{"slug":"tmp1406.tmp1406.opp-lat1","id":"latin:ogl-pl:tmp1406.tmp1406.opp-lat1","title":"In Libros Veteris Ac Novi Testamenti Proemia","title_source":"In Libros Veteris Ac Novi Testamenti Proemia","author":"Isidorus Hispalensis","genre":"other","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T07:14:26Z","cost_usd":0.01732},"source":{"registry_id":"latin:ogl-pl:tmp1406.tmp1406.opp-lat1","work_id":"tmp1406.tmp1406.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/tmp1406/tmp1406/tmp1406.tmp1406.opp-lat1.xml"},"stats":{"passages":37,"english_words":7666,"coptic_letters":0,"source_letters":32195,"commentary_units":216,"commentary_kinds":9,"derived_notes":1,"ambiguities":63,"work_notes":5,"external_links":0,"timeline":6},"summary":{"work":"tmp1406.tmp1406.opp-lat1","abstract":"Isidore of Seville's Proemia introduce each biblical book with historical and allegorical summaries, serving as a didactic and compilatory preface. Composed ca. 615–630 during Isidore's episcopacy in Seville, the work reflects the Visigothic church's effort to standardize biblical study after the Third Council of Toledo (589). It survives in over 200 manuscripts, often appended to the Etymologiae, with earliest complete copies from the 8th–9th centuries, indicating wide Carolingian dissemination. The work was used as a standard preface in medieval Bibles and cited by later exegetes like Rabanus Maurus and Hugh of St. Victor, but its influence waned after the 13th century.","historical_context":"Isidore of Seville composed the Proemia ca. 615–630 while serving as bishop of Seville in the Visigothic Kingdom of Hispania. The work emerged from the Visigothic church's effort to standardize biblical study following the Third Council of Toledo (589), which had promoted religious unity after the conversion of the Visigothic monarchy from Arianism to Nicene Christianity. Isidore compiled patristic sources, especially Jerome, Augustine, and Gregory the Great, to create a handbook for clergy and scholars. The text survives in over 200 manuscripts, often transmitted alongside Isidore's Etymologiae, with the earliest complete copies dating from the 8th–9th centuries, reflecting its wide dissemination in Carolingian monastic and cathedral schools. The 1850 Migne edition (reproduced in OGL-PL) lacks critical apparatus and does not collate manuscripts or identify sources.","significance":"The Proemia were a standard preface in medieval Bibles, shaping how generations of readers approached the biblical canon. They exemplify early medieval exegetical method, blending historical and allegorical interpretation, and were cited by major scholars like Rabanus Maurus and Hugh of St. Victor. The work's influence waned after the 13th century with the rise of scholastic commentaries, but it remains a key witness to the transmission of patristic biblical scholarship in the Latin West.","timeline":[{"date":"ca. 615–630","event":"Isidore composes the Proemia during his episcopacy in Seville."},{"date":"589","event":"Third Council of Toledo promotes standardization of biblical study in the Visigothic church."},{"date":"8th–9th centuries","event":"Earliest complete manuscript copies of the Proemia appear, showing Carolingian dissemination."},{"date":"9th century","event":"Rabanus Maurus cites the Proemia in his own exegetical works."},{"date":"12th century","event":"Hugh of St. Victor references the Proemia in his didactic writings."},{"date":"13th century","event":"Influence of the Proemia declines with the rise of scholastic biblical commentaries."}],"relations":[{"work":"Etymologiae","relation":"Often transmitted together in manuscripts","key":"","label":null,"url":null},{"work":"Jerome's Prefaces to the Bible","relation":"Isidore draws on Jerome's prologues as a source","key":"","label":null,"url":null},{"work":"Augustine's De Doctrina Christiana","relation":"Isidore follows Augustine's canonical arrangement","key":"","label":null,"url":null},{"work":"Rabanus Maurus's Commentaries","relation":"Cites the Proemia as an authority","key":"","label":null,"url":null},{"work":"Hugh of St. Victor's Didascalicon","relation":"References the Proemia in discussions of biblical study","key":"","label":null,"url":null}],"external_links":[],"cautions":["The exact date of composition is uncertain; scholarly consensus places it ca. 615–630 based on Isidore's episcopacy and the work's relation to his other writings.","The OGL-PL edition reproduces the 1850 Migne text without critical apparatus, so it does not reflect manuscript variants or identify Isidore's sources.","The work's attribution to Isidore is secure, but some later manuscripts may include interpolations or scribal errors."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000533,"generated":"2026-11-15T07:14:25Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1406/tmp1406/tmp1406.tmp1406.opp-lat1.xml"}],"checks":{"work":"tmp1406.tmp1406.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":37,"translated":37,"commentary_passages":37,"commentary_units":216,"english_words":7666,"source_letters":31993,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Isidore’s Proemia introduce each biblical book with historical and allegorical summaries. The register is didactic and compilatory, typical of early medieval exegetical handbooks.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Composed ca. 615–630, during Isidore’s episcopacy in Seville. The work reflects the Visigothic church’s effort to standardize biblical study after the Third Council of Toledo (589).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"Survives in over 200 manuscripts, often appended to Isidore’s Etymologiae. The earliest complete copies date from the 8th–9th centuries, showing wide Carolingian dissemination.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Used as a standard preface in medieval Bibles and cited by later exegetes like Rabanus Maurus and Hugh of St. Victor. Its influence waned after the 13th-century scholastic commentaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition (OGL-PL) reproduces the 1850 Migne text without critical apparatus. It does not collate manuscripts or identify Isidore’s sources (e.g., Jerome, Augustine, Gregory).","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 37 narrative."},{"kind":"caution","severity":"caution","text":"1 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":37},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"SANCTI ISIDORI HISPALENSIS EPISCOPI IN LIBROS VETERIS AC NOTI TESTAMENTI PHOŒMIA.\n\nPrologus.\n\nPlenitudo Novi et Veteris Testamenti, quam in canone catholica recipit Ecclesia, juxta vetustam priorum traditionem ista est.\n\nIn principio videlicet, quinque libri Moysi, Genesis, Exodus, Leviticus, Numeri, Deuteronomium, id cst, recapitulatio legis et quasi secunda lex.\n\nHuic succedunt libri Jesu Nave, Judicum, et libellus cujus est titulus Ruth, qui non ad historiam Judicum, ut Hebræi asserunt, sed magis ad jrincipium Regum pertinere videtur.\n\nnos sequuntur quatuor libri Regum. Quorum quidem Paralipomenon libri duo e latere annectuntnr, quia earumdem gestarum rernm continent causas quæ in libris Regum esse noscuntur,\n\nQuanquam et alia sunt volumina quae In consequentibus diversorum inter se temporum texunt hi3torias, ut Job Iber, et Tobiæ, et Esther, et Juditb, et Esdrae, et Machbæorum libri duo.","english":"The Prologues of Saint Isidore, Bishop of Seville, on the Books of the Old and New Testament.\n\nPrologue.\n\nThe fullness of the New and Old Testament, which the Catholic Church receives in the canon, according to the ancient tradition of the fathers, is as follows.\n\nIn the beginning, namely, the five books of Moses: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, that is, a recapitulation of the law and, as it were, a second law.\n\nTo these succeed the books of Joshua son of Nun, of Judges, and the little book whose title is Ruth, which does not pertain to the history of the Judges, as the Hebrews assert, but rather seems to belong to the beginning of the Kings.\n\nNext follow the four books of Kings. To these, indeed, the two books of Paralipomenon are attached on the side, because they contain the causes of the same deeds which are known to be in the books of Kings.\n\nAlthough there are also other volumes which, in the following, weave together histories of various times among themselves, such as the books of Job, of Tobias, and of Esther, and of Judith, and of Esdras, and the two books of Maccabees.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Plenitudo","severity":"info","text":"Plenitudo here means 'fullness' or 'complete list,' referring to the canon of Scripture as received by the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Paralipomenon","severity":"info","text":"Paralipomenon is the Greek title for the books of Chronicles, meaning 'things omitted,' and Isidore notes they are attached to the books of Kings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"juxta vetustam priorum traditionem","severity":"info","text":"Isidore grounds his canon list in ancient patristic tradition, likely following Jerome and Augustine, who themselves relied on earlier Greek and Latin lists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"quinque libri Moysi","severity":"info","text":"Isidore begins with the Pentateuch, then proceeds through historical books (Joshua, Judges, Ruth, Kings, Chronicles) and concludes with other narrative books (Job, Tobias, Esther, Judith, Esdras, Maccabees).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ruth","severity":"info","text":"Isidore disputes the Hebrew tradition that Ruth belongs to the history of Judges, instead placing it as a prelude to Kings, reflecting a Christian canonical arrangement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"id cst","severity":"caution","text":"The abbreviation 'id cst' likely stands for 'id est,' meaning 'that is,' but the text may contain a scribal error or abbreviation; the sense is clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'id cst' is an unusual abbreviation for 'id est,' possibly a scribal variant or error.","The list of books is presented as a canon, but Isidore does not specify whether he includes all deuterocanonical books; he mentions Tobias, Judith, and Maccabees, which were accepted in the Latin tradition."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Sed hi omnes, præter librum Job, Regum sequuntur historiam, deinceps Judæorum annales suis quibusque temporibus persequuntur, continentes tristia, sive læcta, quæ post excidium Jerusalem judaico populo acciderunt.\n\nEx quibus quidem Tobiae, Judith, et Machabæorum Hebræi non recipiunt. Ecclesia tamen eosdem ner canonicas scripturas enumerat.\n\nOccurrunt dehinc Prophetæ, in quibus est Psalmorum liber unus, et Salomonis libri tres, Proverbiorum scilicet, Ecclesiastes, et Cantica canticorum. Duo quoque illi egregii, et sanctae institutionis libelli, Sapientiam dico, et alium qui vocatur Ecclesiasticus; qui dum dicantur a Jesu filio Sirach editi, tamen propter quamdam eloquii similitudinem Salomonis titulo sunt praenotati. Qui tamen in Ecclesia parem cum reliquis canonicis libris tenere noscuntur auctoritatem.\n\nSupersunt libri sedecim prophetarum, ex qui7iaa* 0'01. Utilur unus eadem vcce Isidorus in eadcui significatione, cum dicil: LJeuteronoQz;u,n autem repetitionem eorumdem librorum, el quasi quoddam legis meditatorium dicunl; ea duntaxat ratione, pro eo quod illi quatuor proprias rerum gesturum coniineqt causas, isie vero qnu,;um. Locus ex Hipronymo. desumptus est, Hi i glossæ ordniarcu auctor fallit initio Deui' rom.mii: Sicut I ber, inquiens, DeuleronOIJ.ii repelit'io est quatuor,;b,.or,,11I legis; illi enint proprias conli\"elu in te causas, iste replicat uni: ersa.","english":"But all these, except the book of Job, follow the history of the Kings; thereafter they pursue the annals of the Jews in their respective times, containing the sad or joyful events that befell the Jewish people after the destruction of Jerusalem.\n\nFrom these, indeed, the Hebrews do not receive Tobit, Judith, and Maccabees. The Church, however, enumerates them among the canonical scriptures.\n\nNext come the Prophets, among which is the one book of Psalms, and the three books of Solomon, namely Proverbs, Ecclesiastes, and the Song of Songs. There are also those two distinguished little books of holy institution—I mean Wisdom, and another which is called Ecclesiasticus; which, although they are said to have been produced by Jesus son of Sirach, are nevertheless prefixed with the title of Solomon on account of a certain similarity of style. Yet they are known to hold equal authority in the Church with the remaining canonical books.\n\nThere remain the sixteen books of the prophets, from which...","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"præter librum Job, Regum sequuntur historiam","severity":"info","text":"Isidore places Job outside the historical sequence following Kings, reflecting a tradition that Job was not part of the continuous history of Israel. This classification is found in Jerome's Prologus Galeatus.","cites":[],"named_sources":["Jerome Prologus Galeatus"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Tobiae, Judith, et Machabæorum Hebræi non recipiunt","severity":"info","text":"Isidore notes that Tobit, Judith, and Maccabees are not received by Jews but are canonical in the Church. This reflects the post-Tridentine Catholic canon, though Isidore writes before that council.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Sapientiam dico, et alium qui vocatur Ecclesiasticus","severity":"info","text":"Isidore distinguishes the Book of Wisdom from Ecclesiasticus (Sirach), noting their attribution to Jesus son of Sirach and their Solomonic title due to stylistic similarity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Supersunt libri sedecim prophetarum","severity":"info","text":"Isidore lists sixteen prophetic books, a standard enumeration in the Latin tradition, including the twelve minor prophets and four major prophets (Isaiah, Jeremiah, Ezekiel, Daniel).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ex qui7iaa* 0'01. Utilur unus eadem vcce Isidorus in eadcui significatione","severity":"caution","text":"The Latin text is corrupt here; the phrase appears garbled, likely a scribal error or interpolation. The English draft omits this portion, indicating uncertainty.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage breaks off mid-sentence after 'ex qui7iaa* 0'01', which is corrupt and cannot be reliably reconstructed."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"Cabian., lib. iii do in t. cqenol), f. 5, ei coi. 21, c. -i, causam pro ic, mmi conditione posu t. MAR. geltdun1, propter quamdam eloquii similudinem, non auteui propter grandem.eloquii simiUtudinem9 ut duo chartacei nisp:denses legeoanl. verum non animadvertit bidorus, Augustinum II Retract., c. 4, eam opinionem, quod spectat ad Sapientiae librum, retractasse. Sane et Hieronymus praefatione in libros Salolnonis de Sapientiae libro ait: A'onnulli scriptorum veterum IHIIIC esse Philonis affirmant, quod!-idorus ipse se ipso prudentior secutus est, vi Eiymol., c. 2, Philonis, ut ego suspicor, non Alexandrini, sed Bihlici, de quo frequens in Eusebio inenlio, libns de Præparat. cvang. MAR. bus quatuor sunt, qui majora volumina condiderunt, Id est, Isaias, Jeremias, Ezechiel ct Daniel.