an author is unclear; it may refer to a lost tradition or be a scribal error.","The phrase 'fixuris clavorum' (piercings of nails) could be literal or metaphorical; the text does not specify."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Gad Cbristum demonstrat, qui in secundo adventu suo contra.Antichristum accinctus virtute judicis praeliaturum se nuntiat.\n\nAser eumdem demonstrat Dominum Jesum Christum, cujus pinguis est panis in ore fidelium.\n\nJoseph (Genes. XXXVII), qui venditus est a fratribus, et in Ægypto sublimatus, Redemptorem nostrum significat a populo Judæorum in manus persequentium traditum, et nunc in gentibus exaltatum.\n\nBenjamin Pauli apostoli imaginem pratulit, quia et novissimus et minimus omnium apostolorum fuit electione, et de tribu ejus descendit: iste est lupus rapax, maae persecutor diripiens, vespere doctor pascens.\n\nManasses prioris populi figuram gestavit.\n\nEphraim autem gentium, qui per benedictionem patriarchae praepositus eat majori populo Judaeorum.\n\nThamar (Genes. XXXVIII) Ecclesiæ imaginem gestat, quæ a Christo per annulum fidei et virgam crucis conceptionem sanctae meruit ubertatis.","english":"Gad demonstrates Christ, who in his second coming, girded with the strength of a judge, declares that he will do battle against the Antichrist.\n\nAser demonstrates the same Lord Jesus Christ, whose bread is rich in the mouth of the faithful.\n\nJoseph (Gen. 37), who was sold by his brothers and exalted in Egypt, signifies our Redeemer, handed over by the Jewish people into the hands of his persecutors and now raised up among the Gentiles.\n\nBenjamin presented the image of the apostle Paul, because he was both the last and the least of all the apostles by election, and he descended from his tribe: he is a ravenous wolf, a persecutor tearing apart by morning, a teacher feeding by evening.\n\nManasses bore the figure of the former people.\n\nEphraim, however, bore that of the Gentiles, who by the blessing of the patriarch was set over the greater people of the Jews.\n\nThamar (Gen. 38) bears the image of the Church, which merited the conception of holy abundance from Christ through the ring of faith and the rod of the cross.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Gad","severity":"info","text":"Gad is interpreted as a type of Christ in his second coming, armed with judicial power to fight the Antichrist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Aser","severity":"info","text":"Aser typifies Christ, whose bread is rich in the mouths of the faithful, likely alluding to Eucharistic abundance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joseph (Genes. XXXVII)","severity":"info","text":"The reference is to Genesis 37, where Joseph is sold by his brothers and later exalted in Egypt, here typifying Christ's betrayal and exaltation among Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Benjamin Pauli apostoli imaginem pratulit","severity":"info","text":"Benjamin is linked to Paul as the last and least apostle, and as a descendant of that tribe; the description 'wolf' and 'persecutor by morning, teacher by evening' reflects a traditional exegetical paradox.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Thamar (Genes. XXXVIII)","severity":"info","text":"The reference is to Genesis 38, where Tamar's story is allegorized as the Church receiving conception of holy abundance through the ring of faith and rod of the cross.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Manasses ... Ephraim","severity":"info","text":"Manasses and Ephraim are contrasted as types of the former people (Jews) and the Gentiles, respectively, with Ephraim set over the greater Jewish people by patriarchal blessing.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'maae persecutor diripiens' in the Benjamin entry is unclear; the English draft reads 'by morning' but the Latin 'maae' may be a corruption or variant for 'mane' (morning).","The identification of Benjamin with Paul as 'lupus rapax' (ravenous wolf) is unusual and may reflect a lost exegetical tradition."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Duo gemini in utere Thamar (Ibid.) duos populos figuraverunt, quorum posterior natus, qui manum prior ex utero milit, quia gentium popuIUI antea quidem est per prophetas ostensus, sed postea revelatus, cujus ideo obstetrix ligavit dexteram cocco, quia idem populus per sanguinem Christi crucis notatus est signo.\n\nDina, filia Jacob (Genes. XXXIV), Synagogam, vel animam, significat: quam in exterioribus sæculi curis repertam Sichem princeps terrae opprimit, id est, diabolus vitio concupiscentiæ carnalis corrumpit.\n\nBala, concubina Jacob (Genes. XXXV), quam Ruben incesto crimine polluit, significat legem Veteris Testamenti, quam populus Israel prævaricando commaculavit.\n\nJob in factis dictisque suis personam exprimit Redemptoris.\n\nUxor ejus (Job. II), quæ eum ad meledicendum provocat, carnalium pravitatem designat.\n\nTres amici Job typum tenuerunt hæreticorum, qui sub specie consolandi studium seducendi gerunt.","english":"The two twins in Tamar's womb (Gen. 38) prefigured two peoples, of whom the one born later, who put his hand out of the womb first, because the people of the Gentiles was indeed shown first through the prophets, but was revealed later; for this reason the midwife bound his hand with scarlet, because that same people was marked with the sign of Christ's blood on the cross.\n\nDinah, Jacob's daughter (Gen. 34), signifies the Synagogue, or the soul: whom Shechem, the prince of the land, finding her occupied with the external cares of the world, oppresses, that is, the devil corrupts her with the vice of carnal lust.\n\nBilhah, Jacob's concubine (Gen. 35), whom Reuben defiled by the crime of incest, signifies the law of the Old Testament, which the people of Israel stained by transgressing.\n\nJob, in his deeds and words, expresses the person of the Redeemer.\n\nHis wife (Job 2), who provokes him to curse, designates the perversity of the fleshly-minded.\n\nJob's three friends held the type of the heretics, who under the appearance of consoling carry on the business of seducing.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Duo gemini in utere Thamar","severity":"info","text":"The twins are Pharez and Zerah from Genesis 38:27–30. Isidore follows the tradition that Zerah's hand emerged first, symbolizing the Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"obstetrix ligavit dexteram cocco","severity":"info","text":"The midwife binding the hand with scarlet thread is not in the biblical text; it is a haggadic tradition found in Jewish and Christian exegesis, symbolizing the blood of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Dina","severity":"info","text":"Dinah, daughter of Jacob, is interpreted as the Synagogue or the soul, corrupted by worldly cares—a common patristic allegory for Israel's infidelity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Bala, concubina Jacob","severity":"info","text":"Bilhah is Jacob's concubine (Genesis 35:22). Reuben's incest with her is recounted in Genesis 35:22; Isidore allegorizes it as Israel's transgression of the Old Law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Job in factis dictisque suis personam exprimit Redemptoris","severity":"info","text":"Isidore reads Job as a type of Christ, a standard patristic interpretation (e.g., Gregory the Great's Moralia in Job). Job's suffering prefigures Christ's passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Tres amici Job typum tenuerunt hæreticorum","severity":"info","text":"Job's three friends (Eliphaz, Bildad, Zophar) are allegorized as heretics who feign consolation but aim to seduce—a common anti-heretical trope in early medieval exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'popuIUI' is a typographical error for 'populus'.","The phrase 'cujus ideo obstetrix ligavit dexteram cocco' is not scriptural but derived from extra-biblical tradition."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Eliud vero doctorem superbum et arrogantem demonstrat, qui durius increpationem suam fidelibus Matra sanctam Ecclesiam irrogat.\n\nPharao liguram habuit diaboli, qui hujus saeculi captivitate populum Dei perdere et terrenis vitiorum operibus praegravare tentavit.\n\nFiJia Pharaonis (Exod. n), quæ Moysen expositum ad ripam fluminis collegit, Ecclesia gentium est, quæ Christum ad flumen salutaris lavacri reperit.\n\nMoyses (Exod. XIII) typum Christi gestavit, qui populum Dei a jugo diabolicse servilutis eripuit, et ipsum diabolum in aeterna poena damnavit.\n\nAaron sacerdos, qui cruore victimarum populum expiabat, signifieat Christum, qui sacrificio sanguinis sui peecata diluit mundi.\n\nMaria, soror Moysi (Num. xIIj, Synagogæ speciem prætulit, qua leprosa propter detractionem et murmurationem contra Christum exstitit.\n\nUxor Moysi Æthiopissa (Exod. n), figuravit Ecclesiam ex gentibus Christo conjunctam, cujus ob causam zeli Synagoga obtrectans adversus Christum, DiMico contagio lepræ perfunditur.","english":"Eliud indeed shows a proud and arrogant teacher, who harshly inflicts his rebuke on the faithful, Holy Mother Church.\n\nPharaoh had the form of the devil, who tried to destroy the people of God in the captivity of this world and to burden them with the earthly works of vices.\n\nPharaoh's daughter (Exod. 2), who gathered up the exposed Moses at the bank of the river, is the Church of the Gentiles, who found Christ at the river of the saving bath.\n\nMoses (Exod. 13) bore the type of Christ, who snatched the people of God from the yoke of diabolical servitude and condemned the devil himself to eternal punishment.\n\nAaron the priest, who purified the people with the blood of victims, signifies Christ, who washed away the sins of the world with the sacrifice of his own blood.\n\nMary, the sister of Moses (Num. 12), presented the appearance of the Synagogue, which was leprous on account of its slander and murmuring against Christ.\n\nThe Ethiopian wife of Moses (Exod. 2) figured the Church from the Gentiles joined to Christ, on account of which the slandering Synagogue, through the contagion of diabolical leprosy, is covered over against Christ.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Eliud","severity":"info","text":"Eliud is interpreted as a proud and arrogant teacher, likely a typological figure for a harsh spiritual guide, though the biblical referent is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pharao","severity":"info","text":"Pharaoh typifies the devil, drawing on Exodus imagery of captivity and oppression, a common patristic identification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Filia Pharaonis","severity":"info","text":"Pharaoh's daughter (Exod. 2:5-10) is allegorized as the Church of the Gentiles, finding Christ (Moses) at the river of baptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Moyses","severity":"info","text":"Moses (Exod. 13) is a type of Christ, liberating God's people from diabolical servitude and condemning the devil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Aaron sacerdos","severity":"info","text":"Aaron's priestly sacrifice prefigures Christ's atoning sacrifice, washing away the world's sins with his blood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Maria soror Moysi","severity":"info","text":"Mary (Miriam) represents the Synagogue, leprous due to slander and murmuring against Christ (cf. Num. 12).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Eliud' is uncertain; it may be a corruption or a non-biblical figure.","The reference to 'Exod. n' and 'Exod. XIII' in the Latin may be misnumbered; the English draft corrects to Exod. 2 and Exod. 13.","The phrase 'DiMico contagio' in the Latin is likely a scribal error for 'diabolico contagio' (diabolical contagion)."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Amalech designat diaboli figuram, qui, obvius Dei populo, per signum crucis evincitur.\n\nSehon quoque, rex Amorrhaeorum, qui vertitur in Latinum tentatio oculorum, eumdem diabolum significat, qui mendacio fallendi sese in angelum lucis transfigurat. Ipse est Og, rex Basan, qui interpretatur conclusio, qui intercludere molitur difficultate vitiorum viam Me! nostræ, ne pateat nobis transitus ad regnum promissum vitæ æternæ.\n\nViri septuaginta duo seniores, super quos cecidit Spiritus Dei, septuaginta duas nationum linguas in hoc mundo diffusas ostendunt, ex quibus multi credentes gratiam Spiritus sancti acceperunt.\n\nDatban et Abiron, et caeteri, qui, se a Moyse et Aaron segregantes, sacrificium usurpare conati suIt (Num. xvi), haereticorum pravitatem designant, et perniciem eorum qui se a sacerdotibus Christi et a societate Ecclesiae dividunt, et sacrificia proraua assumunt.","english":"Amalek designates the figure of the devil, who, when he confronts the people of God, is overcome by the sign of the cross.\n\nSihon also, king of the Amorites, which is translated into Latin as \"temptation of the eyes,\" signifies the same devil, who by the lie of deception transfigures himself into an angel of light. He is Og, king of Bashan, who is interpreted as \"conclusion,\" who strives to block the way of our journey with the difficulty of vices, so that the passage to the promised kingdom of eternal life may not lie open to us.\n\nThe seventy-two elders, upon whom the Spirit of God fell, show the seventy-two languages of the nations spread throughout this world, from which many believers received the grace of the Holy Spirit.\n\nDathan and Abiram, and the others who, separating themselves from Moses and Aaron, attempted to usurp the sacrifice (Num. 16), designate the wickedness of heretics, and the destruction of those who divide themselves from the priests of Christ and from the fellowship of the Church, and who take up profane sacrifices.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Amalech","severity":"info","text":"Amalek is interpreted as a type of the devil, overcome by the sign of the cross, a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Sehon","severity":"info","text":"Sihon, king of the Amorites, is etymologized as 'temptation of the eyes' (tentatio oculorum), a moral interpretation of the devil's deceptive transfiguration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Og","severity":"info","text":"Og, king of Bashan, is interpreted as 'conclusion' (conclusio), symbolizing the devil's attempt to block the journey to eternal life with vices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Viri septuaginta duo seniores","severity":"info","text":"The seventy-two elders upon whom the Spirit fell allude to the Septuagint translation tradition and the dispersion of languages, as in Acts 2.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Datban et Abiron","severity":"info","text":"Dathan and Abiram (Num. 16) are cited as types of heretics who separate from Moses and Aaron, i.e., from Christ's priests and the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sacrificia proraua","severity":"info","text":"The phrase 'profane sacrifices' (sacrificia proraua) likely reflects Isidore's anti-heretical polemic, condemning unauthorized liturgical practices.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is clear; no significant ambiguities."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Balaam, qui cadens apertos oculos habuit, (Num. XXIIj, typum eorum tenuit qui per fidem cognitionem Dei habent, sed obscurati malis operibus corruunt.\n\nPhinees, qui Zambri et scortum in adulterio conversantes pariter interemit (Num. xxv), figuram tenuit sanctorum doctorum, qui Judaeos et haereticos spirituali mucrone in amplexu falsæ doctrinae concurrentes feriunt.\n\nIlle qui, in Sabbato ligna colligens, lapidari jubetur, significat eum quem Christus inveniet cum peccato in die judicii.\n\nDuodecim exploratores scribarum et pharisaeorum imaginem tenuerunt, qui israeliticum populum averterunt ne confiderent divinæ repromissionis gratiam adipisci posse per Christum.\n\nDuo portitores, qui de terra promissionis botrum in ligno humeris gestaverunt (Num. XIII), duorum populorum significantiam expresserunt, quomm prior Judaicus gradiens aversus terga dat Christo, I. posterior, Christianus, eum quem vehit inspicit et sequitur Christum.","english":"Balaam, who, falling, had his eyes open (Num. 22–24), held the type of those who have knowledge of God through faith, but, darkened by evil works, fall.\n\nPhinehas, who killed Zimri and the harlot together while they were engaged in adultery (Num. 25), held the figure of holy teachers, who strike Jews and heretics with the spiritual sword as they rush together in the embrace of false doctrine.\n\nHe who, gathering wood on the Sabbath, is ordered to be stoned, signifies him whom Christ will find with sin on the day of judgment.\n\nThe twelve spies held the image of the scribes and Pharisees, who turned the Israelite people away so that they would not trust that they could obtain the grace of the divine promise through Christ.\n\nThe two porters, who carried a cluster of grapes from the land of promise on a pole on their shoulders (Num. 13), expressed the significance of two peoples, of whom the former, the Jewish, walking with his back turned, gives his back to Christ; the latter, the Christian, looks at and follows the Christ whom he carries.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Balaam","severity":"info","text":"The reference to Balaam falling with open eyes conflates Numbers 22–24, where Balaam is hired to curse Israel but instead blesses them, and his death in Numbers 31:8.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Phinees","severity":"info","text":"The story of Phinehas killing Zimri and the Midianite woman is in Numbers 25:6–15, where Phinehas’s act is praised as zealous for God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sabbato ligna colligens","severity":"info","text":"Gathering wood on the Sabbath is prohibited in Numbers 15:32–36, where a man is stoned for violating the Sabbath. Isidore applies this typologically to judgment day.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Duodecim exploratores","severity":"info","text":"The twelve spies sent to Canaan (Numbers 13) are here interpreted as scribes and Pharisees who discourage Israel from trusting Christ, a common patristic anti-Jewish typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Duo portitores","severity":"info","text":"The two porters carrying a grape cluster from the Promised Land (Numbers 13:23) are typologically read as the Jewish and Christian peoples, with the latter following Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues a series of typological interpretations of Old Testament figures, each linked to a specific biblical event and moral or ecclesiological meaning.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'quomm' for 'quorum' (a scribal error). The English draft reads 'quomm' as 'quorum'."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Jesu Nave imaginem Salvatoris expressit, qui nos in terram repromissionis induxit, et in regnum cœlestis gloriae collocavit.\n\nRaab meretrix figuram tenuit Ecclesiæ, quae per coccum, id est, per passionis dominicae signum, ab interitu mundi salvatur.\n\nDuo exploratores missi a Jesu in Jericho, quos suscepit Raab (Josue n), duo intelliguntur Testamenta in mundum missa quae suscepit Ecclesia ex gentibus congregata.\n\nAcham, qui de Jericho anathemate concupivit, significat nequam, et peccatorem, qui post fidem sæculares mores, vel mundi illecebras appetit.\n\nGedeon, qui cum trecentis viris perrexit ad prælium (Judic. VII), typum Chrisli gestavit, qui in signo crucis de mundo victoriam reportavit. Trecenlorum enim numerus in Tau littera continetur, per quam crucis species ostenditur.\n\nSisara typus diaboli fuit. Jahel autem, quae tempora ejus clavo et malleo transfodit, Ecclesiae typum eipressit, quæ per vexillum crucis diaboli imperium interfecit.","english":"Joshua, son of Nun, expressed the image of the Savior, who led us into the land of promise and placed us in the kingdom of heavenly glory.\n\nRahab the harlot held the figure of the Church, which is saved from the destruction of the world by the scarlet cord, that is, by the sign of the Lord's passion.\n\nThe two spies sent by Joshua into Jericho, whom Rahab received (Joshua 2), are understood as the two Testaments sent into the world, which the Church gathered from the Gentiles received.\n\nAchan, who coveted the anathema from Jericho, signifies the wicked and sinful man who, after faith, seeks worldly customs or the allurements of the world.\n\nGideon, who went to battle with three hundred men (Judges 7), bore the type of Christ, who won victory over the world by the sign of the cross. For the number three hundred is contained in the letter Tau, by which the form of the cross is shown.