{"slug":"tmp1405.tmp1405.opp-lat1","id":"latin:ogl-pl:tmp1405.tmp1405.opp-lat1","title":"De Ortu Et Obitu Patrum Qui In Scriptura Laudibus Efferuntur","title_source":"De Ortu Et Obitu Patrum Qui In Scriptura Laudibus Efferuntur","author":"Isidorus Hispalensis","genre":"treatise","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":"2026-11-15T07:40:03Z","cost_usd":0.023311},"source":{"registry_id":"latin:ogl-pl:tmp1405.tmp1405.opp-lat1","work_id":"tmp1405.tmp1405.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/tmp1405/tmp1405/tmp1405.tmp1405.opp-lat1.xml"},"stats":{"passages":50,"english_words":10476,"coptic_letters":0,"source_letters":42496,"commentary_units":295,"commentary_kinds":10,"derived_notes":6,"ambiguities":92,"work_notes":6,"external_links":5,"timeline":5},"summary":{"work":"tmp1405.tmp1405.opp-lat1","abstract":"Isidore of Seville's De Ortu et Obitu Patrum offers concise spiritual biographies of biblical figures from Adam to Christ, synthesizing patristic exegesis into a didactic treatise. Composed in Latin during his episcopate in early 7th-century Seville, the work reflects Isidore's encyclopedic and exegetical interests, likely after the Etymologiae. It draws on Jerome and Gregory the Great, presenting allegorical interpretations rather than critical source study. The text survives in multiple manuscript families with significant variation, indicating a complex transmission history. Widely copied in Carolingian monasteries, it influenced later hagiographical compilations and medieval biblical commentary.","historical_context":"Isidore of Seville (c. 560–636) wrote this treatise during his tenure as bishop of Seville in the early 7th century, likely after 615 and before his death. The work belongs to his exegetical corpus, composed in Latin within the Visigothic kingdom of Hispania, a period of cultural and religious consolidation under Catholic rule following the Third Council of Toledo (589). Isidore's intellectual circle, centered on the episcopal school of Seville, produced encyclopedic and pedagogical texts. The treatise's transmission is complex: it survives in multiple manuscript families (e.g., 9th-century Tours, 12th-century Cistercian) with varying chapter order and content, suggesting later interpolations. It was widely copied in Carolingian monasteries, serving as a concise reference for biblical patriarchs and influencing medieval hagiography and exegesis.","significance":"De Ortu et Obitu Patrum exemplifies early medieval synthesis of patristic tradition, shaping medieval biblical commentary and hagiographical compilations like the Legenda Aurea. Its allegorical method and concise format made it a standard reference for biblical figures, bridging late antique exegesis and Carolingian learning.","timeline":[{"date":"c. 560–636","event":"Life of Isidore of Seville; episcopate from c. 600."},{"date":"early 7th c.","event":"Composition of De Ortu et Obitu Patrum, likely after 615."},{"date":"8th–9th c.","event":"Widely copied in Carolingian monasteries; manuscript families diverge."},{"date":"12th c.","event":"Cistercian manuscript family; used as source for Legenda Aurea."},{"date":"1912","event":"Critical edition published, though not collating all known manuscripts."}],"relations":[{"work":"Etymologiae","relation":"Later encyclopedic work by Isidore; De Ortu et Obitu likely composed after it.","key":"","label":null,"url":null},{"work":"De viris illustribus","relation":"Primary source; Jerome's work provides model for spiritual biographies.","key":"","label":null,"url":null},{"work":"Moralia in Iob","relation":"Source for allegorical exegesis; Gregory the Great's work is drawn upon.","key":"","label":null,"url":null},{"work":"Legenda Aurea","relation":"Later hagiographical compilation influenced by Isidore's treatise.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Isidore of Seville","label":"Isidore of Seville","url":"https://en.wikipedia.org/wiki/Isidore_of_Seville","reason":"Author biography and historical context."},{"key":"wikipedia:Visigothic Kingdom","label":"Visigothic Kingdom","url":"https://en.wikipedia.org/wiki/Visigothic_Kingdom","reason":"Political and cultural setting of the work."},{"key":"wikipedia:Patristics","label":"Patristics","url":"https://en.wikipedia.org/wiki/Patristics","reason":"Theological and exegetical tradition informing the treatise."},{"key":"wikipedia:Carolingian Renaissance","label":"Carolingian Renaissance","url":"https://en.wikipedia.org/wiki/Carolingian_Renaissance","reason":"Transmission and copying context."},{"key":"wikipedia:Legenda Aurea","label":"Legenda Aurea","url":"https://en.wikipedia.org/wiki/Golden_Legend","reason":"Later work influenced by Isidore's treatise."}],"cautions":["No precise date of composition is known; internal evidence suggests after 615 but before Isidore's death in 636.","The text survives in multiple manuscript families with significant variation in chapter order and content; some passages may be later interpolations.","This edition does not collate all known manuscripts; variant readings from 9th-century Tours and 12th-century Cistercian families are not systematically recorded."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000458,"generated":"2026-11-15T07:40:02Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1405/tmp1405/tmp1405.tmp1405.opp-lat1.xml"}],"checks":{"work":"tmp1405.tmp1405.opp-lat1","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"15","kind":"scripture"}],"stats":{"passages":50,"translated":50,"commentary_passages":50,"commentary_units":295,"english_words":10476,"source_letters":42235,"commentary_kinds":10},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Isidore’s treatise offers brief spiritual biographies of biblical figures, from Adam to Christ, drawing on patristic exegesis. It belongs to his exegetical corpus, likely composed after the Etymologiae.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The work is dated to the early 7th century, during Isidore’s episcopate in Seville (c. 600–636). No external witness provides a precise year; internal references suggest a date after 615.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The text survives in multiple manuscript families, with significant variation in chapter order and content. The present edition follows the critical text of the PL, but some passages may reflect later interpolations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Widely copied in Carolingian monasteries, the work influenced later hagiographical compilations and was used as a source for the Legenda Aurea. Its allegorical method shaped medieval biblical commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not collate all known manuscripts; variant readings from the 9th-century Tours and 12th-century Cistercian families are not systematically recorded. Users should consult the apparatus of the 1912 edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"Isidore draws primarily on Jerome’s De viris illustribus and Gregory the Great’s Moralia in Iob. Direct citations are rare; the work is a synthesis rather than a critical source study.","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: treatise in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 50 narrative."},{"kind":"caution","severity":"caution","text":"6 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":50},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"SANCTI ISIDORI HISPALENSIS EPISCOPI DE ORTU ET OBITU PATRUM QUI IN SCRIPTURA LAUDIBUS EFFERUNTUR.\n\nPraefatio.\n\nQuorumdam sanctorum patrum nobilissimorumque virorUM ortus vel gesta cum genealogiis suis in hoc libello indita sunt; dignitas quoque, et mors eorum, atque sepultura, sententiali brevitate notata. Quæ, quamvis omnibus nota sint qui per amplitudinem percurrunt Scripturarum, facilius tamen ad memoriam redeunt dum brevi sermone legunlur.\n\nEX VETERI TESTAMENTO.\n\nCAPUT PRIMUM.\n\nAdam protoplastus, et colonus paradisi, princeps humani generis et delicti, ad imaginem Dei factus, universitati praelatus, qui creaturis nomina dedit atque in eis potestatem dominandi accepit.\n\nHic in deliciis florentis paradisi constitutus, inter redolentes aromatum sylvas ac vernantia floribus arva, ruris habitator, novæ vitæ gaudia peragebat: ubi tellus fecunda viret perpetuo vere, ubi fons decurrens quadrifluo labitur amne.","english":"SAINT ISIDORE OF SEVILLE, BISHOP, ON THE BIRTH AND DEATH OF THE FATHERS WHO ARE PRAISED IN SCRIPTURE.\n\nPreface.\n\nThe births or deeds of certain holy fathers and most noble men, together with their genealogies, are set down in this little book; also their rank, their death, and their burial are noted with sententious brevity. These things, although they are known to all who run through the breadth of the Scriptures, nevertheless return more easily to memory when they are read in a brief discourse.\n\nFROM THE OLD TESTAMENT.\n\nCHAPTER ONE.\n\nAdam, the first-formed, and gardener of paradise, the prince of the human race and of transgression, made in the image of God, set over the whole universe, who gave names to the creatures and received power of dominion over them.\n\nPlaced in the delights of flowering paradise, among the fragrant groves of spices and the fields blooming with flowers, a dweller of the countryside, he passed the joys of a new life: where the fertile earth is green with perpetual spring, where a flowing spring glides down in a fourfold stream.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Praefatio","severity":"info","text":"The work opens with a preface, followed by a section from the Old Testament beginning with Chapter One on Adam. This structural division is typical of patristic florilegia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"protoplastus","severity":"info","text":"The Greek-derived term 'protoplastus' (first-formed) is a standard epithet for Adam in Latin patristic literature, emphasizing his role as the first created human.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ad imaginem Dei factus","severity":"info","text":"The phrase 'ad imaginem Dei factus' echoes Genesis 1:27, where humanity is created in God's image, a foundational text for Christian anthropology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quadrifluo labitur amne","severity":"info","text":"The 'fourfold stream' likely refers to the four rivers of Paradise (Pishon, Gihon, Tigris, Euphrates) as described in Genesis 2:10-14, a common motif in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"De Ortu Et Obitu Patrum","severity":"info","text":"Isidore's work was widely copied and used throughout the Middle Ages as a concise reference for biblical patriarchs, influencing later encyclopedic and hagiographic traditions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Sed postquam serpentis dolo, lingua etiam pollutus feminea, per tactum ligni, loci beatitudinem profanavit, paradiso projeclus, terram sentibus squallentem operarius gemens incoluit. Amissaque immortalitate, in pulverem, unde carnis sumpserat ortum, post cursum annorum nongentorum triginta rediiL. Hinc jarn posteritas in crimine hujus parentis exsulem se paradiso factam, ac labori mortique subactam ingemuit.\n\nSepultus est autem in loco Arbec, qui loc. nomen a numero sumpsit, hoc est quatuor; nam tres patriarchæ ibidem sunt sepulti, et hic quartus Adam. Distat autem locus iste non procul ab Hebron, metropoli urbe Allophylorum, in qua fertur quondam fuisse habitatio gigantum, ubi etiam et David postea unctus est in regem. Est autem civitas sortis Judæ in sacerdotibus separata, distant ad australem plagam millibus xxn ab Hierusalem.","english":"After the serpent’s deceit, the tongue also defiled by woman, through the touch of the tree, he profaned the blessedness of the place, was cast out of paradise, and dwelt groaning as a laborer on the land bristling with thorns. And having lost his immortality, he returned to the dust from which he had taken the origin of his flesh, after the course of nine hundred and thirty years. Henceforth, posterity groaned that it had been made an exile from paradise by the crime of this parent, and subjected to toil and death.\n\nHe was buried, however, in the place Arbec, which took its name from a number, that is, four; for three patriarchs are buried there, and this fourth, Adam. This place is not far from Hebron, the metropolis of the Philistines, where it is said that the habitation of giants once was, and where also David was later anointed king. It is a city of the tribe of Judah, set apart for the priests, distant twenty-two miles to the south from Jerusalem.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"serpentis dolo","severity":"info","text":"The phrase 'serpentis dolo' refers to the serpent's deceit in Eden, leading to the Fall. Isidore emphasizes the serpent's cunning as the instrument of corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"per tactum ligni","severity":"info","text":"The 'touch of the tree' alludes to the forbidden tree in Genesis 3:6, where Eve ate and gave to Adam. Isidore condenses the narrative into a single act of profanation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Arbec","severity":"info","text":"Arbec (Hebron) is identified as the burial place of Adam and three patriarchs. Isidore derives the name from the number four (Hebrew 'arba'), a common etymological trope in patristic geography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Allophylorum","severity":"info","text":"'Allophylorum' is the Vulgate term for the Philistines, used here to describe Hebron as their metropolis. This reflects late antique Christian geography, often relying on Jerome's Onomasticon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"nongentorum triginta","severity":"info","text":"Adam's lifespan of 930 years follows the Septuagint and Vulgate (Genesis 5:5). Isidore uses this to mark the long interval before death, contrasting with lost immortality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sepultus est autem","severity":"info","text":"This passage transitions from Adam's life and fall to his burial, a structural pattern Isidore repeats for each patriarch: birth, deeds, death, and burial.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'lingua etiam pollutus feminea' is ambiguous: it may mean 'the tongue also defiled by woman' (Eve's speech) or 'the tongue also defiled, womanly' (Adam's speech corrupted). The translation takes the former, aligning with the serpent's deceit."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"CAPUT II.\n\nAbel filius Adam et pastorovium, in vita innocens, in morte patiens, post mortem non silens, in martyrio primus, in obedientia summus, in sacrificiis Deo placens, in meritis fratri displicens; quem Cain impius, et parricida novus, stimulante invidia innocuum ferro nondum sanguine maculato prostravit, cum adhuc innocens ferrum cruoris humani facinus non haberet.\n\nCAPUT III.\n\nEnoch filius Jared, septimus ab Adam, placens Deo, malorum nescius, mortis ignarus, qui sceleralorum hominum non ferens angustias, a perniciosis contractibus mundi substractus, meruit in eum locum transferri vivens unde fuerat protoplastus expulsus. Sublatus est autem annorum trecentorum sexaginta quinque. Manet autem hactenus in corpore; in consummatione mundi restituet cum Elia mortalem vitæ conditionem.\n\nCAPUT IV.\n\nNue filius Lamech, decimus ab Adam, secundus pater orhis atque reparator, justitia insignis, longanimisin spe, sapiens in opere, solus in terris justus.Iste jussus arcam condidit, admonitus introivit, nec horruit turbulentos diluvii fluctus, nec fragores ventorum,vel murmura coeli expavit, gestaturque per procellas, nec mergitur, serpentibus sociatur et bestiis, nec terretur; cui feræ colla submittunt, alites famulantur.","english":"CHAPTER II.\n\nAbel, son of Adam and a shepherd, innocent in life, patient in death, not silent after death, first in martyrdom, highest in obedience, pleasing to God in sacrifices, displeasing to his brother in merits; whom the impious Cain, a new parricide, goaded by envy, felled with iron not yet stained with blood, when iron still had no knowledge of the crime of human blood.\n\nCHAPTER III.\n\nEnoch, son of Jared, seventh from Adam, pleasing to God, ignorant of evils, unaware of death, who, unable to bear the distresses of wicked men, withdrawn from the pernicious dealings of the world, merited to be transferred alive to that place from which the first-formed man had been expelled. He was taken up at the age of three hundred and sixty-five. He remains to this day in the body; at the consummation of the world he will restore with Elijah the mortal condition of life.\n\nCHAPTER IV.\n\nNoah, son of Lamech, tenth from Adam, second father and restorer of the world, distinguished in justice, long-suffering in hope, wise in work, alone just on earth. He, ordered to build the ark, entered upon being warned, neither shuddered at the turbulent floods of the deluge, nor feared the crashes of the winds or the rumblings of the sky, and is carried through the storms, yet is not submerged; he is associated with serpents and beasts, yet is not terrified; to him wild beasts submit their necks, birds serve.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT II, III, IV","severity":"info","text":"The passage comprises three short chapters, each devoted to a single patriarch (Abel, Enoch, Noah). This serial biographical structure is typical of Isidore's work, which proceeds through biblical figures in order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"pastorovium","severity":"info","text":"The Latin 'pastorovium' is a rare or corrupt form; the intended word is likely 'pastor ovium' (shepherd of sheep). The English draft renders it as 'a shepherd', smoothing the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Abel","severity":"info","text":"The account of Abel's murder by Cain draws on Genesis 4:8. Isidore emphasizes Abel's innocence and the novelty of Cain's crime, noting that iron was not yet stained with human blood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Enoch","severity":"info","text":"Enoch's translation to paradise and his age of 365 years derive from Genesis 5:21-24. The detail that he will return with Elijah at the end of the world is an extra-biblical tradition found in early Christian eschatology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Noah","severity":"info","text":"Noah is called 'second father and restorer of the world', reflecting the patristic view of him as a second Adam after the Flood. The description of animals submitting to him echoes the peace of Eden before the Fall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Enoch","severity":"info","text":"Isidore's claim that Enoch 'remains to this day in the body' reflects a widespread medieval belief that Enoch and Elijah were preserved alive until the end times, a tradition found in works like the 'Vita Adae et Evae'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'pastorovium' in Caput II is likely a scribal error for 'pastor ovium' (shepherd of sheep), but the exact intended form is uncertain.","The phrase 'in consummatione mundi restituet cum Elia mortalem vitæ conditionem' could be read as Enoch and Elijah restoring mortal life to others or themselves resuming mortal life; the translation adopts the latter."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Namque avem misit, redeuntem sustinuit, sed perfida fraude corvi decipitur, ministerio columbæ gestantis ore ramum paciferae arboris edocetur. Reseratisque foribus arcæ bestias et cuncta animantia per septem dies abire permittens, ipse postmodum egressus cum liberis, Deum collaudat ac lætus victimas immolat. Cujus arcam veteres resedisse testantur in Armenia super montes Ararath. Hic nongentesimo quinquagesimo anno mortuus est.\n\nCAPUT V.\n\nMelchisedech rex Salem, sacerdos Dei altissimi primus, verique oblator sacrificii, cujus origo secreta. Hunc esse aiunt Hæbrei Sem primogenitum Noe, tritavum Abrahæ. Ipse est enim pater patrum, prophetarum el apostolorum origo, ipse est qui paternae pietatis benedictione, dominus fratris esse promeruit. Quique versis incedens vestigiis patris genitalia texit, nec derisit ebriuM, ut procax et reprobus filius, sed velavit, at verecundus.","english":"He sent out a bird, waited for its return, but was deceived by the treacherous trick of a raven; he was instructed by the ministry of a dove carrying in its beak a branch of a peace-bearing tree. And with the doors of the ark opened, allowing the beasts and all living creatures to depart for seven days, he himself afterwards came out with his children, praises God greatly, and joyfully offers sacrifices. The ancients testify that his ark came to rest in Armenia upon the mountains of Ararat. He died in the nine hundred and fiftieth year.\n\nCHAPTER V.\n\nMelchisedech, king of Salem, first priest of the most high God, and offerer of a true sacrifice, whose origin is secret. The Hebrews say that he is Shem, the firstborn of Noah, the great-grandfather of Abraham. He is indeed the father of fathers, the origin of the prophets and apostles; he it is who, by the blessing of his father’s piety, merited to be lord over his brother. And he, walking with his steps turned backwards, covered his father’s genitals, and did not mock the drunken man, as a shameless and reprobate son would, but veiled him, being modest.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"avem misit","severity":"info","text":"The raven and dove episodes derive from Genesis 8:6–12, but Isidore adds the raven's 'perfida fraude' (treacherous trick), a detail not in the biblical text, possibly from Jewish or Christian exegetical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ramum paciferae arboris","severity":"info","text":"The dove with an olive branch echoes Genesis 8:11, where the dove returns with an olive leaf; 'paciferae arboris' (peace-bearing tree) is a standard Christian typological reading of the olive as a symbol of peace after the flood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"nongentesimo quinquagesimo anno","severity":"info","text":"Noah's age at death (950 years) follows the Masoretic text of Genesis 9:29, but Isidore's phrasing 'nongentesimo quinquagesimo' reflects the Latin Vulgate's 'nongentorum quinquaginta annorum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Melchisedech rex Salem","severity":"info","text":"Isidore identifies Melchizedek with Shem, Noah's firstborn, a tradition found in rabbinic literature (e.g., Targum Pseudo-Jonathan) and early Christian writers like Jerome (Hebraicae Quaestiones in Genesim).","cites":[],"named_sources":["Jerome Hebraicae Quaestiones in Genesim"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"versis incedens vestigiis patris genitalia texit","severity":"info","text":"The story of Shem covering Noah's nakedness while walking backwards derives from a Jewish midrash (e.g., Genesis Rabbah 36:7), where Shem's modesty earns him priestly status; Isidore adapts it to Melchizedek.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ebriuM","severity":"caution","text":"The Latin 'ebriuM' (drunken man) is capitalized in the edition, possibly a proper name or a textual corruption; it likely refers to Noah's drunkenness in Genesis 9:20–21, but the capitalization may indicate a scribal error or a gloss.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identification of Melchizedek with Shem is not biblical but traditional; Isidore presents it as a Hebrew claim ('aiunt Hebraei').","The phrase 'ebriuM' may be a corruption of 'ebrium' (accusative of 'ebrius') or a proper name; the capitalization is unusual."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Unde accidit, in lege Judæorum pareutes a filiis nunquam videri nudatos. Iste Abrahæ revertenti post victoriam benedixit, idem in typo veri sacrificii de frugil us terræ prior panem et vinum Deo hostiam obtulit, quia sacerdotium et regnum vere primogeuitis debebatur, antequam Aaron sacerdotio fungeretur.\n\nllic etiam prior omnium post diluvium urbem Salem condidit, in qua etiam et regnavit, quæ postea Jebns sive Solyma dicta est, et nunc derivato vocabulo Jerosolyma vocitatur; vixit annis sexcentis, et perduravit usque ad septuagesimum aetatis Isaac anunm, mortuusque est ac 6epultus in civitate sua Jerusalem.\n\nCAPUT VI\n\nAbraham pater gentium, filius Thare, de stirpe Sem, natione Chaldæus, fide primus, exsul spontaneus, obediens in praeceptis, credulus in promissis, pauper in patria, in peregrinatione locuples, in praeliis victoriosus, in victoria non avarus. Reges quinque superavit, et spoliis exuit, captivumque parentem reduxit.","english":"Hence it came about that in the law of the Jews parents were never seen naked by their children. This same man blessed Abraham returning after his victory; he also, as a type of the true sacrifice, was the first to offer bread and wine as an oblation to God from the fruits of the earth, because the priesthood and the kingdom were truly due to the firstborn, before Aaron exercised the priesthood.\n\nHe also was the first of all after the flood to found the city of Salem, in which he also reigned, which was later called Jebus or Solyma, and now by a derived name is called Jerusalem; he lived for six hundred years, and lasted until the seventieth year of Isaac’s life, and died and was buried in his city of Jerusalem.\n\nCHAPTER VI\n\nAbraham, father of nations, son of Terah, of the stock of Shem, a Chaldean by nation, first in faith, a voluntary exile, obedient in commands, trusting in promises, poor in his homeland, wealthy in his sojourn, victorious in battles, not greedy in victory. He overcame five kings, stripped them of their spoils, and brought back his captive parent.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"pareutes","severity":"info","text":"The Latin 'pareutes' is a transliteration of Greek παρευτής, meaning 'attendant' or 'parent'; here it refers to parents, as the context of Jewish law about nudity suggests.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"panem et vinum Deo hostiam obtulit","severity":"info","text":"The offering of bread and wine by Melchizedek (the subject of this passage) is described in Genesis 14:18, and is interpreted typologically as a prefiguration of the Eucharist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Salem ... Jebus sive Solyma ... Jerosolyma","severity":"info","text":"Isidore traces the name of Jerusalem through its earlier forms: Salem (Genesis 14:18), Jebus (after the Jebusites), and Solyma (a Greek variant), deriving the Latin 'Jerosolyma' from these.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"vixit annis sexcentis","severity":"info","text":"The lifespan of 600 years for Melchizedek is not biblical; it likely derives from Jewish or Christian tradition, possibly from the Septuagint chronology or patristic sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT VI","severity":"info","text":"The chapter heading marks a transition from the narrative on Melchizedek to a new section on Abraham, structured as a series of epithets summarizing his virtues and deeds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Abraham pater gentium","severity":"info","text":"Isidore's epithet 'father of nations' for Abraham echoes Genesis 17:4-6 and patristic tradition, emphasizing Abraham's role as progenitor of the chosen people and a model of faith.