\n\nReliqui vero duodecim breves sunt, et contigui, et ob hoc uno volumine coarctati, quorum nomina hæc sunt: Osee, Joel, Amos, Abdias, Jonas, Michæas, Nahum, Habacuc, Sophonias, Aggacus, Zacharias Ct Malachias. Quidam autem Jeremiæ Lamenta segregantes, de volumine ejus resecuerunt, sicque quadraginta quinque libros Veleris Testamenti suscipiunt.","english":"But all these, except the book of Job, follow the history of the Kings; thereafter they pursue the annals of the Jews in their respective times, containing the sad or joyful events that befell the Jewish people after the captivity. There are four who composed larger volumes, that is, Isaiah, Jeremiah, Ezekiel and Daniel. The remaining twelve are brief and contiguous, and for this reason compressed into one volume, whose names are these: Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah and Malachi. Some, however, separating the Lamentations of Jeremiah, cut them off from his volume, and thus they accept forty-five books of the Old Testament.","structure":"narrative","commentary":[{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text is corrupt in the opening lines, with garbled words like 'Cabian.' and 'MAR. geltdun1' that obscure the sense. The English draft omits this passage entirely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Isidore here lists the twelve minor prophets as a single volume, a standard patristic classification. The names follow the Vulgate order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The mention of some who separate Lamentations from Jeremiah to reach 45 Old Testament books reflects a variant canon count, not universally accepted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The list of prophets (Isaiah, Jeremiah, Ezekiel, Daniel) and the twelve minor prophets corresponds to the canonical ordering in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage transitions from discussing historical books to the prophetic corpus, dividing the prophets into four major and twelve minor.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening lines of the Latin are too corrupt to reconstruct Isidore's original argument about the Wisdom of Solomon and Philo."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"Hinc occurrit Testamentum Novum, cujus primum Evangeliorum libri sunt quatuor, scilicet, Matthæus, Marcus, Lucas et Joannes. Sequuntur deinde Epistolæ Pauli aposloli quatuordecim, id est, ad Romanos, ad Corinthios duæ, ad Galatas, ad Ephesios, ad Philippenses, ad Thessalonicenses duae, ad Colossenses, ad Timotheum duae, ad Titum vero, et ad Philemonem, et ad Hebraeos singulæ.\n\nEpistolae quoque Joannis apostoli tres, Petri duae, Judae, et Jacobi singulae.\n\nActus etiam apostolorum, et Apocalypsis Joannis. Fiunt ergo in ordine utriusque Testamenti libri septuaginla et duo.\n\nHaec sunt enim nova et vetera, quæ de thesauro Domtni proferuntur, e quibus cuncta sacramentorum mysteria revelantur. Hi sunt duo Seraphim, qui in confessione sanctæ Trinitatis jugiter decantantes Tpl; hymnum erumpunt.\n\nHæc [Fortehæ] etiam duae olivae in Zacharia, quae a dextris, et sinistris lampadis astant, atque pinguedine et splendore Spiritus sancti totum orbem doctrinae claritate illuminant.","english":"Here then occurs the New Testament, whose first books are the four Gospels, namely, Matthew, Mark, Luke, and John. Next follow the fourteen Epistles of the apostle Paul, that is, to the Romans, two to the Corinthians, to the Galatians, to the Ephesians, to the Philippians, two to the Thessalonians, to the Colossians, two to Timothy, and to Titus, and to Philemon, and to the Hebrews, each one.\n\nAlso the three Epistles of the apostle John, two of Peter, and one each of Jude and James.\n\nMoreover, the Acts of the Apostles, and the Apocalypse of John. Therefore, in order, the books of both Testaments number seventy-two.\n\nFor these are the new and the old, which are brought forth from the treasury of the Lord, from which all the mysteries of the sacraments are revealed. These are the two Seraphim, who, ceaselessly chanting in the confession of the Holy Trinity, burst forth into the Trisagion.\n\nThese also are the two olive trees in Zechariah, which stand to the right and left of the lampstand, and with the richness and splendor of the Holy Spirit illuminate the whole world with the clarity of doctrine.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Testamentum Novum","severity":"info","text":"Isidore lists the New Testament books in a fixed order: Gospels, Pauline epistles (14), Catholic epistles (3 John, 2 Peter, 1 Jude, 1 James), Acts, and Apocalypse. This sequence reflects a standard Vulgate tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"septuaginla et duo","severity":"info","text":"The number 72 for the total books of both Testaments is symbolic, derived from 22 (Hebrew letters) × 3 + 6, or from the 70 translators of the Septuagint plus two. Isidore elsewhere counts 22 Old Testament books and 27 New Testament books, but here he uses 72.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"duo Seraphim","severity":"info","text":"The two Seraphim chanting the Trisagion (Thrice-Holy) allude to Isaiah 6:2-3, where seraphim cry 'Sanctus, sanctus, sanctus'. Isidore interprets the Old and New Testaments as these seraphim, praising the Trinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"duae olivae in Zacharia","severity":"info","text":"The two olive trees flanking a lampstand in Zechariah 4:3, 11-12 are allegorized as the two Testaments. The lampstand represents Christ or the Church, and the olive trees' oil and light symbolize the Holy Spirit's doctrine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"thesauro Domini","severity":"info","text":"The phrase 'treasury of the Lord' echoes patristic usage (e.g., Augustine, De Doctrina Christiana 2.42) for the canonical Scriptures as a storehouse of divine mysteries. Isidore emphasizes that all sacramental mysteries are revealed from these books.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Epistolae ... ad Hebraeos","severity":"info","text":"Isidore includes Hebrews among Paul's fourteen epistles, following the Vulgate and Latin tradition (e.g., Jerome). This contrasts with Eastern canons that often doubted Pauline authorship. His count became standard in medieval Latin Bibles.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'septuaginla' is a scribal variant for 'septuaginta' (70); the number 72 is conventional but the text reads 70 + 2. The phrase 'Hæc [Fortehæ]' indicates a textual crux: the manuscript may read 'Hæc' or 'Hae' (these). The translation follows the standard reading."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":5,"ref":"p5","source":"Hæ litteræ sacrae, hi libri integri numero et auctoritate; aliud cum istis nibil est comparandum. Quidquid extra hos fuerit, inter haec sancta et divina nullatenus est recipiendum.\n\nDisposito igiiur Veteris ac Novi Testamenti ordine librorum et numero, nunc cursim breviterque in eos parva prooemia narrationum subjiciamus.\n\nINCIPIUNT PROOEMIA.\n\nDe Genesi.\n\nGenesis, juxta fidem historiae, describit fabricam mundi, et hominis conditionem, cataclysmum, et divisionem terrae, confusionem quoque linguarum, gestaque omnium patriarcharum, usque ad ingressionem Israel in Ægyptum.\n\nDe Exodi.\n\nExodus continet Hebræorum servitutem, ac decem plagas Ægypti, egressum populi, et nubem protegentem, transitum etiam Rubri maris, mersumque cum curribus Pharaonen, ct gloriæ decantationem, ingressum quoque eremi, cibum Inaunæ, -f quo aliti sunt, percussionem quoque rupis, et fluenta in dulcedinem versa, pugnam Amalec, mandata etiam Decalogi, et arcam Testamenti, dedicationem;ue tabernaculi et oblationem.","english":"These sacred writings, these books, complete in number and authority; nothing else is to be compared with them. Whatever lies outside these is by no means to be received among these holy and divine texts.\n\nTherefore, having set forth the order and number of the books of the Old and New Testaments, let us now briefly and cursorily subjoin small prefaces of narratives concerning them.\n\nHERE BEGIN THE PREFACES.\n\nOn Genesis.\n\nGenesis, according to the truth of history, describes the making of the world, and the condition of man, the flood, and the division of the earth, also the confusion of tongues, and the deeds of all the patriarchs, up to the entry of Israel into Egypt.\n\nOn Exodus.\n\nExodus contains the servitude of the Hebrews, and the ten plagues of Egypt, the departure of the people, and the protecting cloud, also the crossing of the Red Sea, and Pharaoh drowned with his chariots, and the singing of the glory, also the entry into the desert, the food of manna by which they were nourished, also the striking of the rock, and the waters turned into sweetness, the battle of Amalek, also the commandments of the Decalogue, and the ark of the Covenant, the dedication of the tabernacle and the offering.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Hæ litteræ sacrae, hi libri integri numero et auctoritate","severity":"info","text":"This sentence marks a transition from the listing of biblical books to a declaration of the canon's exclusivity, then to the prefaces themselves.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"prooemia","severity":"info","text":"Prooemia (Greek προοίμια) means 'prefaces' or 'introductions'; Isidore uses the term to introduce short narrative summaries of each biblical book.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Genesis, juxta fidem historiae, describit fabricam mundi, et hominis conditionem, cataclysmum, et divisionem terrae, confusionem quoque linguarum, gestaque omni","severity":"info","text":"This summary of Genesis echoes the Vulgate's narrative sequence (Gen 1–50), including the flood (cataclysmus), division of languages (confusio linguarum, Gen 11), and the patriarchs down to Joseph.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus continet Hebræorum servitutem, ac decem plagas Ægypti, egressum populi, et nubem protegentem, transitum etiam Rubri maris, mersumque cum curribus Pharaon","severity":"info","text":"This summary of Exodus follows the Vulgate order: plagues (Ex 7–12), crossing of the Red Sea (Ex 14), manna (Ex 16), striking the rock (Ex 17), battle with Amalek (Ex 17), Decalogue (Ex 20), and tabernacle dedication (Ex 40).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Quidquid extra hos fuerit, inter haec sancta et divina nullatenus est recipiendum","severity":"info","text":"Isidore's exclusionary statement reflects the late antique and early medieval Latin canon, which excluded apocryphal and deuterocanonical books from the core list.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ct gloriæ decantationem","severity":"caution","text":"The phrase 'ct gloriæ decantationem' is likely a scribal error for 'et gloriae decantationem' (the singing of the glory), referring to the Song of the Sea (Ex 15).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ct gloriæ decantationem' is corrupt; the intended reading is probably 'et gloriae decantationem' (the singing of the glory, i.e., the Song of the Sea).","The abbreviation '-f' in 'cibum Inaunae, -f quo aliti sunt' is unclear; it may be a scribal error for 'et' or a misreading of 'ex'."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"De Levitico.\n\nIn Levitico autem lex sacrificiorum, hostiarumque diversitas, indumenta pontificum, et levitarum ministeria describuntur: ciborum etiam diacretio, et diversae peccatorum purgationes, vel hostiæ ordina tur.\n\nDe Numeris.\n\nIn Numeris vero egressæ de Ægypto tribus enumerantur, profectionesque eorum, perfectorum aetate virorum, qui egressi sunt de Ægypto,computatio tenetur inserta, Prophetia Balaam, quadraginta quoque duarum per eremum mansionem sacramenta signantur.\n\nDe Deuteronomio.\n\nIn Deuteronomio autem, quæ est secunda lex, narrantur ea quæinter Pbarnn, et Tophel, et Laban, et Naseroth, usque ad Cades Barne fuerunt populo dicta a Moyse: mandata, videlicet, atque promissa, maledictiones peccatorum, et promissiones beatitudinis. Ibi canit canticum Moyses. Ibi dat benedictionem filiis Israel; ibique, terra repromissionis conspecta, mortur atque sepelitur.","english":"On Leviticus.\n\nIn Leviticus, however, the law of sacrifices, the diversity of offerings, the vestments of the high priests, and the ministries of the Levites are described; also the distinction of foods, and the various purifications of sinners, or the arrangement of sacrifices.\n\nOn Numbers.\n\nIn Numbers, indeed, the tribes that came out of Egypt are enumerated, and their journeys; a computation of the perfect age of the men who came out of Egypt is inserted; the prophecy of Balaam; also the sacraments of the forty-two encampments through the wilderness are signified.\n\nOn Deuteronomy.\n\nIn Deuteronomy, however, which is the second law, those things are narrated which were spoken to the people by Moses between Pharan and Tophel, and Laban and Naseroth, up to Cades Barne: namely, commandments and promises, curses of sinners, and promises of blessedness. There Moses sings the canticle. There he gives the blessing to the sons of Israel; and there, having beheld the promised land, he dies and is buried.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is the sixth of 37 in Isidore's Proemia, following a general introduction to the canon. It begins a series of brief narrative prefaces on individual biblical books, here covering Leviticus, Numbers, and Deuteronomy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Deuteronomio","severity":"info","text":"Isidore glosses Deuteronomy as 'secunda lex', a standard patristic etymology from Greek δεύτερος (second) and νόμος (law), reflecting the book's character as a repetition of the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Cades Barne","severity":"info","text":"Cades Barne (Kadesh-barnea) is a key site in the wilderness wanderings, associated with the Israelites' encampment near the border of Canaan. Isidore's mention reflects the Vulgate tradition (Num 20:1, Deut 1:46).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"canticum Moyses","severity":"info","text":"The 'canticle of Moses' likely refers to the Song of Moses in Deuteronomy 32, a poetic passage distinct from the surrounding legal material. Isidore highlights it as a notable literary feature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Isidore's summary of Deuteronomy as containing 'mandata, promissa, maledictiones, promissiones beatitudinis' reflects a moralizing reading common in early medieval exegesis, emphasizing law and eschatology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quadraginta duarum per eremum mansionem","severity":"caution","text":"The 'forty-two encampments' in Numbers is a specific number not directly from the biblical text; the Vulgate lists 42 stations in Numbers 33, but the count varies in tradition. Isidore may follow a patristic source like Origen or Jerome.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'perfectorum aetate virorum' in the Numbers section is ambiguous: it may mean 'men of perfect age' (i.e., adults) or 'men of completed years' (a census of those who left Egypt). The translation opts for 'perfect age' as a conventional rendering.","The place names 'Pbarnn, Tophel, Laban, Naseroth' are corrupt in the Latin; the English draft standardizes to 'Pharan, Tophel, Laban, Naseroth' following Vulgate usage."