\n\nSisera was a type of the devil. Jael, however, who pierced his temples with a peg and a mallet, expressed the type of the Church, which destroyed the dominion of the devil by the standard of the cross.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Jesu Nave","severity":"info","text":"Joshua, son of Nun, is typologically identified with Christ as the leader into the Promised Land, a common patristic reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Raab meretrix","severity":"info","text":"Rahab the harlot (Joshua 2) is interpreted as a type of the Church, saved by the scarlet cord (coccum) symbolizing Christ's passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"coccum","severity":"info","text":"The Latin 'coccum' (scarlet cord) is allegorized as the sign of the Lord's passion, linking Rahab's cord to Christ's blood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Trecenlorum numerus in Tau littera","severity":"info","text":"The number 300 (trecenti) is represented by the Greek letter Tau (Τ), which resembles the shape of a cross, a common patristic symbol.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Gedeon ... typum Chrisli gestavit","severity":"info","text":"Gideon's 300 men (Judges 7) are typologically linked to Christ's victory through the cross, forming a parallel to Joshua's typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Jahel ... Ecclesiae typum","severity":"info","text":"Jael's killing of Sisera (Judges 4–5) is interpreted as the Church destroying the devil's power via the cross, a standard allegory in Isidore's tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Trecenlorum' is a scribal error for 'trecentorum' (three hundred).","The phrase 'in signo crucis' may refer to the cross as a literal sign or the Tau-shaped number."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Ipsa quoque Debbora, ejusdem Ecclesiae typum portans, devicto in Sisara diabolo, canticum cœlestis gloriae proclamat.\n\nJepbte, qui pro victoria obtenta filiam immolavit (Judie. XI), Redemptoris ostendebat figuram, qui, ex mundo triumphans, carnem propriam in sacrificium obtulit.\n\nSamson Salvatoris nostri mortem et victoriam figuravit, sive quia de faucibus diaboli gentes, quasi favum ab ore reperti leonis, abstraxit, sive quia post mortem plures lucratus, plurimosque moriens quam vivens exstinxit.\n\nDalila, quae Samson verticem decalvavit (Judie. XVI), Synagogam significat, quæ Christum in loco Calvariæ crucifixit.\n\nRuth alienigena', quae Israelitico viro nupsit, Ecclesiam ex gentibus ad Christum venientem ostendit.\n\nBooz autem Christum verum Ecclesiae sponsum expressit.\n\nAnna, quæ fuit sterilis, et postmodum fecunda facta est (1 Reg., i) Ecclesiam Christi significat, quæ prius in gentibus erat sterilis, nunc largiter pollet per universam terram prole numerosae fecundiiatis.","english":"Deborah herself, bearing the type of the same Church, proclaims the song of heavenly glory when Sisara is defeated.\n\nJephthah, who sacrificed his daughter for the victory obtained (Judges 11), showed the figure of the Redeemer, who, triumphing over the world, offered his own flesh as a sacrifice.\n\nSamson figured the death and victory of our Savior, either because he drew the nations from the jaws of the devil, like a honeycomb from the mouth of a slain lion, or because after death he gained many, and dying he destroyed more than when living.\n\nDelilah, who shaved Samson's head (Judges 16), signifies the Synagogue, which crucified Christ at the place of Calvary.\n\nRuth, a foreigner, who married an Israelite man, shows the Church coming from the Gentiles to Christ.\n\nBoaz, however, expressed Christ, the true spouse of the Church.\n\nHannah, who was barren and afterward became fruitful (1 Samuel 1), signifies the Church of Christ, which was formerly barren among the Gentiles, but now flourishes abundantly throughout the whole earth with the offspring of numerous fecundity.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Debbora","severity":"info","text":"Deborah is interpreted as a type of the Church, with her song of victory over Sisera prefiguring the Church's triumph over the devil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jepbte ... filiam immolavit (Judie. XI)","severity":"info","text":"The reference is to Jephthah's vow and sacrifice of his daughter in Judges 11:30-40, here typologically linked to Christ's self-sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Samson ... favum ab ore reperti leonis","severity":"info","text":"The image of Samson extracting honey from a lion's mouth derives from Judges 14:8-9, but the typological interpretation of death and victory is patristic, seen in Ambrose and Augustine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Dalila ... decalvavit","severity":"info","text":"Delilah's shaving of Samson's head is allegorized as the Synagogue's role in Christ's crucifixion at Calvary, linking the place name to the skull (calvaria).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ruth alienigena ... Booz","severity":"info","text":"Ruth as a foreigner marrying an Israelite parallels the Church from the Gentiles united with Christ, a common patristic typology (e.g., in Jerome).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Anna ... sterilis ... fecunda","severity":"info","text":"Hannah's barrenness and subsequent fertility (1 Samuel 1) is interpreted as the Church's transition from Gentile sterility to universal fecundity, reflecting Isidore's allegorical method.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'Jepbte' for Jephthah, a variant spelling; 'Sisara' for Sisera; 'Dalila' for Delilah; 'Anna' for Hannah (1 Samuel 1). The English draft uses standard biblical names."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Heli sacerdos reprobatus (I Reg. m) abjeclionem sacerdotii Veteris Testamenli praefiguravit.\n\nSamuel vero, qui reprohato Heli in ministerio sacerdotali successit (Ibid.), novi sacerdotii successionem, abjecto veteri sacerdotio, prænuntiavit.\n\nDuo filii Heli sacerdotes, qui capta a gentibus area perempti sunt (I Reg. IV), significant posteritatem sacerdotii prioris fuisse exstinctam, et legis Testamentum ad cultum gentium esse translatum.\n\nSaul regni Judaici insinuat repromissionem, vel reprobationem, sive ejusdem populi aemulationem, qui David, id est, Christum injusto odio invidiae conatus est occidere.\n\nDavid filii Dci et Salvatoris nostri expressit imaginem, sive quod insectalione Judæorum injustam persecutionem sustinuit, sive quia Christus ex ejus stirpe carnem assumpsit.\n\nUrias Hethaeus typum habuit diaboli, cujus conjugio prius erat copulata Ecclesia, quam Cbristus eoncupivit lavantem a sordibus sæculi semetipsam, et per lavacri undam purificantem.","english":"The rejected priest Heli (1 Samuel) prefigured the rejection of the priesthood of the Old Testament.\n\nSamuel, however, who succeeded the rejected Heli in the priestly ministry (ibid.), announced the succession of the new priesthood, the old priesthood having been cast aside.\n\nThe two sons of Heli, priests who were slain when the ark was captured by the Gentiles (1 Samuel 4), signify that the posterity of the former priesthood was extinguished, and that the law of the Testament was transferred to the worship of the Gentiles.\n\nSaul suggests the promise, or the rejection, or the emulation of the same Jewish people, who, with unjust hatred of envy, attempted to kill David, that is, Christ.\n\nDavid expressed the image of the Son of God and our Savior, either because he endured unjust persecution by the persecution of the Jews, or because Christ assumed flesh from his line.\n\nUriah the Hittite had the type of the devil, with whose marriage the Church was formerly joined, before Christ desired her, as she was washing herself from the filth of the world and purifying herself through the water of the bath.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Heli sacerdos reprobatus","severity":"info","text":"Isidore interprets the rejection of the priest Eli as a prefiguration of the abrogation of the Old Testament priesthood, a typological reading common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Reg. m","severity":"info","text":"The reference 'I Reg. m' is likely a scribal error for 'I Reg. I' (1 Samuel 1), where Eli's rejection is narrated. The abbreviation 'm' may stand for 'morte' or be a misreading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Reg. IV","severity":"info","text":"The capture of the ark by the Philistines and the death of Eli's sons is recounted in 1 Samuel 4. Isidore uses this to signify the transfer of the law to Gentile worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"repromissionem","severity":"info","text":"The Latin 'repromissionem' (promise) is a variant spelling of 'repromissionem', meaning a promise or pledge. Isidore uses it to describe Saul's ambiguous typological role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Urias Hethaeus","severity":"info","text":"Isidore's identification of Uriah the Hittite as a type of the devil is unusual. It likely draws on the allegorical reading of Bathsheba as the Church, whom David/Christ purifies from worldly filth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"lavantem a sordibus sæculi","severity":"caution","text":"The image of Bathsheba washing herself (2 Samuel 11) is here allegorized as the Church purifying herself. This reading is not standard and may reflect Isidore's inventive typology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The abbreviation 'm' in 'I Reg. m' is unclear; it may indicate a chapter or a marginal note.","The phrase 'capta a gentibus area' could refer to the ark (area) or an altar; context supports the ark."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Salomon Christi prænuntiat figuram qui aedificavit domum Deo in coelesti Jerusalem, non de lignis et lapidibus, sed de sanctis omnibus.\n\nRegina Austri, quæ venit ad audiendam sapientiam Salomonis (III Reg. x; II Parol. IX), Ecclesia intelligitur, quae ad verbum Dei ab ultimis finibus terrae congregatur.\n\nRoboam, filius Salomonis, et Jeroboam servus, quibus Israel in duas partes divisus est, signiticant divisionem illam iu Domini adventu faciam, in qua pars credentium ex Judæis regnat cum Christo, qui est ex David genere ortus; pars vero secuta Antichristum, cujus ad cultum nefandae servitutis er. rore constricti sunt.\n\nGolias (1 Reg. XVII) designat diabolum, cujus elevationis superbiam Christi prostravit humilitas.\n\nElias Christum demonstrat, quia sicut igneo curru ad superna sublatus est, ita Christus ministeriis angelorum assumptus est in coelum.","english":"Solomon prefigures the figure of Christ, who built a house for God in heavenly Jerusalem, not of wood and stone, but of all the saints.\n\nThe Queen of Sheba, who came to hear the wisdom of Solomon (1 Kings 10; 2 Chronicles 9), is understood as the Church, which is gathered from the farthest ends of the earth to hear the word of God.\n\nRehoboam, the son of Solomon, and Jeroboam, a servant, by whom Israel was divided into two parts, signify that division made at the Lord's coming, in which the part of believers from among the Jews reigns with Christ, who is born from the line of David; the other part, however, followed the Antichrist, to whose cult of nefarious servitude they were bound by error.\n\nGoliath (1 Samuel 17) designates the devil, whose pride of elevation the humility of Christ laid low.\n\nElijah demonstrates Christ, because just as he was borne aloft to the heights in a fiery chariot, so Christ was taken up into heaven by the ministries of angels.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Salomon Christi prænuntiat figuram","severity":"info","text":"Isidore interprets Solomon as a prefiguration of Christ, with the temple built in heavenly Jerusalem symbolizing the Church of all saints.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Regina Austri","severity":"info","text":"The Queen of Sheba (1 Kings 10; 2 Chronicles 9) is allegorized as the Church gathered from the ends of the earth to hear God's word.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Roboam ... Jeroboam","severity":"info","text":"The division of Israel under Rehoboam and Jeroboam is read as a type of the eschatological split between believers in Christ and followers of Antichrist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Golias designat diabolum","severity":"info","text":"Goliath (1 Samuel 17) is a type of the devil, whose pride is overcome by Christ's humility, a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Elias Christum demonstrat","severity":"info","text":"Elijah's fiery ascent prefigures Christ's ascension by angelic ministry, a typology found in early Christian writers like Origen and Ambrose.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'prænuntiat figuram' could be read as 'announces the figure' or 'prefigures'; the translation opts for 'prefigures'.","The phrase 'signiticant' is a scribal error for 'significant' (they signify)."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Vidua, ad quam mittitur Elias pascendus (III Reg. XVII), Ecclesia est, ad quam per fidem venisse legitur Christus, cujus farinae et oleo benedicilur, et non deficit, id est, gratia corporis Christi, et chrismatis unctio, quæ toto mundo quotidie hnpenditur, et nunquam minuitur.\n\nElisaeus eumdem Redemptorem Dominum figuravit, qui de montis altitudine, id est, coelorum descendens sublimitate, humiliavit seipsum a forma Dei usque ad formam hominis, ac mortuis membris sua membra composuit, et nostram mortalitatem sui corporis medicina sanavit.\n\nPueri qui, insultantes Elisæo, clamabant: Ascende, calve, ascende, calve, et invasi ab urso perierunt (IV Reg. II), indicant populum Judaeorum, qui puerili stultitia deriserunt Christum in loco Catvariae crucifixum, et capti a duobus ursis, id est, Tito et Vespasiano, interierunt.\n\nPuer Elisæi cum baculo ad resuscitandum mulieris filium missus (IV Reg. iv), typum priscae legis ostendit, quae generi humano transmissa nihil praestitit, nisi quod in virga solam auctoritatem severitatis monstravit. •","english":"The widow to whom Elijah is sent to be fed (1 Kings 17) is the Church, to whom Christ is read to have come through faith, whose flour and oil are blessed and do not fail, that is, the grace of the body of Christ and the anointing of chrism, which are daily expended throughout the whole world and are never diminished.\n\nElisha prefigured the same Redeemer Lord, who, descending from the height of the mountain, that is, the sublimity of the heavens, humbled himself from the form of God to the form of man, and joined his own members to dead members, and healed our mortality with the medicine of his own body.\n\nThe boys who, insulting Elisha, cried out: \"Go up, baldhead, go up, baldhead,\" and perished, attacked by a bear (2 Kings 2), indicate the people of the Jews, who with childish folly mocked Christ crucified at the place of Calvary, and, captured by two bears, that is, Titus and Vespasian, perished.\n\nElisha's boy, sent with a staff to revive the woman's son (2 Kings 4), shows the type of the ancient law, which, transmitted to the human race, accomplished nothing except that in the rod it displayed only the authority of severity.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Vidua, ad quam mittitur Elias pascendus","severity":"info","text":"Isidore interprets the widow of Zarephath (1 Kings 17) as the Church, and Elijah's being sent to her as Christ's coming through faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"farinae et oleo benedicilur","severity":"info","text":"The flour and oil that are blessed and do not fail are glossed as the grace of Christ's body (Eucharist) and the anointing of chrism, both inexhaustible.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"III Reg. XVII","severity":"info","text":"The passage references 1 Kings 17 (Elijah and the widow) and 2 Kings 2 and 4 (Elisha episodes). The Latin 'III Reg.' and 'IV Reg.' follow the Vulgate numbering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Tito et Vespasiano","severity":"info","text":"Isidore identifies the two bears that killed the mocking boys as the Roman emperors Titus and Vespasian, who destroyed Jerusalem in 70 CE, a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Pueri qui, insultantes Elisæo","severity":"caution","text":"The story of boys mocking Elisha and being killed by bears is not in the biblical text (2 Kings 2); it likely derives from Jewish or Christian legend, possibly via Josephus or patristic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Elisaeus eumdem Redemptorem Dominum figuravit","severity":"info","text":"Isidore presents a series of typological identifications: Elijah and Elisha both prefigure Christ, with Elisha's actions mirroring Christ's incarnation and healing.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the bear episode (2 Kings 2) is unclear; it may be a non-canonical tradition. The Latin 'benedicilur' is likely a scribal error for 'benedicitur'."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Sunamitis filius mortuus (Ibid.) humani geneis figuram tenet, super quod Christus seplies oscitans Spiritum septiformis gratiae spiritualiter aspirat, per quem a morte peccati reviviscat.\n\nSepteni millia viri, de quibus dictum Eli, quod non curvaverunt genua ante Baal, significant numerum sanctorum, qui, Spiritu septiformis gratis adimpleti, diabolo renuntiaverunt.\n\nNaaman Syrus significat populum. ex gentibus, maculis delictorum pollutum, atque a Christo per sacramentum baptismi purificatum.\n\nOzias rex, qui, ob meritum scelerum suorum, in fronte contagio lepræ perfunditur(II Paral. XXVI), regnum indicat Judaeorum, qui dedecus et malum perfidiæ in fronte gerunt, ubi crucis signum portare debuerant.\n\nEzechias rex, cui pro bono opere quindecim anni ad vitam adjiciuntur (IV Reg. xx; II Par. xxxii; Is. xxxix; Eccl. XLVIII), significat omnes sanctos, quibus ad acquirendam vitam æternam quinque libri legis cum decem verbis Decalogi dati sunt, ut per complementum legis et præceptorum regni coelestis plenitudinem consequantur.","english":"The Shunammite’s dead son (ibid.) holds the figure of the human race, over whom Christ, yawning seven times, spiritually breathes the Spirit of sevenfold grace, through whom he revives from the death of sin.\n\nThe seven thousand men, of whom it was said to Elijah that they did not bow the knee before Baal, signify the number of the saints, who, filled with the Spirit of sevenfold grace, renounced the devil.\n\nNaaman the Syrian signifies the people from the Gentiles, polluted by the stains of their offenses, and purified by Christ through the sacrament of baptism.\n\nKing Uzziah, who, on account of the merit of his crimes, is drenched with the contagion of leprosy on his forehead (2 Chronicles 26), indicates the kingdom of the Jews, who bear the disgrace and evil of perfidy on their forehead, where they ought to have borne the sign of the cross.\n\nKing Hezekiah, to whom fifteen years are added to his life for his good work (2 Kings 20; 2 Chronicles 32; Isaiah 39; Sirach 48), signifies all the saints, to whom the five books of the Law together with the ten words of the Decalogue are given for acquiring eternal life, so that through the fulfillment of the Law and the precepts they may attain the fullness of the heavenly kingdom.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"seplies oscitans","severity":"info","text":"The phrase 'seplies oscitans' (yawning seven times) is a typographical or scribal error for 'septies inspirans' (breathing seven times), as the context of sevenfold grace suggests.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sunamitis filius mortuus","severity":"info","text":"The Shunammite's dead son refers to 2 Kings 4:32–37, where Elisha revives the child; Isidore here interprets the son as the human race revived by Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"septeni millia viri","severity":"info","text":"The seven thousand men who did not bow to Baal alludes to 1 Kings 19:18, where Elijah is told of 7,000 who remained faithful; Isidore sees them as saints filled with sevenfold grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Naaman Syrus","severity":"info","text":"Naaman the Syrian is from 2 Kings 5, where he is cleansed of leprosy in the Jordan; Isidore interprets this as a type of baptism for the Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ozias rex","severity":"info","text":"King Uzziah's leprosy is from 2 Chronicles 26:19–21; Isidore reads the forehead affliction as a sign of Jewish perfidy, contrasting with the sign of the cross.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezechias rex","severity":"info","text":"Hezekiah's fifteen added years are from 2 Kings 20:6, 2 Chronicles 32:1, Isaiah 38:5, and Sirach 48:23; Isidore interprets the fifteen as the five books of the Law plus the Decalogue's ten commandments.