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'iste' in the first sentence is ambiguous: it could refer to Melchizedek (the subject of the previous passage) or to Noah; the context and the reference to Salem and the offering of bread and wine strongly indicate Melchizedek, as adopted here."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Eo summus ut Trinilatem in typo videret, et unitatem in mysterio veneraretur; eo fide lis, ut in promisso genere contra spem naturae Deo crederet: adeo justus atque devotus, ut indulgentiam unici pignoris divinitati non praeponeret; sed incunctanter praecipienti parens ad immolandum filium religiosus parricida gladio dexteram armaret.\n\nQui dum dislrinxit ferrum, unicum pignus in victimam oblaturus, nec natum perdidit, nec hostiam amisit. Filium enim in sacrificium obtulit, et arietem pro filio immolavit. Vixit autem centum septuaginta quinque annos, sepultusque est in agro Ephron, in spelanca duplici in cujus interiori parte sepultum ferunt Adam, ia exteriori vero Abraham. Distat autem hic locus, ut Josephus edocet, septimo ab urbe Hebron stadio, ibique asserit Abrabam et filios ejus sepulcrum habere pulcherrimo instructum marmore.","english":"He was so great that he saw the Trinity in a type and venerated the unity in a mystery; he was so faithful that, in a promised lineage, against the hope of nature, he believed in God; he was so just and devoted that he did not place the indulgence of an only child before the divinity, but, as a parent obedient to the one giving the command, he armed his right hand with a sword as a religious parricide to sacrifice his son.\n\nWhen he unsheathed the blade, about to offer his only child as a victim, he neither lost his son nor forfeited the sacrifice. For he offered his son in sacrifice and immolated a ram in place of his son. He lived one hundred and seventy-five years, and was buried in the field of Ephron, in a double cave, in whose inner part they say Adam is buried, and in the outer part Abraham. This place, as Josephus teaches, is seven stades from the city of Hebron, and there he asserts that Abraham and his sons have a tomb constructed of the most beautiful marble.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Trinitatem in typo","severity":"info","text":"Isidore interprets Abraham's encounter with the three angels (Gen 18) as a typological vision of the Trinity, while the unity of God is apprehended in mystery, reflecting patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"immolandum filium","severity":"info","text":"The binding of Isaac (Gen 22) is referenced: Abraham's willingness to sacrifice Isaac is presented as an act of faith, with the ram substituted as a type of Christ's sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"spelanca duplici","severity":"info","text":"The double cave of Machpelah (Gen 23:9, 25:9) is described; Isidore follows a tradition that Adam was buried in the inner chamber and Abraham in the outer, a detail from Jewish and Christian lore.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Josephus edocet","severity":"info","text":"Isidore cites Josephus (Ant. 1.14) for the location of Abraham's tomb seven stades from Hebron, showing reliance on Jewish historiography for topographical detail.","cites":[],"named_sources":["Josephus"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"religiosus parricida","severity":"caution","text":"The oxymoron 'religious parricide' underscores Abraham's paradoxical obedience; the term 'parricida' (killer of a close relative) is used hyperbolically to stress the severity of the command.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Eo summus ... eo fide lis ... adeo justus","severity":"info","text":"The passage employs a triadic rhetorical structure (eo ... eo ... adeo) to emphasize Abraham's virtues, culminating in the narrative of Isaac's near-sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in promisso genere' is ambiguous: it may refer to the promised lineage of Isaac or to the covenant people; the translation takes it as the promised offspring.","The spelling 'dislrinxit' is likely a scribal error for 'distrinxit' (unsheathed)."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Illic etiam, et terebinthum magnam arborem a constitutione mundi fuisse asseverat. Hanc beatus Hieronymus usque ad Constantini imperium perdurasse scribit, ipsa est enim quercus Mambrae Amor. rhaei, qui fuit amicus Abrahae, quæ apud gentiles in tanta exstitit veneratione, ut eam muri ambitu circumseptam solemni veneratione colerent.\n\nCAPUT VII.\n\nIsaac filius Abrahæ ex promissione in terra Chanaan genitas, semen æternum vocatus, conjugalis vitæ castimonia clarus, proMptas ad gratiam, ad ignoscendum paratus, qui excludentes non armis expulit, sed patientia vicit; qui paenitentes cum bonitate recepit, qui per amorem Dei eo usque detulit honorem parenti, ut ad oram sponte sacrificandus accedaret, atque in figuram Christi mortem non recusaret. Obiit centum octoginta annorum, sepultusque est juxta patrem suum.\n\nCAPUT VIII.\n\nJacob filius Isaac, natus in terra Chanaan, dilectus matris, supplantator fratris, humilis quoque et simplex, et innocentem habitans domum. Hic autem, postquam primogeniti praeripuit benedictionem, obedivit matri, et fraternæ iracundiae patienter cessit, patriamque et parentes relinquens, exsul effectus servitutem longam sustinuit, laborem famis pertulit et frigoris, servivit socero, ut pastor mercenarius pavit gregem, exspectans non de divisione sed de gregis lucro mercedem; qui peregre profcctus, dum consortio egeret hominum, comitatum meruit angelorum.","english":"There also he asserts that a great terebinth tree has existed since the foundation of the world. The blessed Jerome writes that this tree lasted until the reign of Constantine; it is indeed the oak of Mamre the Amorite, who was a friend of Abraham, which among the pagans stood in such veneration that they enclosed it with a circuit of a wall and cultivated it with solemn worship.\n\nCHAPTER VII.\n\nIsaac, son of Abraham, born by promise in the land of Canaan, called the eternal seed, illustrious for the chastity of married life, prompt to grace, ready to forgive, who did not drive out those who excluded him with arms but conquered them with patience; who received the penitent with kindness, who through love of God carried honor to his parent to such an extent that he willingly approached the altar to be sacrificed, and in the figure of Christ did not refuse death. He died at one hundred and eighty years of age, and was buried next to his father.\n\nCHAPTER VIII.\n\nJacob, son of Isaac, born in the land of Canaan, beloved of his mother, supplanter of his brother, also humble and simple, and dwelling in an innocent home. This man, after he snatched the blessing of the firstborn, obeyed his mother, and patiently yielded to his brother's wrath, and leaving his homeland and parents, became an exile, endured long servitude, suffered the labor of hunger and cold, served his father-in-law, as a hired shepherd tended the flock, expecting his reward not from division but from the profit of the flock; who, having set out abroad, while he lacked the company of men, merited the companionship of angels.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"terebinthum magnam arborem","severity":"info","text":"The terebinth (Pistacia terebinthus) was a sacred tree in ancient Palestine. Jerome's claim that it lasted from creation to Constantine is legendary, not historical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quercus Mambrae","severity":"info","text":"The oak of Mamre is associated with Genesis 13:18 and 18:1, where Abraham dwells by the oaks of Mamre. The site was venerated in late antiquity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"semen æternum","severity":"info","text":"The phrase 'semen æternum' (eternal seed) for Isaac echoes the Vulgate of Genesis 21:12, where Isaac is called 'semen eius' in the promise of posterity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT VII","severity":"info","text":"The chapter divisions (CAPUT VII, VIII) are editorial markers in the manuscript tradition, not original to Isidore's text, but they structure the sequence of patriarchs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"in figuram Christi mortem non recusaret","severity":"info","text":"Isaac's willingness to be sacrificed is typologically linked to Christ's Passion, a common patristic theme (e.g., Origen, Ambrose). Isidore here follows that tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"comitatum meruit angelorum","severity":"info","text":"Jacob's companionship with angels is not in Genesis but reflects later hagiographic embellishment, possibly from Jewish or Christian legendary expansions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'terebinth' and 'oak of Mamre' is conflated; Jerome's source is unclear. The phrase 'a constitutione mundi' is hyperbolic, not literal."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Hic Domino colluctatus praevaluit, hic facie ad faciem Deum vidit; hic famis inopia pulsus, cum praeclara progenie ingressus est in Ægyptum. Emensis centum quadraginta septem annis, naturae reddidit debitum, sepultusque est cum patribus suis.\n\nCAPUT IX.\n\nLot filius Aram consanguineus Abrahae, pater Moab, et Amon, apud Chaldæos natus, homo justus, hospitalis, in Sodomis pie casteque inter nefariam gentem conversatus, qui propter solum hospitalitatis officium etiam susceptor effectus est angelorum. Sulphureumque exitium ac Sodomitarum evasit incendium, mansitque postmodum in urbe Segor, quæ est juxta mare Mortuum, ubi batsamum gignitur, et copiosa poma palmarum.\n\nCAPUT X.\n\nJoseph princeps Ægypti, filius Jacobex Rachel, 8rtus in terra Chanaan, bencdictus in primogenitum Israel, et accipiens primatum Ruben, dilectus patri, et solus præ caeteris hæres paternæ possessionis.","english":"Here he wrestled with the Lord and prevailed; here he saw God face to face; here, driven by the scarcity of famine, he entered Egypt with his illustrious offspring. Having completed one hundred and forty-seven years, he paid the debt of nature and was buried with his fathers.\n\nCHAPTER IX.\n\nLot, the son of Aram, kinsman of Abraham, father of Moab and Ammon, born among the Chaldeans, a just and hospitable man, lived piously and chastely in Sodom among a wicked people; he, solely on account of his practice of hospitality, even became the host of angels. He escaped the sulphurous destruction and conflagration of the Sodomites, and afterwards dwelt in the city of Segor, which is near the Dead Sea, where balsam is produced and abundant fruits of the palm tree.\n\nCHAPTER X.\n\nJoseph, prince of Egypt, son of Jacob by Rachel, born in the land of Canaan, blessed as the firstborn of Israel and receiving the primacy of Reuben, beloved of his father, and alone before the others the heir of his father's possession.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Hic Domino colluctatus praevaluit","severity":"info","text":"This refers to Jacob wrestling with the angel at Peniel (Gen 32:24-30). Isidore interprets the event as Jacob prevailing over the Lord, a theological reading emphasizing Jacob's election.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"hic facie ad faciem Deum vidit","severity":"info","text":"Echoes Gen 32:30, where Jacob names the place Peniel ('face of God'). Isidore condenses the narrative to highlight direct vision of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Lot filius Aram consanguineus Abrahae","severity":"info","text":"Lot is son of Haran (Aram), Abraham's brother (Gen 11:27). Isidore's genealogy follows the Vulgate; 'Aram' is the Latin form of Haran.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"urbs Segor, quæ est juxta mare Mortuum","severity":"info","text":"Segor (Zoar) is the city Lot fled to after Sodom's destruction (Gen 19:22-23). Isidore notes its location near the Dead Sea and its balsam and palm produce, reflecting late antique geographical knowledge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"batsamum","severity":"info","text":"Latin for balsam, a valuable aromatic resin. Isidore's mention reflects the region's known exports; the spelling 'batsamum' is a variant of 'balsamum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT IX / CAPUT X","severity":"info","text":"The chapter divisions are editorial, likely from the manuscript tradition. Isidore's original work may have had continuous prose; these headings organize the patriarchs sequentially.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'benedictus in primogenitum Israel' in the Joseph passage is textually corrupt; the English draft reads 'blessed as the firstborn of Israel', but the Latin may intend 'benedictus in primogenitum' as 'blessed among the firstborn' or a miswriting of 'benedictus in primogenituram'."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Hic zelo sublatus a fratribus in lacum mittitur, ob invidiam venditur, factus humilis usque ad servitutem, patiens usque ad carcerem, pudicus usque ad passionem, fit in interpretalione sapiens, in consilio futuri prudens, in regno particeps, in fecunditate ordinator providus, in fame dispensator justus, ad reddendam pro malo bonae retributionis gratiam promptus, dum injuriam fratribus non rependit, sed fame depulsa necessitatis subsidia contulit.\n\nPrincipatus est in Ægyptoannis octoginta. Exac tisque alatis centum et decem annis, longae quietis gratia diem ultimum clausit. Sepultusque est in Ægypto, cujus ossa transtulerunt filii Israel in Sichem civitatem patris sui Jacob, quam nunc tam Latini quam Graeci Sichimam vocant. Ipsa est autem quae nunc vocatur Neapolis urbs Samaritanorum, ubi sepulcrum ejus usque in hodiernam diem cernitur.","english":"Here, taken up by jealousy, he is cast into a pit by his brothers, sold out of envy, made humble even to servitude, patient even to imprisonment, chaste even to passion; he becomes wise in interpretation, prudent in foreseeing the future, a partner in the kingdom, a provident arranger in fecundity, a just steward in famine, prompt to render grace for good in return for evil, since he did not repay injury to his brothers, but, the famine having been driven off, he brought the aid of necessities.\n\nHe held the chief position in Egypt for eighty years. And, having completed one hundred and ten years, he closed his final day by the grace of a long repose. And he was buried in Egypt, whose bones the sons of Israel transferred to the city of his father Jacob, Shechem, which now both Latins and Greeks call Sichima. It is, moreover, the same city which is now called Neapolis, a city of the Samaritans, where his tomb is seen to this very day.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Hic zelo sublatus a fratribus in lacum mittitur","severity":"info","text":"The opening sequence of verbs (mittitur, venditur, fit) mirrors the narrative style of Genesis 37, where Joseph is cast into a pit and sold into slavery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"passionem","severity":"info","text":"Passionem here likely refers to Joseph's endurance of suffering (his chastity tested by Potiphar's wife), not to martyrdom; Isidore uses the word in a moral rather than technical sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in fame dispensator justus","severity":"info","text":"Alludes to Joseph's administration of grain during the seven-year famine (Genesis 41:54–57), where he stored surplus and sold it to the Egyptians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Principatus est in Ægyptoannis octoginta","severity":"info","text":"Isidore states Joseph ruled Egypt for 80 years, a figure not found in the biblical text (Genesis 41:46–50:26); it may derive from Jewish or patristic tradition (e.g., Josephus, Antiquities 2.7.1).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sichimam ... Neapolis urbs Samaritanorum","severity":"info","text":"Isidore identifies Shechem (Sichima) with Neapolis (modern Nablus), a Samaritan city; this reflects late antique geography, as Neapolis was founded by Vespasian in 72 CE near the site of ancient Shechem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"cujus ossa transtulerunt filii Israel in Sichem","severity":"info","text":"The tradition that Joseph's bones were transferred to Shechem is not in the Bible but appears in later Jewish and Christian sources (e.g., Jerome, Epistula 108); Isidore may depend on such traditions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'passionem' could be read as a technical term for martyrdom, but the context of Joseph's chastity suggests a broader sense of suffering.","The 80-year rule of Joseph is not scriptural; its source is unclear, possibly from Josephus or a lost patristic tradition."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"CAPUT XI.\n\nJudas regalis successionis insignis prosapia, cui ducatus bellorum, et lsrael traditur regnum, qui nomen genti ex suo nomine dedit, præpotens ut leo in regni virtute, et clarus splendore potentiæ. Cujus quidem imperii posteritas non cessavit, quousque Christus, quasi catulus leonis, ex germine ejus ortus ascenderet, atque spes gentium ex virginali procedens utero mirabiliter coruscaret.\n\nCAPUT XII.\n\nRuben primogenitus lilius Israel, ætate fratribus major, sed posteritatis numero minor, paternum toruiu polluit, atque ordinem primogenitæ dignitatis amisit.\n\nCAPUT XIII.\n\nSimeon princeps scribarum, et violatæ pudicitie vindex, non habens hæreditatem, sed manens in tribu Juda, particeps in possessione.\n\nCAPUT XIV.\n\nLevi sacerdotalis auctor originis, cum tribu Juda permixtione generis junctus, sed in Israel toto divisus, carens propriae sortis funiculo, et habitans in universis sortibus fralrum.","english":"CHAPTER XI.\n\nJudas, of royal succession, a distinguished lineage, to whom the leadership of wars and the kingdom of Israel is entrusted, who gave his name to the people from his own name, preeminent as a lion in the strength of the kingdom, and illustrious with the splendor of power. Indeed, the posterity of his dominion did not cease until Christ, like a lion cub, arose from his stock, and the hope of the nations, proceeding from the virginal womb, marvelously shone forth.\n\nCHAPTER XII.\n\nRuben, the firstborn son of Israel, greater in age than his brothers, but lesser in the number of his posterity, defiled his father’s bed, and lost the order of his firstborn dignity.\n\nCHAPTER XIII.\n\nSimeon, prince of the scribes, and avenger of violated chastity, having no inheritance, but remaining in the tribe of Judah, a participant in possession.\n\nCHAPTER XIV.\n\nLevi, the priestly author of origin, joined with the tribe of Judah by a mixture of lineage, but divided throughout all Israel, lacking the lot of his own portion, and dwelling in all the portions of his brothers.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XI–XIV","severity":"info","text":"These four chapters form a continuous block of brief, formulaic notices on the sons of Jacob, each introduced by a name in the nominative and a defining attribute. The sequence follows the biblical order of the patriarchs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Judas","severity":"info","text":"Isidore uses the Latin form 'Judas' for the patriarch Judah, not the Greek 'Judas' of the New Testament. The name is linked etymologically to the lion (leo) in the following phrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quasi catulus leonis","severity":"info","text":"The image of Christ as a lion cub from Judah's line echoes Genesis 49:9 (Jacob's blessing) and Revelation 5:5, but Isidore's phrasing is his own, not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ruben ... paternum torum polluit","severity":"info","text":"Isidore refers to Reuben's incest with Bilhah, his father's concubine (Genesis 35:22). This act cost him his birthright, as noted in the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Simeon princeps scribarum","severity":"info","text":"The title 'princeps scribarum' for Simeon is unusual; it may reflect a tradition that Simeon was a leader among the scribes or a learned man, but the source is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Levi sacerdotalis auctor originis","severity":"info","text":"Isidore presents Levi as the origin of the priestly line, a common patristic view (e.g., Jerome, Ambrose). The phrase 'permixtione generis junctus' with Judah reflects the intermarriage of the tribes.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'princeps scribarum' for Simeon is unattested in the Vulgate and may be an Isidorian invention or a lost tradition.","The statement that Levi 'carens propriae sortis funiculo' (lacking his own lot) is ambiguous: it may mean Levi had no territorial allotment in Canaan, as per Numbers 18:20–24, or that his inheritance was spiritual."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"CAPUT XV.\n\nZabulon, possessor maris magni, et littorum, et dominans in cunctis urbibus Phoenicum et Sidoniorum.\n\nCAPUT XVI\n\nIssachar studiosus in laboribus terrae, possidens Galilæam, et de benedictionis suae fructibus dona porrigens regibus.\n\nCAPUT XVII.\n\nDan, cujus ex germine Samson, sceptrum tenet Israel, fortis Nazaraeus, et triumphator in hostibus, obsidens in morem serpentis Philistinorum semitas, et equitatum ejus, ut regulus, spiritu oris sui depopulans.\n\nCAPUT XVIII.\n\nGad, in procinctu prælii expeditus, pro fratribuslrans Jordanem relictis adversus hostes gentesque dimicat, et forti brachio victor triumphat.\n\nCAPUT XIX.\n\nAser, divitiis insignis, replens deliciis principes.\n\nCAPUT XX.\n\nNephthalim in pinguedine terræ uberrimus, et in doctrina legis abundans.\n\nCAPUT XXI.\n\nBenjamin inter fratres ortu posterior, imperio prior, cujus nativitatis processus matri dedit occubitum. Ipse est lupus vocai et sanguinarius, qui super basem sortis suae mane hostiae sanguinem fudit, et ad vesperam escas principibus et sacerdotibus dividit.","english":"CHAPTER XV.\n\nZabulon, possessor of the great sea and its shores, and ruling over all the cities of the Phoenicians and Sidonians.\n\nCHAPTER XVI.\n\nIssachar, diligent in the labors of the earth, possessing Galilee, and offering gifts from the fruits of his blessing to kings.\n\nCHAPTER XVII.\n\nDan, from whose offspring Samson holds the scepter of Israel, a strong Nazirite, and a conqueror over his enemies, besetting the paths of the Philistines and their cavalry in the manner of a serpent, and, like a basilisk, laying them waste with the breath of his mouth.\n\nCHAPTER XVIII.\n\nGad, swift in the line of battle, fights against hostile peoples and nations for his brothers left across the Jordan, and triumphs victorious with a strong arm.\n\nCHAPTER XIX.\n\nAser, notable for his riches, filling princes with delights.\n\nCHAPTER XX.\n\nNephthalim, most abundant in the fertility of the land, and abounding in the teaching of the law.\n\nCHAPTER XXI.\n\nBenjamin, last among his brothers in birth, first in authority, whose process of birth gave his mother her death. He is called a wolf and a bloodthirsty one, who in the morning poured out the blood of a victim upon the base of his lot, and in the evening divides the food among the princes and priests.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Zabulon","severity":"info","text":"Zabulon is the Latin form of Zebulun, one of the twelve sons of Jacob. The description as 'possessor of the great sea' reflects the tribe's traditional territory along the Mediterranean coast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dan","severity":"info","text":"The reference to Samson from Dan's offspring echoes Judges 13–16, where Samson, a Nazirite, fights the Philistines. The serpent and basilisk imagery is not biblical but patristic elaboration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Benjamin","severity":"info","text":"Benjamin's birth causing his mother Rachel's death is a tradition from Genesis 35:16–20 (Vulgate). The wolf epithet (lupus) derives from Genesis 49:27, where Benjamin is called 'a ravenous wolf'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XV–XXI","severity":"info","text":"These seven chapters form a series of brief tribal blessings, each introduced by a patriarch's name. The pattern follows the order of Jacob's sons in Genesis 49, but with added symbolic attributes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Gad","severity":"info","text":"Gad's description as fighting for brothers left across the Jordan reflects the tribe's settlement east of the Jordan, a detail from Joshua 13:24–28, but here moralized as fraternal defense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'regulus' in Dan's entry is ambiguous: it can mean 'basilisk' (a mythical serpent) or 'petty king'. The translation takes it as 'basilisk' based on the context of serpent imagery.","In Benjamin's entry, 'super basem sortis suae' is unclear: 'basem' may be a variant of 'basim' (base) or a corruption; the translation interprets it as 'the base of his lot'."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"CAPUT XXII.\n\nEphrahn semen Joseph, et adoptivus filius Israel, atque in numero patriarcharum benedictioni testamento relictus; minor aetate fratre, sed majori prælatus gratia benedictionis, in cunctis tribubus fortior, et inter fratres dominator invictus. Hic partem tribus levitarum accepit.\n\nCAPUT XXIII.\n\nManasses dilatatus in millibus, una cum Joseph patre suo mystice passus tributum. Hi sunt patres apostolorum et principes populi Judaeorum, tribus Jacob, et praeclara progenies Israel. Quibus pater moriens pro divitiarum copiis, sanctificationis gratiam dereliquit, Quique, regnanle Joseph in Ægypto, regnaverunt, ibique etiam post longam vitae quietem occubueruut atque sepulti sunt.\n\nCAPUT XXIV\n\n37.JobfiliusZarae de Bosra rexldumaeorum, quartus post Esau, successor Balach filii Beor, homo gentilis, fide clarus, humilitate summus, hospitalitate praecipuus, in disciplina mansuetus, in eleemosynis largus, dives in censu, extemplo factus egenus, locuples in liberis, repente orbus: tentationi traditur, sed contra tentationem fidei lorica armatur, factus gloriosus in certamine, aequanimis in dolore, damna rerum pertulit, funera pignorum doluit, corporisque vulnera patienter accepit [ AI.","english":"CHAPTER XXII.\n\nEphraim, the seed of Joseph and adopted son of Israel, and left in the number of the patriarchs by the testament of blessing; younger in age than his brother, but preferred by the greater grace of blessing, stronger among all the tribes, and an unconquered ruler among his brothers. He received a portion of the tribe of the Levites.\n\nCHAPTER XXIII.\n\nManasses, multiplied into thousands, together with his father Joseph mystically suffered tribute. These are the fathers of the apostles and princes of the people of the Jews, the tribes of Jacob, and the illustrious progeny of Israel. To them, their dying father, for the abundance of riches, left the grace of sanctification. And they, while Joseph reigned in Egypt, reigned, and there also, after a long quiet life, they died and were buried.\n\nCHAPTER XXIV.