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Nonnulli autem Hebræorum quatuor tantum libros computant legis, id est, Genesim, Exodum, Leviticum, Numeros. 196Deuteronomium autem repetitionem eorumdem librorum, ct quasi quoddam legis meditatorium dicunt. Ea duntaxat ratione, pro eo quod illi quatuor proprias rerum gestarum continent causas, iste vero omnium.\n\nDe Josue.\n\nIn Jesu Nave libro filii lsrael, duce Jesu, Jordanem transeunt, ac secundo circumciduntur, subversisque dehinc Cbananaeorum gentibus, divisione terræ eorum hæreditatis sortes suscipiunt.\n\nDe libro Judicum.\n\nIn libro Judicum continentur peccata et servitutes Israel. exclamationesque populi, et miserationes Dei. Describuntur prospera, atque adversa bellorum\n\nDe lioro Ruth.\n\nLiber Ruth ejusdem Moabitidis texit historiam, de cujus stirpe familia David descendit. Hunc Hebrxi libellum ad Judicum librum subjungunt, pro eo quod in diebus Judicum gesta esse commemorant quæ in eo scripta sunt; at contra Latini, pro co quod genus regis David retexat, ortum ex eadem Moabitide Ruth, ad corpus libri Regnorum veracius euin pertinere contendunt.","english":"Some of the Hebrews, however, count only four books of the Law, that is, Genesis, Exodus, Leviticus, Numbers. They say that Deuteronomy is a repetition of those same books and, as it were, a kind of meditation on the Law. This is for the sole reason that those four contain the specific causes of the events, while this one contains all of them.\n\nOn Joshua.\n\nIn the book of Joshua, the sons of Israel, under the leadership of Joshua, cross the Jordan and are circumcised a second time; and after the Canaanite peoples are overthrown, they receive the lots of the inheritance by the division of their land.\n\nOn the Book of Judges.\n\nIn the book of Judges are contained the sins and servitudes of Israel, the outcries of the people, and the mercies of God. The successes and adversities of wars are described.\n\nOn the Book of Ruth.\n\nThe book of Ruth covers the history of the same Moabitess, from whose lineage the family of David descends. The Hebrews attach this little book to the book of Judges, because they record that the things written in it happened in the days of the Judges; but the Latins, on the other hand, because it reveals the lineage of King David, arising from the same Moabitess Ruth, contend that it more truly belongs to the body of the book of Kings.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"meditatorium","severity":"info","text":"The Latin 'meditatorium' is rare; Isidore uses it to denote a book for meditation or review, reflecting the view that Deuteronomy restates the Law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"secundo circumciduntur","severity":"info","text":"The phrase 'secundo circumciduntur' refers to the second circumcision of the Israelites at Gilgal (Joshua 5:2-9), a ritual renewal before entering the Promised Land.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Liber Ruth","severity":"info","text":"Isidore notes a canonical dispute: Hebrews place Ruth with Judges, Latins with Kings. This reflects differing Jewish and Christian arrangements of the Hebrew Bible.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Deuteronomium autem repetitionem","severity":"info","text":"Isidore reports a Jewish tradition that Deuteronomy is a 'repetition' of the preceding four books, explaining its name (from Greek 'deuteros' + 'nomos', second law).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jesu Nave","severity":"info","text":"'Jesu Nave' is the Latin form of Joshua son of Nun (Hebrew: Yehoshua bin Nun). The book recounts the conquest of Canaan and division of the land.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'ct' in line 2 is a scribal abbreviation for 'et' (and).","The phrase 'exclamationesque populi' could be read as 'exclamationesque populi' (and the outcries of the people) or as a textual variant; the translation follows the standard reading."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"De libro Regum.\n\nRegum liber, quanquam apud Latinos plopter prolixitatem sui in quatuor partibus sit desectus, apud Hebræos tamen in duobus divisus est voluminibus. Quorum primus Samucl scribit, arcam Domini a Judaeis transisse ad gentes, Heli quoque sacerdotium in Samuel mystice fuisse translatum. et in David Saulis regis imperium.\n\nMalachim vero reges Judææ, et Israeliticæ gentis, gestaque eorum per ordinem digerit temporum, ipsum quoque Israel ob errorem idololatriæ narrat in Assyrios transmigratum; adextremum edocet vcnisse Nabuchodonosor i.. Jerusalem, captivumque duxisse principem, ac populum, et subvertisse urbem et templum.\n\nDe Paralipomenon.\n\nParalipopomenonapud Hebræos sub unius lilari volumine continctur, appellaturque ab ei; Dibrehaiamin, id est, Verba dierum, apud nos autem prorter prolixitatem sui in duabus decisus est parti us. Hæc est autem historia ordinem generationum et temporum continens. In qua scilicet non parva sanctarum Scripturarum eruditio continetur.","english":"Concerning the Book of Kings.\n\nThe book of Kings, although among the Latins it has been divided into four parts on account of its length, is nevertheless divided into two volumes among the Hebrews. The first of these, Samuel, records that the ark of the Lord passed from the Jews to the Gentiles, and that the priesthood of Eli was mystically transferred to Samuel, and the kingdom of King Saul to David.\n\nMalachim, however, sets forth the kings of Judah and of the Israelite people, and their deeds in order of time; it also relates that Israel itself, on account of the error of idolatry, was deported among the Assyrians; finally, it teaches that Nebuchadnezzar came to Jerusalem, led away the prince and the people captive, and overthrew the city and the temple.\n\nConcerning the Book of Chronicles.\n\nThe book of Chronicles is contained among the Hebrews in a single volume, and is called by them Dibrehaiamin, that is, “Words of the Days”; among us, however, on account of its length, it has been divided into two parts. This is a history containing the order of generations and times. In it, indeed, is contained no small erudition of the holy Scriptures.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Malachim","severity":"info","text":"Malachim is the Hebrew term for 'kings,' used by Isidore to refer to the two books of Kings in the Hebrew canon, corresponding to 1–2 Kings in the Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Dibrehaiamin","severity":"info","text":"Dibrehaiamin is Isidore's transliteration of the Hebrew 'Divrei ha-Yamim,' meaning 'Words of the Days,' the Hebrew name for the book of Chronicles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Isidore notes that the Latin tradition divides Kings into four parts (1–4 Kings) and Chronicles into two, reflecting the Vulgate's arrangement, whereas the Hebrew canon has two books of Kings and one of Chronicles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The reference to the ark passing from Jews to Gentiles and the transfer of priesthood and kingship alludes to 1 Samuel 4–7 and 1 Samuel 8–31, respectively.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The deportation of Israel to Assyria and Nebuchadnezzar's conquest of Jerusalem refer to 2 Kings 17 and 2 Kings 24–25, respectively.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Isidore's description of Chronicles as containing 'no small erudition' reflects its patristic valuation as a supplementary historical and genealogical source for biblical study.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'plopter' for 'propter' and 'lilari' for 'libri,' likely scribal errors; the English draft corrects these.","The phrase 'mystice fuisse translatum' is ambiguous: it may mean the priesthood was transferred in a typological or allegorical sense, or that the transfer was divinely ordained."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Namque in historia Veteris Testamenti in locis suis aut omnino omissa suut, aut fortasse non plene digesta, in isto summatim ac breviter explicata sunt, cujus quidem series e latere legis, sive Uegnornm adjuncta procedit, perveniens ad illud usque tempus quo et legnorum textus finitur. Namque ab exordio fabricae mundi incipiens, protenditur per ordinem rerum gestarum usque ad ruinam Jerusalem in annis tribus mille septuaginta duobus per generationes septuaginta duas.\n\nDe libro Jib.\n\nJob liber continet ejusdem sancti viri damna, funera, vel flagella, et contumeliosa consolantium dicta, lamenta quoque ejus, in quibus totius mundi deplorat miseriam; consolationes eliam Dei ad eum per turbinem, ejusque duplicem bonorum in line remunerationem. Hic autem ex suis passionibus et verbis Christi expressit imaginem; conjux vero ejus carnalium typum designat, qui, intra Ecclesiam positi, vitam spiritualium moribus suis scandalizant.","english":"For in the history of the Old Testament, in their proper places, these things are either entirely omitted or perhaps not fully set forth; in this book they are summarily and briefly explained, whose sequence indeed proceeds from the side of the Law, or of the Kings, attached, reaching up to that time when the text of the Kings is concluded. For beginning from the beginning of the construction of the world, it extends through the order of events up to the destruction of Jerusalem, in three thousand seventy-two years, through seventy-two generations.\n\nConcerning the Book of Job.\n\nThe book of Job contains the losses, deaths, or scourges of that same holy man, and the insulting words of those who console him, also his laments, in which he deplores the misery of the whole world; also the consolations of God to him through the whirlwind, and his twofold reward of goods in the end. Moreover, this man, through his sufferings and words, expressed the image of Christ; his wife, however, designates the type of the carnal, who, placed within the Church, scandalize the spiritual life by their own customs.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Namque in historia Veteris Testamenti in locis suis aut omnino omissa suut, aut fortasse non plene digesta, in isto summatim ac breviter explicata sunt","severity":"info","text":"Isidore contrasts the selective or incomplete treatment of certain Old Testament matters in their original contexts with their summary treatment in the book under discussion, likely Chronicles or Paralipomenon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ab exordio fabricae mundi incipiens, protenditur per ordinem rerum gestarum usque ad ruinam Jerusalem in annis tribus mille septuaginta duobus per generationes ","severity":"info","text":"Isidore gives the span from creation to the destruction of Jerusalem as 3,072 years and 72 generations, a chronological scheme derived from earlier patristic sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Uegnornm","severity":"caution","text":"The Latin text has 'Uegnornm', likely a scribal corruption or variant for 'regnorum' (of the kings), as the English draft renders it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job liber continet ... expressit imaginem","severity":"info","text":"Isidore interprets Job as a type of Christ, a common patristic reading (cf. Job 1–42), and his wife as representing carnal Christians within the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"conjux vero ejus carnalium typum designat, qui, intra Ecclesiam positi, vitam spiritualium moribus suis scandalizant","severity":"info","text":"Isidore’s allegorical reading of Job’s wife as a type of worldly Christians scandalizing the spiritual reflects a moralizing exegetical tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'isto' (this book) is not explicitly named; it likely refers to the book of Chronicles or Paralipomenon, but Isidore does not specify.","The phrase 'e latere legis, sive Uegnornm adjuncta' is textually uncertain due to the corrupt 'Uegnornm'."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Amici vero ejus speciem praebuerunt hæreticorum, figuramque dogmatum perversorum. Porro Eliu, qui adversus Job gravi exprobratione innititur, significat eos qui intra sanctam Ecclesiam arroganter praedicant, et per tumorem cordis ac scientiæ fastum, quidquid proferunt superbiae exemplis ostentant.\n\nDe Psalterio.\n\nLiber Psalmorum, quanquam uno concludatur volumine, non est tamen editus uno eodemque auctore. Decem enim prophetæ sunt qui eos diverso tempore scripserunt, id est, Moyses, David, Salomon, Asaph, Eman, Ethan, Idithun, et filii Core Asir, Elcana, Abiasaph, sive Esdras. Nonnulli etiam Aggæi et Zacbariæ esse existimantur.\n\nDe iis autem qui sine titulis sunt, traditio veterum talis est, ut cujus auctoris præscriptio præcesserit, cæteri, qui sine titulo sequuntur, ipsius esse credantur. Est autem hic liber allegoricis ac typicis sacramenlis signatus; specialiter autem, quod natus, quod passus, quod resurrexit Christus, pene hoc omnium psalmorum resonat organum.","english":"His friends, however, presented the appearance of heretics and the figure of perverse doctrines. Moreover, Elihu, who presses against Job with severe reproach, signifies those who within the holy Church preach arrogantly and, through swelling of heart and pride of knowledge, display whatever they utter as examples of haughtiness.\n\nConcerning the Psalter.\n\nThe Book of Psalms, although contained in a single volume, was not, however, produced by one and the same author. For there are ten prophets who wrote them at different times, that is, Moses, David, Solomon, Asaph, Heman, Ethan, Idithun, and the sons of Korah—Assir, Elkanah, Abiasaph—or Ezra. Some are also thought to be by Haggai and Zechariah.\n\nConcerning those, moreover, which are without titles, the tradition of the ancients is such that, whichever author's inscription has preceded, the rest which follow without a title are believed to be his. This book, however, is marked with allegorical and typical sacraments; but specifically, that Christ was born, that he suffered, that he rose again—nearly the whole instrument of the psalms resounds with this.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Amici vero ejus speciem praebuerunt hæreticorum","severity":"info","text":"Isidore interprets Job's friends as types of heretics, a common patristic allegorical reading that sees the Old Testament as prefiguring later doctrinal conflicts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Eliu","severity":"info","text":"Elihu is presented as a figure of arrogant preachers within the Church, contrasting with the heretical friends; this reflects Isidore's concern with internal ecclesiastical pride.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"De Psalterio","severity":"info","text":"Isidore's claim of ten authors for the Psalms (Moses, David, Solomon, Asaph, Heman, Ethan, Idithun, sons of Korah, and Ezra) follows a tradition found in earlier Christian writers like Jerome and Augustine, though the list varies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quod natus, quod passus, quod resurrexit Christus","severity":"info","text":"This phrase echoes the core kerygma of Christ's birth, passion, and resurrection, which Isidore sees as the central theme of the Psalter, aligning with patristic Christological interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"traditio veterum","severity":"info","text":"Isidore appeals to 'the tradition of the ancients' to justify the attribution of untitled psalms to the preceding named author, a method used in early medieval psalm commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"uno concludatur volumine","severity":"info","text":"Isidore notes the Psalter's unity as a single book despite multiple authors, a structural observation that introduces his discussion of authorship and arrangement.