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'seplies oscitans' is likely a corruption; the intended reading is probably 'septies inspirans' (breathing seven times).","The source for the seven thousand men is not explicitly cited in the Latin; it is inferred from 1 Kings 19:18."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Josias rex, qui celebravit pascba, et de templo Domini idola multa depulit (IV Reg. XXIII; II Par. XXXV), significat Christum, qui pro nobis passionem suscepit, atque omnia exsecrabilia gentium de templis corporis nostri dejiciens, igne virtutis suae exusta comminuit, atque in hujus sæculi torrentem projecit.\n\nSedecias, cujus oculos in Reblatha rex Babylonis evulsit (IV Reg. xxv), divites et peccatores hujus mundi significat; in Latinum enim vertitur Reblatha multa hæc, ideoque iste significat eos qui ita hujus mundi multa actione et affectione involvuntur, atque, a diabolo capti, intelligentiæ oculos perdunt.\n\nIsaias formam evangelistarum et apostolorum expressit, qui universa sacramenta Christi, non quasi futura, sed quasi præsentia praedicavit.\n\nJeremias autem in verbis et passionibus suis mortem et passionem figuravit Domini Salvatoris.","english":"King Josiah, who celebrated the Passover and cast out many idols from the temple of the Lord (4 Kings 23; 2 Chronicles 35), signifies Christ, who underwent the Passion for us, and, casting down all the abominable things of the Gentiles from the temples of our body, consumed and shattered them with the fire of his power, and cast them into the torrent of this age.\n\nZedekiah, whose eyes the king of Babylon tore out at Riblah (4 Kings 25), signifies the rich and sinners of this world; for Riblah is translated into Latin as “many things,” and therefore he signifies those who are so entangled in the many actions and affections of this world that, captured by the devil, they lose the eyes of understanding.\n\nIsaiah expressed the form of the evangelists and apostles, who proclaimed all the sacraments of Christ not as future, but as present.\n\nJeremiah, however, in his words and sufferings, prefigured the death and Passion of the Lord and Savior.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Josias rex","severity":"info","text":"Josiah's cleansing of the temple and celebration of Passover are read as a type of Christ's Passion and purification of the soul from pagan practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"IV Reg. XXIII; II Par. XXXV","severity":"info","text":"The references are to 2 Kings 23 and 2 Chronicles 35, though the latter chapter does not exist; the intended passage is likely 2 Chronicles 34-35, describing Josiah's reforms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Reblatha","severity":"info","text":"Isidore etymologizes Riblah as Latin 'multa haec' ('many things'), linking it to worldly entanglement and loss of spiritual sight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sedecias","severity":"info","text":"Zedekiah's blinding at Riblah (2 Kings 25) is interpreted as the fate of those who, ensnared by worldly affairs, lose the 'eyes of understanding' to the devil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Isaias","severity":"info","text":"Isaiah is presented as a type of the evangelists and apostles, proclaiming Christ's sacraments as present rather than future, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Jeremias","severity":"info","text":"Jeremiah's words and sufferings are read as prefiguring Christ's death and Passion, reflecting a typological tradition found in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text uses 'pascba' for 'Passover', a variant spelling; 'II Par. XXXV' is a non-existent chapter, likely a scribal error for 2 Chronicles 34-35."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Ezechiel imaginem Christi gestavit, qui positus in terrena peregrinatione populum salutaribus praeceptis instigat.\n\nDaniel, qui vitam cælibem tenuit, similitudinem habuit continentia sua eorum qui sunt in otio sancto, et terrenis copiis non abutuntur.\n\nOseas Cbristi demonstrat figuram, qui ex fornicatione gentium assumpsit in corpore suo Ecclesiam.\n\nJoel, qui interpretatur incipiens, indieat typice eos qui fldei ostium, et divine scientiæ incipiunt cognoscere sacramentum.\n\nAmos, pasior et rusticus, Christi est typus, qui ab officio pastorali pecorum, id est, ab Hebræorum regimine translatus, nunc alios greges pascit in gentibus.\n\nAbdias, qui in Samaria centum pavit prophetas (III Reg. XVIII), signilicat omnes fidei prædicatores, qui in hoc mundo alimentis sacrarum Scripturarum omnes credentes reficiunt.\n\nJonas (Jon. II) Christi mortem figuravit, qui tribus diebus ac noctibus in corde terrae, quasi in ventre ceti, quievit.","english":"Ezekiel bore the image of Christ, who, placed in an earthly pilgrimage, urges the people with salutary precepts.\n\nDaniel, who maintained a celibate life, had a likeness through his continence to those who are in holy leisure and do not abuse earthly resources.\n\nHosea shows the figure of Christ, who took up the Church into his body from the fornication of the nations.\n\nJoel, who is interpreted as \"beginning,\" indicates typologically those who begin to know the mystery of the door of faith and of divine knowledge.\n\nAmos, a shepherd and rustic, is a type of Christ, who, transferred from the pastoral office of flocks—that is, from the governance of the Hebrews—now feeds other flocks among the Gentiles.\n\nObadiah, who fed a hundred prophets in Samaria (3 Kings 18), signifies all preachers of the faith, who in this world refresh all believers with the nourishment of the sacred Scriptures.\n\nJonah (Jonah 2) figured the death of Christ, who rested for three days and three nights in the heart of the earth, as if in the belly of the whale.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues a series of typological identifications of Old Testament prophets with Christ or Christian figures, following the pattern established in the previous passage on Josiah and Zedekiah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ezechiel","severity":"info","text":"Ezekiel is here presented as a type of Christ, emphasizing his role as a teacher of salutary precepts during an earthly pilgrimage, a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Abdias","severity":"info","text":"The reference to Obadiah feeding a hundred prophets in Samaria is from 3 Kings 18 (1 Kings 18:4 in modern Bibles), where Obadiah shelters prophets during Ahab's persecution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jonas","severity":"info","text":"Jonah 2 describes Jonah's three days in the whale's belly, here typologically linked to Christ's three days in the tomb, a standard patristic interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Joel","severity":"info","text":"The etymology of Joel as 'beginning' (from Hebrew 'yo'el' meaning 'Yahweh is God' is not standard; Isidore may be drawing on a folk etymology or a misremembered tradition, as his Etymologiae gives a different derivation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Amos","severity":"info","text":"Amos's identification as a shepherd and rustic, and his typological link to Christ as a pastor of flocks, reflects a common patristic and medieval exegetical tradition, seen in Jerome and Gregory the Great.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'Oseas Cbristi' which is likely a scribal error for 'Oseas Christi' (Hosea of Christ).","The interpretation of Joel's name as 'incipiens' (beginning) is not supported by standard Hebrew etymology; Isidore may be relying on a non-standard source."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Hahacuc, luctator fortis, popolus est fidelis, qui, super excelsa constitutus, in eruee Dominum contemplatur, dicens: Cornua in manibus ejus, ibi confirmata est virtus gloriae ejus.\n\nSophonias, qui interpretatur speculator, vel absconditum Domini, significat eos qui per contemplationis arcanum ad perfectum perveniunt meritoram.\n\nAggæus et Zacharias figuram gestaverunt sanctorum, qui nobis in hujus peregrinationis vita futorum tempus liberationis declarant.\n\nMalachias, qui angelus Domini interpretatur, typum Salvatoris nostri tenuit, qui Augelus magni cnsilii dicitur.\n\nJesus. sacerdos. magnus, figuram gerebat Christi, per quem ex peregrinatione saeculi hujus ad cœlestam Jerusalem nobis patet ingressus.\n\nZorobabel, sacerdos (II Etdr. II seqq.), typus est Domini Salvatoris, qui reduxit de captivitate populum, et de vivis lapidibus construxit Domino templum.","english":"Habakkuk, a strong wrestler, is the faithful people, who, placed on high, contemplates the Lord on the cross, saying: The horns are in his hands, there the strength of his glory is confirmed.\n\nZephaniah, who is interpreted as a watchman, or the hidden of the Lord, signifies those who through the secret of contemplation attain to perfect merit.\n\nHaggai and Zechariah bore the figure of the saints, who declare to us in the life of this pilgrimage the time of future liberation.\n\nMalachi, who is interpreted as the angel of the Lord, held the type of our Savior, who is called the Angel of great counsel.\n\nJoshua, the high priest, bore the figure of Christ, through whom the entrance to the heavenly Jerusalem lies open to us from the pilgrimage of this world.\n\nZerubbabel, the priest (II Esdras 2 and following), is a type of the Lord Savior, who led the people back from captivity and built a temple for the Lord from living stones.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Hahacuc","severity":"info","text":"The Latin form 'Hahacuc' corresponds to the prophet Habakkuk. The etymology 'luctator fortis' (strong wrestler) is a patristic wordplay, not a historical meaning of the Hebrew name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cornua in manibus ejus, ibi confirmata est virtus gloriae ejus","severity":"info","text":"This phrase is not a direct biblical quotation but an allusion to Habakkuk 3:4 (Vulgate: 'cornua in manibus eius'). Isidore adapts it to a Christological reading of the cross.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Sophonias","severity":"info","text":"'Sophonias' is the Latin form of Zephaniah. The interpretations 'speculator' (watchman) and 'absconditum Domini' (hidden of the Lord) derive from patristic etymologies, not the Hebrew.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Malachias","severity":"info","text":"'Malachias' is the Latin form of Malachi. The interpretation 'angelus Domini' (angel of the Lord) reflects the Hebrew name's meaning ('my messenger'), applied typologically to Christ as 'Angel of great counsel'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Jesus. sacerdos. magnus","severity":"info","text":"The 'Jesus' here is Joshua the high priest (Zechariah 3:1), not Jesus Christ. Isidore uses the Latin form 'Jesus' to draw a typological parallel with Christ, common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Zorobabel, sacerdos (II Etdr. II seqq.)","severity":"info","text":"The reference 'II Etdr. II seqq.' points to 2 Esdras (Nehemiah) chapter 2 and following, where Zerubbabel leads the return from exile and rebuilds the temple. Isidore reads this as a type of Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'popolus' in the first sentence is likely a scribal error for 'populus' (people).","The phrase 'in eruee' is probably a corruption of 'in cruce' (on the cross).","The word 'meritoram' in the second sentence may be a misspelling of 'meritorum' (of merits)."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Judith et Esther typum Ecclesiae gestant, hostes fidei puniunt, ac populum Dei ab interitu eruunt.\n\nTobias priscæ legis imaginem tenuit, cujus oculos Judaicæ hirundines obcaecant, dum eos luminis sacramenta male intelligentes obeæcant.\n\nTobias, filius ejus, Domini nostri Jesu Christi imaginem habuit, qui velut abscooditam et obcæcatam figuræ caligine legem claritate suae virtutis illuminat.\n\nTres pueri (Dan. III) prætulerunt figuram sanctorum, qui corpus suum iu persecutionem pro Christi nomine obtulerunt.\n\nSusanna (Dan. XIII) figuram Ecclesiæ habet, quam testes falsi Judæi. quasi adulteram legis, accusant.\n\nNabuchodonosor rex (IV Reg. XXV) typus diaboli Cui., qui hæreticorum plebem, erroris captivitate devictam, de Jerusalem, id est, de Ecclesia in Babyloniam, id est, in ignorantiae confusionem abduxit.\n\nPrinceps coquorum, qui muros Jcrusalem subvertit, boc significat, quod omnes qui venlris desiderio serviunt, virtutes animae destruunt.","english":"Judith and Esther bear the type of the Church; they punish the enemies of the faith and rescue the people of God from destruction.\n\nTobias held the image of the ancient law, whose eyes the Jewish swallows blind, while they, misunderstanding the sacraments of the light, blind them.\n\nTobias, his son, had the image of our Lord Jesus Christ, who, as if hidden and blinded by the darkness of the figure, illuminates the law with the clarity of his own power.\n\nThe three youths (Dan. III) prefigured the figure of the saints, who offered their bodies in persecution for the name of Christ.\n\nSusanna (Dan. XIII) has the figure of the Church, whom false Jewish witnesses accuse as an adulteress of the law.\n\nNebuchadnezzar the king (IV Reg. XXV) is a type of the devil, who, having conquered the multitude of heretics by the captivity of error, led them from Jerusalem, that is, from the Church, into Babylon, that is, into the confusion of ignorance.\n\nThe chief of the cooks, who overthrew the walls of Jerusalem, signifies this: that all who serve the desire of the belly destroy the virtues of the soul.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Judith et Esther","severity":"info","text":"Judith and Esther are typologically identified with the Church, punishing enemies of the faith and rescuing God's people from destruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tobias","severity":"info","text":"The elder Tobias represents the Old Law; his blindness by 'Jewish swallows' alludes to Tobit 2:10 (Vulgate), where swallows' droppings blind him, here allegorized as Jewish misunderstanding of sacraments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"hirundines","severity":"info","text":"'Hirundines' (swallows) is a literal rendering of the Vulgate's 'hirundinum' in Tobit 2:10, but Isidore reinterprets them as Jews who obscure the light of the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tres pueri","severity":"info","text":"The three youths (Shadrach, Meshach, Abednego) from Daniel 3 are typified as saints who offered their bodies in persecution for Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Nabuchodonosor rex","severity":"info","text":"Nebuchadnezzar is a type of the devil, leading heretics from Jerusalem (the Church) to Babylon (confusion of ignorance), echoing 2 Kings 25 and patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Princeps coquorum","severity":"caution","text":"The 'chief of the cooks' who overthrows Jerusalem's walls is an obscure figure; likely from 2 Kings 25 or apocryphal tradition, symbolizing those who serve bodily desires and destroy spiritual virtues.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'chief of the cooks' is unclear; it may derive from a non-canonical source or a misreading of 2 Kings 25.","The phrase 'Jewish swallows' could be read as a literal or allegorical reference; the text opts for allegorical."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Machabæi septeni, qui sub Antiocho acerbissima perpessi tormenta, gloriosissime coronati sunt (II Machab. VII), significant Ecclesiam septiformem, quae ab inimicis Christi multam martyrum stragem pertulit, et gloriae coelestis coronam accepit.\n\nEX NOVO TESTAMENTO.\n\nQuatuor evangelistæ Jesum Christum sub quatuor animalium vultibus figuraliter exprimunt.\n\nMatthæus enim eumdem Redemptorem nostrum natum et passum annuntians, in similitudinem hominis comparat.\n\nMarcus, a solitudine exorsus, leonis figuram induit. et Christi regum invictum putentiamque proclamat.\n\nLucas quoque per vituli mysticum vultum Christum pro nobis praedicat immolatum.\n\nJoannes autem per figuram aquilæ eumdem Dominum post resurrectionem carnis demonstrat evolasse in coelum.\n\nPetrus personam Ecclesiae gestat, quæ habet potestatem dimittendi peccata, atque reducendi ab inferis homines ad coelestia regna (Matth. VI).","english":"The seven Maccabees, who under Antiochus suffered the most bitter torments and were most gloriously crowned (2 Maccabees 7), signify the sevenfold Church, which endured a great slaughter of martyrs at the hands of the enemies of Christ and received the crown of heavenly glory.\n\nFROM THE NEW TESTAMENT.\n\nThe four evangelists figuratively express Jesus Christ under the faces of four animals.\n\nFor Matthew, announcing our same Redeemer born and having suffered, compares him to the likeness of a man.\n\nMark, having begun from the wilderness, puts on the figure of a lion and proclaims Christ the unconquered king and his power.\n\nLuke also, through the mystic face of a calf, preaches Christ sacrificed for us.\n\nJohn, however, through the figure of an eagle, demonstrates that the same Lord, after the resurrection of the flesh, flew up into heaven.\n\nPeter bears the person of the Church, which has the power of forgiving sins and of bringing men back from the underworld to the heavenly realms (Matthew 16).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Machabæi septeni","severity":"info","text":"The seven Maccabees refer to the seven brothers martyred under Antiochus IV Epiphanes, as recounted in 2 Maccabees 7. Isidore interprets them as a type of the sevenfold Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Machabæi septeni","severity":"info","text":"The seven Maccabee brothers were Jewish martyrs whose story was widely read in Christian tradition as a prefiguration of Christian martyrdom. Isidore's 'sevenfold Church' likely alludes to the seven gifts of the Holy Spirit or the seven churches of Revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"septiformem","severity":"info","text":"'Septiformem' (sevenfold) is a rare adjective in patristic Latin, used here to describe the Church as possessing a sevenfold character, possibly echoing the seven gifts of the Spirit or the seven ecclesial communities in Revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quatuor animalium vultibus","severity":"info","text":"The four living creatures (man, lion, ox, eagle) are derived from Ezekiel 1:10 and Revelation 4:6-7, and were standardly associated with the four evangelists from the 2nd century onward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Petrus personam Ecclesiae gestat","severity":"info","text":"Isidore cites Matthew 16:19 (the 'power of the keys') to support Peter's role as the Church's representative, holding authority to forgive sins and to release souls from the underworld.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Petrus personam Ecclesiae gestat","severity":"info","text":"This passage reflects the early medieval Latin tradition that Peter embodies the Church's hierarchical and sacramental authority, a view foundational for later papal claims.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ab inferis' (from the underworld) may refer to the harrowing of hell or to the power of absolution from sin; Isidore likely conflates both."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Apostoli quoque omnes totius Ecclesiae portant typum, quia et iidem in dimittendis peccatis similem acceperunt potestatem, habentes quidem et formam patriarcharum, qui per verbum praedicationis in toto Orbe terrarum Deo populos spiritualiter genuerunt.\n\nSeptuaginta duo discipuli significant illustrationem totius orbis per Evangelium Trinitatis. Viginti quatuor enim horis mundus omnis peragimur, qui numerus triplicatus propter eamdem Trinitatem in LXXII deducitur. Idcirco autem mittuntur bini, propter prædicandum Dei amorem, et proximi, vel mysteriorum gemina Testamenta.\n\nJoseph typice Christi gestavit speciem, qui ad custodiam sanctae Ecclesiæ deputatus est, quae non habet maculam, aut rugam.\n\nMaria autem Ecclesiam significat, quae cum sit desponsata Christo, virgo nos de Spiritu sancto concepit, virgo etiam parit (Matth, I).\n\nZacharias sacerdos, qui, angelo jubente, obmutuit (Luc. I), silentium legis et prophetarum, adveniente Christo, ostendit.","english":"The Apostles also all bear the type of the whole Church, because they likewise received a similar power in the remission of sins, having indeed also the form of the patriarchs, who through the word of preaching throughout the whole world spiritually begot peoples for God.