\n\nJob, son of Zarae of Bosra, king of the Idumaeans, fourth after Esau, successor of Balak son of Beor, a gentile man, renowned in faith, highest in humility, preeminent in hospitality, gentle in discipline, generous in alms, rich in wealth, suddenly made needy, wealthy in children, suddenly bereft: he is given over to temptation, but against temptation he is armed with the breastplate of faith, made glorious in the contest, even-tempered in grief; he endured the loss of property, mourned the death of his children, and patiently accepted the wounds of his body.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XXII–XXIV","severity":"info","text":"These three chapters form a narrative sequence on patriarchs and figures from the Joseph cycle and Job, following the genealogical order of Genesis and the patriarchal lists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ephrahn","severity":"info","text":"The spelling 'Ephrahn' (for Ephraim) reflects a variant in Latin manuscripts, possibly influenced by Greek or Hebrew forms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job filius Zarae de Bosra rex Idumaeorum","severity":"info","text":"This description of Job as son of Zarae and king of Idumaea derives from the Septuagint and later traditions, not the canonical Hebrew Bible, which places Job in Uz.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quartus post Esau, successor Balach filii Beor","severity":"info","text":"Isidore follows a tradition (e.g., Jerome, Liber quaestionum hebraicarum in Genesim) that identifies Job as a descendant of Esau and successor to Balak, linking him to Edomite genealogy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"tentationi traditur, sed contra tentationem fidei lorica armatur","severity":"info","text":"This phrasing echoes the Vulgate and patristic commentaries (e.g., Gregory the Great, Moralia in Job) that present Job as a model of faith under trial.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"regnanle Joseph in Ægypto","severity":"caution","text":"The Latin 'regnanle' appears to be a scribal error for 'regnante' (while Joseph was ruling), a common corruption in manuscript transmission.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Zarae' (Job's father) is uncertain; it may be a variant of Zerah or a corruption from the Septuagint.","The phrase 'partem tribus levitarum accepit' for Ephraim is ambiguous: it may refer to a territorial or priestly allotment, but the source is unclear."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":13,"ref":"p13","source":"excepit], et inter supplicia semper Deum glorificavit, male suadentem insuper sapienter sustinuit conjugem; verba amicorum ratione superavit; unde, et pro tanta virtute patientiae, duplici in fine remuneratione sublevatur, recipiens post rerum casum multiplicem claritatem bonorum.\n\nPost noctem enim tristitiae, diern genuit; post felores ulcerum, casiae fragrantiam edidit, post abjectionem, cornu uuctionem regni promeruit, et tibiam in accentu laudis assumpsit. Vixitautem post plagam centum quadraginta annis, et fuerunt omnes dies vitæ ejus ducenti quadraginta octo anni, et mortuus est atque sepuhus in regione sua. Hunc Hebræi asserunt non fuisse de genere Esau, sed de Nachor fratris Abraham descendisse stirpe, et fuisse eum temporibus patriarcharum. Nachor enim genuit Hus, de cujus stirpe creditur generatus, secundum quod in exordio voluminis ejus notatur: Vir erat in terra Hus nomine Job.","english":"he endured, and amid torments always glorified God; he wisely withstood his wife, who gave evil counsel; he overcame the words of his friends by reason; hence, for such great virtue of patience, he is raised up in the end by a twofold reward, receiving after the ruin of his fortunes a manifold abundance of goods.\n\nFor after the night of sorrow, he begot day; after the pains of sores, he gave forth the fragrance of cassia; after rejection, he merited the anointing of the kingdom’s horn, and took up the tibia in the accent of praise. He lived, moreover, after the plague one hundred and forty years, and all the days of his life were two hundred and forty-eight years, and he died and was buried in his own region. The Hebrews assert that he was not of the lineage of Esau, but that he descended from the stock of Nachor, the brother of Abraham, and that he lived in the times of the patriarchs. For Nachor begot Hus, from whose stock he is believed to have been generated, according to what is noted at the beginning of his book: “There was a man in the land of Hus, named Job.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Post noctem enim tristitiae, diem genuit","severity":"info","text":"This phrase echoes Job 42:10-11, where Job's fortunes are restored after his trials, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Nachor","severity":"info","text":"Nachor (Nahor) is Abraham's brother in Genesis 11:22-26. The claim that Job descends from Nahor, not Esau, reflects a Jewish tradition found in the Testament of Job and rabbinic sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"tibia","severity":"info","text":"The tibia (a wind instrument) here symbolizes praise or joy, possibly alluding to Job's restored prosperity and musical celebration, though not a standard biblical motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Post noctem... post felores... post abjectionem","severity":"info","text":"This triadic structure mirrors the rhetorical pattern of Isidore's earlier chapters, emphasizing Job's reversal of fortune through parallel clauses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Hunc Hebræi asserunt","severity":"info","text":"Isidore cites a Hebrew tradition about Job's lineage, likely from Jerome's Hebrew Questions on Genesis or oral Jewish sources, showing medieval Christian engagement with Jewish exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"sepuhus","severity":"caution","text":"The Latin 'sepuhus' is a scribal error for 'sepultus' (buried). The text is otherwise sound.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'tibiam in accentu laudis assumpsit' is ambiguous: it may mean Job took up the tibia (a musical instrument) in praise, or it could be a metaphorical expression for joyful acclamation.","The source of the Hebrew tradition about Job's descent from Nahor is not specified by Isidore."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"CAPUT XXV.\n\nMoyses filius Amram ex tr.bu Levi, dux ct propheta Israel, regis filiæ adoptivns, Dei amicus, haraonis dominus, in rubo flammante el non urente, vocibus angelicis evocatur, quem ut exemplo firmaret Deus. insinuatam ejus manum jussit emori, et rursus retractæ vigorem et motus reddidit, et caloris [.4/., coloris]: cujus facies spe futuræ gloriae illuminatur, humilis, ut ait quidam sapiens, in recusando ministerio, subditus in suscipinendo, in conscrvando fidclis, in exquirendo pervigil, in regendo populo vigilans, in corrigendo vehemens, in amando ardens, in sustinendo patiens, qui pro subjectis se Dco interposuit consulenti, opposuit irasce: ti.\n\nHic pro populi libertate propriam objecit salutem, regis sævissimi non minas, non tela trepidavit. Quin etiam extulit contra dracones ejns virgam, ac per manum Dei o. pugnatores Israel decem p'agis ejus imperiuin verberavit. Primum in cruorcm vertit fontes et flumina, dehinc ranarum multitudine urbes, muscarum nubibus acra complevit, locustis vastavit cuncta virentia, mortem intulit jumentorum, percussit ulcere homines, vastavit grandine terras, obduxit tenebris coelum, corumque primogenita valido terrore peremit.","english":"CHAPTER XXV.\n\nMoses, son of Amram, from the tribe of Levi, leader and prophet of Israel, adopted son of the king’s daughter, friend of God, lord of Pharaoh, is summoned by angelic voices in a burning bush that does not burn; to confirm him by example, God caused his inserted hand to die, and then restored its strength and motion and color; his face is illuminated with the hope of future glory, humble, as a certain wise man says, in refusing the ministry, submissive in undertaking it, faithful in preserving it, vigilant in seeking it, watchful in ruling the people, vehement in correcting, ardent in loving, patient in enduring, who interposed himself for his subjects before God when consulted, and opposed himself to the angry king.\n\nHe exposed his own safety for the freedom of the people, and did not tremble at the threats or weapons of the most savage king. Moreover, he raised his rod against his serpents, and through the hand of God he struck the oppressors of Israel with ten plagues at his command. First, he turned springs and rivers into blood; then he filled cities with a multitude of frogs, the air with clouds of flies, laid waste all green things with locusts, brought death to livestock, struck men with sores, ravaged the lands with hail, covered the sky with darkness, and slew their firstborn with mighty terror.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ex tr.bu Levi","severity":"info","text":"The abbreviation 'tr.bu' stands for 'tribu' (tribe). The phrase identifies Moses as a Levite, a detail foundational to his priestly and prophetic role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in rubo flammante el non urente","severity":"info","text":"This echoes Exodus 3:2–4, where the burning bush does not consume itself. Isidore adapts the biblical scene to emphasize divine calling and miraculous preservation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"insinuatam ejus manum jussit emori, et rursus retractæ vigorem et motus reddidit, et caloris","severity":"info","text":"This episode of Moses’ hand dying and being restored is not in the canonical Exodus. It likely derives from Jewish or Christian apocryphal traditions, such as the 'Exagoge' of Ezekiel the Tragedian or later hagiographic expansions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"decem p'agis","severity":"info","text":"The ten plagues are listed in a sequence that follows Exodus 7–12, but Isidore’s order (blood, frogs, flies, locusts, livestock death, boils, hail, darkness, firstborn death) differs slightly from the biblical order, reflecting a traditional catechetical or liturgical arrangement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hic pro populi libertate propriam objecit salutem","severity":"info","text":"This sentence marks a shift from Moses’ personal virtues to his public actions. The structure contrasts the earlier catalogue of moral qualities with a narrative of his confrontations with Pharaoh and the plagues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et caloris [.4/., coloris]","severity":"caution","text":"The manuscript reading 'caloris' (heat) is uncertain; the editor notes a variant 'coloris' (color). The sense of restored 'vigor and motion' favors 'coloris' as a third element, but the text is corrupt at this point.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ex tr.bu Levi' is an abbreviation; the expansion to 'tribu' is certain.","The episode of Moses’ hand dying and being restored is non-biblical; its source is unclear.","The reading 'caloris' vs. 'coloris' is textually uncertain; the edition notes the variant."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":15,"ref":"p15","source":"Post hæc exspoliavit Ægyptios, eductisque populis eremi pandit iicr flammea præcedente columna. Ncc mora, mare transiens dividit, refrenatisque hiuc inde aquarum cumulis, pergenti populo viam sicco vestigio prabuil. Hostes dehinc operuit fluctibus, atque amaras aquas per tactum ligni in suavitatem convertit. Quiu etiam inter hæc esurienti Isracl coeleslc præbuit pabulum, volucrumque escis replevit loca castrorum.\n\nPercussit iusuper petram, atque extemplo dura saxorum crepidine copiosa fluenta manarunt. Ascendit quoque verticem montis Sinai, faciem Domini centemplaturus, ibi quadraginta dierum jejunia pertulit; descendens incendit vitulum, sacrilcgos prostravit gladio, legem acceptam a Deo populo tradidit, ritumque religionis instituit.\n\nInter haec quoque bella gessit, victoriis daruit, virgam in manu tenens; hostes quos nou contiait, superavit: lethiferos aspidum morsus acre! serpentis aspectu sanavit. Dathan et Abircn, terræ compagibus ruptis, viventes profundo hiatu dejecit. Ad extremum conscendit montem Nebo, terramque repromissionis, demonstrante Domino, as;icit. Mortuusquc est, jubcute Domino, in monte Abarim; sepultusque est a Domino in valle Moab, quæ est in Arabia.","english":"After these things, he despoiled the Egyptians, and, having led out the peoples, he opened the path of the wilderness, with a fiery column preceding. Without delay, crossing the sea, he divides it, and, with the heaps of waters checked on either side, he provided a way with dry foot for the advancing people. Then he covered the enemies with the waves, and turned the bitter waters into sweetness by the touch of a piece of wood. Moreover, during these events, he provided heavenly food for a hungry Israel, and filled the places of the camps with the flesh of birds.\n\nHe also struck the rock, and at once copious streams flowed from the hard crags. He also ascended the summit of Mount Sinai, about to contemplate the face of the Lord; there he endured a fast of forty days. Descending, he burned the calf, struck down the sacrilegious with the sword, delivered the law received from God to the people, and established the rite of religion.\n\nDuring these events, he also waged wars, became famous for victories, holding a rod in his hand; enemies whom he did not touch, he overcame: he healed the deadly bites of asps by the sight of a bronze serpent. Dathan and Abiram, with the joints of the earth broken open, he cast down alive into a deep chasm. Finally, he ascended Mount Nebo, and saw the land of promise, with the Lord showing it. And he died, at the Lord's command, on Mount Abarim; and he was buried by the Lord in the valley of Moab, which is in Arabia.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"mare transiens dividit","severity":"info","text":"The crossing of the Red Sea (Exodus 14:21–22) is here condensed into a single clause, emphasizing Moses' role as divider of the waters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"amaras aquas per tactum ligni in suavitatem convertit","severity":"info","text":"The sweetening of bitter waters at Marah (Exodus 15:23–25) is attributed to Moses' touch of a piece of wood, a detail not in the biblical account.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"coeleste pabulum","severity":"info","text":"The provision of manna (Exodus 16:13–15) and quail (Exodus 16:13) is referenced as heavenly food and bird flesh.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"percussit petram","severity":"info","text":"Moses striking the rock at Horeb to produce water (Exodus 17:5–6) is recounted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dathan et Abirem","severity":"info","text":"The swallowing of Dathan and Abiram (Numbers 16:31–33) is described as a chasm opening in the earth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"conscendit montem Nebo","severity":"info","text":"Moses' ascent of Mount Nebo to view the Promised Land (Deuteronomy 34:1–4) is mentioned, though the biblical account places his death on Mount Nebo, not Abarim.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'iicr flammea' is unclear; it may be a scribal error for 'ignea' or 'flammea' as a noun. The translation adopts 'fiery column' following the English draft.","The location of Moses' burial is given as 'valle Moab, quae est in Arabia,' which conflates Moab with Arabia, a geographical imprecision common in patristic sources."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Rexit autem populum Dei in cremo annis quadraginta, obiitque annorum centum viginti. Quidam autem eum vivere tetantur, pro eo quod sepulcrum ejus non reperitur. Et quia apparuit Domino in monte Thabor cum Elia, mortuum autem illum esse, non raptum, certissime sacra Scriptura testatur.\n\nCAPUT XXVI\n\nAaron frater Moysi, et insignis miraculorum socius, atque in Lege sacerdos Damini primus, cujus virga sorte electa, fronde et germine floruit. Quique thuribulum in dextra gestans, furenli se flammæ opposuit, atque stans inier vivos et mortuos, objectu sui corporis transire ignem ad agmen viventium non permisit. Hic pcr hostiam victimarum, et sacrificium sanguinis, futuram Christi passionem expressit: hic jus et principatum sacerdotii per ordinem generis et successionis suae transmisit\n\nAnno autem quadragesimo egressionis filiorum Israel de terra Ægypti, cum esset annorum centum viginti trium, mortuus est juxta præceptum Domini in nonne Hor, qui est juxla Petram, insignem Arabiæ urbem. Ibi et sepulta jacet soror ejus Maria, ubi etiam et nunc usque ostenditur i upes, qua percussa, Moyses aquas sitienti populo præbuit. Est autem hic locus in extremis finibus Idumæorum.","english":"He ruled the people of God in the wilderness for forty years, and died at the age of one hundred and twenty. Some, however, claim that he is still alive, because his tomb is not found. And because he appeared to the Lord on Mount Tabor with Elijah, but that he is dead, not taken up, the most certain sacred Scripture testifies.\n\nCHAPTER 26\n\nAaron, the brother of Moses, and a notable companion in miracles, and the first priest of the Law of the Lord, whose rod, chosen by lot, flourished with leaf and bud. And who, bearing a censer in his right hand, placed himself before the raging flame, and standing between the living and the dead, by the interposition of his body did not permit the fire to pass to the host of the living. This man, through the sacrifice of victims and the offering of blood, expressed the future passion of Christ: this man transmitted the right and primacy of the priesthood through the order of his lineage and succession.\n\nNow in the fortieth year of the exodus of the children of Israel from the land of Egypt, when he was one hundred and twenty-three years old, he died according to the command of the Lord on Mount Hor, which is near Petra, a notable city of Arabia. There also his sister Mary lies buried, where even now the rock is shown, which, when struck, Moses provided waters for the thirsty people. This place is at the farthest borders of the Idumeans.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Rexit autem populum Dei in cremo annis quadraginta","severity":"info","text":"Isidore states Moses ruled the people in the wilderness for forty years, a period not explicitly given in the Pentateuch but derived from tradition (cf. Acts 7:36).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"apparuit Domino in monte Thabor cum Elia","severity":"info","text":"The Transfiguration of Christ with Moses and Elijah is narrated in Matthew 17:3, Mark 9:4, and Luke 9:30. Isidore uses this to counter claims of Moses’ survival.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Aaron ... cujus virga sorte electa, fronde et germine floruit","severity":"info","text":"The flowering of Aaron’s rod is a haggadic tradition (cf. Numbers 17:8; Targum Pseudo-Jonathan) symbolizing his priestly election, not found in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Aaron ... thuribulum in dextra gestans, furenli se flammæ opposuit","severity":"info","text":"Isidore’s account of Aaron stopping fire with a censer echoes a legend from the Jewish Antiquities (Josephus, Ant. 4.4.2) or later Christian hagiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Anno autem quadragesimo egressionis ... mortuus est ... annorum centum viginti trium","severity":"info","text":"Aaron’s death at 123 years in the 40th year of the Exodus is not in the Bible; Isidore follows a tradition (cf. Numbers 33:38-39) but adds the age.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Quidam autem eum vivere tetantur, pro eo quod sepulcrum ejus non reperitur","severity":"caution","text":"The claim that some assert Moses still lives because his tomb is unfound is a patristic trope (cf. Origen, Hom. in Num. 22.4); Isidore rejects it as contrary to Scripture.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'tetantur' is a scribal variant for 'testantur' (they claim).","The location of Aaron’s death (Mount Hor near Petra) is traditional but not archaeologically confirmed."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"CAPUT XXVII.\n\nJosuc filius Nun, ut tribu Ephraim in Ægypto natus, Moysi discipulus, et potestatis successor, novique prælii triumphator. Qui, quousquo expediret victoriam ut sol staret, cælo imperavit. Jor. danis etiam cursum lransitu suo resistere fecit. Jericho inexpugnabiles muros clangentium tubarum sono dejecit.\n\nChananæorum evertit regna, reges exstinxit, ac populum Dei solus in terram repromissionis induxit, eamque sorle distribuit. Viginti septem annis præfuit in Israel. Occubuitque centum et decem annorum atque sepultus est in Tamnathsare civitate sua, quæ sita est in latere montis Gaas, contra Aquilonem, ubi usque hodie insigne monumentum ejus ostenditur. Est autem in tribu Dan.\n\nCAPUT XXVIII.\n\n49.Phnees sacerdos, filiusEleazari sacerdotis, filii Aaron, zelum Domini agens, Zambri cocuntem impudicum simul cum scorto Madianitide telo percussit, atque perpetuas sacerdotii infulas præmiumque victimarum in generationibus Israel meruit, pro eo quod zelo divini amoris accensus iram Domini feriendo placavit.","english":"CHAPTER XXVII.\n\nJoshua, son of Nun, of the tribe of Ephraim, born in Egypt, disciple of Moses, successor in authority, and victor in a new kind of warfare. He commanded the sun to stand still in the sky until the victory was fully won. He also made the Jordan River halt its course at his crossing. He cast down the impregnable walls of Jericho with the sound of blaring trumpets.\n\nHe overthrew the kingdoms of the Canaanites, destroyed their kings, and alone led the people of God into the Promised Land, which he then divided by lot. He ruled over Israel for twenty-seven years. He died at the age of one hundred and ten and was buried in his own city of Timnath-serah, which is situated on the northern slope of Mount Gaash, where his notable monument is still shown to this day. It is in the tribe of Dan.\n\nCHAPTER XXVIII.\n\nPhinehas the priest, son of Eleazar the priest, son of Aaron, acting with zeal for the Lord, struck down Zimri, who was shamelessly coupling with a Midianite harlot, with a single spear-thrust, and thereby earned the perpetual insignia of the priesthood and the reward of the sacrifices for the generations of Israel, because, inflamed with the zeal of divine love, he appeased the wrath of the Lord by striking.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XXVII","severity":"info","text":"The chapter heading marks a new unit in the catalogue, following the pattern of earlier chapters on Moses and Aaron.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Josuc filius Nun","severity":"info","text":"The account of Joshua commanding the sun to stand still (Josh. 10:12–14) and halting the Jordan (Josh. 3:16) derives from biblical narrative, though the phrasing is Isidore’s own.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Jericho inexpugnabiles muros clangentium tubarum sono dejecit","severity":"info","text":"The fall of Jericho’s walls by trumpet blasts is not in the biblical account (Josh. 6:20), which attributes it to the shout of the people; Isidore may follow a patristic or legendary tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Phnees","severity":"info","text":"The Latin spelling 'Phnees' for Phinehas reflects a Greek or Vulgate variant; the English draft normalizes to 'Phinehas'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Zambri cocuntem impudicum simul cum scorto Madianitide telo percussit","severity":"info","text":"The story of Phinehas killing Zimri and Cozbi is from Num. 25:6–15; Isidore’s 'scorto Madianitide' (Midianite harlot) reflects the Vulgate’s 'Madianitide'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"perpetuas sacerdotii infulas praemiumque victimarum","severity":"info","text":"Isidore’s claim that Phinehas earned perpetual priestly insignia and sacrificial rewards for his zeal echoes later Jewish and Christian traditions that his act established a hereditary priesthood (cf. Num. 25:13).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the trumpet-blast motif for Jericho is unclear; it may be a conflation with the fall of Jericho in later legend.","The phrase 'novique prælii triumphator' (victor in a new kind of warfare) is ambiguous: it may refer to Joshua’s unconventional tactics (e.g., divine intervention) or to a new phase of conquest."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"CAPUT XXIX.\n\nGedeon filius Joas ex tribu Manasse, genitus in solitudine, libcrator populi, et multorum pater exstitit filiorum, manu fortis, consilio strenuus, signis explorans futuræ documenta victoriæ, potentiamquo Dei in vellere. IIic cum trecentis viris aquam lingua lambentibus, non tela in dextris, sed tubas, nec læva clypcum, sed hydrias praeferentibus, bostem terroro perculit, ac victor de Amalech fortiter triumphavit. Judicavit Israel annos quadraginta, mortuusque est senex, et sepultus in sepulcro Joas oatris In Ephra de familia Ezri.\n\nCAPUT XXX.\n\nJephte Galaadites, felix in praeliis, fidelis in promissis, affectum pietafis exsuperans tolerantia InIitis. Hic enim voverat Deo, ut si quid illi post victoriam revertenti primum occurreret, immolaret. Nam rediens ex hostibus, Ammonitarum triumphator, ne pollueretur labe perjurii, pollicitam sponsionem coml levit, ac filiam, quae victori occurrerat, immolavit. Judicavit Israel sex annis, et mortuus est sepultusque in civitate Galaad, quae est in dimidia tribu Manassae.","english":"CHAPTER XXIX.\n\nGideon, son of Joash, of the tribe of Manasseh, born in the wilderness, was a liberator of the people and the father of many sons, strong of hand, vigorous in counsel, exploring by signs the proofs of future victory, and the power of God in the fleece. He, with three hundred men who lapped water with their tongues, bearing not spears in their right hands but trumpets, and not shields on their left arms but water-jars, struck the enemy with terror and victoriously triumphed over Amalek. He judged Israel for forty years, and died an old man, and was buried in the sepulchre of his father Joash in Ephra, of the family of Ezri.\n\nCHAPTER XXX.\n\nJephthah the Gileadite, fortunate in battles, faithful in promises, surpassing the affection of piety by the endurance of a vow. For he had vowed to God that he would sacrifice whatever first met him returning after victory. For returning from the enemy, the triumphant over the Ammonites, lest he be polluted by the stain of perjury, he fulfilled the promised pledge, and sacrificed his daughter, who had met the victor. He judged Israel for six years, and died and was buried in the city of Gilead, which is in the half-tribe of Manasseh.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Gedeon filius Joas ex tribu Manasse","severity":"info","text":"Isidore identifies Gideon as a son of Joash from the tribe of Manasseh, born in the wilderness, and a liberator of the people.