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The list of ten prophets includes 'filii Core Asir, Elcana, Abiasaph' as a group, but the exact number of individuals is ambiguous; Isidore may count them as three separate authors or as a single collective.","The phrase 'sive Esdras' leaves uncertain whether Ezra is an alternative author for some psalms or a separate figure; the Latin 'sive' can mean 'or' or 'that is'."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Sciendum autem quod apud Hebræos omnes psalmi permisti fuerunt, etinordinati, quos tamen pnus Esdras in unum volumen coegit, et in ordinem, namerumque disposuit, ac perocculto mysterii sacramento aliis alios prætulit ordine, dum posteriores videantur in tempore. Nam secundum historiae cursum tertius psalmus quinquagesimo posterior est, sed propter myslerium in ordine prior est. Sic enim habentur et cleri, quia Spiritus san ctus eos præordinavit, ut voMuit.\n\nDe libris Salomonis.\n\nSalomon tria volumina edidit: primus ex bis Proverbiorum liber est; secundus, qui appellatur Ecclesiastes; teiius, cujus titulus est Cantica canticorum. Iri quibus quidem tribus libris trium generum disciplinas composuit, quibus ad rerum scieutiam pervenitur. Ih primis namque ethicam, id est, moralem; post haec physicam, quæ qualitatem tiaturae comprebendit; ad ultimum theoricam, id est, contemplativam. In Proverbiis enim moralia docens, per communem quemdam loquendi usum altiorem intelligentiam edidit, conservationemque mandatorum et doctrinæ coelestis institutionem succinttis versibus brevibusque sententiis coaptavit.","english":"It should be known, however, that among the Hebrews all the psalms were mixed and disordered, which Ezra first gathered into one volume, and arranged in order and number, and by the hidden mystery of the sacrament he placed some before others in order, while they appear later in time. For according to the course of history, the third psalm is later than the fiftieth, but on account of the mystery it is prior in order. Thus also the clergy are held, because the Holy Spirit preordained them as he wished.\n\nConcerning the Books of Solomon.\n\nSolomon published three volumes: the first of these is the book of Proverbs; the second, which is called Ecclesiastes; the third, whose title is the Song of Songs. In these three books he indeed composed the disciplines of three kinds, by which one arrives at the knowledge of things. In the first, namely, ethics, that is, moral; after this, physics, which comprehends the quality of nature; finally, theory, that is, contemplative. For in Proverbs, teaching moral things, he set forth a higher understanding through a certain common manner of speaking, and he adapted the observance of commandments and the institution of heavenly doctrine in concise verses and brief sentences.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Esdras","severity":"info","text":"Ezra the scribe is traditionally credited with compiling and ordering the Hebrew scriptures after the Babylonian exile; this tradition is found in 4 Ezra and patristic sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"perocculto mysterii sacramento","severity":"info","text":"The phrase 'by the hidden mystery of the sacrament' refers to a typological or allegorical principle of arrangement, not a literal liturgical rite.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"tertius psalmus quinquagesimo posterior","severity":"info","text":"Isidore notes that Psalm 3 is historically later than Psalm 50 but placed earlier in the Psalter for mystical reasons, illustrating non-chronological ordering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"cleri","severity":"info","text":"The comparison of psalm order to clergy (cleri) suggests a hierarchical or divinely ordained sequence, reflecting early medieval ecclesiology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ethicam ... physicam ... theoricam","severity":"info","text":"Isidore maps Solomon’s three books to the three branches of philosophy: ethics (Proverbs), physics (Ecclesiastes), and theoretical/contemplative (Song of Songs), a common patristic schema.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Salomon tria volumina","severity":"info","text":"The tripartite division of Solomon’s works and their philosophical interpretation was widely repeated in medieval biblical prologues, e.g., by Hugh of St. Victor.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'cleri' may refer to clergy or to lots/orders; the translation 'clergy' is adopted based on context.","The phrase 'perocculto mysterii sacramento' is ambiguous: 'sacramento' could mean 'sacrament' or 'mystery'; the translation 'sacrament' is retained."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Sunt autem provtrbia sub verbis aliis res alias explicantia, vel significantia, quae aliter quam dicuntur Intelliguntur, plus in virtute sententiarum quam in sono verborum, quæ Graeci parœmias vocant. In Ecclesiaste vero rerum naturam discutiens, cuncta in mundo caduca et vana esse reprehendit Forte deprehendit]; rerumque omnium fragilitate perspecta, renuntiare mundo admonuit.\n\nIn Canticis autem canticorum supergressus visibilia, atque contemplans ea quæ sunt cOelestia, vel divana, sub specie sponsi et sponsae, Christi Ecclesiae unitatem declarat, atque animam ad amorem cælestium excitans provehendam ad consortium Dei provocat. Illud etiam non est omittendum, quod a doctoribus nostris traditur, apud Hebraeos hanc fuisse observationem, ne cuiquam librum hunc legere permitterent, nisi viro jam perfectæ scientiae, et laboratæ fidei, ne forte per imbecillitatem infantiae, et fidei imperitiam, non tam erudiret cognitio lubricas mentes, quam potius ad concupiscentias corporales converteret.","english":"Proverbs, however, are sayings that explain or signify one thing by means of other words, which are understood otherwise than they are spoken, more in the force of the meanings than in the sound of the words, which the Greeks call paroimiai. In Ecclesiastes, however, discussing the nature of things, he [the author] reprehends all things in the world as fleeting and vain, and, having perceived the fragility of all things, he admonishes one to renounce the world.\n\nIn the Song of Songs, however, having transcended visible things and contemplating those which are celestial or divine, under the figure of the bridegroom and bride, he declares the unity of Christ and the Church, and, rousing the soul to the love of celestial things, he summons it to be advanced to union with God. Moreover, that should not be omitted which is handed down by our teachers, that among the Hebrews this was the practice: that they would permit no one to read this book unless he were a man of already perfect knowledge and tested faith, lest, through the weakness of inexperience and the lack of faith, the knowledge might not so much instruct unstable minds as rather turn them to bodily desires.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"provtrbia","severity":"info","text":"The Latin 'provtrbia' (Proverbs) is a transliteration of the Greek 'paroimiai', which Isidore glosses as sayings that signify one thing through other words, understood allegorically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"parœmias","severity":"info","text":"Isidore uses the Greek term 'parœmias' (paroimiai) to denote proverbs, emphasizing their figurative meaning over literal sound, a standard patristic definition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Canticis autem canticorum","severity":"info","text":"Isidore refers to the Song of Songs (Canticum Canticorum), interpreting it allegorically as the union of Christ and the Church, a common patristic reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"apud Hebraeos hanc fuisse observationem","severity":"info","text":"Isidore reports a Jewish tradition restricting Song of Songs reading to mature, faithful men, reflecting early Christian awareness of Jewish interpretive caution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"a doctoribus nostris traditur","severity":"info","text":"Isidore cites 'our teachers' (Christian authorities) for the Jewish restriction on Song of Songs, showing how patristic sources transmitted and adapted Jewish exegetical practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sunt autem ... In Ecclesiaste vero ... In Canticis autem canticorum","severity":"info","text":"Isidore structures his prologue by sequentially treating Proverbs, Ecclesiastes, and Song of Songs, each with a distinct hermeneutical focus: figurative, philosophical, and allegorical.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Forte deprehendit' in the manuscript is a textual variant; the edition reads 'reprehendit' (reprehends), but the sense is clear."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Omnes enim Scripturas a doctoribus eorum tradi pueris solitum est, etiam eas quas deuteroseis vocant. Quatuor tantum ista ad ultimum reservari, idest, principium Genesis de mundi creatione, Ezecbielis quoque principia, in quibus de cherubim scripsit, et finem ejus, in quo templi descriptio continetur, et Cantica Conticorum.\n\nDe libro Sapientiæ.\n\nLiber Sapientiae, qui vocntur Panarelon, Christi adventum, qui est sapientia Dei Patris, passionemque ejus aperta manifestatione denuntial. Hunc edidit Jesus, filius Sirach, in quo etiam nonnulla vivendi præcepta composuii.\n\nDe Ecclesiastico.\n\nEcclesiasticus vero morum pene omnium disciplinam, et sanctae religionis conversationem affatim copioseque conscripsit. Dictus est autem Ecclesiasticus, pro eo quod in medio coetu populi, id est, coram ecclesia fuerit habitus. Hic enim propter nimiam sensus similitudinem et eloquii parilitatnm Salomonis titulo prænotatur. Constat autem et hunc librum a Jesu filio Sirach editum fuisse, et inter reliquos sacrarum Scripturarum libros pari habitum veneratione.","english":"For it is customary for all the Scriptures to be handed down by their teachers to boys, even those which they call deuteroseis. Only these four are reserved for last: that is, the beginning of Genesis concerning the creation of the world, also the beginnings of Ezekiel, in which he wrote about the cherubim, and its end, in which the description of the temple is contained, and the Song of Songs.\n\nConcerning the Book of Wisdom.\n\nThe Book of Wisdom, which is called Panarelon, announces the coming of Christ, who is the wisdom of God the Father, and his passion with open manifestation. This was published by Jesus, son of Sirach, in which he also composed some precepts for living.\n\nConcerning Ecclesiasticus.\n\nEcclesiasticus, however, wrote abundantly and copiously the discipline of almost all morals and the conduct of holy religion. It is called Ecclesiasticus because it was delivered in the midst of an assembly of the people, that is, before the church. For this book, because of the great similarity of sense and parity of eloquence, is prefaced with the title of Solomon. It is established that this book also was published by Jesus, son of Sirach, and that it was held in equal veneration among the remaining books of the sacred Scriptures.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"deuteroseis","severity":"info","text":"Deuteroseis is a Greek term (δευτερώσεις) meaning 'second things' or 'secondary teachings,' used by Jewish tradition for the oral law or later rabbinic interpretations. Isidore applies it here to certain apocryphal or deuterocanonical books.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Panarelon","severity":"info","text":"Panarelon (Πανάρετον) means 'all-virtue' or 'all-excellence' in Greek. Isidore uses this as an alternative title for the Book of Wisdom, reflecting its moral and sapiential content.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"principium Genesis de mundi creatione","severity":"info","text":"This refers to the opening chapters of Genesis (1–2), describing the creation of the world. Isidore notes that this passage, along with others, was reserved for advanced study in Jewish tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Jesus, son of Sirach","severity":"info","text":"Isidore attributes both the Book of Wisdom and Ecclesiasticus (Sirach) to Jesus, son of Sirach, reflecting a common patristic confusion. Modern scholarship identifies Sirach as the author of Ecclesiasticus, but not of the Book of Wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ecclesiasticus","severity":"info","text":"Isidore explains the title Ecclesiasticus as derived from being delivered 'before the church' (ecclesia). This etymology is traditional, though the book's Greek title means 'church book' or 'assembly book.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Quatuor tantum ista ad ultimum reservari","severity":"caution","text":"Isidore's claim that only four scriptural passages (Genesis 1, Ezekiel 1 and 40–48, Song of Songs) were reserved for advanced study in Jewish tradition is a simplification. Rabbinic sources (e.g., Mishnah Hagigah 2:1) mention restrictions on certain texts but vary in details.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term 'deuteroseis' is ambiguous: it may refer to the Mishnah or to deuterocanonical books; Isidore's usage suggests the latter.","Isidore conflates the authorship of Wisdom and Ecclesiasticus, both attributed to Jesus son of Sirach, which is historically inaccurate for Wisdom."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"De Isaia.\n\nIsaias propheta, qui interpretatur' salus Domini, hic, postquam de altari misus calculus labia ejus purgavit, dignus efficitur Spiritus sancti prophetia. Speculaturque duo seraphim in aenigmate duorum Testamentorum, cum duodecim alis, id est, apostolis, qui prædicatione sua totuin mundum volucri celeritate discurrunt, tegentes faciem et pedes sedentis in throno Dei, id est, occultantes ea, sive quæ ante saeculi fuerunt exordia, sive quæ post transactam hujus mundi figuram futura sunt.\n\nHic tamen post visionem Judae et Jerusalem adversus cæteras gentes, qu.c in cicuitu ejus sunt, prophetiæ convertit sermonem, et Juxta qualitatem locorum, et vitae diversitatem, quæ essent eis mala ventura denuntiat. Post captivitatem enim Jerusalem ruinam Babyloniae comminatur.\n\nDeinde necem Philisthiim, vastitatem Moab, exterminium Damasci, et Ægypti commotionem, et solitudinem maris deserti, obsidionem quoque Edom, fugam et interitum Arabiæ, excidium vallis Sion, subversionem etiam Tyri, sive quadrupedum. Sed figuraliter in visione Judæ Synagoga projicitur, et Ecclesia Domino copulatur. In ruina Babyloniæ confusio totius mundi superbiaque arguitur, et finis ejus monstratur. In vastitate Moab error scientiae sxcularis in silentium luctumque mutatur.","english":"Concerning Isaiah.