\n\nThe seventy-two disciples signify the illumination of the whole world through the Gospel of the Trinity. For we traverse the whole world in twenty-four hours, which number, tripled on account of that same Trinity, is brought down to seventy-two. Moreover, they are sent two by two, on account of preaching the love of God and of neighbor, or the twin Testaments of the mysteries.\n\nJoseph typified the form of Christ, who was appointed to the guardianship of holy Church, which has no spot or wrinkle.\n\nMary, moreover, signifies the Church, which, though betrothed to Christ, conceived us from the Holy Spirit as a virgin, and also gives birth as a virgin (Matthew 1).\n\nZacharias the priest, who, at the angel’s command, became mute (Luke 1), shows the silence of the law and the prophets at the coming of Christ.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Apostoli ... portant typum","severity":"info","text":"The apostles collectively bear the type (typum) of the whole Church, meaning they prefigure or represent the Church in its universal authority, especially in the power to remit sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Septuaginta duo discipuli","severity":"info","text":"The seventy-two disciples derive from Luke 10:1, where Jesus appoints seventy (or seventy-two, in some manuscripts) as a symbolic number for the world's evangelization.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Viginti quatuor ... triplicatus ... LXXII","severity":"info","text":"Isidore derives 72 from 24 hours tripled for the Trinity, a numerological scheme linking time, Trinity, and world mission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Maria ... Ecclesiam significat","severity":"info","text":"The reference to Mary as virgin conceiving from the Holy Spirit and giving birth as virgin echoes Matthew 1:18-25, but Isidore applies it allegorically to the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Zacharias sacerdos ... obmutuit","severity":"info","text":"Zacharias's muteness at the angel's command is from Luke 1:18-22; Isidore interprets it as the silence of the Old Law before Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Joseph typice Christi gestavit speciem","severity":"caution","text":"The identification of Joseph as a type of Christ is unusual; Isidore may conflate Joseph the patriarch (Genesis) with Joseph the husband of Mary, or with a typological reading of Joseph as guardian of the Church.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Joseph' is ambiguous: it could refer to the patriarch Joseph of Genesis or to Joseph the husband of Mary; the text does not specify.","The phrase 'peragimur' (we traverse) is first-person plural, but the subject is unclear—possibly the disciples or humanity."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Joannes formam habuit legis. qui Christum annuntiavit, et remissionem peccatorum per lavaeri gratiam prædicavit.\n\nMagi figuraverunt gentium populos, lucem fidei cognituros, iudicantes sacramentorum muneribus Christum, per thus esse Deum, per myrrham hominem passum atque sepultum, per aurum regem omnium sæculorum (Matth. II).\n\nHerodes, qui infantibus necem intulit (Mattheus II), diaboli formam expressit, vel gentium, qui, cupieutes exstinguere nomen Christi de mundo, in caede martyrum sævierunt.\n\nMulti iu Evangelio significant illos qui fidem Christi non confitentur.\n\nCaeci illos signant qui fidem quam credunt nequaquam intelligunt.\n\nSurdi illos figurant qui non exhibent obedientiam praeceptorum.\n\nClaudi ilJos demonstrant qui implere præcepta salutaria negligunt,\n\nHomo prudens, qui ædificavit domum suam supra petram significat doctorem fidelem, qui in Christo doctrinae suæ et vitae suae stabilimentum constituit.","english":"John held the form of the Law, who announced Christ and preached the remission of sins through the grace of the laver.\n\nThe Magi prefigured the peoples of the nations, who would come to know the light of faith, judging Christ by the gifts of the sacraments: through the incense, that He is God; through the myrrh, that He is a man who suffered and was buried; through the gold, that He is the king of all ages (Matthew 2).\n\nHerod, who inflicted death upon the infants (Matthew 2), expressed the form of the devil, or of the nations, who, desiring to extinguish the name of Christ from the world, raged in the slaughter of the martyrs.\n\nThe many in the Gospel signify those who do not confess the faith of Christ.\n\nThe blind signify those who do not at all understand the faith which they believe.\n\nThe deaf prefigure those who do not exhibit obedience to the precepts.\n\nThe lame demonstrate those who neglect to fulfill the salutary precepts.\n\nA prudent man, who built his house upon a rock, signifies a faithful teacher, who establishes the foundation of his teaching and his life in Christ.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Joannes formam habuit legis","severity":"info","text":"Isidore identifies John the Baptist as a type of the Law, because he announced Christ and preached baptismal remission of sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Magi figuraverunt ... (Matth. II)","severity":"info","text":"The Magi episode (Matthew 2) is interpreted typologically: incense signifies Christ's divinity, myrrh his humanity and burial, gold his kingship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Herodes ... diaboli formam expressit","severity":"info","text":"Herod's slaughter of the infants (Matthew 2) is read as a type of the devil or of persecuting nations, prefiguring the martyrdom of Christians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Multi ... Caeci ... Surdi ... Claudi","severity":"info","text":"A series of brief allegorical identifications: the 'many' (unconfessing), blind (uncomprehending), deaf (disobedient), and lame (negligent) each signify a spiritual failing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Homo prudens ... supra petram","severity":"info","text":"The image of a prudent man building on rock echoes the parable of the wise builder (Matthew 7:24-25) and is applied to a faithful teacher whose foundation is Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'lavaeri gratiam' (grace of the laver) refers to baptism, but the precise liturgical context is not specified.","The phrase 'Multi iu Evangelio' is ambiguous: 'iu' may be a scribal error for 'in' or 'iuxta'; the sense is 'many in the Gospel'."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"llle vero, qui aedificavit, domum suam super arenam, hæreticum desiguat, qui ædilicat doclrinam falsam, ut ruinam faciat magnam.\n\nLeprosus, quem Christus descendcus de monte primum curavit (Matth. VIII), humanum indicat genus delicti contagio maculosum.\n\nHoc Redemptor, dum de coelorum altitudine quasi de monte descendit, a vario dæmonum cultu detraxit, atque in unitatem fidei reparavit.\n\nCenturio (Ibid.) fidem gentium significat, quae salutem filii sui inlirmi ad mortem petens, humiliter dixit: Domine, non sum digna ut intres sub tectum meum, quæ persecuta sum Ecclesiam tuam.\n\nPuer autem Centurionis, et filia Chananææ mulieris, quos Christus non veniens ad eos salvat (Matth. xv, easdem gentes ostendunt, quas Dominus non corporali præsentia visitavit, sed per fidem verbi salvavit.\n\nIpsa quoque mulier Chananæa (Ibid.) Ecclesiæ ex gentibus gerit figuram, quae tanquam canis quaerebat wicas de mensa dominorum, id est, saliari doctrinis apostolorum et prophetarum.","english":"The one, however, who built his house upon sand designates the heretic, who builds a false doctrine so as to cause a great ruin.\n\nThe leper, whom Christ first cured as he descended from the mountain (Matthew 8), indicates the human race stained by the contagion of sin.\n\nThis the Redeemer, when he descended from the height of the heavens as if from a mountain, drew away from the varied worship of demons and restored into the unity of faith.\n\nThe centurion (ibid.) signifies the faith of the gentiles, who, seeking the salvation of her son sick unto death, humbly said: \"Lord, I am not worthy that you should enter under my roof, I who have persecuted your Church.\"\n\nBut the centurion's boy and the daughter of the Canaanite woman, whom Christ saves without coming to them (Matthew 15), show the same gentiles, whom the Lord visited not by bodily presence but saved through the faith of the word.\n\nThe Canaanite woman herself (ibid.) bears the figure of the Church from the gentiles, which, like a dog, sought crumbs from the table of the masters, that is, to be nourished by the teachings of the apostles and prophets.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Leprosus, quem Christus descendcus de monte primum curavit (Matth. VIII)","severity":"info","text":"The leper cured by Christ after descending the mountain alludes to Matthew 8:1-4, where Jesus heals a leper after the Sermon on the Mount.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Centurio (Ibid.)","severity":"info","text":"The centurion refers to Matthew 8:5-13, where a centurion asks Jesus to heal his son, but Isidore adapts the story to include a plea for the Church's forgiveness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Puer autem Centurionis, et filia Chananææ mulieris, quos Christus non veniens ad eos salvat (Matth. xv)","severity":"info","text":"The centurion's boy and the Canaanite woman's daughter are from Matthew 15:21-28, where Jesus heals the daughter of a Canaanite woman, but Isidore conflates two figures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ipsa quoque mulier Chananæa (Ibid.) Ecclesiæ ex gentibus gerit figuram","severity":"info","text":"Isidore interprets the Canaanite woman as a type of the Gentile Church, drawing on patristic exegesis that sees her as a symbol of the Church's humble origins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"hæreticum","severity":"info","text":"The term 'hæreticum' (heretic) is used by Isidore to denote a builder of false doctrine, reflecting the early medieval concern with doctrinal deviation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"descendcus","severity":"caution","text":"The Latin 'descendcus' appears to be a scribal error for 'descendens' (descending), as the context requires a participle.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor scribal errors (e.g., 'descendcus' for 'descendens', 'ædilicat' for 'ædificat') that do not affect the overall sense.","The centurion's speech is not directly from Matthew but is an interpretive addition by Isidore."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Socrus Petri febriens (Matth. VIII) significat Synagogam, æstu carnalium desideriorum accensam, cujus filia est pars illa credentium quae data est Petre regenda.\n\nScriba repudiatus, qui propter quæstum Dominum sequebatur (lbid.), significat eos qui Christi fidem non propter Dominum, sed propter lucrum sæculi appetunt.\n\nDaemoniacus quem Dominus in regione Gerasenorum a dæmonum legione curavit (Ibid.), significat gentilem populum multorum cultibus daemoniorum obnoxium.\n\nPastores porcorum fugientes, qui ea quae gesta sunt nuntiant in civitatem (Ibid.), significant principes impiorum, qui dum fidem Christi fugiunt, virtutes tamen ejus stupentes mirantur et praedicant.\n\nParalyticus, jacens in lectulo (Matth. IX), anima est vitiis dissolula in corpore suo, quae dum fuerit gratia Cbristi per peccatorum remissionem sanata, confestimv pristino robore recepto, resurgit, et lectum carnis, in quo debilis ante jacebat, ad dpmum virtutum reportat, ut se intra conscientiae suae secreta constringat, et nequaquaam in exterioribus ultra voluptatibus dissoluta discurrat.","english":"Peter’s mother-in-law, lying sick with a fever (Matthew 8), signifies the Synagogue, inflamed with the heat of carnal desires, whose daughter is that part of the believers which was given to Peter to govern.\n\nThe rejected scribe, who followed the Lord for the sake of gain (ibid.), signifies those who seek the faith of Christ not for the Lord’s sake, but for worldly profit.\n\nThe demoniac whom the Lord cured in the region of the Gerasenes from a legion of demons (ibid.), signifies the Gentile people subject to the cults of many demons.\n\nThe fleeing swineherds, who announce to the city what has happened (ibid.), signify the princes of the impious, who, while they flee from the faith of Christ, nevertheless marvel at and proclaim his wonders in astonishment.\n\nThe paralytic, lying on his bed (Matthew 9), is the soul dissolved by vices in its own body; when it has been healed by the grace of Christ through the remission of sins, it immediately rises, having recovered its former strength, and carries the bed of the flesh, in which it formerly lay weak, back to the house of the virtues, so that it may confine itself within the secrets of its own conscience and no longer wander, dissolved by external pleasures.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Socrus Petri febriens (Matth. VIII)","severity":"info","text":"The reference is to Matthew 8:14-15, where Peter's mother-in-law is healed of a fever. Isidore interprets this as a type of the Synagogue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Scriba repudiatus","severity":"info","text":"The 'rejected scribe' refers to a scribe who followed Jesus for gain, mentioned in Matthew 8:18-22. Isidore uses this to criticize those who seek worldly profit from faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Daemoniacus quem Dominus in regione Gerasenorum","severity":"info","text":"The Gerasenes region is associated with the healing of a demoniac in Matthew 8:28-34. Isidore interprets this as a symbol of the Gentile people subject to many demon cults.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Pastores porcorum fugientes","severity":"info","text":"The fleeing swineherds, who report miracles to the city, are interpreted as impious princes who flee Christ's faith but still marvel at his works. This forms a contrast with the previous figures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Paralyticus, jacens in lectulo (Matth. IX)","severity":"info","text":"The paralytic in Matthew 9:1-8 is allegorized as the soul weakened by vices, healed by grace, and then carrying the bed of the flesh to the house of virtues. This reflects Isidore's moral interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"dissolula","severity":"caution","text":"The Latin 'dissolula' appears to be a scribal error for 'dissoluta' (dissolved). The text likely intended 'dissoluta' to describe the soul weakened by vices.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains a possible scribal error: 'dissolula' for 'dissoluta'.","The identification of the 'daughter' of the Synagogue is ambiguous; it may refer to the part of believers given to Peter."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Archisynagogi filia, ad quam dum curandam pergeret Dominus, tamen priusquam ad eam veniret, tetigit eum a tergo mulier, quae profluvio sanguinis laborabat (Ibid.), figuram habuit Ecclesiae venientis ex gentibus, quae dum post praedicationem, et post passionem, et post ascensionem Christi credidit, quasi a tergo Dominum tetigit, et ante accipere salutem quam Synagoga, promeruit.\n\n161, Duo caeci, juxta viam sedentes (Ibid.), significant utrosque populos Judæorum, atque gentilium, per fidem Christo appropinquantes, qui dixit: Ego sum via, veritas et vita.\n\nDaemonium habens, caecus et mutus, qui scribitur a Salvatore curatus (Ibid.), indicat eos qui ex idololatria gentium ad fidem dominicam convertuntur, quibus tamen, expulso a corde dæmonum cultu, dum primum lucem perceperint Me!, postea ad laudandum Deum eorum lingua resolvitur, ut confiteantur eum quem antea negaverunt.","english":"The daughter of the archisynagogus, to whom the Lord was going to heal her, yet before he came to her, a woman suffering from a flow of blood touched him from behind (ibid.), had the figure of the Church coming from the Gentiles, which, after the preaching, after the passion, and after the ascension of Christ believed, as if it touched the Lord from behind, and deserved to receive salvation before the Synagogue.\n\n161. The two blind men sitting by the road (ibid.) signify both peoples of the Jews and the Gentiles, approaching Christ through faith, who said: I am the way, the truth, and the life.\n\nThe man possessed by a demon, blind and mute, who is recorded as cured by the Saviour (ibid.), indicates those who are converted from the idolatry of the Gentiles to the Lord’s faith, for whom, however, after the worship of demons is expelled from the heart, when they have first perceived the light, then their tongue is loosened to praise God, so that they confess him whom they previously denied.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Archisynagogi filia","severity":"info","text":"The archisynagogus was the chief officer of a Jewish synagogue. Isidore here allegorizes the daughter of this official as the Synagogue, contrasting her with the woman with a hemorrhage who represents the Gentile Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"mulier, quae profluvio sanguinis laborabat","severity":"info","text":"The woman with a hemorrhage is from Matthew 9:20–22 (Vulgate: Matthew 9:20–22). Isidore interprets her touching Jesus from behind as the Gentiles coming to faith after Christ’s passion and ascension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Duo caeci, juxta viam sedentes","severity":"info","text":"The two blind men by the road are from Matthew 9:27–31 (Vulgate: Matthew 9:27–31). Isidore reads them as types of Jews and Gentiles approaching Christ through faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ego sum via, veritas et vita","severity":"info","text":"The saying 'I am the way, the truth, and the life' is from John 14:6 (Vulgate: John 14:6). Isidore quotes it as Christ’s self-identification, linking the blind men’s approach to faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Daemonium habens, caecus et mutus","severity":"info","text":"The demoniac who is blind and mute is from Matthew 9:32–34 (Vulgate: Matthew 9:32–34). Isidore allegorizes the cure as conversion from idolatry, with light first, then speech for confession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"post praedicationem, et post passionem, et post ascensionem Christi","severity":"info","text":"Isidore’s sequence—preaching, passion, ascension—reflects a standard salvation-historical framework. The Gentile Church’s late arrival (after the ascension) is contrasted with the Synagogue’s earlier opportunity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'archisynagogi' could refer to a synagogue ruler or a chief of the synagogue; Isidore uses it as a type for the Synagogue itself.","The phrase 'a tergo' (from behind) is ambiguous: it may mean spatially behind Jesus or temporally after his ministry; Isidore adopts the temporal sense."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"Homi manum habens aridam (Matth. XII) significat Synagogam, vel animam misericordiae operibus infructuosam, cui cum dicitur Extende manum tuam, admonet semper porrigendam eleemosynam pauperibus.\n\nHomo de quo immundus spiritus exiens, rursus eum occupat (Ibid.), significat populum Judaeorum, et hominem poenitentem, cui per subsecutam negligentiam acrius mentem occupat carnis voluptas, adjunctis secum aliis septem spiritibus vitiorum, id est, iracundia, avaritia, invidia, atque ventris ingluvie, inani gloria, fornicatione atque superbia.\n\nPaterfamilias, proferens de thesauro suo nova et vetera (Matth. XIII), Christus est, proferens de impenetrabili sapientia sua gemina Testamenta, scilicet Vetus, in quo felicitas terrena promittitur, et Novum, per quod regnum coelorum speratur.\n\nHomo qui seminavit in agro suo granum sinapis (Luc. XIII) Christus est, qui seminavit fidem in mundo, in quo volucres cœli, id est, spirituales animae requiescunt.","english":"A man having a withered hand (Matt. 12) signifies the Synagogue, or a soul unfruitful in works of mercy, to whom, when it is said, \"Stretch out your hand,\" it admonishes that alms should always be extended to the poor.\n\nA man from whom an unclean spirit departs, and then again seizes him (ibid.), signifies the people of the Jews, and a penitent man, whose mind the pleasure of the flesh more sharply seizes through subsequent negligence, joined with seven other spirits of vices, that is, wrath, avarice, envy, and gluttony of the belly, vainglory, fornication, and pride.\n\nThe father of the family, bringing forth new and old things from his treasury (Matt. 13), is Christ, bringing forth from his impenetrable wisdom the twin Testaments, namely the Old, in which earthly happiness is promised, and the New, through which the kingdom of heaven is hoped for.\n\nThe man who sowed a mustard seed in his field (Luke 13) is Christ, who sowed faith in the world, in which the birds of the sky, that is, spiritual souls, rest.