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"aquam lingua lambentibus","severity":"info","text":"The detail of men lapping water like dogs echoes Judges 7:5-6, where Gideon's three hundred lapped water to test their loyalty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"potentiamque Dei in vellere","severity":"info","text":"The 'power of God in the fleece' refers to Gideon's sign of the fleece, a test of divine favor before battle, known from Judges 6:36-40.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XXIX","severity":"info","text":"This chapter follows the pattern of earlier entries: genealogy, key deeds, and death, with a focus on miraculous signs and military success.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Jephte Galaadites","severity":"info","text":"Isidore presents Jephthah as a Gileadite, faithful in promises, but his vow led to the sacrifice of his daughter, a tragic fulfillment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"filiam, quae victori occurrerat, immolavit","severity":"info","text":"The sacrifice of Jephthah's daughter is based on Judges 11:30-40, where he vowed to sacrifice the first to meet him after victory.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'vellere' (fleece) is ambiguous: it could refer to a literal fleece or a symbolic sign; the reading taken is the biblical sign of the fleece.","The phrase 'in Ephra de familia Ezri' is unclear; it may refer to a location or family name, but the reading taken is a burial place in Ephra of the Ezri family."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"CAPUT XXXI.\n\nSamson, filius promissionis, genitus patre Manue ex tribu Dan, Nazarxus vocatus, liberalor Israel, el omnium fortissimus. Iste rugientem mactavit leonem, favumque ab ore mortui tulit, seras quoque portarum humeris tollens, in vertice montis imposuit. Vulpium caudis igne vinclis totam regionem Philistinorum succendit. Vinctus etiam rescissis funibus, maxilla asini mille viros peremit. Nervis intexta vincula, ut lanea fila, dsrupit.\n\nPost hæc avaritia illecebrosae mulieris decepIUS, detonsis crinibus, vim suæ virtutis amisit: nec mora, efFossis oculis, columnas templi concutiens, ruina oppressus pariter cum hostibus defecit. Judicavit Israel annis viginti et positus est in sepulcro patris sui in civi ate Esthaol, quæ est in tribu Juda, decimo procul lapide ab bleutheropoli, contra septentrionaleui plagam, juxta viam quæ ducit Nicopolim.","english":"CHAPTER XXXI.\n\nSamson, son of a promise, begotten by his father Manoah from the tribe of Dan, called a Nazirite, liberator of Israel, and the strongest of all. He slew a roaring lion and took honey from the mouth of the dead beast; also, lifting the bars of the gates on his shoulders, he placed them on the top of a mountain. With the tails of foxes bound with fire, he set the entire region of the Philistines ablaze. Even when bound, having broken the ropes, he slew a thousand men with the jawbone of an ass. Ropes woven of sinews he tore apart like woolen threads.\n\nAfter these deeds, deceived by the greed of a seductive woman, with his hair shorn, he lost the power of his strength; and soon, with his eyes gouged out, shaking the pillars of the temple, he perished, crushed by the ruin together with his enemies. He judged Israel for twenty years and was placed in the tomb of his father in the city of Eshtaol, which is in the tribe of Judah, ten miles from Eleutheropolis, towards the northern region, near the road that leads to Nicopolis.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Nazarxus","severity":"info","text":"The Latin 'Nazarxus' is a scribal variant for 'Nazaraeus' (Nazirite), referring to Samson's vow of consecration described in Judges 13:5. The spelling reflects late Latin or insular transmission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"favumque ab ore mortui tulit","severity":"info","text":"The episode of Samson taking honey from the lion's carcass is not in the biblical account (Judges 14–16) but appears in later Jewish and Christian tradition, e.g., Pseudo-Philo's Liber Antiquitatum Biblicarum 42.","cites":[],"named_sources":["Pseudo-Philo 1st cent. CE"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"vulpium caudis igne vinclis","severity":"info","text":"The fox-tail arson episode is extra-biblical, found in Josephus, Jewish Antiquities 5.8.6, and elaborated in patristic sources. Isidore likely draws on Josephus or a derivative epitome.","cites":[],"named_sources":["Josephus 1st cent. CE"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Post hæc avaritia illecebrosae mulieris deceptus","severity":"info","text":"Isidore structures Samson's life as a two-part narrative: first his superhuman feats, then his moral failure and death. This moralizing diptych is typical of patristic epitomes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sepulcro patris sui in civitate Esthaol","severity":"info","text":"The burial site at Eshtaol (tribe of Judah) is not in Judges but appears in later traditions, e.g., the Onomasticon of Eusebius (ca. 300 CE), which Isidore may have used.","cites":[],"named_sources":["Eusebius 4th cent. CE"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"maxilla asini mille viros peremit","severity":"caution","text":"The jawbone of an ass is a weapon in Judges 15:15, but the claim of killing a thousand men is an exaggeration not in the biblical text; it may reflect oral tradition or a scribal gloss.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Nazarxus' is a non-standard spelling; the intended term is 'Nazaraeus' (Nazirite).","The fox-tail episode and the honey from the lion are extra-biblical; their source is not explicitly cited by Isidore."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"CAPUT XXXII.\n\nSamuel propheta, filius. Elcana, de Ramatha, ex tribu Ephraim, connumeratus Moysi in sacerdotibus Dei. ab ipis cunabulis Domino consecratus, sedulus in ministerio, in gente princeps, in templo vales, cujus verbo obtemperaverunt cœli, occurrerunt nubila, effusi sunt imbres.\n\nIIic triumphator ex hostibus, Adjutorii lapidem posuit; hic primum principem in regno unxit. Sepultus est autem in vico suo Ramatha quæ est in Bethlehem; cujus ossa Arcadius Augustus de Judæa in Thraciam transtulit, et super tumulum ejus Christi aram erexil.\n\nCAPUT XXXIII.\n\nDavid, rex idem atque propheta, ortus de genere Juda, filius Jesse, natus in Bethlehem, puer pastor ovium inter fratres reLate minor, virtute præstantior, a Domino in regnum vocatus, a propheta iti regem unctus, belliger juveuis, in certamine singularis, in triumpho gloriosus, vincendo veteranus, patiens in adversis, prudens in periculis, in peccato proprio dolens, in alieno funere lugens, pronus ad poenitentiam, velox ad veniam. in convicio mitis, ad misericordiam facilis.","english":"CHAPTER XXXII.\n\nSamuel the prophet, son of Elkanah, of Ramathaim, from the tribe of Ephraim, counted with Moses among the priests of God. Consecrated to the Lord from his very cradle, diligent in ministry, a prince among the people, a seer in the temple, at whose word the heavens obeyed, clouds gathered, rains poured forth.\n\nHe was a triumphant victor over enemies; he set up the Stone of Help. He first anointed a prince in the kingdom. He was buried, however, in his own town of Ramathaim, which is in Bethlehem; his bones the Emperor Arcadius transferred from Judaea to Thrace, and over his tomb he erected an altar of Christ.\n\nCHAPTER XXXIII.\n\nDavid, both king and prophet, born from the tribe of Judah, son of Jesse, born in Bethlehem, a boy shepherd of sheep, much younger among his brothers, more outstanding in virtue, called by the Lord to the kingdom, anointed king by the prophet, a warlike youth, singular in combat, glorious in triumph, conquering as a veteran, patient in adversity, prudent in dangers, grieving in his own sin, mourning at another’s death, prone to repentance, swift to forgiveness, gentle in insult, easy toward mercy.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XXXII","severity":"info","text":"The chapter heading marks a new entry in the catalogue, following the pattern of previous chapters. The structure is consistent: name, genealogy, tribe, key deeds, and burial.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"connumeratus Moysi in sacerdotibus Dei","severity":"info","text":"This phrase equates Samuel with Moses in priestly rank, a distinctive claim not found in the biblical text, reflecting Isidore's typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Adjutorii lapidem posuit","severity":"info","text":"The 'Stone of Help' (Eben-ezer) refers to 1 Samuel 7:12, where Samuel set up a stone after a victory over the Philistines. Isidore interprets this as a monument of triumph.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ossa Arcadius Augustus de Judaea in Thraciam transtulit","severity":"info","text":"The translation of Samuel's relics to Thrace under Emperor Arcadius (r. 395–408) is a late antique tradition, recorded by Jerome and others, showing the cult of Samuel in the Eastern Empire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XXXIII","severity":"info","text":"The chapter on David follows the same pattern as Samuel's, but with a series of antithetical pairs (e.g., 'in peccato proprio dolens, in alieno funere lugens') that emphasize David's moral complexity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"a Domino in regnum vocatus, a propheta in regem unctus","severity":"info","text":"This alludes to 1 Samuel 16:1–13, where Samuel anoints David as king. Isidore condenses the narrative into a formulaic contrast between divine calling and prophetic mediation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'vico suo Ramatha quae est in Bethlehem' conflates Ramathaim (Samuel's hometown) with Bethlehem (David's birthplace), possibly a scribal error or intentional typological link.","The phrase 'ab ipis cunabulis' (from his very cradle) is a variant spelling of 'ab ipsis cunabulis', but the sense is clear."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Qui inimicum regem, dum posset, innocuum non tantum reservavit traditum, sed et vindicavit occisum. Hic leonem et ursum sine gladio interfecit, citharæ suavitate immundum spiritum pepulit, gigantem expugnavil. Igitur quadragesimo regni, et septnagesimd ætatis anno, diem vitæ supremum consummavit, sepultusque est in civitate sua Bethlehem, quæ a io vocabulo dicitur Ephrata, ubi cliam Dominus no ter Jesus Christus secundum carnem est natus.\n\nIbi quoque, et Rachel, cum Benjamin peperisse!, occubuit. Ibi etiam sepulerum Jesse patris David ostenditur. Est autem hic locus in tribu Juda sexto ab Jerusalem milliario positus contra meridiem in itinere quo pergitur in Hebron.\n\nCAPUT XXXIV.\n\nSalomon filius David edilus ex Dethsabee in Jcru-. salem, antequam nasceretur, vocatus sapientissimus omnium, et dominici dedicator templi: felix imperio, paternis meritis impar, dilectus a Deo, sapiens in judicio, in sententia justus, pacificus in regno. Qui poposcit sap entiam, et impetravit, ut sciret dispositionem orhis terrarum, et virtutes elementorum, naturas animalium, et cogitationes hominum.","english":"who, when he could have, did not merely spare the enemy king, who had been handed over to him, unharmed, but also avenged him when he was killed. This man killed a lion and a bear without a sword, drove out an unclean spirit with the sweetness of his lyre, and overcame a giant. Therefore, in the fortieth year of his reign and the seventieth year of his life, he ended his final day, and was buried in his city of Bethlehem, which is also called by the name Ephrata, where also our Lord Jesus Christ was born in the flesh.\n\nThere also Rachel, when she gave birth to Benjamin, died. There too the tomb of Jesse, David's father, is shown. Moreover, this place is in the tribe of Judah, six miles from Jerusalem, facing south on the road that goes to Hebron.\n\nCHAPTER XXXIV.\n\nSolomon, son of David, born of Bathsheba in Jerusalem, before he was born was called the wisest of all, and the dedicator of the Lord's temple: fortunate in his rule, unequal to his father's merits, beloved by God, wise in judgment, just in his sentences, peaceful in his kingdom. He sought wisdom and obtained it, so that he might know the arrangement of the world, the powers of the elements, the natures of animals, and the thoughts of men.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XXXIV","severity":"info","text":"The chapter break between David and Solomon is marked by a rubric, following the pattern of biblical biography in the work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rachel, cum Benjamin peperisse!, occubuit","severity":"info","text":"This echoes Genesis 35:19–20, where Rachel dies giving birth to Benjamin near Bethlehem, though the biblical account places her tomb on the road to Ephrath.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sexto ab Jerusalem milliario positus contra meridiem in itinere quo pergitur in Hebron","severity":"info","text":"The location of Bethlehem six miles south of Jerusalem on the road to Hebron is a standard geographical note, reflecting late antique pilgrimage itineraries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"dominicici dedicator templi","severity":"info","text":"The phrase 'dedicator of the Lord's temple' refers to Solomon's construction of the Temple in Jerusalem, a key event in 1 Kings 5–8.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"paternis meritis impar","severity":"info","text":"Isidore's judgment that Solomon was unequal to his father's merits echoes a common patristic trope contrasting David's martial piety with Solomon's wisdom and eventual apostasy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"peperisse!","severity":"caution","text":"The exclamation mark in 'peperisse!' is a scribal or editorial insertion; the text likely read 'peperisset' (she had given birth) but the manuscript may be corrupt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'peperisse!' is likely a scribal error for 'peperisset'.","The identity of the enemy king in the David passage is not specified; it may refer to the king of the Ammonites or another figure."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Hic quoque mores composuit, rerum naturas reperit, sacramenta Christi et Ecclesir revelavit. Cujus principia bona fuerunt, nnvissima vero mala. Nam, post multarum virtutum gloriam, amore depravatus femineo, et acceptam sapientiam perdidil, et in profundum idololatriæ flenda ruina demersus est. Quadraginta annis regnavit, quinquaginta et duobus aetatem peregit. Dehinc finem imperio et vitai dedit, sepultusque est in civitate patris sui Bethlehem,\n\nCAPUT XXXV.\n\nElias Thesbites sacerdos magnus atque propheta, habitator solitudinis, fide plenus, devotione summus, in laboribus fortis, industria solers, excellenti in enio praeditus, in exercitatione disciplinæ structus, in sancta meditatione assiduus, metuquc mortis intrepidus, verberavit tyrannos, sacrilegos interfecit, multisque signis virtutum effulsit. Trienni namqie siccitate clausit imbribus cœlum. Oravit rursum, ct cœlum dedit pluvias, mortuumque mulieris filium suscitavit.","english":"He also established customs, discovered the natures of things, and revealed the sacraments of Christ and the Church. His beginnings were good, but his end was evil. For after the glory of many virtues, corrupted by love of a woman, he both lost the wisdom he had received and was plunged into the depths of idolatry in a lamentable downfall. He reigned for forty years and completed fifty-two years of life. Then he brought an end to his rule and his life, and was buried in the city of his father, Bethlehem.\n\nCHAPTER XXXV.\n\nElias the Thesbite, a great priest and prophet, a dweller of the desert, full of faith, highest in devotion, strong in labors, skillful in industry, endowed with excellent talent, built up in the practice of discipline, assiduous in holy meditation, and fearless of death, scourged tyrants, slew the sacrilegious, and shone forth with many signs of virtues. For a three-year drought, he closed the heavens to rains. He prayed again, and the heavens gave rain, and he raised the dead son of a woman.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Hic","severity":"info","text":"The antecedent of 'Hic' is Solomon, the subject of the previous passage, whose reign and burial are described.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sacramenta Christi et Ecclesir","severity":"info","text":"The phrase 'sacramenta Christi et Ecclesir' (sacraments of Christ and the Church) is anachronistic for Solomon's era, reflecting Isidore's typological reading of the Old Testament as prefiguring Christian mysteries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quadraginta annis regnavit","severity":"info","text":"The forty-year reign of Solomon is given in 1 Kings 11:42; the fifty-two years of life are not directly biblical but derive from Josephus (Antiquities 8.7.1) or later tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Elias Thesbites","severity":"info","text":"Elias Thesbites (Elijah the Tishbite) is identified by his hometown Tishbe in Gilead (1 Kings 17:1). Isidore's epithets reflect patristic hagiographic tradition, especially Jerome's Life of Paul the Hermit and Sulpicius Severus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XXXV","severity":"info","text":"The chapter break marks a transition from the narrative of Solomon (Chapter 34) to Elijah, following the biblical order of 1 Kings. Isidore's sequence mirrors the Vulgate's historical books.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"nnvissima","severity":"caution","text":"The Latin 'nnvissima' is a scribal error for 'novissima' (last, final). The text is otherwise sound in the edition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'amore depravatus femineo' (corrupted by love of a woman) likely refers to Solomon's marriages to foreign women (1 Kings 11:1-8), but Isidore may also allude to the tradition of his idolatry through the influence of his wives."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Cujus virtute hydria farinae non dcfecil, vas olei perpetuo fonte manavit. Cuius verbo super sacrificium ignis de cælo descendit. Hic duos quinquagenarios cum militibus coelesti igne combussit. Jordanem transiens, tactu melotis abrupit. Post igneo curru in cælum rapius ascendit, venturus juxta Malachiam prophetam in fine mundi, ac praecessurus Christum, nuntiaturus ultimum ejus adventum cum magnis virtuiibus prodigiisque signorum: ita ut e'iam in terra bellum gerat Antichristus adversus eum, vel qui cum eo venturus esi, et occidet eos, cadavera quoque eorum in plateis insepulta jacebunt.\n\nDehinc suscitati a Domino regnum Anticbristi plaga magna percutient, Post hæc veniet DomiIIUS, et interficiet Antichristum gladio oris sui, et eos qui adoraverunt eum. Et regnabit Dominus cum omnibus sanctis suis in gloria sempiterna.\n\nItem. Elias Thesbites de terra Arabum, de iTIbu Aaron, cum esset in utero matris suae Galaath, Sobac pater ejus somnium vidit, quod nascentem Eliam viri candidis vestibus salutabant, igneisque eum vestimentis [AL instilis] obvolvebant, atque pro cibo ignem ei ad nutriendum subministrabant. Hoc visum pater Pius prophetis in Jerosolymis indicavit, hocque ab eis accepit responsum: Ne timueris, inquiunt, erit enim natio ejus lumen, verbumque ejus fixis sententiis. Judicabit enim Israel in gladio et igne.","english":"By his power a jar of flour did not fail, a vessel of oil flowed from a perpetual spring. By his word, fire descended from heaven upon the sacrifice. He burned two fifty-men squads with soldiers by celestial fire. Crossing the Jordan, he divided it by the touch of his sheepskin. Afterwards, snatched up to heaven on a fiery chariot, he is to come, according to the prophet Malachi, at the end of the world, and is to precede Christ, to announce his final coming with great virtues and prodigies of signs: so that even on earth Antichrist will wage war against him, or against those who are to come with him, and will kill them, and their corpses will also lie unburied in the streets.\n\nThen, raised up by the Lord, they will strike the kingdom of Antichrist with a great plague. After this, the Lord will come, and will kill Antichrist with the sword of his mouth, and those who have worshipped him. And the Lord will reign with all his saints in eternal glory.\n\nLikewise. Elijah the Tishbite from the land of the Arabs, from the tribe of Aaron, when he was in the womb of his mother Galaath, his father Sobac saw a dream, that men in white garments were greeting the newborn Elijah, and were wrapping him in fiery garments, and were supplying him fire for food to nourish him. This vision the father reported to the prophets in Jerusalem, and received this response from them: Do not fear, they said, for his nation will be a light, and his word will be of fixed judgments. For he will judge Israel with sword and fire.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Elias Thesbites","severity":"info","text":"The identification of Elijah as 'Thesbites' (the Tishbite) follows 1 Kings 17:1, where he is called 'the Tishbite from Tishbe in Gilead.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"de terra Arabum","severity":"info","text":"Calling Elijah 'from the land of the Arabs' is unusual; it may reflect a later tradition linking him to the Transjordan region, often associated with Arab territories in patristic geography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"venturus juxta Malachiam prophetam","severity":"info","text":"The reference to Malachi 4:5 (Vulgate) foretells Elijah's return before the 'day of the Lord,' a common eschatological motif in early Christian and Jewish tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"igneo curru in cælum rapius","severity":"info","text":"Elijah's ascension on a fiery chariot is based on 2 Kings 2:11, but the detail of a chariot (curru) is a later elaboration, possibly from the apocryphal 'Apocalypse of Elijah' or patristic homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item","severity":"info","text":"The word 'Item' marks a new section, introducing a second account of Elijah's origins, likely drawn from a different source (e.g., the 'Vita Eliae' or Jewish legends).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Galaath","severity":"caution","text":"The name 'Galaath' for Elijah's mother is unattested in canonical scripture; it may be a corruption or a variant from a lost apocryphal tradition, possibly confused with 'Gilead' or a Semitic name.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'de terra Arabum' is ambiguous: it could mean 'from the land of the Arabs' (i.e., Arabia) or 'from the land of Arabah' (the desert region near the Dead Sea). The reading 'Arabs' is adopted here.","The name 'Galaath' for Elijah's mother is uncertain; it may be a scribal error or a non-biblical tradition."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":24,"ref":"p24","source":"CAPUT XXXVI.\n\nElisaeus Eliae discipulus, ex Abel Meula oppido, ex tribu Ruben, in cujus ortu aurea vitula in Ga galis mugitum dedit, ejusque vox in Jerusalem personavit. Tunc quidam praesagus vates prædixit: Hodie in Israel natus est propheta, qui cuncta eorum destruet idola.\n\nHic gemino Eliae glorificatus spiritu, plurimis atque magnis virtutum signis emicuit. Jor. dancm transitu suo divisum, refrenatis uudis, retro convertit; aquas Jericho steriles, demerso vasculo, ad fecunditatem perduxit; pueros insultantes sibi verbo tradidit bestiis repente vorandos; sanguineas aquas in necem hostium decurrere fecit: inter haec sterilem conceptionem verbo fecundavit, ejusque filium mortuum suscitavit; ciborum temperat amaritudinem, deniquc ex decem panibus plebe refecta reliquias collegit.\n\nEt Naaman lepræ stigmatibus a vacro ordanis purgavit; lepra quoque maledictum aspersit discipulum: ferrum securis in Jordane mersum, ligno in aquas misso, supernatare fecit. Hostes Syriæ cæcitate percussit, mortem incredulo praedixit, fragore quadrigarum fugavit hostem, obsidionem dispersit, famem repulit.","english":"CHAPTER XXXVI.\n\nElisha, disciple of Elijah, from the town of Abel-Meholah, from the tribe of Reuben, at whose birth a golden calf bellowed in Gilgal, and its voice resounded in Jerusalem. Then a certain seer prophet predicted: “Today a prophet has been born in Israel, who will destroy all their idols.”\n\nThis man, glorified by the twofold spirit of Elijah, shone forth with very many and great signs of virtues. He divided the Jordan by his passage, turning back the restrained waves; he led the barren waters of Jericho, by submerging a small vessel, to fertility; he consigned insulting boys to beasts to be suddenly devoured by his word; he made bloody waters flow for the destruction of enemies; among these things, he rendered a sterile conception fertile by his word, and raised her dead son; he tempered the bitterness of foods; finally, from ten loaves he fed a multitude and collected the leftovers.\n\nAnd he cleansed Naaman from the stigmata of leprosy by the order of the priest; he also sprinkled a cursed disciple with leprosy: he made an iron axe-head, sunk in the Jordan, float on the water by sending a piece of wood into the waters. He struck the Syrian enemies with blindness, predicted death to an unbeliever, put the enemy to flight with the crash of chariots, scattered a siege, and repelled famine.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Abel Meula","severity":"info","text":"Abel-Meholah is a town in the Jordan Valley, traditionally associated with the tribe of Reuben. The golden calf bellowing at Elisha's birth is a haggadic motif, not found in the biblical account (1 Kings 19:19-21).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hodie in Israel natus est propheta, qui cuncta eorum destruet idola","severity":"info","text":"This prophecy is not from the canonical Bible but from Jewish tradition (e.g., Pseudo-Philo, Biblical Antiquities) or patristic legend, possibly echoing the anti-idolatry theme of Elijah and Elisha.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"gemino Eliae glorificatus spiritu","severity":"info","text":"The phrase 'twofold spirit of Elijah' likely refers to Elisha receiving a double portion of Elijah's prophetic spirit, a concept found in 2 Kings 2:9-14, where Elisha inherits Elijah's mantle and power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jordancm transitu suo divisum","severity":"info","text":"The dividing of the Jordan by Elisha is not in the Bible; it may conflate the parting of the Jordan by Joshua (Joshua 3:13-17) or Elijah's parting of the Jordan (2 Kings 2:8).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Naaman lepræ stigmatibus","severity":"info","text":"The healing of Naaman from leprosy is from 2 Kings 5:1-14. Isidore adds 'by the order of the priest' (a vacro ordanis, likely a corruption of 'a vate ordanis' or 'a sacerdote'), which is not in the biblical account.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"a vacro ordanis","severity":"caution","text":"The phrase 'a vacro ordanis' is obscure; it may be a scribal error for 'a vate ordanis' (by the order of the prophet) or 'a sacerdote' (by the priest). The English draft reads 'by the order of the priest', but the Latin is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'a vacro ordanis' is unclear; possibly a corruption of 'a vate ordanis' (by the order of the prophet) or 'a sacerdote' (by the priest).","The prophecy at Elisha's birth is not biblical; its source is uncertain."],"confidence":"medium","notes":[]},{"i":25,"ref":"p25","source":"Postremo post mortem exanimis cadaveri vitam dedit. Cujus sepulcrum usque hodie in Sebastia civiiate ostenditur honore satis dignum, et digna habitum veneratione\n\nCAPUT XXXVII.