\n\nThe prophet Isaiah, which is interpreted as 'salvation of the Lord,' after a coal from the altar purified his lips, becomes worthy of the prophecy of the Holy Spirit. And he beholds two seraphim in the figure of the two Testaments, with twelve wings, that is, the apostles, who by their preaching traverse the whole world with swiftness of a bird, covering the face and feet of the one sitting on the throne of God, that is, concealing those things which either were before the beginnings of the age or which will be after the completed figure of this world.\n\nYet here, after the vision of Judah and Jerusalem against the other nations which are around it, he turns his prophetic speech, and according to the quality of the places and the diversity of life, he announces what evils would come to them. For after the captivity of Jerusalem, he threatens the ruin of Babylon.\n\nThen the slaughter of the Philistines, the devastation of Moab, the destruction of Damascus, and the disturbance of Egypt, and the desolation of the desert sea, also the siege of Edom, the flight and destruction of Arabia, the ruin of the valley of Zion, also the overthrow of Tyre, or of four-footed beasts. But figuratively, in the vision of Judah the Synagogue is cast out, and the Church is joined to the Lord. In the ruin of Babylon the confusion of the whole world and its pride are rebuked, and its end is shown. In the devastation of Moab the error of secular knowledge is changed into silence and mourning.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"salus Domini","severity":"info","text":"Isidore gives the standard Latin etymology of Isaiah's name, 'salvation of the Lord,' derived from the Hebrew Yesha'yahu.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"calculus","severity":"info","text":"The story of a coal from the altar purifying Isaiah's lips is a legendary detail found in the apocryphal 'Ascension of Isaiah' and later patristic sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"duo seraphim","severity":"info","text":"The vision of two seraphim with twelve wings alludes to Isaiah 6:2, where seraphim attend the throne of God; Isidore interprets them as the two Testaments and the twelve apostles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"post visionem Judae et Jerusalem","severity":"info","text":"Isidore outlines the structure of Isaiah's prophecies: first oracles against Judah and Jerusalem, then against surrounding nations, culminating in the fall of Babylon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"figuraliter","severity":"info","text":"Isidore reads the oracles against nations as figural prophecies: Judah represents the Synagogue cast out, Babylon symbolizes worldly pride, and Moab signifies the silencing of secular knowledge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"sive quadrupedum","severity":"caution","text":"The phrase 'sive quadrupedum' (or of four-footed beasts) is obscure; it may be a gloss on the overthrow of Tyre, or a textual corruption. The English draft omits it.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'sive quadrupedum' is ambiguous: it may be a corrupt or misplaced gloss on the destruction of Tyre, or a separate item in the list of nations."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"In eversione AEgypti totius mundi idololatrix destruuntur, templique Domini ædificatio prædicatur. In contritione Philisthiim luctus eorum monstratur, qui abijciunt jugum Christi, et elevant se contra scientiam Dei. Porro per Damascum prædicatio gentium, et ruina ostenditur populi Judæorum. Per onus maris deserti bujus saeculi tentatio declaratur, et quæ illi ventura sunt ostenduntur.\n\nPer Idumæam oritur sol justitiæ gentium, et tenebræ veniunt populo Judxorum. Per Arabiam praedicatur aqua baptismatis præbenda iis qui fugerunt gentium errores, vel eorum blasphemias. Per vallem Sion perditio praedicatur Jerusalem, et hæreticorum, qui de sublimitate Ecclesiae ceciderunt. Per Tyrum gentibus praedicatur, ut, sæculi errore deposito, ad Christum Dominum convertantur.\n\nReliqua vero ejus vel de Christo, vel de Ec. clesia gentium sunt, sive de consummatione mundi. Prophetavit autem annis ferme LXX, sub regibus quatuor Judæ, ordine atque genere sibimet succedentibus, id est, Ozia, Joalhan, Achaz, ad ultimum Ezechia: sub quo pars magna voluminis ejus usque ad calcem tcxitur prophetiæ.","english":"In the overthrow of Egypt, the idolatry of the whole world is destroyed, and the building of the Lord's temple is proclaimed. In the crushing of the Philistines, their mourning is shown, who cast off the yoke of Christ and raise themselves up against the knowledge of God. Moreover, through Damascus, the preaching to the Gentiles and the ruin of the people of the Jews is shown. Through the burden of the sea of the desert, the temptation of this world is declared, and what things are to come to it are shown.\n\nThrough Idumea, the sun of justice rises for the Gentiles, and darkness comes upon the people of the Jews. Through Arabia, the water of baptism is proclaimed to be provided to those who have fled the errors of the Gentiles, or their blasphemies. Through the valley of Zion, the destruction of Jerusalem is proclaimed, and of the heretics who have fallen from the height of the Church. Through Tyre, it is proclaimed to the Gentiles that, having laid aside the error of the world, they should be converted to the Lord Christ.\n\nThe rest of his work, however, is either concerning Christ, or concerning the Church of the Gentiles, or concerning the end of the world. He prophesied for about seventy years, under four kings of Judah succeeding one another in order and lineage, that is, Uzziah, Jotham, Ahaz, and finally Hezekiah: under whom a great part of his volume is woven up to the end of the prophecy.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"In eversione AEgypti","severity":"info","text":"The overthrow of Egypt likely refers to the fall of the Assyrian-allied Egyptian dynasty, a theme in Isaiah 19–20, interpreted by Isidore as the destruction of universal idolatry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Per Damascum","severity":"info","text":"Damascus appears in Isaiah 7:8; 8:4; 17:1–3, where it symbolizes the threat from Syria and, in Isidore's reading, the preaching to Gentiles and the ruin of the Jews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"onus maris deserti","severity":"info","text":"The phrase 'burden of the sea of the desert' is not a standard biblical title; it likely refers to Isaiah 21:1–10 (oracle concerning the desert sea) and is interpreted as the temptation of the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Per Idumaeam","severity":"info","text":"Idumea (Edom) appears in Isaiah 21:11–12; 34:5–6; 63:1. Isidore reads it as a type for the Gentiles receiving the 'sun of justice' (Christ) while the Jews fall into darkness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Reliqua vero ejus","severity":"info","text":"Isidore summarizes the remaining content of Isaiah under three headings: Christ, the Church of the Gentiles, and the end of the world, reflecting a tripartite eschatological and ecclesiological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"sub regibus quatuor Judae","severity":"info","text":"Isidore states Isaiah prophesied under four kings: Uzziah, Jotham, Ahaz, Hezekiah, for about 70 years. This matches the traditional chronology (c. 740–681 BCE) found in Jerome and later patristic sources.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'onus maris deserti' is ambiguous; it may refer to a specific oracle (Isaiah 21) or be a general metaphor for worldly temptation.","The identity of 'Philisthiim' (Philistines) in this allegorical context is not specified; it may represent any group rejecting Christ."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"De Jeremia\n\nJeremias propheta, qui interpretatur excelsus Domini, simplex in loquendo, et ad intelligendum facilis; qui in omnibus dictis et passionibus suis Redemptoris nostri imaginem praetulit. IIic, postquam in typo Cbristi regna destruxit diaboli, justitiæque vel fidei aedificavit imperium, jubetur prophetare super omnes gentes, Ægyptum videlicet et Palaestinos, Moab et Ammon, Edom et Damascum, et Cedar, et super regna Assur, necnon super Helan, et Babyloniam\n\nInter hæc autem videt virgam vigilantem divinæ correptionis et potestatis. Ullam:quoque succensam, id est, Judaicam plebem igne carnalium desideriorum ardentem. Aspicit et duos cophinos ficorum in praefiguratione duorum populorum.\n\nDescendit et in domum figuli, et videt diminutionem vasis prioris, et novi instaurationem ad designandum defectum prioris populi, et successionem futuri. Sumit etiam calicem supplicii, atque universis gentibus porrigit. Accipit et lumbare sub exemplo populi Judaeorum, atque putrefactum projicit illud in dispersionem trans flumina gentium. Ostendit et calicem aureum Babylonis, per quem inebraius est mundus lethifero idololatriæ haustu.","english":"Concerning Jeremiah\n\nJeremiah the prophet, whose name means \"the Most High of the Lord,\" is simple in speech and easy to understand; he in all his sayings and sufferings bore the image of our Redeemer. He, after in the type of Christ he destroyed the kingdoms of the devil and built up the empire of justice and faith, is commanded to prophesy against all nations, namely Egypt and the Philistines, Moab and Ammon, Edom and Damascus, and Cedar, and against the kingdoms of Assur, and also against Elam and Babylonia.\n\nAmong these things, however, he sees the vigilant rod of divine correction and power. Also a burning torch, that is, the Jewish people burning with the fire of carnal desires. He also looks upon two baskets of figs in prefiguration of two peoples.\n\nHe also goes down into the potter's house, and sees the diminution of the former vessel and the restoration of the new, to signify the failure of the former people and the succession of the future. He also takes the cup of punishment and offers it to all nations. He also takes a loincloth after the example of the Jewish people, and, having rotted, casts it into dispersion across the rivers of the nations. He also shows the golden cup of Babylon, by which the world was intoxicated with the deadly draught of idolatry.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Jeremias","severity":"info","text":"Isidore gives the etymology 'excelsus Domini' (the Most High of the Lord), a standard patristic interpretation of the Hebrew name Yirmeyahu.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"simplex in loquendo, et ad intelligendum facilis","severity":"info","text":"This characterization of Jeremiah's style as simple and easy to understand reflects a common patristic judgment, contrasting with the obscurity of other prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jeremias propheta ... Redemptoris nostri imaginem praetulit","severity":"info","text":"The typology of Jeremiah as a type of Christ is drawn from his sufferings and sayings, a theme found in patristic exegesis (e.g., Jerome, In Hieremiam).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"jubetur prophetare super omnes gentes","severity":"info","text":"The list of nations (Egypt, Philistines, Moab, Ammon, Edom, Damascus, Cedar, Assur, Elam, Babylonia) corresponds to the oracles against foreign nations in the Book of Jeremiah (chapters 46–51).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Inter hæc autem videt virgam vigilantem ...","severity":"info","text":"The passage enumerates a series of symbolic visions (rod, torch, baskets of figs, potter's house, cup, loincloth, golden cup) that Isidore interprets as allegories of divine correction, Jewish failings, and the succession of peoples.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"calicem aureum Babylonis","severity":"info","text":"The golden cup of Babylon as a symbol of idolatrous intoxication is a motif found in patristic and medieval moral exegesis, often linked to the Book of Daniel and Revelation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ullam:quoque succensam' is likely a textual corruption; the intended reading may be 'Faculam quoque succensam' (also a burning torch), as the context suggests a series of symbolic objects."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Jubetur ct projicere in Euphratem vulumen lapidi alligatum, ad demonstrandum interitum Babylonis, vel figuraliter totius mundi. Increpat etiam delinquentes, et ad conversionem provocat.\n\nAd ultimum plangit ruinam Jerusalem, tcinpiique excidium, et dispersionem gentis; quæque non tantum prænuntiavit, sed etiam praesentia vidit. Exorsus est amem duodecimo anno Josiæ regis Judæ co tempore quo et Olda mulier prophetiaque cjus per quatuor reges extensa es!, sub Josia, et Eliacim, et Joacim, et Scdecia, sub quo eversa est Jerusalem. Annis LXXII et tribus mensibus prophetavit, excepto illo tempore quo post eversam Jerusalem in Ægypto cum populo fuit.\n\nDe Ezechiele.\n\nEzechiel, qui in Latinum vertitur fortitudo Dei; hic figurans typice Christum, stat juxta fluvium sæculi, et præclara contuetur mysteria.\n\nCernit similitudinem gloriæ Dei, et quatuor animalia in similitudinem evangeliorum, ct rotas se invicem continentes in typo tesamentorum. Videt et aucigam, iJ est, Christum, deorsum igne judicii, sursum electri, id est, divnitatis fulgore rutilantem. Comedit quoque librum divinæ legis, in quo scriptum est lamentum poenitentium, et carmen justorum, et væ corum qui post peccatum pœnitentiam non egerunt.","english":"He is ordered to throw a volume bound to a stone into the Euphrates, to demonstrate the destruction of Babylon, or figuratively, of the whole world. He also rebukes the delinquents and calls them to conversion.\n\nFinally, he laments the ruin of Jerusalem, the destruction of the temple, and the dispersion of the people; things which he not only foretold but also saw present. He began in the twelfth year of Josiah, king of Judah, at which time also the woman Olda prophesied; and his prophecy extended through four kings: under Josiah, Eliakim, Jehoiakim, and Zedekiah, under whom Jerusalem was overthrown. He prophesied for seventy-two years and three months, except for that time when, after the overthrow of Jerusalem, he was in Egypt with the people.\n\nConcerning Ezekiel.\n\nEzekiel, which is translated into Latin as \"Fortitude of God,\" figuratively typifying Christ, stands by the river of the world and beholds the glorious mysteries.\n\nHe sees the likeness of the glory of God, and four animals in the likeness of the Gospels, and wheels containing each other in the type of the testaments. He also sees a charioteer, that is, Christ, below with the fire of judgment, above with electrum, that is, gleaming with the splendor of divinity. He also eats the book of the divine law, in which is written the lament of the penitents, and the song of the just, and the woe of those who after sin did not do penance.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Olda","severity":"info","text":"Olda (Huldah) is a prophetess mentioned in 2 Kings 22:14–20, consulted by King Josiah. Isidore here aligns Jeremiah's prophetic start with her activity, a chronological detail not found in the biblical text itself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jubetur ct projicere in Euphratem vulumen lapidi alligatum","severity":"info","text":"This refers to Jeremiah 51:63–64 (LXX) or 51:59–64 (Vulgate), where Jeremiah is commanded to throw a book bound to a stone into the Euphrates as a symbol of Babylon's fall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quatuor animalia in similitudinem evangeliorum","severity":"info","text":"Ezekiel's vision of four living creatures (Ezekiel 1:5–14) is here interpreted as a type of the four Gospels, a common patristic exegesis (cf. Irenaeus, Jerome).