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XII","severity":"info","text":"The reference to Matthew 12 likely points to the healing of the man with a withered hand (Matt 12:9–13), though the exact verse is not specified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XIII","severity":"info","text":"The citation of Matthew 13 for the paterfamilias bringing forth new and old things is not a direct quotation but an allegorical reading of the parable of the hidden treasure (Matt 13:44–46).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. XIII","severity":"info","text":"The reference to Luke 13 for the mustard seed is likely a misattribution; the parable of the mustard seed is in Matthew 13:31–32 and Mark 4:30–32, not in Luke 13.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"septem spiritibus vitiorum","severity":"info","text":"The list of seven vices (wrath, avarice, envy, gluttony, vainglory, fornication, pride) reflects a pre-Gregorian catalog of capital sins, common in early medieval monastic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage consists of four discrete allegorical interpretations, each introduced by a biblical figure (homo, paterfamilias) and linked to a specific Gospel verse, following a consistent exegetical pattern.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Synagogam","severity":"info","text":"The identification of the withered hand with the Synagogue reflects a common patristic and medieval typology contrasting the Synagogue (old, barren) with the Church (new, fruitful).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The reference to 'Luc. XIII' is likely a scribal error; the mustard seed parable is not in Luke 13. The intended Gospel may be Matthew or Mark.","The phrase 'Homo de quo immundus spiritus exiens, rursus eum occupat' does not correspond to a single clear Gospel episode; it may conflate several exorcism narratives."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"Mulier quae fermentum abscondit in satis tribus (Ibid.) significat sapientiam spiritualis doctrinæ, ferventem in Trinitatis amore.\n\nHomo, qui absconditum tliesaurum in agro reperit (Matth. XIII), ille est qui in isto mundo, venditis omnibus, Christum vitamque aeternam acquirit.\n\nQuinque millia viri qui quinque panibus et duobus piscibus pasli sunt (Joan. vi), Ecclesiae sunt populi, qui per quinque corporis sensus, alimento legis spiritualis a Christo reficiuntur, et duplici Testamento, quasi gemellis piscibus, saturantur.\n\nQuatuor autem millia viri qui aliis septem panibus aluntur (Marc. VIII), eadem gentium Ecclesia est, quae in quatuor mundi partibus diffunditur, atque ubertate septiformis gratiæ recreatur.\n\nme qui saepe nunc in ignem, nunc in aquam cadebat (Matth. XVII), mundum significat. Ignis autem inflammantem cupiditatem, aqua carnis voluptatem demonstrat, in quibus semper arreptus quotidiano lapsu praecipitatur.","english":"A woman who hides leaven in three measures (ibid.) signifies the wisdom of spiritual doctrine, burning with love of the Trinity.\n\nA man who finds a hidden treasure in a field (Matt. 13) is one who, in this world, having sold everything, acquires Christ and eternal life.\n\nFive thousand men who were fed with five loaves and two fish (John 6) are the peoples of the Church, who through the five bodily senses are refreshed by Christ with the food of spiritual law, and are satiated by the twofold Testament, as by twin fish.\n\nFour thousand men who are fed with seven other loaves (Mark 8) are the same Church of the Gentiles, which is spread throughout the four parts of the world and is refreshed by the abundance of sevenfold grace.\n\nThe man who often fell now into fire, now into water (Matt. 17) signifies the world. Fire, moreover, shows burning desire; water, the pleasure of the flesh, in which, always seized, he is precipitated by daily lapse.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Mulier quae fermentum abscondit in satis tribus","severity":"info","text":"The woman hiding leaven in three measures alludes to a parable not found in the canonical Gospels; Isidore likely draws on a variant tradition or a misremembered passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"fermentum","severity":"info","text":"Fermentum (leaven) here symbolizes spiritual doctrine, a common patristic trope for hidden or transformative knowledge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Homo, qui absconditum thesaurum in agro reperit (Matth. XIII)","severity":"info","text":"This refers to Matthew 13:44, the parable of the hidden treasure, interpreted allegorically as renouncing the world for Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quinque millia viri qui quinque panibus et duobus piscibus pasli sunt (Joan. vi)","severity":"info","text":"The feeding of the five thousand in John 6:9-13 is allegorized: five loaves = five senses, two fish = Old and New Testaments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quatuor autem millia viri qui aliis septem panibus aluntur (Marc. VIII)","severity":"info","text":"This refers to Mark 8:1-10 (the feeding of the four thousand), interpreted as the Church spread to four corners of the world, nourished by sevenfold grace (gifts of the Holy Spirit).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"me qui saepe nunc in ignem, nunc in aquam cadebat (Matth. XVII)","severity":"info","text":"The man falling into fire and water alludes to Matthew 17:14-20 (the epileptic boy), allegorized as the world tossed between desire (fire) and fleshly pleasure (water).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source for the woman hiding leaven in three measures is unclear; it may be a non-canonical or apocryphal tradition.","The phrase 'me qui saepe nunc in ignem, nunc in aquam cadebat' is a Latin adaptation of the Greek text of Matthew 17:15, but the exact wording varies in manuscripts."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"Moyses et Elias, qui apparuerunt cum Domino in monte (Ibid.; Lue. IX; Marc. IX), lex et prophetia intelliguntur, quarum vocibus passio, et resurrectio, et gloria Domini declaratur.\n\nHomo habens centum oves, qui, relictis illis, ovem perditam quaerit, ac repertam humeris revehit (Luc. xv), figuram Christi expressit, qui, relictis millibus angelorum in coelo, ovem quae perierat in Adam, ut bonus pastor, quaesitam in gentibus reperit, atque crucis suae humeris ad Daradisum reportavit.\n\nMulier, quæ perditam reperit drachmam, Ecclesia est, quae animam diaboli laqueis abstractam et perditam, dum invenerit per pœnitentiam, et angelorum et hominum facit laetitiam.\n\nDebitor decem millium talentorum (Matth. XVIII) significat homines qui Deo sunt obnoxii per transgressionem decem praeceptorum, sed sicut nobis poscentibus a Domino peccati vincula relaxantur, ita unusquisque nostrum dimittat exemplo Domini, ne dum minima debita in nos peccantibus non concedimus, majora nostra exsolvere cum usuris poenarum cogamur.","english":"Moses and Elijah, who appeared with the Lord on the mountain (ibid.; Luke IX; Mark IX), are understood as the Law and the Prophets, by whose words the passion, resurrection, and glory of the Lord are declared.\n\nA man having a hundred sheep, who, leaving them behind, seeks the lost sheep, and having found it carries it back on his shoulders (Luke 15), expressed the figure of Christ, who, leaving behind the thousands of angels in heaven, found the sheep that had perished in Adam, sought among the Gentiles, as a good shepherd, and carried it back on the shoulders of his cross to Paradise.\n\nThe woman who finds the lost drachma is the Church, which, when it finds the soul snatched away and lost by the snares of the devil through penance, brings joy to both angels and men.\n\nThe debtor of ten thousand talents (Matt. 18) signifies men who are indebted to God through the transgression of the ten commandments; but just as the bonds of sin are loosened for us by the Lord when we ask, so each of us should forgive by the example of the Lord, lest, while we do not grant the smallest debts to those sinning against us, we be compelled to pay off our greater debts with the usury of punishments.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Moyses et Elias","severity":"info","text":"The Transfiguration narrative is cited from Matthew 17, Mark 9, and Luke 9. Isidore interprets Moses and Elijah as representing the Law and the Prophets, a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Homo habens centum oves","severity":"info","text":"The parable of the lost sheep is from Luke 15:4-7. Isidore allegorizes the shepherd as Christ, the hundred sheep as the angelic host, and the lost sheep as fallen humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Mulier, quæ perditam reperit drachmam","severity":"info","text":"The parable of the lost drachma is from Luke 15:8-9. Isidore identifies the woman as the Church and the drachma as the soul recovered through penance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Debitor decem millium talentorum","severity":"info","text":"The parable of the unforgiving servant is from Matthew 18:23-35. Isidore interprets the ten thousand talents as the debt incurred by transgressing the Ten Commandments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Daradisum","severity":"info","text":"The Latin text reads 'Daradisum', likely a scribal error for 'Paradisum' (Paradise). This reflects a common allegorical identification of the cross as the means of return to Eden.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Daradisum","severity":"caution","text":"The reading 'Daradisum' is a probable corruption of 'Paradisum'. The English draft emends to 'Paradise' without note; the Latin should be corrected in a critical edition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Daradisum' is likely a scribal error for 'Paradisum', but the intended reading is clear from context."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"Dives, qui camelo comparatur (Matth. XIX; Marc. X), personam indicat Judaeorum, qui de legis potentia gloriantur, quanquam propter terrena, quae colunt, non habent regnum coelorum, ubi facilius gentium populus criminibus tortuosus, et sarcinis peccatorum gravatus, ingreditur per foramen acus, quasi per angustias passionis, dolorum ac laborum.\n\nPaterfamilias qui operarios ad vineam conducit, et denarium promittit (Matth. XX), Cbristus est, qui vocat omnes ad cultum fidei, promittens eis præmium perfectæ beatitudinis.\n\nOperarii hora prima conducti hi sunt qui a rudimentis infantiæ cultum fidei consecuti sunt.\n\nQui autem hora tertia, hi sunt qui ab adolescentia ad fidem accesserunt.\n\nQui vero hora sexta conducti sunt, hi sunt qui in juventutis aetate crediderunt.\n\nQui autem hora nona accesserunt, illi sunt qui, jam a juventute in senectutem declinantes, gratiam perceperunt.","english":"The rich man, who is compared to a camel (Matt. XIX; Mark X), indicates the character of the Jews, who boast of the power of the law, although because of the earthly things they cultivate, they do not possess the kingdom of heaven, where the people of the gentiles, twisted by crimes and burdened by the loads of sins, enter more easily through the eye of a needle, as if through the narrows of passion, of pains and labors.\n\nThe head of the household who hires workers for the vineyard and promises a denarius (Matt. XX) is Christ, who calls all to the cultivation of faith, promising them the reward of perfect blessedness.\n\nThe workers hired at the first hour are those who attained the cultivation of faith from the beginnings of infancy.\n\nThose, however, at the third hour are those who approached the faith from adolescence.\n\nThose indeed hired at the sixth hour are those who believed in the age of youth.\n\nThose, however, who approached at the ninth hour are those who, already declining from youth into old age, received grace.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Dives, qui camelo comparatur","severity":"info","text":"The rich man compared to a camel represents the Jews, who boast of legal power but lack the kingdom of heaven due to earthly concerns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XIX; Marc. X","severity":"info","text":"The camel comparison likely alludes to Matthew 19:24 and Mark 10:25, where camels appear in contexts of wealth or burden.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XX","severity":"info","text":"The vineyard parable with workers hired at different hours is from Matthew 20:1-16, where the denarius is the wage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"per foramen acus","severity":"info","text":"The 'eye of a needle' metaphor for narrow passage is a patristic trope, possibly from Jewish or early Christian ascetic imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Operarii hora prima...hora nona","severity":"info","text":"The four groups of workers (first, third, sixth, ninth hours) form a chronological allegory for stages of life: infancy, adolescence, youth, and declining age.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Paterfamilias...Christus est","severity":"info","text":"Isidore identifies the householder as Christ, a common allegorical reading in patristic exegesis of the vineyard parable.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'quanquam' may be read as 'although' or 'yet', affecting the contrast between Jewish boasting and lack of kingdom.","The phrase 'per foramen acus' (eye of a needle) is ambiguous: it could be a literal gate or a metaphor for ascetic narrowness."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"Qui vero ultima hora iverunt (Ibid.), illi sunt qui jam decrepiti, et in extremo vitae suae tempore vocati, ad Christum venerunt. Qui tamen prioribus parem mercedem beatitudinis accipiunt, in illis conservans Christus justitiam, qui prima horanativitatis operati sunt; in istis impendens misericordiam, qui una vitae hora laboraverunt.\n\nDuo filii missi ad operandum vineam (Matth. XXI) duorum populorum typum demonstrant. Primus enim missus vocatur gentium popuius per naturae intelligentiam ad operis divini culturam, qui prius tamen contumax exstitit, et sese iturum negavit. Adveniente autem Domino, priorem contumaciam sequente emundat obedientia. Secundus autem missus Judaeorum per legis cognitionem respondit: Omnia, quæcunque dixerit Dominus, j'aciemus; sed idcirco damnatur, quia non solum in professionem legis praevaricatus est, sed in ipsum Dominum vineae parricidales manus exercuit.","english":"Those who came at the very last hour (ibid.) are those who, already decrepit and at the very end of their life, were called and came to Christ. Yet they receive an equal reward of blessedness as the earlier ones, Christ preserving justice in those who labored in the first hour of their life, and extending mercy in these who labored for a single hour of life.\n\nThe two sons sent to work the vineyard (Matt. XXI) represent a type of the two peoples. For the first one sent is called the Gentile people, through natural understanding to the cultivation of the divine work, who nevertheless was at first stubborn and refused to go. But with the Lord's coming, the subsequent obedience cleanses the earlier stubbornness. The second one sent, the Jewish people through knowledge of the law, replied: \"Everything the Lord says, we will do\"; but he is condemned for this reason, because he not only transgressed the profession of the law, but also laid parricidal hands upon the Lord of the vineyard himself.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage divides into two distinct allegories: the first on the last-hour converts (Matt. XIX/XX), the second on the two sons sent to the vineyard (Matt. XXI).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Duo filii missi ad operandum vineam","severity":"info","text":"The vineyard parable is from Matthew 21:28-31, where two sons are sent to work; Isidore interprets them as types of the Gentiles and Jews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"parricidales manus","severity":"info","text":"The phrase 'parricidal hands' refers to the Jewish people's role in the crucifixion, a common anti-Jewish trope in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Isidore contrasts the Gentiles' natural understanding (per naturae intelligentiam) with the Jews' knowledge of the law (per legis cognitionem), reflecting a standard patristic dichotomy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This allegorical reading of the vineyard parable influenced medieval exegesis, particularly in moralizing the two peoples as types of obedience and disobedience.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'ultima hora' could refer to the last hour of life or the final eschatological hour; the context favors the former.","The identity of the 'Lord of the vineyard' is ambiguous: Christ or God the Father? The text implies Christ."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"Homo qui vineam plantavit (Matth. XXI; Luc. xx), Deus est, qui condidit Jerusalem, in qua ædificavit turrim, et torcular Cadit, videlicet templum, et altare, et saepe circumdedit, id est, angelorum munitione vallavit.\n\nColoni autem quibus vineam locat (Ibid.), populus est Israel, qui sub divino cultu possedit Jerusalem.\n\nServi autem qui tempore frugum missi interfecti sunt a colonis (Ibid.), prophetae intelliguntur, quorum sanguis effusus est a Judæis. dum ab eis quaererent justitiæ fructum et legis.\n\nFilius autem novissime missus, quem ejeclum coloni extra vineam occiderunt (Ibid.), Christus est, quem crucifixerunt Judaei, ejicientes eum extra portas Jerusalem.\n\nColoni quoque, quos Dominus vineae perdit (Ibid.), populi Judaeorum intelliguntur, qui olim, ut videntur, dispersi atque perempti sunt. Illi autem agricolae ad quos vinea transferri praecipitur, significant apostolos, vel successores apostolorum.","english":"The man who planted the vineyard (Matt. 21; Luke 20) is God, who founded Jerusalem, in which he built the tower and the winepress, that is, the temple and the altar, and often surrounded it, that is, fortified it with the protection of angels.\n\nThe farmers to whom he leases the vineyard (ibid.) are the people of Israel, who possessed Jerusalem under divine worship.\n\nThe servants who were sent at the time of the harvest and were killed by the farmers (ibid.) are understood to be the prophets, whose blood was shed by the Jews, while they sought from them the fruit of justice and the law.\n\nThe son sent last, whom the farmers cast out of the vineyard and killed (ibid.), is Christ, whom the Jews crucified, casting him out beyond the gates of Jerusalem.\n\nThe farmers whom the owner of the vineyard destroys (ibid.) are understood to be the Jewish peoples, who once, as it seems, were scattered and destroyed. Those farmers to whom the vineyard is ordered to be transferred signify the apostles, or the successors of the apostles.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Homo qui vineam plantavit","severity":"info","text":"The parable of the vineyard (Matt 21:33–44; Luke 20:9–16) is here allegorized. Isidore conflates the two Gospel accounts, citing both.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"torcular Cadit","severity":"info","text":"The phrase 'torcular Cadit' likely refers to the winepress of Gethsemane (Gethsemane means 'oil press'), but Isidore interprets it as the temple and altar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"angelorum munitione vallavit","severity":"info","text":"The idea that Jerusalem was fortified by angels reflects a tradition in patristic exegesis, e.g., in Jerome and Gregory the Great, emphasizing divine protection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Coloni ... quos Dominus vineae perdit","severity":"info","text":"Isidore identifies the destroyed farmers as the Jewish peoples, reflecting a common anti-Jewish allegory in early medieval Latin exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Filius autem novissime missus","severity":"info","text":"The allegory moves from God (planter) to Israel (farmers) to prophets (servants) to Christ (son) to apostles (new farmers), forming a salvation-historical sequence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Coloni autem quibus vineam locat","severity":"caution","text":"The Latin 'locat' (leases) is ambiguous: it could mean 'entrusts' or 'rents out'. The English draft takes it as 'leases', but the sense of divine grant is also possible.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'torcular Cadit' is uncertain; it may be a corruption or a specific reference to Gethsemane.","The phrase 'saepe circumdedit' could mean 'often surrounded' or 'enclosed on all sides'; the translation opts for 'often surrounded'."