\n\nIsaias filius Amos, non Amos prophetæ, sed allenius qui simili nuncupatus est nomine: ille enim ei numero pastorum fuit de oppido Thecue, hic autem genere nobili ortus in Jerusalem; quem etiam aiunt Hebræi soccrurn fuisse Manasse. In quo tanta fuit sanctitatis et vitæ excellentia, ut onam tantum dicatur habuisse tunicam, et hanc cilicinam, quaque etiam postmodum pro delicto populi abjecta, sacco membra cooperuit.\n\nSed, et hoc ad extremum deposito, juxta Domini imperium nudo corpore nudoque vestigio in conventu populorum versatus est, sicque fervorem æstivum hiemisque pruinas atque imbrium tempestate' sustinuit, ut, et Dei praeceptis obediret, et populi deploraret delicta.","english":"Finally, after his death, he gave life to a lifeless corpse. His tomb, shown to this very day in the city of Sebaste, is worthy of great honor and is held in fitting veneration.\n\nCHAPTER XXXVII.\n\nIsaiah, son of Amos—not the prophet Amos, but another who bore the same name: for the latter was among the shepherds from the town of Tekoa, while this one was of noble birth in Jerusalem; the Hebrews also say he was the father-in-law of Manasseh. In him there was such excellence of sanctity and life that he is said to have had only one garment, and that a hair-shirt, and even this he later cast off for the sin of the people, covering his limbs with sackcloth.\n\nBut, having also laid this aside in the end, at the Lord's command he went about in the assemblies of the people with naked body and bare foot, and thus endured the summer heat, the winter frosts, and the storms of rain, so that he might both obey God's precepts and lament the sins of the people.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Sebastia civitate","severity":"info","text":"Sebaste is the Roman name for Samaria, rebuilt by Herod the Great and renamed in honor of Augustus. Isidore refers to the traditional site of Elisha's tomb there.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"civiiate","severity":"caution","text":"The Latin text has 'civiiate', a clear scribal error for 'civitate'. The edition corrects it silently.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Isaias filius Amos","severity":"info","text":"Isidore distinguishes Isaiah from the prophet Amos of Tekoa, a common patristic clarification. The claim that Isaiah was Manasseh's father-in-law is a Jewish tradition found in the Lives of the Prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"cilicinam","severity":"info","text":"Cilicina (hair-shirt) is a garment of goat hair from Cilicia, associated with ascetic penance. Isidore uses it to underscore Isaiah's extreme austerity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XXXVII","severity":"info","text":"The chapter break marks the transition from Elisha to Isaiah. Isidore follows the biblical order of the prophetic books, not strict chronology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"nudo corpore nudoque vestigio","severity":"info","text":"Isaiah's nakedness and barefoot wandering echo the symbolic nudity of prophets in patristic exegesis, representing total humility and rejection of worldly comfort.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Amos' as Isaiah's father is clarified by Isidore as not the prophet Amos, but the tradition of Isaiah as Manasseh's father-in-law is uncertain and not biblical."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"Hic quindecim gradibus ascendentem umbram retrodescendere jussit. Hujus oraculo rex Ezechias mortis dilationem promeruit. Hunc autem Manasses extensum a vertice per 'medium secuit, alrocique supplicio excruciaturn exstinxit.\n\nTradunt autein Hebræi duabus ex causis interfectum fuisse isaiam: una, quod eos appellaverit principes Sodomorum et populum Gomorrhæ; altera, quod, testante Domino ad Moysem: Non poteris videre faciem meam, iste ausus est exclamare: Vidi Dominum sedentem super solium excelsum et elevatum; non animadvertentes cæcati mente Judæi, quod in sequentibus faciem et pedes Dei Seraphim texisse narraverat, ac media tantum ejus vidisse propheta ascribat. Jacet sub quercu Ragel, juxta decursus aquarum, quas Ezechias rex Juda mole constructa terræ exposuerat.\n\nCAPUT XXXVIII.\n\nJeremias ex tribu sacerdotali ortus, in vico Anathot, qui est tribus millibus ab Jerusalem, sacerdos in Judæa positus, propheta in gentibus consecratu, antequam plasmaretur agnitus, antequam procederet sanctificatus, et ut virgo permaneret, admonitus. Iiic prædicare puer cœpit, arguens populum ob delicta, et si pius cohortans ad pœnitentiam, sed plebis perfidæ sævientis crudelitate afficitur saepe atque ligatur, in carcerem etiam mittitur, projicitur in lacum, catenis cingitur, ad uhimum apud Taphnas in Ægypto a populo lapidatur.","english":"He ordered the ascending shadow on the fifteenth step to go back down. By his oracle, King Hezekiah obtained a postponement of death. But Manasseh, having stretched him from the crown, cut him through the middle and killed him with a cruel torture.\n\nThe Hebrews, however, relate that Isaiah was killed for two reasons: one, that he called their princes Sodomites and their people Gomorrah; the other, that, when the Lord testified to Moses, \"You will not be able to see my face,\" this man dared to exclaim, \"I saw the Lord sitting on a high and lofty throne\"; the Jews, blinded in mind, not noticing that in the following passages he had narrated that the Seraphim covered the face and feet of God, and that the prophet ascribes that he saw only the middle of him. He lies under the oak of Rogel, near the flow of waters which King Hezekiah of Judah had exposed to the earth by a constructed mound.\n\nCHAPTER XXXVIII.\n\nJeremiah, born from a priestly tribe, in the village of Anathoth, which is three miles from Jerusalem, placed as a priest in Judea, consecrated as a prophet among the nations, known before he was formed, sanctified before he came forth, and admonished to remain a virgin. He began to preach as a boy, rebuking the people for their offenses, and, though pious, exhorting them to penance, but he is often afflicted by the cruelty of the raging faithless people and bound, also thrown into prison, cast into a pit, encircled with chains, and finally at Taphnas in Egypt stoned by the people.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quindecim gradibus ascendentem umbram retrodescendere jussit","severity":"info","text":"The episode of the shadow retreating on the fifteenth step is not in the canonical Isaiah but appears in the apocryphal 'Ascension of Isaiah' (2 Kings 20:8-11 provides a different sign).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vidi Dominum sedentem super solium excelsum et elevatum","severity":"info","text":"Isaiah's claim to have seen God on a high throne echoes Isaiah 6:1, but the specific phrasing 'super solium excelsum et elevatum' is not a direct Vulgate citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sub quercu Ragel","severity":"info","text":"The oak of Rogel (Ragel) is a traditional burial site for Isaiah, mentioned in the 'Lives of the Prophets' and later Christian martyrologies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"alrocique supplicio excruciaturn exstinxit","severity":"caution","text":"The Latin 'alrocique' is likely a scribal error for 'atrocique' (cruel). The phrase describes Manasseh's torture of Isaiah, a tradition from the 'Martyrdom of Isaiah'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XXXVIII","severity":"info","text":"The chapter break marks a transition from Isaiah to Jeremiah, following the work's structure of treating prophets in biblical order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Tradunt autein Hebræi duabus ex causis interfectum fuisse isaiam","severity":"info","text":"Isidore attributes to Hebrew tradition the two reasons for Isaiah's death, reflecting Jewish exegetical sources (e.g., the Talmud) that Christian authors adapted.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'alrocique' is a probable corruption of 'atrocique'.","The source of the shadow-on-steps miracle is not specified by Isidore."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Scpullus est in eo loco, ubi Pharao rex Ægypti habitavit. Verumtamen, quia precibus suis serpentibus ab eo loco effugatis, Ægyptios a noxio aspidum morsu eripuit, insigni cum veneratione amplissimoque honore iidem Ægyptii colunt, sepulcrumque ejus insigni cultu hactenus venerantur.\n\nCAPUT XXXIX.\n\nEzechiel sacerdos, filius Buzi, genitus in terra Sarira, in typo Christi filius hominis nuncupalur. Hic caplivus cum Joachim in Babyloniam ductus, ad concaplivos prophelavil, corripiens corum offensiones, et zelo Dei motus cuncia eorum crimina turpitudinesque arguens. Quem dux populi Israel interfecit, pro eo quod severitate et auctoritate pontificali corriperetur ab eo ob impietatem sacrilegii. Sepultus est a populo in agro Maurim, in sepulcro Sem et Arphaxat.\n\nCAPUT XL.\n\nDaniel, de tribu Juda in Betheron superiorc natus, genere nobilis, princeps omnium Chaldæorum, regumque prosapia et florens patriae nobilitate.","english":"He is buried in that place where Pharaoh, king of Egypt, dwelt. However, because by his prayers he drove away the serpents from that place and rescued the Egyptians from the harmful bite of asps, the same Egyptians venerate him with notable reverence and the highest honor, and they have revered his tomb with distinguished cult up to the present day.\n\nCHAPTER XXXIX.\n\nEzekiel the priest, son of Buzi, born in the land of Sarira, is called the son of man in the type of Christ. He was led captive with Joachim into Babylon, and prophesied to his fellow captives, rebuking their offenses, and, moved by the zeal of God, he denounced all their crimes and turpitudes. The leader of the people of Israel killed him, because he was rebuked by him with pontifical severity and authority on account of the impiety of sacrilege. He was buried by the people in the field of Maurim, in the tomb of Shem and Arphaxad.\n\nCHAPTER XL.\n\nDaniel, of the tribe of Judah, born in Upper Bethoron, noble in lineage, prince of all the Chaldeans, and flourishing in the royal progeny and nobility of his fatherland.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Scpullus","severity":"info","text":"The Latin text begins with 'Scpullus est', a likely scribal error for 'Sepultus est' (he is buried). This is a common corruption in medieval manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"in typo Christi filius hominis nuncupalur","severity":"info","text":"Isidore identifies Ezekiel as a type of Christ, specifically as 'son of man', a Christological title. This reflects patristic exegesis linking Ezekiel's vision of the son of man (Ezekiel 1) to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"background","lemma":"Ezechiel sacerdos, filius Buzi","severity":"info","text":"Ezekiel is identified as a priest and son of Buzi, consistent with Ezekiel 1:3. The land 'Sarira' is likely a corruption of 'Sarira' or a reference to a place in Babylon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"in sepulcro Sem et Arphaxat","severity":"info","text":"The tradition that Ezekiel was buried in the tomb of Shem and Arphaxad (sons of Noah) is apocryphal, found in Jewish and Christian legends, not in canonical scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Daniel, de tribu Juda in Betheron superiorc natus","severity":"info","text":"Daniel is said to be from Upper Bethoron, a town in Judea. The claim that he was 'prince of all the Chaldeans' and of royal progeny is not biblical; it reflects later hagiographic embellishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"nuncupalur","severity":"caution","text":"The Latin 'nuncupalur' is a scribal error for 'nuncupatur' (is called). Such errors are common in the manuscript tradition of Isidore's works.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location 'Sarira' for Ezekiel's birth is uncertain; it may be a corruption of a place name in Babylon or a misreading of a Hebrew term.","The phrase 'princeps omnium Chaldæorum' for Daniel is ambiguous: it may mean he was a leader among the Chaldeans or a chief of the magi, but the text does not clarify."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Hic sub Joachim rege Juda, post excidium Jerusalem, cum tribus pueris admodum puer in Babylonem translatus, et princeps Chaldæorum effectus est, vir gloriosus, et aspectu decorus, mente humilis, corpore castus, perfectus in fide, egregius in opere, in virtute summus, in prodigiis clarus, terribilis in signis, cognitor secretorum cœlestium, præscius futurorum, visionum interpres,,-index castimoniæ; qui continuatis jejuniis et orationis instantia futura prænoscere meruit sacramenta.\n\nHic inter cætera visionum mysteria, his virtutum gestis atque signis effulsit. Principio sceleratorum senum mendacium reprehendens, castitatem feminæ revelavit; tribus bebdomadibus dierum cxorans pro populo jejunavit; simulacrum Bel divinæ aspirationis argumentis elisit: draconem Babyloniæ numen ejusdem gentis, offa pice, et adipe, et capillis confecta, divinæ mentis instinctu, incredibili admiratione disrupit; in lacum quoque missus, rabiem mitigavit ferarum, atque virtute animi fortis inter frementes securus epulatur ieones.","english":"Under King Joachim of Judah, after the destruction of Jerusalem, he was taken to Babylon while still a boy, along with the three youths, and became a prince of the Chaldeans: a glorious man, comely in appearance, humble in mind, chaste in body, perfect in faith, outstanding in deed, supreme in virtue, renowned for wonders, terrible in signs, a knower of celestial secrets, a foreknower of future things, an interpreter of visions, a model of chastity; who, by continuous fasts and the persistence of prayer, merited to foresee future sacraments.\n\nAmong the other mysteries of his visions, he shone forth with these deeds and signs of virtue. In the beginning, refuting the falsehood of the wicked elders, he revealed the chastity of the woman; for three weeks of days, praying for the people, he fasted; he overthrew the image of Bel by arguments of divine inspiration; the dragon of Babylon, the deity of that same people, he burst apart with a ball made of pitch, fat, and hair, by the instinct of the divine mind, to the incredible wonder of all; also, thrown into the pit, he calmed the rage of the beasts, and, with the strength of a brave soul, he feasts secure among roaring lions.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"princeps Chaldæorum","severity":"info","text":"Isidore calls Ezekiel 'prince of the Chaldeans', a title not in the biblical account, likely reflecting his role as a leading figure among the exiles or a conflation with Daniel's status.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"tribus pueris","severity":"info","text":"The 'three youths' are Shadrach, Meshach, and Abednego from Daniel 1–3. Isidore conflates Ezekiel with Daniel's companions, though Ezekiel was a priest, not a courtier.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"simulacrum Bel","severity":"info","text":"The destruction of the idol Bel and the dragon of Babylon are episodes from the deuterocanonical additions to Daniel (Bel and the Dragon), here attributed to Ezekiel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Joachim rege Juda","severity":"info","text":"Jehoiachin (Joachim) was king of Judah when Nebuchadnezzar besieged Jerusalem in 597 BCE. Ezekiel was deported to Babylon in 597, not after the final destruction in 586.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hic inter cætera visionum mysteria","severity":"info","text":"This phrase marks a transition from a catalogue of Ezekiel's virtues to a series of narrative episodes, each introduced by a semicolon, listing his miraculous deeds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"castitatem feminæ revelavit","severity":"info","text":"The episode of revealing a woman's chastity likely refers to Susanna and the Elders (Daniel 13), here reassigned to Ezekiel, showing Isidore's conflation of prophetic figures.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'tribus pueris' could refer to the three youths of Daniel or to unspecified companions; Isidore likely conflates Ezekiel with Daniel's circle.","The phrase 'princeps Chaldæorum' is ambiguous: it may mean a political prince or a chief among the Chaldean wise men."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"Hunc Darius, postquam Babylonium subvertit imperium, honore maximo habitum, secum tulit et in Medos abduxit. Qui etiam fertur dedisse signa in montibus super Babyloniam, dicens: Dum montes a Borea fumaverint, finem instare Babyloniæ; dnm visi fuerint incendiis conflagrare, finis erit tonus mundi. Item dum ad parlem Noti refluxerit Tigris, regressio erit populi ad Jerusalem. Vixit autem usque ad tempus Darii regis Persarum, annis centum et decem, sepultusque est jam senex in spelunca regia, solus in captivitate cum gloria.\n\nCAPUT XLI.\n\nOsee de tribu Issachar, ortus in Belemoth; hic prænuntians dedit signum: Veniet Dominus in terram suam, si quercus, quæ est in Silo, ei semetipsa in duodecim divisa fuerit partes, totidemque quercus effecerit. Hic in terra sua sepultus, placida quicte dormivit.\n\nCAPUT XLII.\n\nJoel, hic fuit de tribu Ruben, natus in agro Betheron, ubi etiam in pace mortuus est atque sepultus.","english":"Darius, after he overthrew the Babylonian empire, held this man in the highest honor, took him along, and led him away into Media. He is also said to have given signs in the mountains above Babylon, saying: When the mountains smoke from the north, the end of Babylon is at hand; when they are seen to blaze with fires, it will be the end of the whole world. Likewise, when the Tigris flows back to the south wind, there will be a return of the people to Jerusalem. He lived, moreover, up to the time of Darius, king of the Persians, one hundred and ten years, and was buried, already an old man, in the royal cave, alone in captivity, yet with glory.\n\nCHAPTER XLI.\n\nHosea, of the tribe of Issachar, born in Belemoth; he, prophesying, gave this sign: The Lord will come into his land, if the oak which is at Shiloh divides itself into twelve parts and produces as many oaks. He was buried in his own land, and slept in peaceful rest.\n\nCHAPTER XLII.\n\nJoel, he was of the tribe of Reuben, born in the field of Bethoron, where he also died in peace and was buried.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Darius","severity":"info","text":"Isidore conflates two Persian kings: Darius the Mede (Dan 5:31) and Darius I of Persia. The confusion is common in patristic sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dum montes a Borea fumaverint","severity":"info","text":"The apocalyptic signs echo Daniel's visions (Dan 7–8) and later Jewish apocalyptic, but no direct biblical verse is quoted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Osee de tribu Issachar","severity":"info","text":"Hosea's tribe Issachar and birthplace Belemoth (Bethlehem?) are unattested in the Bible; Isidore draws on apocryphal traditions (e.g., Lives of the Prophets).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"quercus quae est in Silo","severity":"info","text":"The oak at Shiloh recalls the biblical sanctuary (Josh 18:1; 1 Sam 1–4) but the miraculous division into twelve oaks is extra-biblical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XLI","severity":"info","text":"The chapter divisions mark a new entry for each prophet, following the work's structure of brief biographical notices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Belemoth","severity":"caution","text":"Belemoth is likely a corruption of Bethlehem or a place name from apocryphal sources; the text does not clarify.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Darius (the Mede or Darius I) is ambiguous; Isidore does not distinguish. The location Belemoth for Hosea's birth is uncertain."],"confidence":"medium","notes":[]},{"i":30,"ref":"p30","source":"CAPUT XLIII.\n\nAmos, pastor, et rusticus, et ruborum moradistringens, propheta non genere, sed gratiae vocatione. llic autem fuit ex oppido Tecue, quod distat ad australem plagam sex millibus contra Bethlehem. Ultra autem nulla est habitatio, sed sola eremi diffusa vastitas patens, usque ad mare Rubrum, atque Judæorum fines, solis tantum pasto, ribus conscia, et late vagantium pecorum.\n\nEx hac, itaqqe pastorali regionefuit.Amos, unus de numero pastorum, quem Dominus ablatum inde misit ad populum Israel, præcipiens ei ut in Samariam pergeret, et ibi quæ ventura erant prophetaret, quem Amasias rex frequenter plagis affecit; novissime Ozias filius ejus, vecte per tempora transfixo, crudeli morte necavit. Post hæc semivivus, evectus in terram suam, post aliquot dies dolore nimio vulneris animam cunctanter [AI., cunctantem] efflavit, sepullusque est cum patribus suis.","english":"CHAPTER XLIII.\n\nAmos, a shepherd and a rustic, plucking the berries of brambles, a prophet not by birth but by the calling of grace. He was from the town of Tekoa, which lies six miles to the south opposite Bethlehem. Beyond it there is no habitation, but only the vast expanse of the desert stretches out, open all the way to the Red Sea and the borders of the Jews, known only to shepherds and to widely roaming flocks.\n\nFrom this pastoral region, then, was Amos, one of the number of shepherds, whom the Lord, taking him away from there, sent to the people of Israel, commanding him to go to Samaria and there prophesy what was to come. King Amaziah frequently struck him with blows; finally his son Uzziah, having pierced him through the temples with a bar, killed him with a cruel death. After this, half-alive, he was carried back to his own land, and after a few days, from the excessive pain of the wound, he breathed out his soul hesitantly, and was buried with his fathers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ruborum moradistringens","severity":"info","text":"The phrase 'ruborum moradistringens' is a hapax or rare compound, likely meaning 'plucking the berries of brambles,' emphasizing Amos's rustic origin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Amos","severity":"info","text":"The account of Amos as a shepherd and prophet called from Tekoa echoes the biblical book of Amos (1:1), where he is described as a herdsman.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Tecue","severity":"info","text":"Tekoa (Tecue) is a town in Judah, about six miles south of Bethlehem, as noted; the desert expanse to the Red Sea reflects the Negev and Arabah regions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Amasias rex ... Ozias filius ejus","severity":"caution","text":"Isidore conflates Amaziah (king of Israel) with Uzziah (king of Judah) as father and son; historically, they were contemporary but not related, and Amos's death by Uzziah is unscriptural.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"vecte per tempora transfixo","severity":"info","text":"The detail of Amos being killed by a bar through the temples is a later hagiographic tradition, not found in the biblical text, reflecting medieval martyrological expansions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'moradistringens' is obscure; the translation 'plucking the berries of brambles' is interpretive. The relationship between Amaziah and Uzziah is historically confused."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":31,"ref":"p31","source":"CAPUT XLIV.\n\nAbdias, de lerra Sicbem, ortus in agro Bethacaram. Iste est ille, qui subOchozia rege Samariæ, centum pavit prophetas. Iste est tertius ille dux cui pepercit Elias, qui postmodum, relicto Ochoziæ regis minislcrio, Eliæ factus discipulus prophetavit. Quique etiam morte propria obiit, sepultus cum patribus suis in Sebastia civitate, ubi et Elisaeus propheta et Joannes Baptista venerabiliter requiescunt.\n\nCAPUT XLV.\n\nJonas, columba, et dolens, filius Amatbi, qui fuit de Geth, quae est in Opher, ad gentium præconia mittitur, missus contemnit, contemnens fugii, fugiens dormit: propter quem periclitabatur navis, sed rnagister navis latentem reperit, cetus abjectum devoravit, orantem revomuit; rejectus praedicavit subversionem.\n\nSed contristatus in poenitentia urbis, et salUi gentium invidit; gaudet etiam sub hederæ virentis umbraculo, et dolet subito arescenle. Tradunt Hebræi, hunc esse viduae filium quem a mortuis suscitavit Elias. Cujus sepulcrum in quodam urbium Geth viculo demonstratur, quod est in secundo milliario a Sephorim in itinere quo pergitur Tiberiadem.","english":"CHAPTER XLIV.\n\nAbdias, from the land of Sichem, born in the field of Bethacaram. This is he who, under King Ochozias of Samaria, fed a hundred prophets. This is that third leader whom Elias spared, who afterwards, having abandoned the service of King Ochozias, became a disciple of Elias and prophesied. He also died a natural death, and was buried with his fathers in the city of Sebaste, where the prophet Elisaeus and John the Baptist also rest venerably.\n\nCHAPTER XLV.\n\nJonas, meaning dove and grieving, son of Amathi, who was from Geth, which is in Opher, is sent to proclaim to the Gentiles; sent, he disdains; disdaining, he flees; fleeing, he sleeps. Because of him the ship was in peril, but the master of the ship found him hiding; a whale swallowed the castaway; while he prayed, it vomited him forth; cast up again, he preached the city’s overthrow.\n\nBut he grieved over the city’s repentance and begrudged the salvation of the Gentiles; he also rejoices under the shade of a green ivy, and grieves when it suddenly withers. The Hebrews relate that this is the widow’s son whom Elias raised from the dead. His tomb is shown in a certain hamlet of Geth, which is at the second milestone from Sephorim on the road that goes to Tiberias.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Abdias","severity":"info","text":"Abdias is the Latin form of Obadiah, a minor prophet. The name means 'servant of God' in Hebrew, though Isidore does not gloss it here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Bethacaram","severity":"info","text":"Bethacaram is a place name meaning 'house of the vineyard' in Hebrew. It is associated with the territory of the tribe of Benjamin, near Sichem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jonas","severity":"info","text":"Isidore's etymology of Jonah as 'columba, et dolens' (dove and grieving) is not biblical but patristic. The Hebrew name Jonah means 'dove'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Jonas","severity":"info","text":"The story of Jonah rejoicing under an ivy and grieving when it withers is a haggadic tradition, not found in the biblical book of Jonah. It reflects Jewish exegetical expansions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sebastia","severity":"info","text":"Sebaste is the Greek name for Samaria, rebuilt by Herod the Great. It was a site of veneration for the tombs of Elisha and John the Baptist, as Isidore notes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Abdias","severity":"caution","text":"Isidore's identification of Abdias as the third leader spared by Elijah is not found in the biblical text (1 Kings 19) and appears to conflate Obadiah with a figure from Jewish legend.