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"electri","severity":"info","text":"Electrum, a natural alloy of gold and silver, is used here metaphorically for the mixed radiance of divinity. Isidore elsewhere (Etymologies 16.24) defines electrum as a shining substance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"De Ezechiele","severity":"info","text":"The passage shifts from Jeremiah to Ezekiel with a new heading, marking a clear structural division in Isidore's prologue. Each prophet receives a brief allegorical summary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Comedit quoque librum divinæ legis","severity":"info","text":"The image of Ezekiel eating the book of the law is not in the biblical text but derives from a legendary tradition (cf. Vitae Prophetarum), symbolizing his internalization of divine law.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'tcinpiique' which is likely a scribal error for 'templique' (and of the temple). The reading 'templique' is adopted.","The phrase 'exorsus est amem' is unclear; 'amem' may be a corruption of 'autem' or 'a me'. The translation follows the sense of 'began'."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Dehinc accipit laterem, in quo obsessa Jerusalem pictura describitur, vel in quo sub typo Christi ejusdem Jerusalem, id est, tutius Ecclesiæ, quæ est latere Christi formata, mysteria describuntur. Capit et hic propheta somnium sinistri lateris, iu typo mortis peccatorum, qui ad lævam po ii æterna supplicia sustinebunt: ac demum a sinistro in dextro latcre dormire jubetur propter spein eorum qui pcr mutatationem morum resurrectionis gloriam obtinebunt. Aspicit interea et duas virgas sibimet copulatas, in similitudinem circumcisionis, ct gentiam, sive aquilam sub Nabuchodonosor, velut Anlichrisii figura, magnis alis, et volucri celeritate torius mundi imperia occupantem.\n\nPlangit praeterea sub specie principis Tyni beatitudinem diaboli, quam amisit, et ruinam ejus magnam cum lamentatione deplorat. Ad ultimum, arundinem vel funiculum ges:ans metitur sub specie sanctoruin mystice Jerusalem.","english":"After this, he receives a brick on which the picture of besieged Jerusalem is described, or on which, under the type of Christ, the mysteries of that same Jerusalem—that is, of the safer Church, which is formed from the side of Christ—are described. The prophet also here takes up a dream of the left side, under the type of the death of sinners, who will suffer eternal punishments on the left; and finally he is ordered to sleep from the left to the right side, because of the hope of those who, through a change of their ways, will obtain the glory of the resurrection. Meanwhile, he also sees two rods joined together, in the likeness of circumcision and the Gentiles, or an eagle under Nebuchadnezzar, as a figure of Antichrist, with great wings and with swiftness of a bird occupying the empires of the whole world.\n\nMoreover, he laments under the appearance of the prince of Tyre the blessedness of the devil, which he lost, and bewails his great ruin with lamentation. At last, carrying a reed or a measuring line, he measures Jerusalem mystically under the figure of the saints.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"laterem","severity":"info","text":"The Latin 'laterem' (brick) corresponds to the Coptic 'ⲥⲓⲛⲉ' or 'ⲟⲩⲟⲉⲓⲛⲉ', a clay tablet used for writing or drawing, here bearing a depiction of besieged Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"somnium sinistri lateris","severity":"info","text":"The 'dream of the left side' reflects an ancient belief that dreams from the left side were ominous or associated with evil, while the right side was auspicious. This symbolism is used to contrast the fate of sinners and the righteous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"duas virgas sibimet copulatas","severity":"info","text":"The two rods joined together likely allude to Ezekiel 37:16-17, where God joins two sticks to symbolize the reunification of Israel and Judah, here reinterpreted as circumcision and the Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"aquilam sub Nabuchodonosor","severity":"info","text":"The eagle under Nebuchadnezzar is a figure of Antichrist, drawing on apocalyptic imagery where the eagle represents a conquering empire (cf. Daniel 7:4, where the eagle is a symbol of Babylon).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Plangit praeterea ... Ad ultimum","severity":"info","text":"The passage follows a sequential structure: first the brick and dream, then the rods and eagle, then the lament for the prince of Tyre, and finally the measuring of Jerusalem. This mirrors the narrative flow of Ezekiel's visions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sub specie principis Tyni","severity":"info","text":"Isidore interprets the prince of Tyre (Ezekiel 28) as a type of the devil, reflecting a patristic tradition that saw Tyre as a symbol of pride and fallen glory, as in Jerome's commentary on Ezekiel.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'tutius Ecclesiæ' is ambiguous: it could mean 'safer Church' (as in the draft) or 'more protected Church', possibly a textual corruption for 'totius Ecclesiæ' (the whole Church).","The 'two rods' may also refer to the two tablets of the Law or the two testaments, but the text specifies circumcision and the Gentiles."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"Inter haec mystica subjicit quaedam moralia, falsos criminatur prophetas, atque speculatoribus praecipit ne reticeant malitiam. Quatuor etiam ultionum poenas peccatoribus praedicat, animasque rcdire ad corpora sua prophetat. Ostendit quoque unumquemque pro se rationem Domino redditurum, nec in progeniem posse ultra diffundi labem paterni I delicti.\n\nObjurgat inter haec sub Oolla et Oolliba omnem lurpitudinem Samariae et Jerusalem; nativitatemque objicit contumeliosam. Saepe etiam ad pœnitentiam captivos provocat populos, et post praevaricationem admonet populum redire conversum. Hic autem aetatis suae anno 35, et captivitatis quinto in Chaldæa exsulans propbetavit: ibique vaticinium consummavit.\n\nDe Daniele.\n\nDaniel, qui interpretatur judicium Dei, quique etiam de Christo cunctorum manifestior prophetarum est. Denique iste non solum venturum praedicavit, ut caeteri, sed etiam et tempus incarnationis et passionis per ordinem regum et numerum definivit an. norum, ita ut potius non videatur futurum praedicere, sed quasi transacta narrare. Hic autem quatuor regnorum cernit frequentius visiones, eorumque differentias sub diversis imaginibus intromittit.","english":"Among these mystical matters, he introduces certain moral teachings, denounces false prophets, and commands the watchmen not to conceal wickedness. He also proclaims four punishments for sinners and prophesies that souls will return to their bodies. He further shows that each person will render an account to the Lord for himself, and that the stain of a father's sin can no longer be spread to his offspring.\n\nIn this context, under the names Oholah and Oholibah, he rebukes every foulness of Samaria and Jerusalem, and he reproaches their shameful origin. He also frequently calls captive peoples to repentance, and after their transgression, he urges the people to return, converted. He prophesied here, in the thirty-fifth year of his age and the fifth year of the captivity, while in exile in Chaldea, and there he completed his prophecy.\n\nConcerning Daniel.\n\nDaniel, which means \"judgment of God,\" is also the most explicit of all the prophets concerning Christ. Indeed, he not only foretold the coming, as the others did, but also defined the time of the incarnation and passion by the order of kings and the number of years, so that he seems not so much to predict the future as to narrate past events. He frequently beholds visions of four kingdoms and introduces their differences under various images.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Oolla et Oolliba","severity":"info","text":"These are the Latinized forms of the Hebrew names Oholah and Oholibah, used in Ezekiel 23 as allegorical names for Samaria and Jerusalem, representing their moral corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Oolla et Oolliba","severity":"info","text":"The reference is to Ezekiel 23, where the allegory of Oholah and Oholibah depicts the infidelity of Samaria and Jerusalem through graphic imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Daniel, qui interpretatur judicium Dei","severity":"info","text":"Isidore provides an etymology for Daniel's name, 'judgment of God,' a common patristic interpretation derived from Hebrew (Dan = judge, El = God).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"quatuor regnorum cernit frequentius visiones","severity":"info","text":"Isidore refers to Daniel's vision of four kingdoms (Dan. 2, 7), a standard interpretation in early Christian exegesis, often linked to the succession of empires.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"aetatis suae anno 35, et captivitatis quinto in Chaldæa exsulans","severity":"info","text":"Isidore dates Ezekiel's prophetic activity to his 35th year and the 5th year of the Babylonian captivity, a traditional chronology found in patristic sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"animasque rcdire ad corpora sua prophetat","severity":"caution","text":"The Latin 'rcdire' is likely a scribal error for 'redire'; the sense is that Ezekiel prophesies souls returning to bodies, possibly referring to resurrection, but the text is corrupt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'animasque rcdire ad corpora sua' is textually corrupt; 'rcdire' is emended to 'redire' for sense."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"De Antichristo quoque ostendit quod ipse sit cornu pusillum, id est, parvo tempore regnaturus, et, decem regibus subjugatis, solus postremis temporibus regnaturus. J De consummatione Jerusalem vel mundi plura scribit, sive de die judicii, et regno sanctorum. In fine autem voluminis prophetiæ suae Susannæ historiam et Belis draconisque fabulas ponit.\n\nliic autem liber apud Hebraeos Hebraicis quidem litteris, sed Cbaldaica lingua scriptus est. Prophetavit autem in Dabylone, quando et Ezechiel.\n\nDe Osee.\n\nOsee propheta, qui intelligitur salvant, in duodecim prophetis primus, profundior reliquis in sententiis, et operosior intellectu. Iste ad eas tribusque vocantur Ephraim et Samaria, domum Joseph et Israel, loquitur, sed per Ephrain haereticos arguit, qui recedentes ab Eeclesiæ unitate, participes facti sunt idolorum.\n\nPer Samariam autern corumdem haereticorum demonstrai figuram, qui praeceptorum Dei custodes esse mentiuntur, ct sub praetextu veritatis mendaciumcolunt. Hic historialiter Judaeos in Christo ultiIllO tempore credituros pronuntiavit. Tertium quoque resurreetionis dominicæ diem praedixit. Prophetavit autem in diebus Oziae regis Juda, sive Jeroboam regis Israel, quando et Isaias.","english":"Concerning the Antichrist, he also shows that he is the little horn, that is, about to reign for a short time, and, after ten kings have been subjugated, about to reign alone in the last times. He writes much about the destruction of Jerusalem or the world, as well as about the day of judgment and the kingdom of the saints. At the end of his volume of prophecy, he places the story of Susanna and the fables of Bel and the Dragon.\n\nThis book among the Hebrews is written in Hebrew letters, but in the Chaldean language. He prophesied in Babylon, at the same time as Ezekiel.\n\nConcerning Hosea.\n\nThe prophet Hosea, who is understood as \"savior,\" is the first of the twelve prophets, deeper than the rest in his sayings, and more laborious in understanding. He speaks to those tribes which are called Ephraim and Samaria, the house of Joseph and Israel, but through Ephraim he rebukes heretics, who, withdrawing from the unity of the Church, have become partakers with idols.\n\nThrough Samaria, however, he demonstrates the figure of those same heretics, who falsely claim to be guardians of God's commandments and, under the pretext of truth, worship falsehood. He historically declared that the Jews would believe in Christ at the last time. He also foretold the third day of the Lord's resurrection. He prophesied in the days of Uzziah, king of Judah, or Jeroboam, king of Israel, at the same time as Isaiah.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"cornu pusillum","severity":"info","text":"The phrase 'cornu pusillum' (little horn) is a direct reference to Daniel 7:8, where it symbolizes a minor power or ruler, here identified with the Antichrist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Susannae historiam et Belis draconisque fabulas","severity":"info","text":"These are deuterocanonical additions to the Book of Daniel: the story of Susanna and the elders, and the tales of Bel and the Dragon, included in the Vulgate but not in the Hebrew Bible.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Chaldaica lingua","severity":"info","text":"Isidore notes that the Book of Daniel is written in Hebrew script but in the Chaldean (Aramaic) language, reflecting the bilingual nature of the biblical text (parts of Daniel are in Aramaic).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Osee","severity":"info","text":"Isidore interprets the name 'Osee' (Hosea) as 'salvant' (savior), a common patristic etymology derived from the Hebrew root y-sh-‘ (to save), linking the prophet to Christological typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Per Ephraim haereticos arguit","severity":"info","text":"Isidore reads Hosea’s references to Ephraim and Samaria allegorically, identifying Ephraim with heretics who left the Church and Samaria with those feigning orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Prophetavit autem in diebus Oziae regis Juda, sive Jeroboam regis Israel","severity":"info","text":"Isidore dates Hosea’s ministry to the reigns of Uzziah of Judah and Jeroboam II of Israel (8th century BCE), aligning with the standard chronology and noting Isaiah as a contemporary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'liic autem liber' is unclear; it likely refers to the Book of Daniel, but the text may be corrupt or mispunctuated.","The identity of 'decem regibus' (ten kings) is not specified; it may allude to apocalyptic traditions about ten kingdoms preceding the Antichrist."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"De Joele.\n\nJoel propheta, qui interpretatur incipiens. Iste, ad Judam tantum et Jerusalem vaticinium proferens, in principio sui voluminis, post voluptuosa conviviaad luctum provocat Jerusalem, excidiumque ejus pronuntiat. Praedicat quoque vocationem gentium, et super congregatos credentes superventurum Spiritum sanctum. Prophetavit autem sub Joatham rege Juda, quando et Michæas.\n\nDe Amos.