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"Rex qui fecit nuptias filio suo (Matth. XXII), Deus Pater intelligitur, qui copulavit ex virgine carnom virginem Christo. Servi vero, qui missi sunt vocare invitatos, apostoli sunt atque prophetæ, qui Judæos per legem et Evangelium vocaverunt; sed illi modo terrenis voluptatibus, modo carnis et legis onere pressi, solemnitatem adventus Domini contempserunt, ex quo se indignos existimaverunt vita aeterna, gentes autem introisse manifestantur.\n\nRex iratos, qui misit exercitus suos, et perdidit interfectore. illos, et civitatem illorum incendit (Ibid.), Deus Pater est, qui suscitavit Vespasianum Cæsarem Romanorum, quet populum gladio vastavit, et civitatem Jerusalem funditus cum suis universis evertit, ita ut ulterius belligerare non possit.\n\nHomo autem non habens vestem nuptialem in accubitu, qui, loquente rege, obmutuit; quem jubet servis ablatum mitti in tenebras exteriores (Ibid.), ille est qui in fide quidem cum caeteris requiescit; aed ei inventus fuerit in die judicii vestem carnis habere polluam, confestim jubetur ab angelis tolli, et mergi in gebennam ignis aeterni.","english":"The king who made a wedding for his son (Matt. 22) is understood as God the Father, who joined the virgin flesh to Christ from the virgin. The servants, however, who were sent to call the invited guests, are the apostles and the prophets, who called the Jews through the law and the Gospel; but they, weighed down sometimes by earthly pleasures, sometimes by the burden of the flesh and the law, scorned the solemnity of the Lord’s advent, from which they judged themselves unworthy of eternal life, whereas the Gentiles are shown to have entered.\n\nThe angry king, who sent his armies and destroyed the murderers and burned their city (ibid.), is God the Father, who roused Vespasian, Caesar of the Romans, who laid waste the people with the sword and utterly overthrew the city of Jerusalem with all its inhabitants, so that it could no longer wage war.\n\nBut the man not having a wedding garment at the banquet, who, while the king was speaking, fell silent; whom he orders to be taken away by servants and cast into the outer darkness (ibid.), is he who indeed rests in faith with the others; but if he is found on the day of judgment to have a polluted garment of flesh, he is immediately ordered to be taken by angels and plunged into Gehenna of eternal fire.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XXII","severity":"info","text":"The wedding parable in Matthew 22 is the basis for the three allegories: the king, the angry king, and the man without a wedding garment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Vespasianum Cæsarem Romanorum","severity":"info","text":"Isidore identifies the angry king’s armies with the historical Roman emperor Vespasian, who destroyed Jerusalem in 70 CE, linking the parable to the Jewish War.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"gentes autem introisse manifestantur","severity":"info","text":"The allegory contrasts Jewish rejection of Christ with Gentile acceptance, reflecting a common patristic supersessionist reading of the parable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"vestem carnis habere polluam","severity":"info","text":"The ‘polluted garment of flesh’ symbolizes sin or moral corruption, a standard metaphor in Latin patristic exegesis for the soul’s impurity at judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Rex ... Rex iratos ... Homo autem","severity":"info","text":"The passage presents three distinct allegorical interpretations of Matthew 22, each introduced by a new subject: the king, the angry king, and the man without a garment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Rex iratos","severity":"caution","text":"The phrase ‘Rex iratos’ is grammatically irregular (iratos for iratus); it may reflect a scribal error or a colloquialism in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the ‘man not having a wedding garment’ is left ambiguous: it could represent any Christian in a state of sin, or specifically a lapsed believer."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"Duo debitores, ex quibus unus debebat feneratori denarios quingentos, et alter quinquaginta (Lue. vu), significant utrumque populum, Judaeorum, scilicet, et gentium, ex quibus ille qui quinquaginta denarios debuit Judæorum typum habuit; ille vero qui quingentos, gentium figuram expressit, qui ab initio mundi debitor semper existens, chirographum peccati per pœnitentiam non solvit. Adveniente itaque Christo, tandem credidit, atque uberiorem misericordiæ fructum accepit, unde quia plus illi concessum est a Christo, amplius diligit Christum, sicut scriptum est: Cui plus dimittitur, plus diligit.\n\nSeptem vero fratres qui uni mulieri nupserunt, et sino filiis mortui sunt (Marc. XII), homines infideles intelliguntur, qui per septem mundi ætates, in hac terra totam vitam suam sine fructu justitiae consumpserunt.\n\nDuo in lecto (Matth. XXIV) illos figurant qui remoti a turbis in otio quodammodo vitæ vaeare videotur.","english":"Two debtors, one of whom owed a money-lender five hundred denarii and the other fifty (Luke 7), signify both peoples, namely the Jews and the Gentiles, of whom the one who owed fifty denarii had the type of the Jews; the one who owed five hundred expressed the figure of the Gentiles, who, from the beginning of the world always existing as a debtor, did not pay the bond of sin through penance. When Christ therefore arrived, he finally believed and received a more abundant fruit of mercy, whence, because more was granted to him by Christ, he loves Christ more, as it is written: “To whom more is forgiven, he loves more.”\n\nThe seven brothers who married one woman and died without children (Mark 12) are understood as unfaithful men, who through the seven ages of the world consumed their whole life on this earth without the fruit of righteousness.\n\nThe two in the bed (Matt. 24) signify those who, removed from the crowds, seem in a certain way to be at leisure in the life.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luke 7","severity":"info","text":"The parable of the two debtors is not found in Luke 7; it likely refers to Luke 7:41-43 (the parable of the two debtors) or a conflation with other passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Mark 12","severity":"info","text":"The reference to seven brothers marrying one woman and dying childless is not in Mark 12; it may allude to the Sadducees' question in Mark 12:18-27 or a misattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matt. 24","severity":"info","text":"The 'two in the bed' is not a direct quotation from Matthew 24; it may refer to a parable or saying not explicitly identified in the canonical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"chirographum peccati","severity":"info","text":"The 'bond of sin' (chirographum peccati) is a metaphor for original sin or debt of sin, common in patristic theology, e.g., in Augustine's writings on grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Cui plus dimittitur, plus diligit","severity":"info","text":"The maxim 'To whom more is forgiven, he loves more' is not a direct biblical quote but a theological aphorism, possibly derived from Luke 7:47 or patristic commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage is a series of allegorical interpretations of New Testament parables, each introduced by a biblical reference, following a pattern of typological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The biblical references (Luke 7, Mark 12, Matt. 24) are imprecise or misattributed; the exact parables intended are unclear.","The identity of the 'two in the bed' is ambiguous; it may refer to a parable not in the canonical Gospels or a misremembered passage."],"confidence":"medium","notes":[]},{"i":37,"ref":"p37","source":"Duæ molentes (Ibid.) illi intelliguntur qui negotiis temporalium rerum circumferuntur.\n\nDuo in agro (Ibid.), illi sunt qui in ministerio Ecclesiæ, tanquam in agro dominico, operantur, ex quibus, adveniente nocte, id est, saeculi adversitate, quidam permanent in fide, et assumuntur ad vitam, quidam discedunt, et relinquuntur ad pœnam.\n\nQuinque virgines sapientes (Matth. xxv) om* nes animae sanctæ intelliguntur, quæ quoniam per quinque sensus corporis nullam admittunt cordis corruptionem, idcirco quinario putere computantur.\n\nQuinque autem virgines fatuæ, quae non habent in vasis oleum (Ibid.), illæ animæ sunt quae habent quidem integritatem corporum, sed non servant intra conscientiam boni operis testimonium, dum in facie gloriantur apud homines, et non corde apud Deum. Ideoque, quia in vasis pectorum suorum mentis splendorem non gerunt, adveniente Domino, a regni ejus gaudio excluduntur","english":"Two mill-women (ibid.) are understood to be those who are occupied with the business of temporal things.\n\nTwo men in a field (ibid.) are those who work in the ministry of the Church, as in the Lord’s field; of these, when night comes—that is, the adversity of the age—some remain in faith and are taken up to life, while others depart and are left behind for punishment.\n\nThe five wise virgins (Matt. 25) are understood to be all holy souls; because they admit no corruption of the heart through the five senses of the body, they are counted by the number five.\n\nThe five foolish virgins, however, who have no oil in their vessels (ibid.), are those souls who indeed have bodily integrity but do not preserve within their conscience the testimony of good works, while they boast outwardly before men and not in their heart before God. And therefore, because they do not carry the splendor of the mind in the vessels of their breasts, when the Lord comes they are shut out from the joy of his kingdom.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Duæ molentes","severity":"info","text":"The phrase 'Duæ molentes' refers to a parable or saying not directly identifiable in canonical Gospels; 'Ibid.' likely points to a preceding passage in the same work, possibly Luke 7 as in the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quinque virgines sapientes","severity":"info","text":"This unit explicitly cites Matthew 25, the parable of the wise and foolish virgins, a standard eschatological allegory in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quinario putere computantur","severity":"info","text":"The number five is associated with the five senses; Isidore here interprets the five wise virgins as souls that use the senses without corruption, a common allegorical move in early medieval numerology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"oleum","severity":"info","text":"The oil in the vessels symbolizes inner spiritual light or good conscience; this allegory of the foolish virgins lacking oil was widely used in Latin homiletics to warn against hypocrisy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Duo in agro","severity":"info","text":"The 'two in a field' are contrasted with the 'two mill-women' and the five virgins, forming a tripartite allegorical sequence: worldly occupation, church ministry, and eschatological judgment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of 'Duæ molentes' and 'Duo in agro' is unclear; 'Ibid.' may refer to a lost or non-canonical text, or to a preceding passage in Isidore's own work not fully identified."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"Homo peregre proficiscens, qui tradidit bona sua servis suis (Ibid.), Christus est, qui post resurrectionem suam ad coelos regrediens, tradidit evangelicam gratiam evangelicis negotiatoribus fenerandam. Sed primus servus in quinque talentis sibi datis quinque libros legis accepit, quod doctrina et opere decem praeceptorum amplificavit.\n\nAlius duobus 'utentis duo Testamenta promeruit, eaque morali ac mystico sensu pie dispensando duplicavit.\n\nTertius, sub figura unius talenti, gratiae donum acceptum in terrenis voluptatibus obscuravit, ideoque projectus est in infernum, quia nullum uude operatus est fructum.\n\nAlii in primo servo sensus cordis et corporis acceptos, in secundo intelligentiam et opus, in tertio rationem intellexerunt.\n\nJuvenis filius viduae quem Dominus mortuum extra portas urbis suscitavit (Luc. VII), significat eum qui palam quodlibet mortiferum crimen admittit; quique nonnunquam audito verbo Dei a morte peccati resurgit, et per peonitentiam Christi vivere incipit; redditurque viduæ matrl suæ, id eat, Eoclesiæ.","english":"A man setting out on a journey, who entrusted his goods to his servants (ibid.), is Christ, who after his resurrection, returning to the heavens, handed over the grace of the Gospel to the Gospel’s stewards to be lent out at interest. But the first servant, in the five talents given to him, received the five books of the Law, which he amplified by the doctrine and work of the Ten Commandments.\n\nAnother, with the two talents he used, earned the two Testaments, and by piously dispensing them in a moral and mystical sense, he doubled them.\n\nThe third, under the figure of a single talent, obscured the gift of grace received in earthly pleasures, and therefore was cast into hell, because he produced no fruit from it.\n\nOthers understood in the first servant the senses of the heart and body received, in the second understanding and work, in the third reason.\n\nThe young son of a widow, whom the Lord raised from the dead outside the city gates (Luke 7), signifies one who openly commits some deadly crime; and who sometimes, upon hearing the word of God, rises from the death of sin, and through penance begins to live in Christ; and is given back to his widowed mother, that is, the Church.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Homo peregre proficiscens","severity":"info","text":"The parable of the man journeying and entrusting goods to servants is not a direct Gospel citation; Isidore likely adapts the Parable of the Talents (Matt 25:14-30) or a similar dominical saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"fenerandam","severity":"info","text":"The gerundive 'fenerandam' (to be lent at interest) introduces an economic metaphor for the transmission of grace, unusual in patristic exegesis and possibly reflecting Isidore's legal background.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quinque libros legis","severity":"info","text":"The five talents correspond to the Pentateuch, a common patristic identification; the doubling through doctrine and work of the Ten Commandments is Isidore's own elaboration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Alii in primo servo","severity":"info","text":"The final sentence introduces an alternative allegorical reading (sensus cordis et corporis, intelligentia et opus, ratio) attributed to 'others', showing Isidore's compilation of multiple exegetical traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Juvenis filius viduae","severity":"info","text":"The reference to Luke 7 is likely a mistake for Luke 7:11-15 (the widow's son at Nain) or a conflation; the phrase 'extra portas urbis' matches the Nain narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"viduae matri suae, id est, Ecclesiae","severity":"info","text":"The identification of the widow as the Church is a standard patristic trope (e.g., Cyprian, Augustine), but Isidore applies it to a resurrection miracle, emphasizing ecclesial rebirth through penance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the parable of the man journeying is not explicitly identified; it may be a conflation of Matt 25 and a lost apocryphon.","The reference to Luke 7 is ambiguous: the resurrection of the widow's son occurs in Luke 7:11-15, but the verse numbering in Isidore's text may differ from modern editions."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"Homo qni descendebat a Jerusalem in Jericho, et incidit in latrones (Luc. x), ipse Adam figuratur in genere suo, qui dum descendit de paradiso coelesti in mundum, incidit in angelos tenebrarum.\n\nSamaritanus descendens, qui vulnera ejus curavit (Ibid.), Christus est custos uoster, qui de cœlo descendit, et genus humanum a vulneribus peccatorum Muravit.\n\nStabularius (Ibid.) apostoli sunt, vel successores eorum qui infirmitatem noslram praedicatione evangelica recreant.\n\nMartha, quae excepit Christum in domum suam, et in hac ministrabat (Ibid.), significat Ecclesiam, in bac vita Christum in curde excipientem, et in opere justitiæ laborantem.\n\nMaria, soror ejus, quæ sedebat secus pedes Christi, et audiebat verbum (Ibid.), demonstrat eamdem Ecclesiam, in futuro saeculo ab omni opere cessantem, et in sola contemplatione sapientiae Christi requiescentem.","english":"A man who was going down from Jerusalem to Jericho and fell among robbers (Luke 10) represents Adam in his kind, who, while descending from the heavenly paradise into the world, fell among the angels of darkness.\n\nThe Samaritan who came down and healed his wounds (ibid.) is Christ, our guardian, who came down from heaven and healed the human race from the wounds of sins.\n\nThe innkeeper (ibid.) is the apostles, or their successors, who refresh our weakness with the preaching of the Gospel.\n\nMartha, who received Christ into her house and served him there (ibid.), signifies the Church, in this life receiving Christ in her heart and laboring in the work of righteousness.\n\nMary, her sister, who sat at the feet of Christ and listened to the word (ibid.), shows the same Church, in the future age ceasing from all work and resting in the sole contemplation of the wisdom of Christ.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. x","severity":"info","text":"The reference is to Luke 10, but the parable of the Good Samaritan is actually Luke 10:30–37. Isidore likely cites the chapter as a whole.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Stabularius","severity":"info","text":"Stabularius (innkeeper) is a Latin term for the keeper of a stable or inn. In the parable, this figure is not named; Isidore identifies him with the apostles or their successors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Samaritanus","severity":"info","text":"The Samaritan in the parable is a figure of Christ, the 'guardian' (custos). This allegory reflects early Christian typology where the Samaritan represents the savior who heals humanity's sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Martha ... Maria","severity":"info","text":"Isidore pairs Martha and Mary as contrasting types of the Church: Martha represents the active life of service in this world, Mary the contemplative life in the future age.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Homo qui descendebat","severity":"info","text":"Isidore's allegory of Adam descending from paradise and falling among 'angels of darkness' (angeli tenebrarum) echoes a tradition that interprets the journey from Jerusalem to Jericho as a fall from grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Muravit","severity":"caution","text":"The Latin text has 'Muravit' (healed), likely a scribal error for 'curavit' (healed), as in the previous sentence. The English draft correctly reads 'healed'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact verse in Luke 10 is ambiguous; the parable of the Good Samaritan is Luke 10:30–37, but Isidore may refer to the whole chapter.","The term 'stabularius' is not in the Vulgate text of the parable; Isidore may be using a variant or allegorical interpretation."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"Homo qui media nocte postulabat ab amiCo tres panes (Luc. XI), similitudinem exprimit cujusque in media tribulatione Dominum postulantis, ut det ei scientiam Trinitatis.\n\nDives, eujus uberes fructus ager attulit (Luc. xu), significat hominem luxuriis deditum, et abundantem peceatis, quem immoderate plus amplius peccare desiderantem arguit Dominus dicens: Stulte, hac nocte auferunt animam tuam abs te; quæ parasti, cujus erunt?\n\nQuinque illi in domo una, id est, pater, mater, filius, filia, nurus, ex quibus duo in tres, et tres in duos dividuntur (Ibid.), significant humanum genus fide et religione invicem separatum, partim in discissione schismatis, quod duo significant, partim in numero trinitatis, quod tria demonstrant. Divisus est enim filius adversus patrem suum, id est, populus ex gentibus veniens adversus diabolum, cum quo antea fuerat sociatus. Divisa est et filia adversus matrem suam, id est, plebs ex Judæis credens adversus impiam Synagogam. Divisa est et nurus adversus socrum suam, Ecclesia videlicet ex gentibus adversus matrem sponsi sui Synagogam, de qua secundum carnem Christus fuerat procreatus. Qui homines separantur sibi invicem, alii terrenam, alii cœlestem gloriam appetentes.","english":"A man who at midnight asked a friend for three loaves (Luke 11) expresses the likeness of anyone who, in the midst of tribulation, beseeches the Lord to give him knowledge of the Trinity.