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Abdias' as the Obadiah of the Bible is assumed but not explicit; Isidore's narrative draws on extra-biblical traditions.","The location 'Geth' for Jonah's origin is ambiguous; it may refer to Gath-hepher in Galilee, but Isidore's 'Geth quae est in Opher' suggests a different site."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"CAPUT XLVI.\n\nMichæas, de tribu Epbrem in Morasthi ortus est. Hic quoniam peccantem Acbab sæpius arguebat, sub Joram filio ejus de præcipitio magno projectus occubuit. Sepultus est in terra sua juxta Polyandrum9 quod est prope Naim.\n\nCAPUT XLVII.\n\nNahum, de tribu Simeon, in Helcesi trans Betharim natus, ibique mortuus, suo jacet in tumulo.\n\nCAPUT XLVIII.\n\nHabacuc, de tribu Simeon, in agro Bethsachar ortus est; hic ante biennium regressionis filiorum Israel de captivitate, in agro Sabarith, qui est in Ceila, I vita decessit.\n\nCAPUT XLIX.\n\nSophonias, de tribu Simeon, filius Cbusi, in agro Sarabath ortus, et gloriosa majorum suorum stirpe progenitus, prophetavit, mortuusque Cit atque sepultus in agro suo.\n\nCAPUT L.\n\nAggæus, natus in Babylonia, juvenculus Jerusalem venit, æditicationem templi ex parte aspexit, ac juxta sacerdotum monumenta gloriose sepultus requiescit.","english":"CHAPTER XLVI.\n\nMicah, of the tribe of Ephraim, was born in Morasthi. Because he often rebuked the sinning Ahab, he was thrown from a great precipice and died under Ahab’s son Joram. He was buried in his own land near the Polyandrion which is close to Naim.\n\nCHAPTER XLVII.\n\nNahum, of the tribe of Simeon, born in Helcesi across Betharim, died there and lies in his own tomb.\n\nCHAPTER XLVIII.\n\nHabakkuk, of the tribe of Simeon, was born in the field of Bethsachar; two years before the return of the sons of Israel from captivity, he departed this life in the field of Sabarith, which is in Ceila.\n\nCHAPTER XLIX.\n\nZephaniah, of the tribe of Simeon, son of Cushi, born in the field of Sarabath and descended from the glorious stock of his ancestors, prophesied, and died and was buried in his own field.\n\nCHAPTER L.\n\nHaggai, born in Babylonia, came to Jerusalem as a young man, saw part of the construction of the temple, and rests buried gloriously near the monuments of the priests.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Chapters 46–50 form a continuous series of brief prophetic vitae, each following a formula: tribe, birthplace, death, and burial. This structure is consistent with Isidore's method in the De Ortu et Obitu.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Polyandrum","severity":"info","text":"Polyandrum (Greek πολυάνδριον) denotes a common burial ground or cemetery, often for multiple individuals. Isidore uses the Latinized form, indicating a specific location near Naim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Achab","severity":"info","text":"Micah's rebuke of King Ahab (1 Kings 16–22) and his death under Joram (2 Kings 3) are conflated here; the biblical account does not record Micah's death by precipitation. Isidore likely follows a hagiographic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Bethsachar","severity":"info","text":"Bethsachar (בֵּית שָׂכָר) is a place name meaning 'house of reward' or 'house of the merchant.' Its location is uncertain but is associated with the territory of Simeon in the Hebrew Bible.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ante biennium regressionis filiorum Israel de captivitate","severity":"info","text":"This phrase refers to the return from the Babylonian captivity (c. 538 BCE). Isidore dates Habakkuk's death two years before that event, a chronological detail not found in the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Aggaeus","severity":"info","text":"Haggai's birth in Babylonia and his witnessing of the Second Temple's construction align with the biblical account (Ezra 5–6). His burial 'near the monuments of the priests' reflects later Jewish and Christian veneration.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location 'Morasthi' for Micah is uncertain; it may be Moresheth-Gath (Micah 1:14) or a different site. 'Polyandrum' is a generic term, not a specific toponym. The death of Micah by precipitation is not in the Bible and may derive from apocryphal sources."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"CAPUT LI.\n\nZacharias de regione Chaldæorum valde senex in terram suam reversus est, in qua et mortuus est ac sepultus juxta Aggæum, quiescit in pace.\n\nCAPUT LII.\n\nMalachias post egressionem populi, in Sophia est genitus; vir justus et aspectu decorus, quem Judaei Malachiam, id est angelum Domini ideo asseruntvocitatum, quia quaecunque prædicebit, confestim, angelo de coelis veniente confirmabantur. IIic amem admodum juvenis moritur, atque in agro proprio sepelitur.\n\nCAPUT LIII.\n\nNathan propheta, ex Gabaonitis, qui David regem legem Dei docuit, et peccatum quod esset in Bethsabee prævaricatus manifestavit. Hic etiam quad non adilicaret David Domino templum praedixit. Hic Salomonem ungens, in principem consecravit. Obiit autem senex in terra sua, sepultusque est cum dignitate.\n\nCAPUT LIV.\n\nAchias Silonites de civitate Heli sacerdotis, ubi primum tabernaculum et arca Dei erat, Salomoni regi praedixit, quod per mulieres gentium a mandatis Dei declinaret, et divisionem populi in prole non tacuit. Mortuus est ergo Achias, atque sepultus juxta quercum in Silo.","english":"CHAPTER LI.\n\nZechariah, from the region of the Chaldeans, returned to his own land at a very advanced age, where he died and was buried near Haggai; he rests in peace.\n\nCHAPTER LII.\n\nMalachi was born in Sophia after the departure of the people; a just man and handsome in appearance, whom the Jews assert was called Malachi, that is, Angel of the Lord, because whatever he would predict was immediately confirmed by an angel coming from heaven. He died while still quite young, and was buried in his own field.\n\nCHAPTER LIII.\n\nNathan the prophet, from the Gibeonites, taught King David the law of God and revealed the sin that had been committed in the matter of Bathsheba. He also foretold that David should not build a temple for the Lord. He anointed Solomon and consecrated him as prince. He died, however, an old man in his own land, and was buried with honor.\n\nCHAPTER LIV.\n\nAhijah the Shilonite, from the city of Eli the priest, where the tabernacle and the Ark of God were first located, foretold to King Solomon that he would turn aside from the commandments of God through foreign women, and did not keep silent about the division of the people among his offspring. Therefore Ahijah died, and was buried near an oak in Shiloh.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Zacharias","severity":"info","text":"Zechariah the prophet is distinct from Zechariah the father of John the Baptist. Isidore follows a tradition that he returned from Chaldea in old age.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Malachiam, id est angelum Domini","severity":"info","text":"Isidore glosses Malachi as 'angel of the Lord', a common etymology (from Hebrew mal'akh). The name is treated as a title, not a personal name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nathan propheta","severity":"info","text":"Nathan's rebuke of David over Bathsheba and his role in Solomon's anointing are drawn from 2 Samuel 12 and 1 Kings 1. Isidore adds the temple-building prohibition not explicit in the biblical narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Achias Silonites","severity":"info","text":"Ahijah the Shilonite is a prophet from Shiloh, associated with the schism of the northern kingdom. Isidore's detail about the oak echoes the biblical setting (1 Kings 11:29-30).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT LI–LIV","severity":"info","text":"These four chapters form a sequence of minor and major prophets, each with a brief vita and burial notice, following the pattern of the preceding chapters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"quiescit in pace","severity":"info","text":"The phrase 'quiescit in pace' for Zechariah is a formulaic Christian epitaph, here applied to an Old Testament figure, reflecting Isidore's hagiographic framing.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location 'Sophia' for Malachi's birth is uncertain; it may be a corruption or a place name not otherwise attested.","The source for Nathan's prohibition of temple-building is unclear; it may derive from extra-biblical tradition or Isidore's conflation."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"CAPUT LV.\n\nAddo in Samaria [Al., Sama Samariæ natus est. Hic est qui ad Jeroboam immolantem vitulum missus, in sermone Domini venit, eumque arguit immolantem. Hunc ad propria revertentem propter inobedientiam leo in via strangulavit, sepultumque tenet Bethel et prophetam illum qui eum fefellerat.\n\nCAPUT LVI.\n\nAzarias in terra oritur Sabatha, mortuusque est ac sepultus in agello suo.\n\nCAPUT LVII.\n\nZacharias propheta atque sacerdos, filius Joiadæ sacerdotis, qui et Barachias cognominatus es', quem congregatus in atrio domus Domini populus, juxta Joas regis imperium, missis in eum lapidibus exstinxit. Hunc sublevatum cnutinuo sacerdotes juxta patrem suum sepelierunt in Jerusalem.\n\nCAPUT LVIII.\n\nTobias filius Ananiel, ex tribu Nephthalim de civitate Cibel, quae est in regione Galilææ. Hic captivus ductus est a Salmanasar rege Assyriorum in Ninive. Vir in timore Dei summus, in opere magnificus, in misericordia gloriosus, in exsequiarum curis devotus; qui dum mortuos sepeliret, et inopes pasceret, cæcitate lumine caruit, et post tenebras reseratis oculis, lumen claritatis promeruit. Jacct in Ninive civitate sepultus in pace.","english":"CHAPTER LV.\n\nAddo was born in Samaria. This is the one who, sent to Jeroboam as he was sacrificing a calf, came in the word of the Lord and rebuked him for sacrificing. As he was returning to his own home, because of his disobedience a lion strangled him on the road, and Bethel holds him buried, along with the prophet who had deceived him.\n\nCHAPTER LVI.\n\nAzariah was born in the land of Sabatha, and died and was buried in his own little field.\n\nCHAPTER LVII.\n\nZechariah, prophet and priest, son of the priest Jehoiada, who was also called Barachias, whom the people, gathered in the court of the house of the Lord, at the command of King Joash, killed by throwing stones at him. The priests immediately lifted him up and buried him next to his father in Jerusalem.\n\nCHAPTER LVIII.\n\nTobit, son of Ananiel, from the tribe of Naphtali, from the city of Cibel, which is in the region of Galilee. He was led captive by Shalmaneser, king of the Assyrians, to Nineveh. A man supreme in the fear of God, magnificent in work, glorious in mercy, devoted in the care of funerals; while he was burying the dead and feeding the poor, he lost the light of his eyes through blindness, and after darkness, with his eyes opened again, he merited the light of clarity. He lies buried in the city of Nineveh in peace.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Addo","severity":"info","text":"Addo is a minor prophet not in the canonical twelve; the story of a lion killing him for disobedience is legendary, found in the Vitae Prophetarum.","cites":[],"named_sources":["Vitae Prophetarum"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Azarias","severity":"info","text":"Azariah is likely the prophet of 2 Chronicles 26:1–5, but the burial in a 'little field' (agello) is not biblical; the name also appears in 1 Kings 4:2.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Zacharias","severity":"info","text":"Zechariah son of Jehoiada is the priest stoned in 2 Chronicles 24:20–22; the name Barachias is a variant from the Septuagint.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Tobias","severity":"info","text":"Tobit is from the deuterocanonical book; the city Cibel is otherwise unknown, and the name Ananiel appears in Tobit 1:1 as Ananiel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT LV–LVIII","severity":"info","text":"These four chapters form a narrative sequence of minor and deuterocanonical figures, each with a brief vita and burial notice, typical of Isidore's catalog.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Addo","severity":"caution","text":"The Latin text has a textual crux: 'Addo in Samaria [Al., Sama Samariæ natus est]' suggests a variant reading; the English follows the first reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Addo is uncertain; the story of the lion is non-canonical. The location 'Cibel' for Tobit is unattested elsewhere. The variant 'Sama Samariæ' may indicate a scribal error or alternative tradition."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":35,"ref":"p35","source":"CAPUT LIX.\n\nTres pueri, ex stirpe regia clari, memoria gloriosi, scientia erudili, fide pares, devotione stabiles, in corrupti corpore,sobrii mente, judices provinciarum, et regionum principes, paternarum quoque memores legum, et a cibis gentilium vel immolatis nequaquam polluti, leguminibus vitam degentes et oleribus.\n\nHi vigore virtutis contempserunt mortem, idolorum non adoraverunt ritum, regem sævissimum fidei virtute vicerunt, restinxerunt quoque camini flamnantis incendia, et inter horrendas spissa caligine flammas hymnum apertis vocibus cecinerunt. Jacent in Babylonia pariter sub uno specu positi, et cum magna vencratione sepulti.\n\nCAPUT LX.\n\nEsdras sacerdos Dei, qui a plerisque Malachias, id est angelus Dei vocatur..lic sacræ scriptor exstitit historiæ, atque alter lator legis post.Moysem, namque post captivitatem legem incensam ex gentibus renovavit, Hebraicarumque litterarum elementa invenit. Hic reduxit Israel, et reædificare fecit Jerusalem. Mortuus est autem ac sepullus cum patribus suis humatus in Jerusalem.","english":"CHAPTER LIX.\n\nThe three youths, illustrious by royal lineage, glorious in memory, learned in knowledge, equal in faith, steadfast in devotion, uncorrupted in body, sober in mind, judges of provinces and rulers of regions, also mindful of their fathers' laws, and never polluted by the foods of the Gentiles or by things offered to idols, living their lives on legumes and vegetables.\n\nThese, by the strength of their virtue, despised death, did not worship the rite of idols, overcame the most savage king by the power of faith, also quenched the fires of the blazing furnace, and amid the horrible flames with thick darkness sang a hymn with open voices. They lie in Babylon, placed together under one cave, and are buried with great veneration.\n\nCHAPTER LX.\n\nEsdras, priest of God, who by many is called Malachias, that is, angel of God, was the writer of sacred history, and another lawgiver after Moses, for after the captivity he renewed the law burned by the Gentiles, and discovered the letters of the Hebrew alphabet. He led back Israel and caused Jerusalem to be rebuilt. He died and was buried with his fathers, interred in Jerusalem.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Tres pueri","severity":"info","text":"The three youths are the biblical figures Shadrach, Meshach, and Abednego (Dan 1–3). Isidore treats them as a single unit, emphasizing their collective virtues and martyr-like endurance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"camini flamnantis incendia","severity":"info","text":"The furnace episode is from Daniel 3. Isidore’s phrase 'hymnum apertis vocibus cecinerunt' echoes the Vulgate's 'canticum' (Dan 3:24–25), where the three sing praise amid the flames.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Esdras sacerdos Dei","severity":"info","text":"Isidore identifies Ezra (Esdras) with the prophet Malachi, meaning 'angel of God' (Mal 1:1). This conflation was common in patristic tradition, though modern scholarship distinguishes them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"legem incensam ex gentibus renovavit","severity":"info","text":"The tradition that Ezra restored the Law after it was burned during the Babylonian exile appears in 4 Ezra 14 and in patristic sources (e.g., Irenaeus, Jerome). Isidore follows this legend.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Hebraicarumque litterarum elementa invenit","severity":"info","text":"The claim that Ezra invented the Hebrew script is found in earlier Christian writers (e.g., Jerome, Ep. 53). Isidore here perpetuates a widespread but historically inaccurate tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"sub uno specu positi","severity":"caution","text":"The phrase 'sub uno specu' (under one cave) is unusual for the three youths' burial; Daniel 3 does not mention a cave. Isidore may be conflating local Babylonian tradition or a later hagiographic detail.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'scientia erudili' is likely a scribal error for 'scientia eruditi' (learned in knowledge).","The identification of Ezra with Malachi is not universally accepted; Isidore follows a minority patristic view."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"CAPUT LXI\n\nZorobabel et Nehemias, ex tribu Juda, sub Dafio rege templum Domini ædificant, muros Jerusalem exstruunt, atque Israel ad pristinum statum reducunt, cultum quoque religionis jusque sacerdotum et Levitarum restituunt. Item et ipsi in Jerusalem sepulti quiescunt.\n\nCAPUT LXII.\n\nEstherregina, filia fratris Mardochæi, de stirpe Benjamin, captiva de Jerusalem in urbem Susim translata est, atque aspectu formae, et perspicua virginitatis excellentia regi Persarum connubiis copulata. Haec, ut populum suum a periculo liberaret, morti se obtulit, amicumque regis adversus populum Dei nefaria persuadentem, cruci tradendum persuasit, gentemque liberam ab excidio eruit atque a servitute eripuit. Jacet sepulta in Susis, urbe Medorum, in qua etiam regnavit.\n\nCAPUT LIlII.\n\nJudith vidua, filia Merari, de tribu Simeon, magnanimis in gloria, viris praestantior. Haec pro salute populi morti se obtulit, nec trepidavit furorem regium. Nam dormientem necavit principem, salvo pudore suis civibus triumphum victoriæ rcportavit. Vixit autem annis centum et quinque, sepultaque est in spelunca viri sui Manasse in Bethulia civitate, quæ est in tribu Juda inter Dothain et Balmon","english":"CHAPTER LXI\n\nZorobabel and Nehemias, from the tribe of Juda, under King Darius build the temple of the Lord, construct the walls of Jerusalem, and restore Israel to its former state, also reestablishing the worship of religion and the right of priests and Levites. They likewise lie buried in Jerusalem.\n\nCHAPTER LXII\n\nQueen Esther, the daughter of Mardochaeus’s brother, from the stock of Benjamin, a captive from Jerusalem, was brought to the city of Susim, and by the appearance of her beauty and the clear excellence of her virginity was joined in marriage to the king of the Persians. She, in order to free her people from danger, offered herself to death, and persuaded that the king’s friend, who was wickedly urging him against the people of God, be handed over to the cross, and rescued the nation from destruction and snatched it from servitude. She lies buried in Susis, a city of the Medes, in which she also reigned.\n\nCHAPTER LXIII\n\nJudith, a widow, daughter of Merari, from the tribe of Simeon, great-hearted in glory, more outstanding than men. She offered herself to death for the salvation of the people, and did not tremble at the king’s fury. For she killed the sleeping prince, preserving her modesty, and brought back a triumph of victory to her fellow citizens. She lived one hundred and five years, and was buried in the cave of her husband Manasses in the city of Bethulia, which is in the tribe of Juda between Dothain and Balmon.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT LXI","severity":"info","text":"This chapter groups Zorobabel and Nehemias together as restorers of temple, walls, and cult under Darius, a narrative unit distinct from the preceding chapter on the three youths.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Zorobabel et Nehemias","severity":"info","text":"Zorobabel (Zerubbabel) and Nehemias (Nehemiah) are post-exilic leaders; Isidore conflates their roles, likely following 1 Esdras and Nehemiah, though historically they were active under different Persian kings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Estherregina","severity":"info","text":"Isidore's account of Esther follows the Vulgate version (Esther 2:7, 7:2-10), including the detail of the king's friend being handed over to the cross, which is not in the Hebrew text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"cruci tradendum","severity":"info","text":"The phrase 'cruci tradendum' (handed over to the cross) reflects the Vulgate's addition (Esther 7:10) where Haman is hanged on a cross, a detail absent from the Hebrew original.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Judith vidua","severity":"info","text":"Isidore's account of Judith follows the Vulgate Book of Judith, including her tribe (Simeon), father (Merari), husband (Manasses), and burial in Bethulia, though the location 'between Dothain and Balmon' is not in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Judith ... vixit autem annis centum et quinque","severity":"info","text":"The detail that Judith lived 105 years is not found in the Vulgate (which ends with her victory) and may derive from later hagiographic tradition or Isidore's own elaboration.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Dafio rege' (Darius) is ambiguous: likely Darius I, but could be Darius II; Isidore does not specify.","The location 'Susim' for Esther may be a variant of Susa (Shushan), the Persian capital.","The phrase 'inter Dothain et Balmon' for Judith's burial is not in the Vulgate and its source is unclear."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"CAPUT LXIV.\n\nMachabæi septem fratres, in fide stabiles, in spe fortes, divinae legis constantissimi observatores, inter tormenta acerbissima patientes, ab Antiocho rege pro lege Dei cum matre eorum atrociler interempti, coronas martyrii meruerunt.\n\nMachabæi quoque, quos triumphos gesserint adversus gentem Persarnm, vel de circumfinitimis aliis nationibus, et quomodo pro legis observantia plurimum sunt puniti, eorum plenissime narrat historia.\n\nEX NOVO TESTAMENTO.\n\nCAPUT LXV.\n\nZacharias et Elisabeth ante Deum justi, sterilcs in juventute, fecundi in senio, requiescunt in Jerusalem.\n\nCAPUT LXVI.\n\nJoannes Baptista filius Zachariæ, ex tribu Levi, in Jerusalem ortus, angelo denuntiante conceptus, prænuntius Christi, præBeo Judicis, propheta Altissimi, vox Verbi, amicus Sponsi, testis Domini, lucerna Luminis, terminus prophetarum, baptismatis imtium; qui praenuntiatus parentis vocem abstulit, genitus officium lingua' resulvit; qui necdum editus Christum prophelavit, salutavit in utero, in columba agnovit, in deserto monsravit.","english":"CHAPTER LXIV.\n\nThe seven Maccabee brothers, steadfast in faith, strong in hope, most constant observers of the divine law, enduring the most bitter torments, were cruelly put to death by King Antiochus for the law of God, together with their mother, and merited the crowns of martyrdom.\n\nAlso the Maccabees, what triumphs they waged against the Persian people, or against other neighboring nations, and how they were greatly punished for their observance of the law, their history relates most fully.\n\nFROM THE NEW TESTAMENT.\n\nCHAPTER LXV.\n\nZacharias and Elisabeth, just before God, barren in youth, fruitful in old age, rest in Jerusalem.\n\nCHAPTER LXVI.\n\nJohn the Baptist, son of Zacharias, from the tribe of Levi, born in Jerusalem, conceived by the announcement of an angel, forerunner of Christ, before the Judge, prophet of the Most High, voice of the Word, friend of the Bridegroom, witness of the Lord, lamp of the Light, end of the prophets, beginning of baptism; who, foretold, took away his parent's voice; born, he loosened the office of the tongue; who, not yet brought forth, prophesied Christ, saluted him in the womb, recognized him as a dove, showed him in the desert.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT LXIV","severity":"info","text":"This chapter heading introduces the Maccabean martyrs, but the text conflates the seven brothers with the later military exploits of the Maccabees, a distinct group.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Machabaei septem fratres","severity":"info","text":"The seven Maccabean brothers and their mother are martyrs described in 2 Maccabees 7, though the text here simplifies their story.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ab Antiocho rege","severity":"info","text":"Antiochus IV Epiphanes, the Seleucid king, persecuted Jews and ordered the torture and execution of the Maccabean martyrs as recounted in 2 Maccabees.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"coronas martyrii","severity":"info","text":"The phrase 'crowns of martyrdom' is a standard patristic metaphor for the reward of martyrs, derived from the idea of the victor's crown in athletic contests.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"EX NOVO TESTAMENTO","severity":"info","text":"This heading marks a transition from Old Testament figures to New Testament ones, a common organizational feature in Isidore's work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joannes Baptista","severity":"info","text":"The description of John the Baptist echoes New Testament passages, especially Luke 1, where his conception is announced by an angel and he is a forerunner of Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The text conflates the seven Maccabean martyrs (2 Maccabees 7) with the later military Maccabees (1 Maccabees), treating them as a single group.","The phrase 'atrociler' in the Latin is likely a scribal error for 'atrociter' (cruelly)."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"Cujus vestimentum lanugo fuit camelorum, habitatio eremus, victus mellis, et locustarum cibus. Hic, dum Herodi prohiberet fraternum violare connubium, carceralibus tenebris mancipatur. Cujus caput regis filia ludi præmium a patre postulavit; at ille desectum male poscenti filæ ebrius inter pocula dedit.\n\nSepultus est in Sebastia oppido Palæstinæ, quæ olim Samaria vocabatur; quam Herodes rex Judææ, Anlipatri lilius, ob honorem Cæsaris Augusti Graeco sermone Augustam vocavit.\n\nCAPUT LXVII.\n\nMaria (quæ interpretatur Domina, sive Illuminatrix),clara stirps David, Virga Jesse, Hortus conclusus, Fons signatus, Mater Domini, Templum Dei, Sacrarium Spiritus sancti, Virgo sancta, Virgo feta, virgo ante partum,virgo post partum, salutationem ab angelo accepit, et mysterium conceptionis agnovit: partus qualitatem inquirii, et contra legem naturæ obsequii fidem non renuit, quam Dominus ipse in cruce positus, per sanguinem Testamenti virgini commendavit discipulo, ut ipsum mater haberet vitæ comitem quem filius noverat integritatis esse custodem.","english":"His garment was of camel's hair, his dwelling the desert, his food honey and locusts. He, forbidding Herod to violate a brother's marriage, was consigned to the darkness of prison. The king's daughter demanded his head from her father as a prize for her sport; and he, drunk, gave the severed head to his ill-requesting daughter amid the cups.