\n\nAmos, qui interpretatur onus, vaticinavit in Samariam et Jerusalem, tria et quatuor scelera gentium sub totius mundi figura describens. Primum itaque scelus, quia omnes in Adam peccaverunt. Secundum, quia insitam naturae legem immemores rationis non intellexerunt. Tertium quoque eorum qui datæ legi non obedierunt. Quartum inexpiabile eorum qui in Christo non crediderunt, pro quibus sceleribus intonat Dominus ignem, id est, sententiam æterni judicii illaturum.","english":"Concerning Joel.\n\nJoel the prophet, whose name means \"beginning.\" He, delivering a prophecy only to Judah and Jerusalem, at the beginning of his book, after voluptuous feasts, calls Jerusalem to mourning and proclaims its destruction. He also foretells the calling of the Gentiles and the Holy Spirit about to come upon the gathered believers. He prophesied under King Joatham of Judah, at the same time as Micah.\n\nConcerning Amos.\n\nAmos, whose name means \"burden,\" prophesied in Samaria and Jerusalem, describing three and four crimes of the nations under the figure of the whole world. The first crime, therefore, is that all sinned in Adam. The second, that, forgetful of reason, they did not understand the law implanted in nature. The third, also, of those who did not obey the given law. The fourth, inexpiable, of those who did not believe in Christ, for which crimes the Lord thunders fire, that is, about to bring the sentence of eternal judgment.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"incipiens","severity":"info","text":"Isidore interprets the name Joel as 'incipiens' (beginning), a common etymological gloss in patristic sources, though modern scholarship often derives it from Hebrew 'Yô'ēl' meaning 'Yahweh is God.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"onus","severity":"info","text":"The name Amos is glossed as 'onus' (burden), reflecting a standard Latin etymology (cf. Jerome, In Amos). This aligns with the prophetic message of judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"superventurum Spiritum sanctum","severity":"info","text":"Isidore refers to Joel's prophecy of the Holy Spirit coming upon believers, likely echoing Joel 2:28-29 (LXX) and its Christian interpretation as Pentecost (Acts 2).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sub Joatham rege Juda","severity":"info","text":"Isidore dates Joel to the reign of King Joatham (Jotham) of Judah, a traditional chronology (cf. Jerome, De viris illustribus), though modern scholars often place Joel later, in the post-exilic period.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"tria et quatuor scelera","severity":"info","text":"Isidore organizes Amos's prophecy into four crimes: sin in Adam, neglect of natural law, disobedience to given law, and unbelief in Christ. This schematic division is typical of Isidore's exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ignem, id est, sententiam æterni judicii","severity":"info","text":"Isidore interprets the 'fire' in Amos as eternal judgment, a common patristic reading (e.g., Jerome, In Amos 1:1-2), linking the prophetic threat to eschatological punishment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'post voluptuosa convivia' may refer to a specific narrative in Joel (e.g., Joel 1:5) or be a general moralizing gloss by Isidore.","The dating of Joel to the reign of Jotham is uncertain; modern scholarship often places the book in the Persian or Hellenistic period."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Hic autem adventum Christi sub dominica voce ita praedicat: Ego firmans tonitruum, et creans spiritum, et annuntians in hominibus Christum. Rcliqua autem, quae de Amasia et Jeroboam, sive Israel loquitur, tropologice ad hæreticos sunt referenda. Prophetavit autem sub rege Ozia, eo tempore quo Osee et Isaias.\n\nDe Abdia.\n\nAbdias, qui interpretatur servus Demini, inter omnes prophetas brevior numero verborum, sed gratia mysteriorum aequalis. Iste contra Idumæam loquens increpat mystice superbiam Edom, prioris videlicet populi audaciam, quod Jacob fratrem suum, id est, Christum ex Hebraeorum stirpe creatum occiderit. In monte autem Sion, quæ est Jerusalem, futuram salutem et Sanctum, qui est Christus, annuntiat, atque in monte Esau, per quem figuratur ecclesia gentium, futurum intonat Domino regnum. Prophetavit sub Josia rege Juda, quando et Michæas.","english":"But he proclaims the coming of Christ under the Lord's voice thus: I, firming the thunder, and creating the spirit, and announcing Christ among men. The remaining things, however, which he speaks concerning Amaziah and Jeroboam, or Israel, are to be referred tropologically to heretics. He prophesied under King Uzziah, at the same time as Hosea and Isaiah.\n\nConcerning Obadiah.\n\nObadiah, who is interpreted as \"servant of the Lord,\" among all the prophets is shorter in number of words, but equal in the grace of mysteries. He, speaking against Idumea, mystically rebukes the pride of Edom, namely the audacity of the former people, because it killed his brother Jacob, that is, Christ created from the stock of the Hebrews. On Mount Zion, which is Jerusalem, he announces future salvation and the Holy One, who is Christ, and on Mount Esau, through which the church of the Gentiles is figured, he thunders the future kingdom for the Lord. He prophesied under King Josiah of Judah, at the same time as Micah.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ego firmans tonitruum, et creans spiritum, et annuntians in hominibus Christum","severity":"info","text":"Isidore attributes a first-person prophecy to Joel that is not found in the canonical Book of Joel; it likely derives from patristic or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"tropologice","severity":"info","text":"Tropological interpretation reads historical figures (Amaziah, Jeroboam) as moral or doctrinal types; here Isidore applies it to heretics, a common patristic move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"sub rege Ozia","severity":"info","text":"Isidore dates Joel to the reign of Uzziah (c. 783–742 BCE), aligning with Hosea and Isaiah, though modern scholarship often places Joel later.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Abdias","severity":"info","text":"The name 'Abdias' is the Latin form of Obadiah, meaning 'servant of the Lord' (from Hebrew 'Ovadyah').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jacob fratrem suum, id est, Christum","severity":"info","text":"Isidore interprets the biblical Jacob as a type of Christ, a Christological reading common in patristic exegesis, not a direct scriptural citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"in monte Esau, per quem figuratur ecclesia gentium","severity":"info","text":"Mount Esau as a figure for the church of the Gentiles reflects Isidore's allegorical method, linking Obadiah's geography to ecclesiology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first-person prophecy attributed to Joel is unclear; it may be a lost apocryphon or a misremembered patristic citation.","The identification of 'Amasia' with Amaziah of Judah or a different figure is ambiguous; Isidore likely follows a traditional list."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"De Jona.\n\nJonas, qui interpretatur columba, tam sermone quam naufragio suo passionem Christi mortemque, et resurrectionem, figurat, sive quod de navi in mare, tanquam de cruce in terram, projectus est, sive quod, in ventre ceti exceptus, tanquam in sepultura terræ tribus diebus ac noctibus reconditus est, vel quod in figura Ninive pœnitentiam mundo prædixerit. II sequentibus autem typum gerit Judæorum, qui salutem geniium, non tantum advenire noluerunt, sed dum venit, i.nvisi sunt. Ninive quoque gentium significat speciem, Jonas vero in hoc loco Judæorum.\n\nNam quemadmodum Ninivitarum salus ad aemulationem provocavit Jonam, ita redemptio gentium scandalum exstitit Judæorum. Merito et contra Orientem civitatis sedisse legitur sub umbra hederae, quia eadem plebs separans se a salute Ecclesiae, dolore tabida, contra Christum, id est, Urientem Ecclesiae, linguam suam movere nititur, sedens sub umbra legis, quæ umbra a verme arefacta est, quia, adveniente Christo, vetera transierunt, et ecce facta sunt omnia nova. Prophetavit autem sub Ozia rege Juda, quando et Osee, et Amos, et Isaias prophetaverunt.","english":"Concerning Jonah.\n\nJonah, who is interpreted as \"dove,\" by both his speech and his shipwreck prefigures the passion, death, and resurrection of Christ, whether because he was cast from the ship into the sea, as from the cross into the earth, or because, received into the belly of the whale, he was hidden as if in the sepulcher of the earth for three days and three nights, or because in the figure of Nineveh he foretold repentance to the world. In the following matters, however, he bears the type of the Jews, who not only were unwilling for the salvation of the Gentiles to come, but when it came, they were envious. Nineveh also signifies the species of the Gentiles, but Jonah in this place signifies that of the Jews.\n\nFor just as the salvation of the Ninevites provoked Jonah to rivalry, so the redemption of the Gentiles was a scandal to the Jews. And rightly is he read to have sat against the east of the city under the shade of an ivy, because that same people, separating themselves from the salvation of the Church, withered with grief, strives to move its tongue against Christ, that is, the East of the Church, sitting under the shade of the law, which shade was dried up by a worm, because, with Christ coming, the old things passed away, and behold, all things were made new. He prophesied under King Uzziah of Judah, when also Hosea, Amos, and Isaiah prophesied.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Jonas","severity":"info","text":"Isidore interprets the name 'Jonas' as 'columba' (dove), a standard etymological gloss found in Jerome and patristic tradition, linking Jonah to the Holy Spirit or to mourning (from the Hebrew 'yonah').","cites":[],"named_sources":["Jerome, Liber interpretationis hebraicorum nominum"],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"naufragio suo","severity":"info","text":"Jonah's shipwreck is read typologically as a figure of Christ's passion, death, and resurrection. The casting from ship to sea parallels the deposition from the cross; the three days in the whale's belly prefigure the entombment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sub umbra hederae","severity":"info","text":"The detail of Jonah sitting under an ivy's shade east of Nineveh is not in the biblical book of Jonah but derives from the Vetus Latina or patristic expansions (e.g., Jerome's commentary). Isidore allegorizes it as the Jews sheltering under the old law.","cites":[],"named_sources":["Jerome, Commentarius in Jonam"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ninive","severity":"info","text":"Nineveh is interpreted as the 'species' (kind or type) of the Gentiles, a standard patristic reading. Jonah's envy at Nineveh's salvation mirrors Jewish opposition to Gentile redemption in early Christian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"sub Ozia rege Juda","severity":"info","text":"Isidore dates Jonah's prophetic activity to the reign of King Uzziah of Judah, synchronizing him with Hosea, Amos, and Isaiah. This follows the traditional chronology of the Minor Prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Jonas ... figurat","severity":"info","text":"Isidore's typological reading of Jonah as a figure of Christ's death and resurrection was widely influential in medieval exegesis, transmitted through the Glossa Ordinaria and later commentaries.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'II sequentibus autem' is likely a scribal error for 'In sequentibus autem' (in the following matters), as the English draft renders it.","The clause 'dum venit, i.nvisi sunt' contains a lacuna or corruption; the English reads 'when it came, they were envious', suggesting 'invidi sunt' (they were envious)."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"De Michæa.\n\nMichæas propheta interpretatur quit iste? Comminatur Samariae iram Domini ob e3usam simu* lacrorum, interitumque populo Israel venturum denuntiat. Locum etiam in quo naseeretur Christus demonstrat. Prophetavit autem sub Josia, quando et Sophonias.\n\nDe Nahum.\n\nNabum, qui est consolator, simulacra gentium exterminanda pronuntiat, necnon urbem sanguinum Jerusalem, post cujus interitum pedes annuntiantis pacem, id est, Salvatoris adventum proclamat.\n\nDe Habacuc.\n\nHabacuc, amplexans, sive luctator fortis, in principio voluminis sui describit diabolum cum membris ac moribus suis; in fine vero prænuntiat adventum passionemque Salvatoris.\n\nDe Sophonia.\n\nSophonias, speculator mysteriorum Domini, et abscondens, cernit captivitatem urbis Jerusalem a Romanis futuram, per vocem clamoris a porta piscium, et per collium contritionem, id est, montis Sion, qui est collis Jerusalem; necnon et aliarum gentium eversionem praedicat, terroremque divini judicii intonat.","english":"Concerning Micah.\n\nMicah the prophet is interpreted as \"Who is like this?\" He threatens Samaria with the wrath of the Lord on account of the worship of idols, and he announces the destruction that will come upon the people of Israel. He also shows the place where Christ would be born. He prophesied under Josiah, at the same time as Zephaniah.\n\nConcerning Nahum.\n\nNahum, who is the comforter, declares that the idols of the nations will be destroyed, and he also proclaims the city of blood, Jerusalem, after whose destruction the feet of the one announcing peace, that is, the coming of the Saviour, arrive.\n\nConcerning Habakkuk.\n\nHabakkuk, embracing, or the strong wrestler, at the beginning of his book describes the devil with his members and his ways; at the end, however, he foretells the coming and passion of the Saviour.\n\nConcerning Zephaniah.\n\nZephaniah, the watcher of the mysteries of the Lord, and the one who hides, sees the future captivity of the city of Jerusalem by the Romans, through the voice of a cry from the Fish Gate, and through the crushing of the hills, that is, of Mount Sion, which is the hill of Jerusalem; he also predicts the overthrow of other nations, and thunders the terror of divine judgment.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Michaeas","severity":"info","text":"Isidore derives the name from the Hebrew 'Micaiah' (מי־כאילו), meaning 'Who is like this?', a common etymological trope in patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Nahum","severity":"info","text":"The etymology 'consolator' (comforter) reflects the Hebrew root נחם (nāḥam), meaning 'to comfort', standard in Jerome and Isidore.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Habacuc","severity":"info","text":"Isidore offers two etymologies: 'amplexans' (embracing) and 'luctator fortis' (strong wrestler), the latter from the Hebrew חבק (ḥāḇaq, 'embrace') with a wrestling metaphor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Sophonias","severity":"info","text":"The etymology 'speculator mysteriorum Domini, et abscondens' (watcher of the mysteries of the Lord, and the one who hides) derives from the Hebrew צפן (ṣāp̄an, 'to hide') and צפה (ṣāp̄â, 'to watch').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"porta piscium","severity":"info","text":"The 'Fish Gate' (porta piscium) is a known gate of ancient Jerusalem, mentioned in Nehemiah 3:3 and Josephus, associated with the fish market and the Tyropoeon Valley.