\n\nA rich man whose field produced abundant fruits (Luke 12) signifies a man given over to luxuries and overflowing with sins, whom the Lord rebukes as he immoderately desires to sin more and more, saying: \"Fool, this night they take your soul from you; what you have prepared, whose will it be?\"\n\nThose five in one house—that is, father, mother, son, daughter, daughter-in-law—of whom two are divided into three, and three into two (Ibid.), signify the human race separated from one another by faith and religion, partly in the division of schism, which the two signify, partly in the number of the Trinity, which the three demonstrate. For the son is divided against his father, that is, the people coming from the Gentiles against the devil, with whom he had previously been allied. The daughter is also divided against her mother, that is, the people from the Jews who believe against the impious Synagogue. The daughter-in-law is also divided against her mother-in-law, that is, the Church from the Gentiles against the mother of her spouse, the Synagogue, from whom Christ had been begotten according to the flesh. These men are separated from one another, some seeking earthly glory, others heavenly glory.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. XI","severity":"info","text":"The reference to Luke 11 is likely a misattribution; the parable of the friend asking for three loaves is not in the canonical Luke 11. Isidore may be citing a non-canonical or variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. xu","severity":"info","text":"The citation 'Luc. xu' (Luke 12) is a scribal error for 'Luc. xii' (Luke 12). The parable of the rich man whose field produced abundant fruits is not in Luke 12; Isidore likely refers to Luke 12:16-21 (parable of the rich fool) or a similar passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"nurus","severity":"info","text":"The Latin 'nurus' means 'daughter-in-law', but in the allegory it is identified as the Church from the Gentiles, a specific typological role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Synagoga","severity":"info","text":"Isidore uses 'Synagoga' to denote the Jewish religious community, often contrasted with the Church. Here it is personified as the mother of Christ according to the flesh, reflecting a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quinque illi in domo una","severity":"info","text":"The five family members (father, mother, son, daughter, daughter-in-law) are divided into two and three, symbolizing schism (two) and the Trinity (three). This numerical allegory is a structural device common in Isidore's exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Allegoriae Quaedam Sacrae Scripturae","severity":"info","text":"This work, attributed to Isidore of Seville, was widely used in medieval allegorical exegesis. Its interpretations of parables influenced later commentators, though some attributions are uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific Gospel parables referenced (Luke 11 and Luke 12) do not match known canonical passages; the source may be a non-canonical tradition or a misremembered text.","The identity of the 'friend' in the first allegory is not specified; Isidore interprets it as the Lord, but the parable's original context is unclear."],"confidence":"medium","notes":[]},{"i":41,"ref":"p41","source":"Galilæi XVIII super quos cecidit turris in Siloe, et occidit eos (Luc. XIII), interitum plebis Juda'orum insinuat. Decem et octo enim apud Graecos ex iota, t, et eta,, litteris exprimuntur, quibus figuris nomen Jesus scribitur, in qucm illi credere nolentes pariter a Romanis cum sua urbe prostrati sunt.\n\nHomo qui arborem fici in vinea sua plantavit, Christus est, qui Synagogam in Judaico populo condidit, quam eum Dominus, quasi inutilem, jussisset abscidi, fit illi a colonis apostolis fossa humilitatis, adhibetur stercus, id est, confessio peccatotura; Meque in novissimo credendo commutabitur in melius, dabitque fructus justitiæ copiosos.\n\nMulier quæ, decem et octo annos infirmitatem babens, a Domino curata est (Luc. XIII), Ecclesiæ typus est, quae in fine temporum salutem fidei cousecuta est. Sex enim ætatibus mundus isie completur cujus tamen tempus habe, tripertitam discretionem, unam ante legem, alteram in lege, tertiam sub gratia. Sexies ergo terni decem et octo efficiunt, quo numero tempus hoc nostrae salutis insinuatur, quando, a Satanæ vinculis soluti, quibus curvaii eramus, donum salutis et spem supernae contemplationis accipimus.","english":"The eighteen Galileans upon whom the tower in Siloam fell and killed them (Luke 13) signifies the destruction of the Jewish people. For eighteen among the Greeks is expressed by the letters iota, t, and eta, by which figures the name Jesus is written, in whom they, refusing to believe, were equally laid low with their city by the Romans.\n\nThe man who planted a fig tree in his vineyard is Christ, who established the Synagogue among the Jewish people. When the Lord ordered it to be cut down as useless, a trench of humility is made for it by the apostolic farmers, manure is applied, that is, confession of sins; and finally, by believing, it will be changed for the better and will yield abundant fruits of justice.\n\nThe woman who had an infirmity for eighteen years and was cured by the Lord (Luke 13) is a type of the Church, which at the end of time obtained the salvation of faith. For this world is completed in six ages, whose time, however, has a threefold division: one before the Law, another under the Law, a third under Grace. Therefore six times three makes eighteen, by which number this time of our salvation is signified, when, freed from the bonds of Satan by which we were bent, we receive the gift of salvation and the hope of heavenly contemplation.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Galilæi XVIII super quos cecidit turris in Siloe, et occidit eos (Luc. XIII)","severity":"info","text":"The reference is to Luke 13 (Vulgate: Luke 13:4-5), where Jesus foretells the fall of the tower of Siloam, killing eighteen. Isidore allegorizes the number.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Decem et octo enim apud Graecos ex iota, t, et eta, litteris exprimuntur","severity":"info","text":"Isidore notes that the Greek numeral 18 is written as ΙΗ (iota-eta), the first two letters of the name Jesus (ΙΗΣΟΥΣ). This is a standard patristic numerological trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Mulier quæ, decem et octo annos infirmitatem babens, a Domino curata est (Luc. XIII)","severity":"info","text":"The third allegory (woman cured after 18 years) mirrors the first (18 Galileans) by the same number, linking destruction of unbelievers to healing of the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"stercus, id est, confessio peccatotura","severity":"info","text":"Isidore glosses 'manure' (stercus) as 'confession of sins', a striking allegorical equation typical of his moral exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Sexies ergo terni decem et octo efficiunt","severity":"info","text":"Isidore multiplies six ages of the world by three divisions of time (ante legem, in lege, sub gratia) to get 18, a numerological scheme found in earlier Latin fathers like Augustine.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'babens' for 'habens' and 'peccatotura' for 'peccatorum', likely scribal errors; the sense is clear."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"Hydropicus quem Dominus curavit (Luc. XIV) demonstrat eos quos fluxus carnalium voluptatum exuberans aggravat.\n\nHomo habens duos filios (Luc. XV) Deus est, habens duos populos, quorum major figuram tenuit Judæorum, qui permansit in Dei cultu; alter junior gentium, qui, conditore deserto, servus factus est idolorum, quem per egestatem fidei revertentem clementer suscepit Deus Pater, et pro conversione ejus sub vituli typo immolat Filium unicum; tribuit etiam anuulum fidei, et stola immortalitatis induit eum, quanquam Judæus frater livoris torqueatur invidia, propter salutem tamen ejus gaudium conciait angelorum symphonia.\n\nDispensator prodigus, quem dominus a villicatione removeri præcepit, et fraudem faciens domino suo, relaxavit debitoribus pariem, ut haberet unde in posterum viveret (Luc. XVI), hæc comparatio ad exemplum nostrum proposita est; nam si ille a domino suo laudari promeruit, quia, fraudem ei faciens, in posterum sibi de alienis rebus providit, quanto magis Christo placere possumus, si ex propriis no. stris misericordiam indigentibus faciamus, a quibus recipi in æterna tabernacula possimus","english":"The man with dropsy whom the Lord cured (Luke 14) demonstrates those whom an overflowing flux of carnal pleasures weighs down.\n\nThe man having two sons (Luke 15) is God, having two peoples, of whom the elder held the figure of the Jews, who remained in the worship of God; the other, the younger, of the Gentiles, who, having deserted the founder, became a slave of idols, whom God the Father mercifully received returning through the poverty of faith, and for his conversion sacrifices the only Son under the type of a calf; he also bestows the ring of faith, and clothes him with the stole of immortality, although the Jewish brother is tormented by the envy of spite, yet for his salvation the symphony of angels stirs up joy.\n\nThe wasteful steward, whom the master ordered to be removed from his stewardship, and who, committing fraud against his master, released part of the debts to the debtors so that he might have something to live on in the future (Luke 16), this comparison is set forth as an example for us; for if he deserved to be praised by his master because, committing fraud against him, he provided for himself in the future from others' goods, how much more can we please Christ if we show mercy to the needy from our own goods, from whom we may be received into eternal dwellings.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hydropicus quem Dominus curavit (Luc. XIV)","severity":"info","text":"The reference is to Luke 14:1-6, where Jesus heals a man with dropsy. Isidore interprets the condition allegorically as carnal excess.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sub vituli typo","severity":"info","text":"The 'type of a calf' alludes to the Old Testament sacrificial calf, here interpreted as a prefiguration of Christ's sacrifice for the Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"anuulum fidei","severity":"info","text":"'Ring of faith' is a metaphor for the seal of baptism or the pledge of Christian commitment, common in patristic allegory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Dispensator prodigus","severity":"info","text":"This passage (Luke 16:1-9) is the Parable of the Unjust Steward. Isidore reinterprets the steward's fraud as a positive example of providing for oneself from others' goods, a moral inversion for allegorical purposes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"stola immortalitatis","severity":"info","text":"The 'stole of immortality' is a baptismal garment symbolizing the new life of the convert, a common image in early medieval liturgy and exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quem per egestatem fidei revertentem","severity":"caution","text":"The phrase 'returning through the poverty of faith' is ambiguous: it may mean the Gentile returns because of lack of faith (in idols) or through the poverty of his own faith. The translation takes the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'per egestatem fidei revertentem' could be read as 'returning because of the poverty of faith' (i.e., lack of faith in idols) or 'returning through the poverty of his own faith' (i.e., his own weak faith). The translation adopts the former, aligning with the allegory of conversion."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"Dives qui induebatur purpura et bysso (Ibid.) significat Judæorum superbiam I florentem quondam imperii claritate, vel bonoris excellentia.\n\nMendicus ulcerosus (Ibid.) demonstrat gentilem populum, confessionibus peccatorum humiliatum.\n\nQuinque fratres divitis'illius qui apud inferos torquebatur (Ibid.) Judæi intelliguntur, qui sub quinque libris positi sunt.\n\nDecem leprosi, qui mundantur a Domino (Lue. XVII), haeretici significantur, qui in varietate colorum diversitatem habent schismatum, quique ideo ad sacerdotes mittuntur, ut, detersa omni varietate errorum, unitatis percipiant sacramentum.\n\nJudex iniquus, qui Dominum non timebat, assidue tamen deprecantem viduam exaudivit (Luc. XVIII), similitudo est qua demonstratur quantam spem habere debeat qui Dominum indesinenter exposcit, cum etiam apud aures iniqui judicis valuerit frequens instantia viduae deprecantis. Ipsa autem vidua significare potest Ecclesiam, perseverantia sua petentem ultionem de inimicis suis, diabolo, vel haereticis.","english":"The rich man who was clothed in purple and fine linen (ibid.) signifies the pride of the Jews, once flourishing with the splendor of empire or the excellence of honor.\n\nThe ulcerous beggar (ibid.) demonstrates the Gentile people, humiliated by the confessions of sins.\n\nThe five brothers of that rich man who was tortured among the dead (ibid.) are understood to be the Jews, who are placed under the five books.\n\nThe ten lepers who are cleansed by the Lord (Luke 17) signify heretics, who in the variety of colors have the diversity of schisms, and who are therefore sent to the priests so that, with every variety of errors wiped away, they may receive the sacrament of unity.\n\nThe unjust judge, who did not fear the Lord, yet assiduously heard the pleading widow (Luke 18), is a similitude by which it is shown how great a hope he ought to have who incessantly beseeches the Lord, since even before the ears of an unjust judge the frequent insistence of a pleading widow prevailed. The widow herself can signify the Church, by her perseverance seeking vengeance against her enemies, the devil, or heretics.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dives qui induebatur purpura et bysso","severity":"info","text":"The rich man clothed in purple and fine linen is not a direct Gospel citation but likely refers to a parable or narrative in Luke, possibly conflated with details from Luke 16:19 (the rich man). Isidore's 'ibid.' points to a preceding passage in his own work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quinque libris","severity":"info","text":"The 'five books' (quinque libris) refer to the Pentateuch, the first five books of the Old Testament. Isidore interprets the five brothers of the rich man as Jews bound to the Law of Moses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Decem leprosi","severity":"info","text":"Isidore's allegorical reading of the ten lepers (Luke 17) as heretics with diverse schisms reflects a common patristic trope, where leprosy symbolizes spiritual impurity and division from orthodox unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Judex iniquus","severity":"info","text":"This passage is the last of a series of allegorical interpretations of Gospel parables (Luke 14–18). The unjust judge (Luke 18) is treated as a similitude, with the widow representing the Church seeking vengeance against the devil or heretics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"vidua","severity":"info","text":"The widow (vidua) is allegorized as the Church, a common patristic identification (e.g., in Augustine). Her perseverance before the unjust judge models the Church's persistent prayer for justice against its enemies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific Gospel references for the rich man, beggar, and five brothers are not given by Isidore; 'ibid.' may refer to a continuous source like Luke 16, but the exact verses are uncertain.","The 'ten lepers' passage is cited as Luke 17, but the canonical Gospel of Luke has no such chapter; this may be a scribal error or a reference to a non-canonical or harmonized text."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"Pharisaeus orans in templo (Ibid.) Judæorum est populos, qui ex justificationibus legis extollit merita Sua.\n\nPublicanus vero (Ibid.) gentilis est populus, qui longe a Deo positus confitetur peccata sua, quorum unus superbiendo recessit humiliatus, alter confitendo Deo appropinquare meruit exaltatus.\n\nCaecus sedens secus viam (Ibid.) populum demonstrat gentilem, qui per Christi gratiam fidei meruit claritatem.\n\nZachaeus (Luc. XIX) gentilis est populus, gratia meritorum pusillus, qui tamen, a terrenis actibus sublevatus, per lignum dominicæ crucis Christi mysterium contemplatur.\n\nHomo nobilis qui in longinquam abiit regionem accipere sibi regnum (Ibid.), Redemptor noster est, qui usque ad fines terræ pervenit accipere regnum in populis gentium.\n\nCives qui noluerunt eum regnare (Ibid.) Judaei intelliguntur, qui Christum regem spreverunt.","english":"The Pharisee praying in the temple (ibid.) is the Jewish people, who exalt their own merits on the basis of the justifications of the Law.\n\nThe publican, however (ibid.), is the Gentile people, who, placed far from God, confesses his sins; one of them, by being proud, departed humiliated; the other, by confessing, deserved to be exalted, having drawn near to God.\n\nThe blind man sitting by the road (ibid.) demonstrates the Gentile people, who, through the grace of Christ, merited the light of faith.\n\nZacchaeus (Luke 19) is the Gentile people, small in the grace of merits, who nevertheless, raised up from earthly deeds, contemplates the mystery of Christ through the wood of the Lord’s cross.\n\nThe nobleman who went to a far-off region to take a kingdom for himself (ibid.) is our Redeemer, who came to the ends of the earth to take a kingdom among the peoples of the Gentiles.\n\nThe citizens who did not want him to reign (ibid.) are understood to be the Jews, who spurned Christ as king.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Pharisaeus orans in templo","severity":"info","text":"The Pharisee praying in the temple is interpreted as the Jewish people, who exalt their own merits based on the justifications of the Law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Publicanus vero","severity":"info","text":"The publican is interpreted as the Gentile people, who confess their sins while far from God; the proud Pharisee is humiliated, while the confessing publican is exalted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Caecus sedens secus viam","severity":"info","text":"The blind man by the road is a figure for the Gentile people, who through Christ's grace receive the light of faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Zachaeus (Luc. XIX)","severity":"info","text":"Zacchaeus (Luke 19) represents the Gentile people, small in merits but raised up by the wood of the cross to contemplate Christ's mystery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Homo nobilis qui in longinquam abiit regionem accipere sibi regnum","severity":"info","text":"The nobleman who went to a far region to take a kingdom is Christ, who came to the ends of the earth to reign among the Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Cives qui noluerunt eum regnare","severity":"info","text":"The citizens who refused him as king are the Jews, who rejected Christ as king.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Ibid.' refers to the same source as the previous passage, likely a patristic or biblical text, but the specific work is not identified in the passage.","The identification of the 'nobleman' with Christ is allegorical and not explicitly stated in the source text."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"Servus qui mnam unam accipiens, decem acquisivit (Ibid.), significat doctores qui, accepta gratia Evangelii, in decem verborum Decalogi praedicamentis bene usi sunt, et docendo multos in fide acquisierunt, idcirco, adveniente Domino, laudabuntur, quia lucrati sunt.\n\nQui vero ex una quinque acquisivit (lbid.), illos demonstrat qui mandatum Dei servantes consequuntur scientiam legis, in quinque libris Moysi scriptam, eamque docendo ad usum salutis necessarium fenerantur.\n\nQui vero nonam ipsam in sudario conservavit (Ibid.), ostendit eum qui creditum sibi gratiae donum delicate otioseque tractavit, unde et recte amittit collatam gratiam, quia per negligentiam praedicare contempsit, ut ei augeretur quod laboravit.\n\nVidua quae in gazopbylacio duo jecit minuta (Luc. xxij, animam fidelem demonstrat ejus qui in thesauro cordis sui fructuum dilectionis Dei et proximi servat.","english":"A servant who, receiving one mina, acquired ten (ibid.) signifies the teachers who, having received the grace of the Gospel, have made good use of the ten precepts of the Decalogue in their preaching, and by teaching have gained many in the faith; for this reason, when the Lord comes, they will be praised, because they have made a profit.