\n\nHe was buried in the town of Sebaste in Palestine, once called Samaria; which Herod, king of Judaea, son of Antipater, named Augusta in Greek in honor of Caesar Augustus.\n\nCHAPTER LXVII.\n\nMary (which is interpreted as Lady, or Illuminatrix), the illustrious stock of David, the Rod of Jesse, the Enclosed Garden, the Sealed Fountain, the Mother of the Lord, the Temple of God, the Sanctuary of the Holy Spirit, the Holy Virgin, the Virgin with child, virgin before birth, virgin after birth, received the salutation from the angel and acknowledged the mystery of the conception: she inquired into the nature of the birth, and did not refuse faith in the obedience contrary to the law of nature, whom the Lord himself, placed on the cross, commended through the blood of the Testament to the virgin disciple, so that the mother might have as a companion of life him whom the son knew to be the guardian of integrity.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Cujus vestimentum lanugo fuit camelorum","severity":"info","text":"The description of John the Baptist's camel-hair garment, desert dwelling, and diet of honey and locusts is a standard hagiographic topos emphasizing asceticism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Herodi prohiberet fraternum violare connubium","severity":"info","text":"John the Baptist's imprisonment followed his denunciation of Herod Antipas's marriage to Herodias, his brother's former wife, as recounted in the Gospels (e.g., Matthew 14:3-12).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sebastia oppido Palæstinæ","severity":"info","text":"Sebaste, formerly Samaria, was renamed by Herod the Great in honor of Augustus (Greek Sebastos = Augustus). The burial of John the Baptist there is a local tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Maria (quæ interpretatur Domina, sive Illuminatrix)","severity":"info","text":"Isidore glosses Mary's name as 'Lady' or 'Illuminatrix', reflecting a common etymological tradition (cf. Jerome, De nominibus hebraicis).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT LXVII","severity":"info","text":"The chapter break marks a transition from John the Baptist to Mary, following the work's serial treatment of biblical figures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"per sanguinem Testamenti virgini commendavit discipulo","severity":"caution","text":"The syntax is ambiguous: it may mean Christ commended Mary to John the disciple, or that Mary was entrusted to the disciple as guardian of her virginity. The translation follows the latter reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'per sanguinem Testamenti' could refer to Christ's blood on the cross or to a testamentary document; the translation takes it as the blood of the covenant/testament.","The clause 'ut ipsum mater haberet vitæ comitem quem filius noverat integritatis esse custodem' is syntactically complex; the reading adopted is that Mary had John as a life-companion, whom Christ knew as guardian of her integrity."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"Hanc quidam crudeli necis passione asserunt ab hac vita migrasse, pro eo quod justus Simeon complectens brachiis suis Christum, propheta verit, matri dicens: Et tuam ipsius animam pertransibit gladius. Quod quidem incerlum est, utrum pro materiali gladio dixerit an pro verbo Dei valido et acutiori omni gladio ancipili. Specialiter tamen nulla docet historia, Mariam gladii animadversione peremptam, quia nec obitus ejus uspiam legitur. Dum tamen reperiatur cjus sepulcrum, ut aliqui dicunt, in valle Josaphat.\n\nCAPUT LXVIII.\n\nSimon Petrus filius Joannis, frater Andreæ, ortus in vico Bethsaida provinciæ Galilææ, qui est juxla stagnum Genesareth, cujus primi vocatio nominis BarJona, legis directa generatio esi. Petrus in Christo Ecclesiae firmanantum est. Cephas corporis Christi principatus et capul est. Simon Joannis, virginitatis regcneratio incorrupta est.","english":"Some claim that he departed this life by a cruel death, because the righteous Simeon, embracing Christ in his arms, prophesied, saying to his mother: \"And a sword will pass through your own soul.\" It is uncertain, however, whether he spoke of a material sword or of the powerful word of God, sharper than any two-edged sword. Yet no history specifically teaches that Mary was slain by the stroke of a sword, nor is her death read anywhere. Nevertheless, her tomb is found, as some say, in the Valley of Josaphat.\n\nCHAPTER LXVIII.\n\nSimon Peter, son of John, brother of Andrew, born in the village of Bethsaida in the province of Galilee, which is near the Lake of Gennesaret, whose first name was Bar-Jonah, is a direct generation of the law. Peter is the foundation of the Church in Christ. Cephas is the chief and head of the body of Christ. Simon, son of John, is the uncorrupted regeneration of virginity.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Hanc ... migrasse","severity":"info","text":"The passage opens with an uncertain tradition about Simeon's death, then shifts to a denial that Mary died by the sword, and finally introduces the chapter on Simon Peter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et tuam ipsius animam pertransibit gladius","severity":"info","text":"This prophecy, attributed to Simeon, is not found in canonical Gospels; it echoes apocryphal traditions about Simeon's encounter with the infant Jesus and Mary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"valle Josaphat","severity":"info","text":"The Valley of Josaphat (Kidron Valley) is a traditional burial site near Jerusalem; by Isidore's time, a tomb of Mary was venerated there, though the text notes uncertainty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"BarJona","severity":"info","text":"Bar-Jonah (Aramaic bar Yona, 'son of Jonah') is given as Peter's first name; Isidore interprets it as a direct generation of the law, likely a symbolic reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Cephas","severity":"info","text":"Cephas (Aramaic kefa, 'rock') is Peter's apostolic name; Isidore glosses it as 'chief and head of the body of Christ,' aligning with patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Simon Joannis, virginitatis regeneratio incorrupta","severity":"info","text":"Isidore's phrase 'uncorrupted regeneration of virginity' for Simon Peter is unusual; it may reflect a symbolic reading of Peter's spiritual purity or a textual corruption.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Hanc' (her) in the first sentence is ambiguous: it could refer to Mary or to a female figure from the previous passage; the English draft assumes Mary, but the Latin does not specify.","The phrase 'legis directa generatio est' for Bar-Jonah is obscure; it may mean 'direct generation of the law' in a genealogical or typological sense.","The final clause 'Simon Joannis, virginitatis regeneratio incorrupta est' is syntactically unclear and may be corrupt."],"confidence":"medium","notes":[]},{"i":40,"ref":"p40","source":"Qui dum juxta Joannem habeatur tertius, juxta Matthæum eligitur primus: nec immerito, quia Apostolorum princeps est. Et confessor primus Filii Dei, et discipulus, et pastor humani gregs, Petra Ecclesiæ, clavicularins regni, amator Domini, atque negator i confitendo laudatus, præsumendo clatus, ncgando lapsus, lacrymando purificatus, confitendo probatus, patiendo coronatus, cui nomen ex opere datur, titulus ex merito potestatis imponitur.\n\nHic in Galalia, Ponto, Cappadocia, Bithynia, Asia, atque Italia Evangelium praedicavit, atque harum virtutum signis effulsit. Pendulo gressu fervidum mare calcavit, præterien sumbra sua mortuos animavit, claudis pristinum reiteravit officium, paralyticis fluida membra in proprium reparavit statum.\n\nInter haec defunctam viduam suscitavit. Ananiam et Saphiram reos perfidiæ, mortis animadversione damnavit. Simonem etiam magicis artibus cœlum conscendentem ad terram elisit. Hic postquam Antiochenam Ecclesiam fundavit, sub Claudio Cæsare contra cumdem Simonem Magum Romam pergit, ibique prædicans Evangelium viginliquinquc annis, ejusdem urbis tenuit pontificatum.","english":"While he is considered third according to John, he is chosen first according to Matthew: and not undeservedly, because he is the prince of the Apostles. And he is the first confessor of the Son of God, and disciple, and shepherd of the human flock, the Rock of the Church, the key-bearer of the kingdom, the lover of the Lord, and the denier praised in confessing, exalted in presuming, fallen in denying, purified in weeping, proven in confessing, crowned in suffering, to whom a name is given from his work, a title is imposed from the merit of his power.\n\nHe preached the Gospel in Galatia, Pontus, Cappadocia, Bithynia, Asia, and Italy, and shone forth with the signs of these virtues. With a suspended step he trod upon the burning sea, with his passing shadow he revived the dead, he restored to the lame their former function, and to the paralyzed he restored their fluid limbs to their proper state.\n\nAmong these things, he raised a dead widow. He condemned Ananias and Sapphira, guilty of treachery, by the penalty of death. He also dashed Simon, who was ascending to the sky by magical arts, to the ground. After he founded the Church of Antioch, under Claudius Caesar he proceeds to Rome against the same Simon Magus, and there, preaching the Gospel for twenty-five years, he held the pontificate of that city.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"n/a","severity":"info","text":"This passage is a continuous narrative of Peter's apostolic career, following a pattern of naming, preaching, miracles, and martyrdom. It is the first of two passages on Peter (p40–41).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"clavicularins regni","severity":"info","text":"The Latin 'clavicularins regni' (key-bearer of the kingdom) is a rare epithet for Peter, emphasizing his role as gatekeeper of heaven. It is not a standard biblical title but a later theological development.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ananiam et Saphiram","severity":"info","text":"The reference to Ananias and Sapphira (Acts 5:1–11) is a direct biblical echo. Isidore condenses the story, omitting the detail of Peter's prophetic accusation, to highlight apostolic authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Simonem etiam magicis artibus cœlum conscendentem","severity":"info","text":"The contest with Simon Magus, who attempted to fly, is a legendary episode from apocryphal Acts of Peter (2nd–3rd c.). Isidore follows the tradition that Peter's prayer caused Simon's fall, a common hagiographic motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"sub Claudio Cæsare","severity":"info","text":"Isidore places Peter's arrival in Rome under Claudius (r. 41–54 AD), consistent with early Christian tradition (Eusebius, Chron. 2.14). The 25-year pontificate is a conventional figure, not historically verifiable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Petra Ecclesiæ","severity":"info","text":"The phrase 'Rock of the Church' (Petra Ecclesiæ) echoes Matthew 16:18 and became a cornerstone of papal primacy arguments. Isidore's use here is typical of Latin patristic exegesis, linking Peter's name to his role.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'clavicularins' is a hapax or near-hapax; the intended meaning is 'key-bearer' but the form is irregular.","The 25-year pontificate is a traditional figure; historical evidence for Peter's Roman episcopacy is debated."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"Sexto autem ct tricesimo anno post passionem Domini, a Nerone Cæsare in urbe Roma deorsum, ut ipse voluit, crucifixns est. Sicque post apostolicum meritum, etiam martyrio coronatur. Sepultus Romæ in Vaticano, secus viam Triumphalem, tertio lapide. ab Urbe, ad orientalem plagam.\n\nCAPUT LXIX.\n\nPaulus, qui ante Saulus, apostolus gentium, advocatus Judæorum, a Christo de cœlo vocatus, in terram prostratus, qui oculatus cecidit, cæcatus surrexit, ex persecutore effectus est vas electionis, ex lupo ovis, inter apostolos vocatione novissimus, prædicatione primus. In lege Gamalielis discipulus, in Evangelio Christi servus. Cujus patria Tharsus fuit, genus Benjamin.\n\nHic secundo post Ascensionem Domini anno baptizatus, dignitatem meruit apostolatus, atque plus omnibus I laborans, multo latius inter cæteros vel'hi gratiam seminavit, atque doclrinam evangelicam sua prædicatione implevit.","english":"In the thirty-sixth year after the Lord’s passion, however, he was crucified by the Caesar Nero in the city of Rome, head downwards, as he himself wished. And thus, after his apostolic merit, he is also crowned with martyrdom. He was buried at Rome in the Vatican, beside the Via Triumphalis, at the third milestone from the City, on the eastern side.\n\nCHAPTER 69.\n\nPaul, who was formerly Saul, apostle of the Gentiles, advocate of the Jews, called from heaven by Christ, cast down to the ground—he who fell with his eyes open, rose up blind, and from a persecutor became a vessel of election, from a wolf a sheep, last among the apostles in calling, first in preaching. A disciple of Gamaliel in the Law, a servant of Christ in the Gospel. His homeland was Tarsus, his tribe Benjamin.\n\nHe was baptized in the second year after the Lord’s Ascension, and merited the dignity of the apostolate, and, laboring more than all others, sowed the grace of the Word far more widely than the rest, and fulfilled the evangelical teaching by his preaching.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"Sexto autem ct tricesimo anno post passionem Domini","severity":"info","text":"The thirty-sixth year after the Passion places Peter's martyrdom around AD 67–68, a traditional date in early Christian chronography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"a Nerone Cæsare in urbe Roma deorsum, ut ipse voluit, crucifixns est","severity":"info","text":"The detail that Peter was crucified head-downward at his own request is a hagiographic motif, first attested in the apocryphal Acts of Peter (late 2nd century).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"crucifixns est","severity":"caution","text":"The Latin reads 'crucifixns est' — a scribal error for 'crucifixus est'; the English draft correctly emends to 'crucified'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ex persecutore effectus est vas electionis","severity":"info","text":"The phrase 'vas electionis' (vessel of election) echoes Acts 9:15, where Ananias is told Paul is a chosen instrument; Isidore adapts it to Paul's conversion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"In lege Gamalielis discipulus","severity":"info","text":"Gamaliel was a leading Pharisee and teacher of the Law; Paul's study under him is recorded in Acts 22:3, a detail Isidore uses to highlight Paul's Jewish learning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"secundo post Ascensionem Domini anno baptizatus","severity":"info","text":"The claim that Paul was baptized in the second year after the Ascension (c. AD 32–33) is a traditional chronology, not found in the New Testament, and reflects patristic harmonization.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'crucifixns est' is a clear scribal error for 'crucifixus est'; the reading adopted is the emended form.","The phrase 'vel'hi gratiam' in the Latin is likely a corruption of 'verbi gratiam' (grace of the Word); the English draft follows this emendation."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"Incipiens cnim ab Jerosolymis, usque ad Hiyricum, et Ualiam Hispaniasque processit, ac nomen Christi multarum manifestavit gentium nationibus, quibus ante nondum fuerat declaratum, cujus miracula isa esse noscunlur.\n\nRaptus sursum in tertiun coelum con. scendit, demersus deorsum nocte et die in profundo maris fuit, seducentem Pythonis spiritum imperata discessione damnavit, adolescenti mortuo vitalem redintegravit spiritum, cxcitate percussit magum, claudo proprium reformavit incessum; diri quoque serpentis nec sensit nec horruit morsum, sed igni dedit arsutum, patrem etiam Publii a febribus orando sanavit.\n\nHic ab amorem Christi multas passiones graviaque corporis sustinuit tormenta. In primis Judaicas persecutiones, et gentium miscrias, et lahorem, famem, silim, frigus, et nuditatem, naufragia, et mille pericula, rabiem ferarum, verbera, carcerales tenebras, et tormenta catenarum, squalores, et vincula.","english":"Beginning from Jerusalem, he advanced as far as Illyricum and even to the Spains, and he made the name of Christ known to many nations of peoples to whom it had not previously been declared, whose miracles are known to be such.\n\nSnatched upward, he ascended into the third heaven; plunged downward, he was by night and day in the depths of the sea; he condemned the seductive spirit of Python by ordering its departure; he restored the vital spirit to a dead youth; he struck a magician with blindness; he restored proper gait to a lame man; he neither felt nor shuddered at the bite of a terrible serpent, but consigned it to the fire to be burned; he also healed the father of Publius from fevers by praying.\n\nOn account of his love for Christ, he endured many sufferings and severe torments of the body. First, Jewish persecutions, and the miseries of the Gentiles, and labor, hunger, thirst, cold, and nakedness, shipwrecks, and a thousand dangers, the rage of wild beasts, beatings, the darkness of prisons, and the torments of chains, squalor, and fetters.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Incipiens cnim ab Jerosolymis, usque ad Hiyricum, et Ualiam Hispaniasque processit","severity":"info","text":"This passage is a narrative of Paul's missionary travels and miracles, structured as a catalogue of deeds. The first sentence summarizes his geographical range, the second lists miraculous events, and the third enumerates his sufferings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Raptus sursum in tertiun coelum","severity":"info","text":"The phrase 'snatched upward into the third heaven' echoes 2 Corinthians 12:2 (Vulgate: 'raptum in tertium caelum'), a key Pauline mystical experience. Isidore uses it to highlight Paul's visionary authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"seducentem Pythonis spiritum imperata discessione damnavit","severity":"info","text":"This refers to Acts 16:16-18, where Paul exorcises a spirit of divination (Python) from a slave girl in Philippi. Isidore condenses the narrative into a single clause.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"patrem etiam Publii a febribus orando sanavit","severity":"info","text":"This miracle is from Acts 28:7-8, where Paul heals the father of Publius, the chief man of Malta, from dysentery and fever. Isidore's version simplifies the account.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Hic ab amorem Christi multas passiones graviaque corporis sustinuit tormenta","severity":"info","text":"Isidore's catalogue of Paul's sufferings (shipwrecks, wild beasts, chains) draws on apocryphal Acts of Paul and patristic hagiography, amplifying the biblical record for edification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cujus miracula isa esse noscunlur","severity":"caution","text":"The Latin 'noscunlur' is a scribal error for 'noscuntur' (are known). The phrase 'whose miracles are known to be such' is ambiguous: it may refer to Paul's miracles or to Christ's, but context favors Paul.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'cujus miracula isa esse noscunlur' is textually corrupt; 'noscunlur' likely stands for 'noscuntur'. The antecedent of 'cujus' is ambiguous—either Paul or Christ—but the surrounding narrative focuses on Paul's deeds.","The list of sufferings ('Judaicas persecutiones, et gentium miscrias') conflates historical and legendary elements, making precise identification of events difficult."],"confidence":"medium","notes":[]},{"i":43,"ref":"p43","source":"Inter hæc ligatur a Judæis, traditur gentibus, lapidatur ad neccm, in sporta per murum demittitur, virgis cæditur, poenis arctatur, in carcere vinclis terræmotu facto resolvitur, ad ultimum a Nerone gladio cæditur eo die quo et Petrus crucifixus est. Sic enim oportuerat ut hi qui simul confessi sunt uno die coronarentur. Sepultus Romæ in via Ostiensi, anno post passionem Domini tricesimo sexto, tertio ab urhe milliario, contra occidentalem plagam.\n\nCAPUT LXX.\n\nAndreas, qui interpretatur decorus, frater Petri, secundum Joannem primus, juxta Matthæum a primo secundus. flic in sorte prædicationis Scythiam utque Achaiam accepit, in qua etiam civitate Patris cruce suspensus occubuit.\n\nCAPUT LXXI.\n\nJacobus filius Zebedaei, fra:er Joannis, quartus iiiordine, duodecim tribubus qnaesuntin dispersiene gentium scripsit, atque Hispaniæ, et occidentalium locorum genlibus Evangelium prædicavit, et in occasu mundi lucem prædicationis infudit. Hicab Herode tetrarcha gladiocæsus occubui. Sepultus in Marmarica.","english":"Amid these events he is bound by the Jews, handed over to the Gentiles, stoned to death, let down in a basket over the wall, beaten with rods, constrained by punishments, in prison his chains are loosened by an earthquake, and finally he is struck by the sword under Nero on the same day on which Peter was crucified. For it was fitting that those who had confessed together should be crowned on one day. He was buried at Rome on the Ostian Way, in the thirty-sixth year after the Lord’s passion, at the third milestone from the city, opposite the western region.\n\nCHAPTER 70.\n\nAndrew, which is interpreted “comely,” the brother of Peter, according to John the first, according to Matthew the second from the first. He received in the lot of preaching Scythia as far as Achaia, in which city of Patras he also died suspended from a cross.\n\nCHAPTER 71.\n\nJames the son of Zebedee, the brother of John, fourth in order, wrote to the twelve tribes who are in the dispersion of the Gentiles, and preached the Gospel to Spain and the peoples of the western regions, and poured the light of preaching into the sunset of the world. He was slain by the sword under the tetrarch Herod. He was buried in Marmarica.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ligatur a Judaeis, traditur gentibus, lapidatur ad neccm","severity":"info","text":"The sequence of Paul's sufferings (bound, handed over, stoned) condenses Acts 21:27–14:19 into a single rapid narrative, typical of Isidore's epitomizing style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in sporta per murum demittitur","severity":"info","text":"The detail of Paul being let down in a basket over the wall is not in canonical Acts but appears in apocryphal Acts of Paul and in patristic tradition (e.g., Jerome, De viris illustribus 5).","cites":[],"named_sources":["Jerome, De viris illustribus"],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"anno post passionem Domini tricesimo sexto","severity":"info","text":"Isidore dates Paul's martyrdom to 36 years after the Passion (ca. AD 66–69), aligning with a tradition that placed Peter and Paul's deaths in Nero's reign, though Eusebius gives AD 67–68.","cites":[],"named_sources":["Eusebius, Historia ecclesiastica 2.25"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Andreas, qui interpretatur decorus","severity":"info","text":"Isidore etymologizes Andrew's name as 'decorus' (comely), a common patristic gloss (cf. Jerome, Liber interpretationis hebraicorum nominum) linking the Greek 'andreios' (manly) to beauty.","cites":[],"named_sources":["Jerome, Liber interpretationis hebraicorum nominum"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Jacobus filius Zebedaei ... Hispaniae ... praedicavit","severity":"caution","text":"Isidore asserts James the Greater preached in Spain, a tradition popular in Iberian sources (e.g., Breviarium Apostolorum) but historically unsupported; it likely reflects Visigothic promotion of Santiago.","cites":[],"named_sources":["Breviarium Apostolorum"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Sepultus in Marmarica","severity":"info","text":"The claim that James was buried in Marmarica (North Africa) is rare; most traditions place his tomb in Jerusalem or Compostela. Isidore may follow a lost source or confuse James with another apostle.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ad neccm' is a scribal variant for 'ad necem' (to death).","The location 'Marmarica' for James's burial is uncertain; it may be a corruption of 'Marmarica' or a confusion with another site."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"CAPUT LXXII.\n\nannes, apostolus et evangelista, filius Zebedæi, frater Jacobi, virgo electus a Domino, atque inter caeteros magis dilectus, qui etiam super pectus Magistri recumbens, et Evangelii fluenta de ipso sacro dominici pectoris fonte potavit, et quasi unus de naradisi fluminibus, verbi Dei gratiam in toto terrarum orbe diffudit. Quique in locum Christi, Christo juLente, successit, dum suscipiens matrem Magistri discipolns, etiam ipse pro Christo alter quodammodo dorelictus est filius.\n\nHic, dum Evangelium Christi in Asia prædicaret, a Domitiano Cassare in Pathnios insulam metallo relegatur, ubi etiam positus Apocalypsim scripsit. Interfecto autem a senatu Domitiano, exsilio resolutus, recessit Ephesum, ibique ob hæreticorum refutandas versutias, efflagitatus ab Asiæ episcopis Evangelium novissimus edidit.\n\nCujus quidem inter alias virtutes, magnitudo signorum hæc fuit. Multavit in aurum sylve tres frondium virgas littoreaque saxa in gemmas. Item gemmarum fragmina in propriam reformavit naturam, vidu quoque ad precem populi suscitavit, et redivivnm juvenis corpus revocata anima reparavit. libens lethiferum haustum, non seNam evasit periculum, sed eodem prostratos noculo in vitæ reparavit statum","english":"CHAPTER LXXII.\n\nJohn, apostle and evangelist, son of Zebedee, brother of James, a virgin chosen by the Lord, and more beloved than the others, who also, reclining upon the Master’s breast, drank the streams of the Gospel from that sacred fountain of the Lord’s own heart, and, like one of the rivers of paradise, poured forth the grace of the Word of God throughout the whole world. And he succeeded into the place of Christ, at Christ’s command, while, taking up the Master’s mother as a disciple, he himself was in a manner left as another son for Christ.\n\nHe, while preaching the Gospel of Christ in Asia, was relegated by the Emperor Domitian to the island of Patmos in penal servitude, where, while placed there, he wrote the Apocalypse. But after Domitian was killed by the Senate, released from exile, he withdrew to Ephesus, and there, to refute the wiles of heretics, at the request of the bishops of Asia, he published the Gospel last.\n\nAmong his other virtues, the magnitude of his signs was this: He changed three rods of leafy branches into gold and the rocks of the shore into gems. Likewise, he restored fragments of gems to their proper nature, and he also raised a widow at the prayer of the people, and restored a young man’s dead body to life by recalling his soul. He willingly drank a deadly draught, not only escaping the danger, but by the same poison restored those struck down to a state of life.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT LXXII","severity":"info","text":"This chapter heading marks the beginning of the entry on John the Apostle, following the pattern of earlier chapters in the work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"virgo electus a Domino","severity":"info","text":"The phrase 'virgo electus a Domino' emphasizes John's traditional status as a virgin, a key element in his hagiographic portrayal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"super pectus Magistri recumbens","severity":"info","text":"This image of John reclining on Jesus' breast is derived from John 13:23-25, where John leans on Jesus during the Last Supper.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"a Domitiano Cassare in Pathnios insulam metallo relegatur","severity":"info","text":"The tradition of John's exile to Patmos under Emperor Domitian (r. 81-96 AD) is a common hagiographic motif, though historically uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Multavit in aurum sylve tres frondium virgas","severity":"info","text":"The miracle of turning rods to gold and stones to gems is not in canonical scripture but appears in later apocryphal Acts of John, reflecting legendary embellishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"libens lethiferum haustum","severity":"caution","text":"The Latin text here is corrupt: 'libens lethiferum haustum' likely means 'willingly a deadly draught,' but the syntax is garbled, and the English translation attempts to clarify.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text in the final sentence is corrupt, making the exact sequence of events unclear; the translation interprets it as John drinking poison and then reviving others."],"confidence":"medium","notes":[]},{"i":45,"ref":"p45","source":"Hicanno sexagesimo septimo post passionem Domini Salvatoris sub Trajano principe longo jam vetustatis senio fessus, cum diem transmigrationis sue imminere sibi sentiret, jussisse fertur effodi sibi sepulerum, atque inde vale dicens fratribus, facta oratione vivens tumulum introivit, deinde tanquam in lectulo in eo requievit.\n\nUnde aocidit ut quldam cum vivere asserant, nec mortuum in sepulcro, sed dormientem jacere contendant, maxime pro eo quod illic terra sensim ab imo scaturiens, ad superficiem sepulcri conscendat, et, quasi flatu quiescentis, deorsum ad superiora pulvis ebulliat. Quievit autem apud Epbesum sexto Kalendas januarii.\n\nCAPUT LXXIII.\n\nPhilippus a Bethsaida civitate, unde et Petrus, Gallis prædicat Christum, barbarasque gentes, vicinasque tenebris, et tumenti Oceano conjunctas, ad scientiæ lucem fideique portum deducit. Dcinde in Hierapoli Phrygiæ provinciæ urbe crucifixus, lapidatusque obiit, rectoque sepalius cadavere, simul cum filiabus suis ibidem requie cir.","english":"He, in the sixty-seventh year after the passion of the Lord Saviour, under the emperor Trajan, already weary with the long feebleness of old age, when he felt the day of his departure was imminent, is said to have ordered a tomb to be dug for himself, and then, bidding farewell to the brethren, after prayer, he entered the tomb alive, and then rested in it as if on a bed.\n\nWhence it happens that some assert that he lives, and contend that he is not dead in the sepulchre, but lies sleeping, especially because there the earth, gradually bubbling up from the bottom, rises to the surface of the tomb, and, as if by the breath of the one resting, dust boils up from below to the top. He rested, however, at Ephesus on the sixth day before the Kalends of January.\n\nCHAPTER LXXIII.\n\nPhilip, from the city of Bethsaida, whence also Peter, preaches Christ to the Gauls, and leads barbarous peoples, neighbours of darkness and joined to the swelling Ocean, to the light of knowledge and the harbour of faith. Then in Hierapolis, a city of the province of Phrygia, crucified and stoned, he died, and with his body buried upright, together with his daughters, he rests in the same place.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"anno sexagesimo septimo post passionem Domini Salvatoris","severity":"info","text":"The sixty-seventh year after the Passion places John’s death circa 96–100 CE, consistent with Trajan’s reign (98–117 CE).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sepulcrum","severity":"info","text":"The legend of John’s sleeping tomb at Ephesus, with earth bubbling as if from breath, reflects a widespread tradition that he did not die but was assumed bodily, akin to the dormition of Mary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"quidam cum vivere asserant","severity":"info","text":"Isidore reports a contemporary belief that John sleeps in his tomb, a view later influential in medieval hagiography and the Acts of John apocrypha.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT LXXIII","severity":"info","text":"The chapter break marks a transition from John to Philip, following the work’s pattern of sequential treatment of apostles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Gallis praedicat Christum","severity":"info","text":"Philip’s mission to Gaul is a tradition found in Eusebius and later martyrologies, though other sources assign him to Scythia or Phrygia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"rectoque sepultus cadavere","severity":"caution","text":"The phrase ‘buried upright’ is unusual; it may reflect a textual corruption or a local tradition of vertical burial for martyrs.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'rectoque sepultus cadavere' is ambiguous: it could mean 'buried with the body upright' or 'buried with the body straight' (i.e., not bent). The reading 'upright' is adopted here based on the parallel with the daughters.","The location of Philip’s death is given as Hierapolis in Phrygia, but some traditions place it in Hierapolis of Syria; the text follows the Phrygian tradition."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"CAPUT LXXIV.\n\nThomas apostolus Christi, Didymus nomnatus, et juxta Latinam linguam Christi geminus, ac similis Sulvatori, audiendo incredulus, vidend» fidelis. Hic Evangelium prædicavit Parthis, et Medis, et Persis, Hyrcanisque, ac Bactrianis, et Indis tenentibus Orientalem plagam, et intima gentium penetrans, ibique prædicationem suam usque ad usque suæ passionis perducens; lanceis enim transfixus occubuit i i Calamina civitate Indiæ, ubi et sepultus est in honore.\n\nCAPUT LXXV.\n\nBartholomæus apostolus, nomen ex Syralingua suscipiens, Lycaoniam in sorte prædicationis accepit, atque Evangelium juxta Matthæum apud Indos in eorum lingna. convertit. Ad ultimum in Albano [AI. Abano] Majoris Armeniæ urbe, vivens a crudelissimis gentibus barbaris decoriatur, sicque terræ conditur.\n\nCAPUT LXXYI.\n\nMatthæus apostolus et evangelista, qui etiam ex tribu sua Levi sumpsit cognomen, ex pub icano a Christo clectus, ex peccante translatus. Hic primum quidem in Judæa evangelizat, postmodum in Macedonia prædicat, requicscit in montibus Parthorum.","english":"CHAPTER LXXIV.\n\nThomas the apostle of Christ, named Didymus, and in the Latin language the twin of Christ, and similar to the Saviour, incredulous in hearing, faithful in seeing. He preached the Gospel to the Parthians, and the Medes, and the Persians, and the Hyrcanians, and the Bactrians, and the Indians holding the Eastern region, and penetrating the innermost parts of the nations, there bringing his preaching all the way to his own passion; for he was pierced through with lances and died in the city of Calamina in India, where he was also buried with honour.\n\nCHAPTER LXXV.\n\nBartholomew the apostle, receiving his name from the Syriac language, received Lycaonia as his allotted region of preaching, and translated the Gospel according to Matthew among the Indians into their language. Finally, in the city of Albanus in Greater Armenia, while still alive, he was flayed by the most cruel barbarian peoples, and thus was laid in the earth.\n\nCHAPTER LXXVI.\n\nMatthew the apostle and evangelist, who also took the surname Levi from his tribe, chosen by Christ from being a publican, translated from being a sinner. He first preached in Judaea, afterwards preached in Macedonia, and rests in the mountains of the Parthians.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Didymus","severity":"info","text":"Didymus is the Greek word for 'twin,' which Isidore glosses with the Latin 'geminus' and then equates with Christ's twin, reflecting a tradition that Thomas resembled Jesus physically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Calamina","severity":"info","text":"Calamina (or Calamina) is a legendary city in India associated with Thomas's martyrdom; the tradition is not historically verifiable but was widely repeated in medieval hagiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Bartholomæus","severity":"info","text":"Isidore derives Bartholomew's name from Syriac, likely 'bar Tolmai' meaning 'son of Tolmai'; the flaying in Albanus (or Abanus) of Greater Armenia is a standard hagiographic account.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Matthæus","severity":"info","text":"Matthew's surname Levi refers to his Levitical tribe; his former occupation as a publican (tax collector) is from the Gospel account (Matt 9:9). The claim that he rests in Parthia is a later tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT LXXIV–LXXVI","severity":"info","text":"These three chapters form a narrative sequence on apostolic missions and martyrdoms, each following a pattern: name, origin or epithet, field of preaching, and manner of death and burial.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"lanceis enim transfixus occubuit","severity":"caution","text":"The Latin text has a scribal error: 'i i' before 'Calamina' is likely a dittography or a misreading; the edition marks it as such. The sense is clear: Thomas died pierced by lances.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location 'Calamina' for Thomas's death is legendary and not historically attested; the text does not specify whether Isidore considered it a real place or a symbolic one.","The city 'Albanus' (or 'Abanus') for Bartholomew's martyrdom is uncertain; the manuscript variant 'AI. Abano' suggests a textual crux.","Matthew's resting place 'in the mountains of the Parthians' is vague and not corroborated by other early sources."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":47,"ref":"p47","source":"CAPUT LXXVII.\n\nJacobus Alphæi, episcopus Jerosolymorum pri. mus, cognomento Justus, sororis matris Domini filius, unde et frater Domini vocatus, homo lucis et operarius veritatis, tanteque etiam sanctitatis, ut fimbriam vestimenti ejns certatim cuperent attingere populi.\n\nHic, dum in Jerusalem Christum Dei Filiu prædicaret, de templo a Judæis præcipitatus, lapidibus opprimitur, ibique juxta templum humatur. Quem Josephus tantæ sanctitatis et venerationis in Judæa perhibet exstiti se, ut propter ejus interfectionem Jerosolyma credatur esse diruta.\n\nCAPUT LXXVIII\n\nJudas Jacobi frater in Mesopotamia, atque interioribus Ponti evangelizans, feras et indomitas gentes, quasi belluarum naturas suo dogmate mitigat, et fidei dominicae subjugat, sepultus est autem Berytho Armeniæ urbe.\n\nCAPUT LXXIX.\n\nMatthias, de septuaginta discipulis unus, et pro Juda Iscarioth duodecim inter apostolos subrogatus, electus est sorte, et solus sine cognomine. Huic datur Evangelii prædicatio in Judaea.","english":"CHAPTER LXXVII.\n\nJames of Alphaeus, first bishop of Jerusalem, surnamed the Just, son of the Lord’s maternal aunt, whence also called the Lord’s brother, a man of light and a worker of truth, and of such great sanctity that the peoples would eagerly strive to touch the hem of his garment.\n\nThis man, while preaching in Jerusalem that Christ is the Son of God, was thrown down from the temple by the Jews, crushed with stones, and there buried near the temple. Josephus records that he was of such great sanctity and veneration in Judaea that Jerusalem is believed to have been destroyed because of his murder.\n\nCHAPTER LXXVIII.\n\nJudas, brother of James, evangelizing in Mesopotamia and the interior regions of Pontus, tames wild and untamed peoples, like the natures of beasts, by his teaching, and subdues them to the Lord’s faith; he was buried, however, at Berytus, a city of Armenia.\n\nCHAPTER LXXIX.\n\nMatthias, one of the seventy disciples, and substituted for Judas Iscariot among the twelve apostles, was chosen by lot, and alone without a surname. To him is given the preaching of the Gospel in Judaea.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Jacobus Alphaei","severity":"info","text":"Isidore conflates James the Less (son of Alphaeus) with James the Just, the first bishop of Jerusalem, a common patristic identification. The description as 'brother of the Lord' reflects the tradition that he was a relative of Jesus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Josephus","severity":"info","text":"Isidore cites Josephus for the claim that Jerusalem's destruction was punishment for James's murder. This is not found in extant Josephus; it likely derives from Christian tradition, e.g., Eusebius, who attributes a similar statement to Hegesippus.","cites":[],"named_sources":["Eusebius of Caesarea"],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Judas Jacobi frater","severity":"info","text":"Isidore identifies Judas as the brother of James (the Just), following a tradition that Judas Thaddaeus was James's sibling. This aligns with the list of apostles in Mark 3:18 and later hagiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Berytho Armeniae urbe","severity":"info","text":"Berytus (modern Beirut) is here placed in Armenia, an error. The city is in Phoenicia (Lebanon). Isidore may have confused it with a similarly named site in Armenia, or the text may be corrupt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthias","severity":"info","text":"Matthias's election by lot and replacement of Judas Iscariot is recounted in Acts 1:15-26. Isidore adds that he was 'alone without a surname,' a detail not in Acts but found in later tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT LXXVII–LXXIX","severity":"info","text":"These three chapters form a sequence on lesser-known apostles: James of Alphaeus, Judas (Thaddaeus), and Matthias. The grouping follows Eusebius's Ecclesiastical History and Jerome's De Viris Illustribus.","cites":[],"named_sources":["Eusebius of Caesarea","Jerome"],"dropped_cites":[]}],"ambiguities":["The location of Berytus is ambiguous: Isidore places it in Armenia, but historically it is in Phoenicia. The text may be corrupt or reflect a lost source.","The identification of James of Alphaeus with James the Just is a conflation not universally accepted in early Christian sources."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"CAPUT LXXX.\n\nSimon Zelotes, qui prius dictus est Chananæus, zelo Domini fervens, par in cognomento Petri, et similis in honore, accepit Ægypti principatum, et post Jacobum Justum cathedram tenuit Jerosolymorum. Post annos autem centum viginti meruit sub Trajano per crucem sustinere martyrii passionem. Jacet in Bosphoro.\n\nCAPUT LXXXI.\n\nIIi fuerunt Christi discipuli, prædicatores fidei, et doctores gentium, qui cum omnes unum sint, singuli tamen eorum propriis certisque locis in mundo ad praedicandum sortes proprias acceperunt.\n\nPetrus namque Romam accepit, Andreas Achaiam, Jacobus Hispaniam, JoannesAsiam, Thomas Indiam, Matthæus Maccdoniam, Philippus Galliam, Bartholomæus Lycaoniam, Simon Zelotes Ægyptum, Mathias Judæam, Jacobus frater Domini Jerosolymam, Judas frater Jacobi Mesopotamiam.\n\nPaulo autem cum cæteris apostolis nulla sors propria traditur, quia omnibus gentibus magister et prædicator eligitur. Nam sicut Petro et reliquis circumcisionis est apostolatus datus, ita Paulo præputii in gentibus. IIic autem septem Ecclesiis et tribus evangelizat discipulis.","english":"CHAPTER LXXX.\n\nSimon Zelotes, who was formerly called Chananaeus, burning with zeal for the Lord, equal in surname to Peter and similar in honor, received the primacy of Egypt, and after James the Just held the see of Jerusalem. After one hundred and twenty years, however, he merited suffering the passion of martyrdom by crucifixion under Trajan. He lies in Bosphorus.\n\nCHAPTER LXXXI.\n\nThere were disciples of Christ, preachers of the faith, and teachers of the Gentiles, who, though all are one, each of them nevertheless received their own specific and certain lots in the world for preaching.\n\nFor Peter received Rome, Andrew Achaia, James Spain, John Asia, Thomas India, Matthew Macedonia, Philip Gaul, Bartholomew Lycaonia, Simon Zelotes Egypt, Matthias Judea, James the brother of the Lord Jerusalem, Jude the brother of James Mesopotamia.\n\nBut for Paul, together with the other apostles, no specific lot is handed down, because he is chosen as teacher and preacher to all peoples. For just as the apostleship of the circumcision was given to Peter and the rest, so to Paul that of the foreskin among the Gentiles. He, however, evangelizes to seven churches and three disciples.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT LXXX. Simon Zelotes ... CAPUT LXXXI. III fuerunt Christi discipuli","severity":"info","text":"The passage comprises two chapters: LXXX treats Simon Zelotes alone, LXXXI lists the apostolic mission fields and includes Paul as a universal preacher.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Simon Zelotes","severity":"info","text":"Simon Zelotes (the Zealot) is distinguished from Simon Peter; Isidore notes his earlier name Chananaeus, likely a variant of 'Cananaean' (from Aramaic qan'ānā, 'zealot').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"post Jacobum Justum cathedram tenuit Jerosolymorum","severity":"info","text":"Isidore claims Simon Zelotes succeeded James the Just as bishop of Jerusalem, a tradition not found in earlier apostolic lists; it may reflect a conflation with Simeon of Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Post annos autem centum viginti meruit sub Trajano per crucem sustinere martyrii passionem","severity":"info","text":"The 120-year interval from an unspecified starting point places Simon's martyrdom under Trajan (98–117 AD), but the chronology is vague and likely symbolic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Paulo autem cum ceteris apostolis nulla sors propria traditur","severity":"info","text":"Isidore echoes the tradition that Paul, as apostle to the Gentiles, received no territorial lot; cf. Acts 13:2–4 and patristic commentaries on Paul's universal mission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"IIic autem septem Ecclesiis et tribus evangelizat discipulis","severity":"info","text":"The reference to Paul evangelizing 'seven churches and three disciples' is obscure; it may allude to the seven churches of Asia (Revelation 1–3) and three named companions (Timothy, Titus, Luke).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'III' at the start of chapter LXXXI is unclear; it may be a Roman numeral for 'three' or a scribal error for 'Hi' (these).","The phrase 'IIic autem septem Ecclesiis et tribus evangelizat discipulis' is syntactically ambiguous: 'IIic' may be a corruption of 'Hic' (this one, i.e., Paul) or a numeral."],"confidence":"medium","notes":[]},{"i":49,"ref":"p49","source":"CAPUT LXXXII.\n\nLucas Antiochenus, evangelista, et apostolicæ conscriptor historiæ, natione Syrus, arte medicus, Græco eloquio eruditus, quem plerique tradunt proselytum fuisse, et Hebræas litteras ignorasse. Hic tauten fuit Pauli discipulus et individuus conies peregrinationis ejus.\n\nQuique ab ineunte puerilia castissimus fuit, et evangelicae prædicationis opus exercuit. Obiit septuagesimo quarto v tae suæ anno. Sepultus in Dithynia, cujus quidem ossa regnante Constantino Constantinopolim fuerunt translata.\n\nCAPUT LXXXIII.\n\nMarcus evangelista, Petri discipulus, ejusque in baptismate filius. Cujus quidem Evangelium nonnulli a Petro Romæ dictatum ferunt. Hic, ne ad sacerdotium promoveretur, abscidisse sibi pollicem fertur.\n\nPrimus autem Alexandriae cathedram tenuit, primusque Ecclesias Ægyptiorum fundavit, tantis doctrinæ et continentiæ virtutibus florens, ut omnes discipuli Christi ejus imitationem sequerentur. Mur. tuus est octavo Neronis anno in Alexandria, placida quiete sepultus.","english":"CHAPTER LXXXII.\n\nLuke of Antioch, evangelist and apostolic writer of history, Syrian by nation, physician by art, learned in Greek eloquence, whom many report to have been a proselyte and ignorant of Hebrew letters. He was, however, a disciple of Paul and an inseparable companion of his journey.\n\nFrom early childhood he was most chaste and carried out the work of evangelical preaching. He died in the seventy-fourth year of his life. He was buried in Bithynia, whose bones were indeed transferred to Constantinople during the reign of Constantine.\n\nCHAPTER LXXXIII.\n\nMark the evangelist, disciple of Peter, and his son in baptism. Some report that his Gospel was dictated by Peter at Rome. He is said to have cut off his own thumb lest he be promoted to the priesthood.\n\nHe first held the see of Alexandria and first founded the churches of the Egyptians, flourishing with such virtues of teaching and continence that all disciples of Christ followed his imitation. He died in the eighth year of Nero in Alexandria, buried in peaceful repose.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Isidore's claim that Luke was a proselyte and ignorant of Hebrew letters reflects a tradition found in Jerome's De viris illustribus, though the New Testament itself does not state this.","cites":[],"named_sources":["Jerome De viris illustribus"],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"The death of Mark in the eighth year of Nero (62 CE) is a traditional date, but other sources place it later; Isidore follows a common hagiographic chronology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The detail that Luke's bones were transferred to Constantinople under Constantine is a later tradition, not found in earlier sources, and may reflect Constantinopolitan claims.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"abscidisse sibi pollicem","severity":"info","text":"The story that Mark cut off his thumb to avoid ordination is a legendary motif; 'pollicem' means 'thumb', and the tale is repeated in later medieval hagiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"These two chapters follow a pattern: name, origin, role, key biographical detail, death, and burial or translation of relics, consistent with the work's catalog format.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'quem plerique tradunt proselytum fuisse' leaves open whether Isidore endorses this tradition or merely reports it; the translation takes it as reportage.","The location of Luke's burial is given as Bithynia, but other traditions place it in Thebes or Patras; Isidore's source is unclear."],"confidence":"high","notes":[]},{"i":50,"ref":"p50","source":"CAPUT LXXXIV.\n\nBarnabas, qui et Joseph, natione Cypriæ civilatis, a Gyro rege Persarum conditæ, cum Paulo in gentibus apostolatum adeptus, deinde propter Joannem discipulum, qui etiam cognomenlo Marcus appellatur, sejunctus a Paulo, nihilominus evangelicae praedicationis injunctum sibi opus exercuit.\n\nCAPUT LXXXV.\n\nTimotheus Ephesiorum episcopus de civitate Listrensium, patre Graeco, id est, ethnico, matre autem Judaea, ut refert Apostolus dicens: Quia habitavit fides in avia tua Loide, et matre tua Eunice, certum autem sclo, quod in te quoque\n\n149.Hic autem fuit discipulus Pauli, ejusque spiritualis filius, quem puerum prope secum idem Pauius assumpsit. Qui pudicus et virgo permansit, quique apud Ephesum in monte qui vocatur Phion, cum magno honore sepultus quiescit.\n\nCAPUT LXXXVI.\n\nTitus, Pauli discipulus, et in baptismo filius, natione Græcus, ex gentibus solus a Paulo apostolo post Evangelium circumcisus, quem ad instruendas Cretae Ecclesias præfatus reliquit Apostolus. Ibique in pace defunctus est, atque sepultus.","english":"CHAPTER LXXXIV.\n\nBarnabas, who is also Joseph, a native of the Cyprian city founded by King Gyros of the Persians, having obtained the apostleship among the Gentiles together with Paul, then, separated from Paul on account of the disciple John, who is also called by the surname Mark, nevertheless carried out the work of evangelical preaching enjoined upon him.\n\nCHAPTER LXXXV.\n\nTimothy, bishop of the Ephesians, from the city of the Lystrians, his father being Greek, that is, a Gentile, but his mother a Jewess, as the Apostle relates, saying: “Because faith dwelt in your grandmother Lois and your mother Eunice; but I know for certain that in you also\n\n149. Now this man was a disciple of Paul and his spiritual son, whom Paul himself took with him as a boy, keeping him near. He remained chaste and a virgin, and he lies buried with great honor at Ephesus, on the mountain called Phion.\n\nCHAPTER LXXXVI.\n\nTitus, a disciple of Paul and a son in baptism, a Greek by nation, the only one from the Gentiles circumcised by the Apostle Paul after the Gospel, whom the aforementioned Apostle left to instruct the churches of Crete. There he died in peace and was buried.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Gyro rege Persarum","severity":"info","text":"Isidore’s claim that a Persian king named Gyros founded a Cypriot city is historically unsupported; it likely confuses or conflates legendary traditions about Persian influence in Cyprus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quia habitavit fides in avia tua Loide, et matre tua Eunice","severity":"info","text":"This is a paraphrase of 2 Timothy 1:5, where Paul praises the faith of Timothy’s grandmother Lois and mother Eunice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"spiritualis filius","severity":"info","text":"The phrase 'spiritual son' reflects Paul’s paternal relationship with Timothy, a common early Christian metaphor for discipleship and conversion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"in monte qui vocatur Phion","severity":"info","text":"The mountain called Phion (or Pion) near Ephesus is traditionally associated with the burial site of Timothy; the name may derive from a local toponym.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"solus a Paulo apostolo post Evangelium circumcisus","severity":"caution","text":"Isidore’s claim that Titus was the only Gentile circumcised by Paul after the Gospel is not supported by the New Testament; Paul’s circumcision of Titus is debated and likely reflects later tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Gyros rex Persarum' is unclear; no known Persian king by that name founded a Cypriot city.","The phrase 'post Evangelium' may refer to after the writing of the Gospel or after the preaching of the Gospel; the intended meaning is ambiguous."],"confidence":"high","notes":[]}]}