\n\nBut he who acquired five from one (ibid.) shows those who, keeping the commandment of God, attain the knowledge of the law written in the five books of Moses, and by teaching it, they lend it out for the necessary use of salvation.\n\nBut he who kept the same mina in a napkin (ibid.) shows one who has treated the gift of grace entrusted to him in a delicate and idle manner, whence he rightly loses the grace conferred, because through negligence he despised preaching, so that what he labored for might be increased for him.\n\nThe widow who cast two mites into the treasury (Luke 21:2) demonstrates the faithful soul of one who preserves in the treasury of his heart the fruits of the love of God and of neighbor.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Servus qui mnam unam accipiens, decem acquisivit","severity":"info","text":"The parable of the minas (Luke 19:12-27) is the source; Isidore allegorizes the servant who multiplies one mina into ten as teachers using the Decalogue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vidua quae in gazopbylacio duo jecit minuta","severity":"info","text":"The widow's offering of two mites (Luke 21:2) is cited; Isidore interprets it as the faithful soul storing love of God and neighbor in the heart's treasury.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"gazopbylacio","severity":"info","text":"Gazophylacium (Greek γαζοφυλάκιον) denotes a treasury or offering box in the Temple; Isidore uses it metaphorically for the heart's inner repository.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"mnam","severity":"info","text":"Mna (Greek μνᾶ) is a unit of weight and currency; here it symbolizes the gift of grace or the Gospel itself, as in the parable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Qui vero ... Qui vero","severity":"info","text":"Isidore structures the passage as a series of contrasting allegorical interpretations, each introduced by 'Qui vero' to distinguish different responses to grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"nonam ipsam in sudario conservavit","severity":"caution","text":"The Latin 'nonam ipsam' is ambiguous: it may mean 'the same mina' (nona as feminine of nonus, 'the ninth') or be a corruption; the sense is the servant who hoards the mina.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'nonam ipsam' is unclear; it may be a scribal error for 'eandem ipsam' or refer to a ninth mina, but the context suggests the same mina is meant."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"Sponsus (Joan. II) Christus est; cujus nuptiæ cum Ecclesia celebrantur, in cujus conjunctione aqua in vinum mutatur, quia credentes per lavacri gratiam transeunt ad. passionis coronam.\n\nArchitriclinus (Ibid.), Moyses intelligitur, qui miratur meliorem et sanctiorem populum per Jesum in Evangelium congregatum, quam illum priorem ab Ægypto deductum; finitum enim vinum ostendit sublatam esse gratiam Spiritus sancti a Judaeis, et per apostolos in gentibus contributam.\n\nMulier Samaritana (Joan. IV) mystice intelligitur Synagoga quinque libris legis, quasi quinque viris, secundum sensum carnis, subjecta, quam misericorditer Dominus provocat haurire aquam vivam, lavacri scilicet percipere gratiam, vel secretam legis intelligentiam.\n\nMulier adultera, quæ offertur a Judæis Domino lapidanda (Joan. VIII), est Ecclesia ex gentibus, quae, prius relicto Deo, in idolis fuerat fornicata, hanc volebat Synagoga zelans interfici, et Christus eam salvat per remissionem delicti, nec sinit eam perire, qui novit veniam condonare peccantibus.","english":"The Bridegroom (John 2) is Christ; his wedding is celebrated with the Church, in whose union water is changed into wine, because believers pass through the grace of the font to the crown of the passion.\n\nThe Steward (ibid.) is understood as Moses, who marvels that a better and holier people is gathered by Jesus into the Gospel than that former one led out of Egypt; for the wine that has run out shows that the grace of the Holy Spirit has been removed from the Jews and distributed through the apostles among the Gentiles.\n\nThe Samaritan Woman (John 4) is mystically understood as the Synagogue, subject to the five books of the law, as if to five husbands, according to the sense of the flesh, whom the Lord mercifully urges to draw living water, that is, to receive the grace of the font, or the secret understanding of the law.\n\nThe adulterous woman, who is offered by the Jews to the Lord to be stoned (John 8), is the Church from the Gentiles, which, having previously abandoned God, had fornicated among idols; the zealous Synagogue wanted her to be killed, and Christ saves her by remission of the offense, nor does he allow her to perish, he who knows how to grant pardon to those who sin.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Sponsus","severity":"info","text":"The Bridegroom is identified as Christ, and the wedding with the Church; the water-to-wine miracle is interpreted as the believer's passage from baptism to martyrdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Architriclinus","severity":"info","text":"Architriclinus (steward) is interpreted as Moses, who marvels at the Gospel community surpassing the Exodus generation; the exhausted wine signifies the Holy Spirit's transfer from Jews to Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Mulier Samaritana","severity":"info","text":"The Samaritan woman (John 4) is allegorized as the Synagogue, bound to the five books of the Law (five husbands), and called to living water (baptism or spiritual interpretation).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Mulier adultera","severity":"info","text":"The adulterous woman (John 8) represents the Gentile Church, once apostate to idols; the Synagogue seeks her death, but Christ pardons her, prefiguring remission of sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"aqua in vinum mutatur","severity":"info","text":"The water-to-wine miracle at Cana (John 2) is read as a type of baptismal grace leading to martyrdom, reflecting early Christian typology linking sacrament and witness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"finitum vinum","severity":"info","text":"The exhausted wine allegorizes the withdrawal of the Holy Spirit from Jews and its distribution to Gentiles, a supersessionist theme common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is clear; no significant ambiguities in the passage."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":47,"ref":"p47","source":"Simon leprosus (Matth. xxvi) gentilis est populus, qui est a Redemptore mandatus.\n\nMulier quae unguento caput Domini unxit (Ibid.) Ecclesia est, quae fructus sui operis fideique odorem ad laudem Dei et Christi gloriam refert.\n\nAngelus ille ad cujus descensum movebatur aqua, quinque porticibus cincta (Joan. V), Christus est, in cujus adventu turbatus est Judæorum populus quinque libris conclusus: descendente enim angelo, commovebatur aqua, et snnabalur infirmus; descendente de colis Christo, commotus est in passone ejus idem populus, et sanaius est mundus.\n\nCaecus a nativitate, quem Dominus, postquam unxit oculos, ad piscinam Siloe misit lavandum (Joan. IX), significat genus humanum a nativitate, id est, a primo homine errorum tenebris vitiatum, cujus oculos Dominus de sputo et luto Iinivit, quia verbum caro factum est. Et lavari oculos in piscina jussil, ut baptizatus in Christo, acciperet legem fidei, et crederet in eum qui humilis in mundo apparuit.","english":"Simon the Leper (Matt. 26) is the Gentile people, who were commanded by the Redeemer.\n\nThe woman who anointed the Lord’s head with ointment (ibid.) is the Church, who refers the fruit of her work and the fragrance of her faith to the praise of God and the glory of Christ.\n\nThat angel at whose descent the water was stirred, surrounded by five porticoes (John 5), is Christ, at whose coming the Jewish people, enclosed by the five books, were disturbed: for when the angel descended, the water was stirred, and the sick man was healed; when Christ descended from heaven, that same people was stirred up at his passion, and the world was healed.\n\nThe blind man from birth, whom the Lord, after anointing his eyes, sent to the pool of Siloam to be washed (John 9), signifies the human race from birth, that is, from the first man, corrupted by the darkness of errors, whose eyes the Lord anointed with spittle and mud, because the Word became flesh. And he ordered the eyes to be washed in the pool, so that, baptized in Christ, he might receive the law of faith and believe in him who appeared humble in the world.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Simon leprosus (Matth. xxvi)","severity":"info","text":"The reference is to Matthew 26:6, where Jesus heals Simon the Leper at Bethany, though the verse numbering varies; Isidore uses the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Angelus ille ad cujus descensum movebatur aqua, quinque porticibus cincta (Joan. V)","severity":"info","text":"This refers to John 5:2-4, the pool of Bethesda with five porticoes, where an angel stirred the water; Isidore allegorizes the angel as Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Caecus a nativitate ... ad piscinam Siloe misit lavandum (Joan. IX)","severity":"info","text":"The blind man from birth is from John 9:1-7; the pool of Siloam appears in John 9:7, 11. Isidore combines the healing with baptismal typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quinque porticibus cincta","severity":"info","text":"The five porticoes of the pool of Bethesda (John 5:2) are allegorized as the five books of the Law (Pentateuch), a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"de sputo et luto inivit","severity":"info","text":"Isidore’s detail that Christ anointed the blind man’s eyes with spittle and mud (not in John 9) reflects a patristic tradition emphasizing the Incarnation (verbum caro factum est).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Simon leprosus ... Mulier ... Angelus ... Caecus","severity":"info","text":"This passage presents four distinct allegorical interpretations in sequence, each linking a New Testament figure or event to a spiritual or ecclesial meaning.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'snnabalur' in the edition is likely a scribal error for 'sanabatur' (was healed); the English draft reads 'sanaius est' as 'sanatus est'.","The phrase 'qui est a Redemptore mandatus' could mean 'who was commanded by the Redeemer' or 'who was sent by the Redeemer'; the English draft chooses 'commanded'."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:14","text":"The English carries the scriptural phrase “the word became flesh”, which matches John 1:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":48,"ref":"p48","source":"Lazarus, quem Dominus quatriduanum fetentem de monumento suscitavit (Joan. XI), significat mundum, quem gravissima peccati consuetudo corruperat, qui tamen quarta die mortis resuscitatur. Prima enim dies est mortis, tracta ex Adam propago mortis; altera dies mortis est transgressio legis naturalis; tertius est dies mortis prævaricatio datæ legis; quartus dies mortis est contemptus evangelicæ prædicationis, in quo die Dominus, suum opus respiciens, misericorditer resuscitare dignatus est.\n\nServus principis sacerdotum, cujus dextra amputatur auricula (Matth. XXVI), Israeliticus est populus, propter incredulitatem servus effectus. Hic dexteram aurem amittit, dum ad sinistram per intellectum litteræ transit, cui Dominus in his cui credunt auditum restaurat fidei, et obedientem evangelici facit mandati.\n\nPrinceps sacerdotum, qui scidit vestimentum suum in Domini passione (Ibid.), indicat Hebræum populum nudatum sacerdotio, et evacuatum regno scisso.","english":"Lazarus, whom the Lord raised, stinking and four days dead, from the tomb (John 11), signifies the world, which the most grievous habit of sin had corrupted, yet which is revived on the fourth day of death. For the first day of death is the offspring of death drawn from Adam; the second day of death is the transgression of the natural law; the third day of death is the violation of the given law; the fourth day of death is the contempt for evangelical preaching, on which day the Lord, looking upon his work, deigned to revive it mercifully.\n\nThe servant of the chief priest, whose right ear is cut off (Matt. 26), is the Israelite people, made a servant on account of unbelief. This one loses the right ear, while he passes over to the left through the literal understanding, to whom the Lord, in those to whom they give credence, restores the hearing of faith and makes him obedient to the evangelical mandate.\n\nThe chief priest, who tore his garment at the Lord’s passion (ibid.), indicates the Hebrew people stripped of the priesthood and emptied of the torn kingdom.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"quatriduanum fetentem de monumento suscitavit","severity":"info","text":"The four-day scheme (first day: Adamic mortality; second: natural law; third: given law; fourth: contempt for gospel) is a typological expansion of John 11:39, not found in the biblical narrative itself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Lazarus ... suscitavit (Joan. XI)","severity":"info","text":"The Lazarus raising (John 11:1-44) is the base text; Isidore allegorizes the four days as stages of sin, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Servus principis sacerdotum, cujus dextra amputatur auricula (Matth. XXVI)","severity":"info","text":"The servant whose ear is cut off appears in Matthew 26:51; Isidore interprets the right ear as literal understanding and the left as spiritual deafness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Princeps sacerdotum, qui scidit vestimentum suum in Domini passione (Ibid.)","severity":"info","text":"The high priest tearing his garment at the Passion (Matthew 26:65) is allegorized as the Hebrew people stripped of priesthood and kingdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quatriduanum","severity":"info","text":"The four-day scheme echoes earlier patristic exegesis (e.g., Augustine, Tract. in Io. 49) but Isidore applies it to salvation history: Adam, natural law, Mosaic law, gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Lazarus ... significat mundum","severity":"info","text":"This allegory of Lazarus as the world corrupted by sin and revived by Christ was influential in medieval exegesis, e.g., in the Glossa Ordinaria.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'quatriduanum' could mean 'four days dead' or 'on the fourth day'; Isidore uses it to structure a four-stage moral history.","The identity of 'servus principis sacerdotum' is not specified in Matthew; Isidore reads it as the Israelite people collectively."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"Barabbas, qui Judæis dimittitur (Matth. XXVII), significat Antichristum, quem illi errantes meruerunt suscipere pro Christo.\n\nHerodes et Pilatus, qui, cum essent discordes, in passione Domini amicitia foederantur (Luc. xxm), indicant primum divisos fuisse utrosque populos circumcisionis et gentium, qui tamen per passionem Domini in fide concordaverunt.\n\nSimon Cyrenaeus, cui gestandam crucem imposuerunt (Ibid.), gentium populus intelligitur, qui peregrinus in lege, obediens efficitur Evangelio, crucis ipse Christi vector, et fidei bajulus factus.\n\nDuo latrones (Ibid.) populum exprimunt Judæorum et gentium: quorum unus incredulus blasphemat Christum in cruce pendentem, alter fidelis Judaeos increpat blasphemantes.\n\nQuatuor milites, qui quatuor partes sibi de Jesu vestimentis fecerunt (Psal. CXVIII, 162), praefiguraverunt quatuor partes mundi, qui diviserunt sibi eloquia Christi, sicut scriptum est: Lætabor ego super eloquia tua, sicut qui invenit spolia multa.","english":"Barabbas, who is released to the Jews (Matthew 27), signifies the Antichrist, whom those erring ones deserved to receive in place of Christ.\n\nHerod and Pilate, who, though they were at odds, are joined in friendship at the Lord’s passion (Luke 23), indicate that both peoples, of the circumcision and of the Gentiles, were first divided, yet through the Lord’s passion they were united in faith.\n\nSimon of Cyrene, upon whom they placed the cross to be carried (ibid.), is understood as the people of the Gentiles, who, a stranger to the law, becomes obedient to the Gospel, himself the bearer of Christ’s cross and made the carrier of the faith.\n\nThe two thieves (ibid.) represent the people of the Jews and of the Gentiles: one, unbelieving, blasphemes Christ hanging on the cross; the other, faithful, rebukes the blaspheming Jews.\n\nThe four soldiers, who made four parts for themselves from Jesus’ garments (Psalm 118:162), prefigured the four parts of the world, which divided among themselves the words of Christ, as it is written: “I will rejoice over your words, as one who finds much spoil.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Barabbas","severity":"info","text":"Barabbas, released to the Jews, is interpreted as a type of Antichrist, whom the erring Jews accept in place of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XXVII","severity":"info","text":"The reference to Barabbas is from Matthew 27, where Pilate releases Barabbas instead of Jesus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Herodes et Pilatus","severity":"info","text":"Herod and Pilate, historically at odds, are said to be united in friendship at Christ's passion, symbolizing the eventual unity of Jews and Gentiles in faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Simon Cyrenaeus","severity":"info","text":"Simon of Cyrene, forced to carry the cross, represents the Gentile people, initially strangers to the law but obedient to the Gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Duo latrones","severity":"info","text":"The two thieves symbolize the Jewish and Gentile peoples: one blasphemes Christ, the other rebukes the blasphemers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. CXVIII, 162","severity":"caution","text":"The citation 'Psalm 118:162' is non-standard; likely a scribal error or variant numbering. The quoted verse resembles Psalm 119:162 in some traditions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Psal. CXVIII, 162' is unclear; it may refer to a different versification or be a scribal error."],"confidence":"medium","notes":[]},{"i":50,"ref":"p50","source":"MuliereS quæ apostolis Domini resurrectionem annuntiant, lex et prophetia intelliguntur, quae glonam resurrectionis Christi, antequam revelaretur, quasi præcursores prædicaverunt.\n\nSeptem discipuli, cum quibus Dominus post re. surrectionem suam convivassc describitur, septimam indicant post resurrectionis futurae requiem, per.quam omnes sancti per Chrislum aeterna beatitudinis refectione saturabuntur, ad quam saturitatem nos perducat Cbristus. Amen.","english":"The women who announce the Lord’s resurrection to the apostles are understood as the Law and the Prophets, which, like forerunners, proclaimed the glory of Christ’s resurrection before it was revealed.\n\nThe seven disciples with whom the Lord is described as having dined after His resurrection indicate the seventh day after the future resurrection, through which all the saints will be filled by Christ with the refreshment of eternal blessedness—to which fullness may Christ lead us. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Mulieres","severity":"info","text":"The women who announce the resurrection to the apostles are allegorized as the Law and the Prophets, who foretold Christ's resurrection before its revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Septem discipuli","severity":"info","text":"The seven disciples with whom Christ dines after the resurrection likely alludes to the seven disciples mentioned in John 20 and 21, though the specific number is symbolic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"septimam ... requiem","severity":"info","text":"The seventh day after the resurrection refers to the Sabbath rest, here reinterpreted as the eternal rest of the blessed in the eschaton, a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Amen","severity":"info","text":"The closing 'Amen' marks the end of the work, consistent with liturgical or homiletic conclusions in patristic texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"per Christum aeterna beatitudinis refectione saturabuntur","severity":"info","text":"This eschatological image of being filled with eternal blessedness by Christ echoes themes in Augustine and Gregory the Great, influential in medieval exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'convivassc' is a scribal error for 'convivasse' (dined). The number seven is symbolic, not necessarily literal."],"confidence":"high","notes":[]}]}