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"sub Josia","severity":"info","text":"Isidore places Micah and Zephaniah under King Josiah (r. 640–609 BCE), aligning with the biblical superscription of Zephaniah (Zeph 1:1) but not with Micah, who is set earlier under Jotham, Ahaz, and Hezekiah.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'e3usam simu* lacrorum' is corrupt; the intended reading is likely 'effusam simulacrorum' (the worship of idols), as rendered in the English draft."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Loquitur etiam contra Moab et Ammon, sed per ipsos tanquam finitimi populo Dei, et proximi catholicis sacramentis, hæretici arguuntur. Hic tertium diem resurrectionis Christi prophetat, atque in adventu Christi totum orbem sub uno jugo Domino serviturum annuntiat. Propbetavit autem sub Josia, quando et Jeremias.\n\nDe Aggæo.\n\nAggæus, qui interpretatur solemnis. Hic in vaticinii sui textu templum Domini restaurandum prae. cepit, contritionem praedicat gentium, vel commotionem totius mundi praedicit, ac sub figura Zorobabel Christi vaticinatur adventum. Septuagesimo autem anno captivitatis populi prophetavit, duobus tantum mensibus Zachariam vaticinio suo præcedens.\n\nDe Zacharia.\n\nZacharias, qui nominatur memoria Domini, postquam jam Domini patribus prophetavit, vidit virum sedentem super equum rufum, in figura corporis Christi, roseum sanguine passionis, sive myrtela, gentium populum significantia; aspicit et cornua quatuor, sive fabros in figura gentium, quae Judam et Israel dispergentes, gravi pondere depresserunt.","english":"He also speaks against Moab and Ammon, but through them, as neighboring peoples to the people of God and close to Catholic sacraments, heretics are rebuked. This prophet foretells the third day of Christ's resurrection and announces that at Christ's coming the whole world will serve under one yoke of the Lord. He prophesied under Josiah, at the same time as Jeremiah.\n\nConcerning Haggai.\n\nHaggai, who is interpreted as \"solemn.\" In the text of his prophecy, he commanded that the temple of the Lord be restored, he proclaims the destruction of the nations, or predicts the upheaval of the whole world, and under the figure of Zerubbabel he prophesies the coming of Christ. He prophesied in the seventieth year of the captivity of the people, preceding Zechariah in his prophecy by only two months.\n\nConcerning Zechariah.\n\nZechariah, who is named \"memory of the Lord,\" after he had already prophesied to the fathers of the Lord, saw a man sitting on a red horse, in the figure of the body of Christ, the rosy color of the blood of the passion, or myrtle branches, signifying the people of the nations; he also beholds four horns, or craftsmen, in the figure of the nations, which, scattering Judah and Israel, oppressed them with a heavy burden.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Loquitur etiam contra Moab et Ammon","severity":"info","text":"Isidore interprets the oracles against Moab and Ammon as allegorical rebukes of heretics, who are 'neighboring' to Catholic sacraments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"tertium diem resurrectionis Christi prophetat","severity":"info","text":"The reference to the third day of Christ's resurrection likely echoes Hosea 6:2 (LXX) or a patristic typology, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Aggæus, qui interpretatur solemnis","severity":"info","text":"Isidore glosses Haggai's name as 'solemn' (Latin 'solemnis'), a common etymological interpretation in patristic sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Septuagesimo autem anno captivitatis populi prophetavit","severity":"info","text":"Isidore dates Haggai's prophecy to the seventieth year of the Babylonian captivity, a traditional reckoning found in Jerome and others.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Zacharias, qui nominatur memoria Domini","severity":"info","text":"Isidore interprets Zechariah's name as 'memory of the Lord,' a standard etymology in Latin Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"virum sedentem super equum rufum","severity":"info","text":"The vision of a man on a red horse (Zech 1:8) is read by Isidore as a figure of Christ's passion, with the red color symbolizing blood.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'propbetavit' is a scribal variant for 'prophetavit'; the text is otherwise clear.","The phrase 'myrtela' (myrtle branches) is a symbolic reference to Zechariah 1:8-11, but Isidore's interpretation as 'people of the nations' is not explicit in the biblical text."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"Intuetur similiter et Jesum, sordibus carnis et mortalitate vestitum, quibus ablatis, indutum immortalitate et gloria. Cernit et lapidem, qui est Christus, septem habentem oculos, id est, septiformis spiritus pleuitudinem. inter hæc intuetur torrem et titionem exstinctum, id est, diabolum. Candelabrum videt in figura Christi cum lucernis septem, quæ sunt Ecclesiæ; necnon et duas olivas, ad dexteram et ad sinistram candelabri positas, duorum Testamenlorum typum significantes.\n\nAssumit quoque idem duas virgas funiculi et decoris in typo Judaeorum et gentium. Aspicit deinde duas mulieres, id est, hæreticorum plebes, sive Judaeorum, in alis suis levantes amphoram, id est, diabolicam doctrinam, massamque plumbi, quod est pondus peccati gravissimum, sive volumen volaus, in quo peccata hominum et supplicia describuntor.\n\nVidet et quadrigas quatuor, uno prædicationis evangelicæ jugo currentes. Post hoc aspicit equos missos ad prædicationem mundi: primum rufum, passione martyrii. Secundum nigrum, squalore poenitentiæ. Tertium album, candore baptismatis. Quartum varium, expositione et doctrina fidei. Cernit quoque et tubas, sanctorum gestantes figuram, per quas Dominus mundo canit, atque angulum, in quo duo ex adverso populi conjunguntur, sive paxillum, figuraliter Christum, infixum in cordibus populorum, describit et pastorem, Antichristum, opus et intentionem in sinistro habentem.","english":"He likewise beholds Jesus, clothed in the filth of the flesh and mortality, from which, once removed, he is invested with immortality and glory. He also sees the stone, which is Christ, having seven eyes, that is, the fullness of the sevenfold spirit. Among these things he beholds a burnt stick and an extinguished firebrand, that is, the devil. He sees a candelabrum in the figure of Christ with seven lamps, which are the Churches; and also two olive trees, placed to the right and left of the candelabrum, signifying the type of the two Testaments.\n\nHe likewise takes up two rods of cord and ornament in the type of the Jews and the Gentiles. Then he looks upon two women, that is, the peoples of heretics, or of the Jews, raising on their wings an amphora, that is, diabolical doctrine, and a mass of lead, which is the most grievous weight of sin, or a flying volume, in which the sins of men and their punishments are described.\n\nHe also sees four chariots, running under one yoke of evangelical preaching. After this he beholds horses sent for the preaching of the world: the first red, with the passion of martyrdom; the second black, with the squalor of penance; the third white, with the brightness of baptism; the fourth dappled, with the exposition and teaching of the faith. He also perceives trumpets, bearing the figure of the saints, through which the Lord sings to the world, and a corner, in which two opposing peoples are joined together, or a peg, figuratively Christ, fixed in the hearts of peoples; and he describes a shepherd, the Antichrist, having his work and intention on the left.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Intuetur similiter et Jesum, sordibus carnis et mortalitate vestitum","severity":"info","text":"The vision of Jesus clothed in the filth of the flesh and mortality reflects a typological interpretation of Zechariah 3, where the high priest Joshua is seen in filthy garments, here read as a prefiguration of Christ's incarnation and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"septiformis spiritus pleuitudinem","severity":"info","text":"The 'sevenfold spirit' likely refers to the seven gifts of the Holy Spirit or the sevenfold grace, a common patristic theme (cf. Gregory the Great, Moralia). The stone with seven eyes symbolizes Christ's fullness of spiritual insight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"candelabrum ... cum lucernis septem","severity":"info","text":"The seven-branched candelabrum echoes the menorah of the Temple (Exodus 25:31-40) but is here reinterpreted as a figure of Christ and the seven Churches, likely drawing on Revelation 1:20 or Zechariah 4:2.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"duas virgas funiculi et decoris","severity":"info","text":"The two rods of cord and ornament likely derive from Zechariah 11:1-2, where two staffs (or rods) symbolize the unity of Judah and Israel. Isidore reinterprets them as types of Jews and Gentiles, a common patristic ecclesiological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"quadrigas quatuor, uno prædicationis evangelicæ jugo currentes","severity":"info","text":"The four chariots running under one yoke of evangelical preaching parallel the four Gospels, a standard patristic symbol (e.g., Irenaeus, Against Heresies 3.11.8). The chariot imagery also recalls Ezekiel 1 and the Merkabah tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"pastorem, Antichristum","severity":"info","text":"The identification of the shepherd as the Antichrist is a distinctive eschatological reading, possibly influenced by Tyconius or Augustine. This contrasts with the more common interpretation of the shepherd as Christ or a prophet in Zechariah 11:3.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'sive volumen volaus' is unclear; it may be a corruption of 'volumen volans' (flying book) or 'volumen volutum' (rolled scroll). The translation follows the reading 'flying volume'.","The term 'angulum' (corner) and 'paxillum' (peg) are ambiguous; Isidore may be drawing on Zechariah 10:4 or 11:1, but the exact referent is uncertain."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Equum quoque in figura plebis hæreticorum, et ascensorem ejus diabolum. Praedicat etiam fontem in domo veri David, patentem in lavacro regenerationis. Alia quæcunque scribit, aut de adventu Domini, aut de ejus passione sunt, aut de sæculi fine, sivc judicio. Prophetavit autem secundo anno Darii regis Medorum, iisdem temporibus quibus et Aggæus, anno septuagesimo desolationis templi et captivitatis populi.\n\nDe Malachia.\n\nMalachias, qui interpretatur angelus Domini, in principio vaticinii sui demonstrat odium Judaeorum in Esau, et dilectionem junioris populi in Jacob. In sequentibus autem veteres Judæorum victimas reprobat. Et sacrificium transferri ad gentes annuntiat. In fine vero adventum Domini, diem quoque juditii justorumqoe præmia, et impiorum pcenas. Joannem etiam prædicat ante primum adventum Domini missum, et Eliam ante secundum adventum annuntiat esse mittendum.","english":"A horse likewise in the figure of the heretical people, and its rider the devil. He also proclaims a fountain in the house of the true David, lying open in the laver of regeneration. Whatever else he writes is either about the coming of the Lord, or about his passion, or about the end of the world, or judgment. He prophesied, however, in the second year of Darius, king of the Medes, at the same times as Haggai, in the seventieth year of the desolation of the temple and the captivity of the people.\n\nConcerning Malachi.\n\nMalachi, which is interpreted “angel of the Lord,” at the beginning of his prophecy shows the hatred of the Jews toward Esau, and the love of the younger people for Jacob. In what follows, however, he reproves the old sacrifices of the Jews. And he announces that the sacrifice is transferred to the Gentiles. At the end, indeed, the coming of the Lord, also the day of judgment, and the rewards of the just, and the punishments of the impious. He also proclaims John sent before the first coming of the Lord, and announces that Elijah is to be sent before the second coming.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Equum quoque in figura plebis hæreticorum, et ascensorem ejus diabolum","severity":"info","text":"The horse symbolizes the heretical people, and the devil is its rider, a common patristic image of heresy as a false, demonic mount.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"fontem in domo veri David, patentem in lavacro regenerationis","severity":"info","text":"The fountain in the house of the true David likely alludes to the baptismal font, with 'lavacro regenerationis' echoing New Testament language of baptismal rebirth (e.g., Titus 3:5).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"secundo anno Darii regis Medorum","severity":"info","text":"Isidore dates Zechariah's prophecy to the second year of Darius the Mede, a figure from Daniel, reflecting a traditional but historically problematic chronology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Malachias, qui interpretatur angelus Domini","severity":"info","text":"Isidore glosses Malachi's name as 'angel of the Lord,' a standard etymology (from Hebrew mal'akhi, 'my messenger'), linking the prophet to angelic mediation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Joannem etiam prædicat ante primum adventum Domini missum, et Eliam ante secundum adventum annuntiat esse mittendum","severity":"info","text":"Isidore reads Malachi as foretelling John the Baptist before Christ's first coming and Elijah before the second, a typological interpretation common in Latin patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"In sequentibus autem veteres Judæorum victimas reprobat. Et sacrificium transferri ad gentes annuntiat","severity":"info","text":"Isidore structures Malachi's prophecy in three parts: initial contrast of Jews, rejection of old sacrifices, and eschatological conclusion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Darius king of the Medes' is ambiguous: Isidore conflates the biblical Darius the Mede with the historical Persian king Darius I, a common patristic confusion.","The phrase 'veteres Judæorum victimas reprobat' may refer to Malachi's critique of post-exilic sacrificial practice, but Isidore's interpretation is shaped by Christian supersessionism."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Inter baec nonnulla moralia et disciplinis congruentia explicat, in quibus corripit populum, sive sacerdotes dcspicientes nomen Domini, atque ejus sacramenta pollutis oblationibus et sacrificiis violantes. Praemonet etiam episcopos doctos, et sine macula esse debere, et citra personarum acceptionem populos veritatem instruere; discordes quoque arguit, decimas et primitias reddendas in praedicatoribus a populis Ecclesiae praecipit.\n\nOhjurgat et eos qui conjuges suas despiciunt, et aliarum amore nectuntur. Similiter et illos qui, miseriam suam dolentes, felicitatem laudant eorum qui hujus mundi prosperis perfruuntur. Prophetavit autem novissimus in Babylone, quando Aggaeus et Zacharias.\n\nDe Esdra.\n\nEsdras scribit populum, expleto captivitatis tempore, imperante Cyro rege Persarum, in Jerusalem fuisse reversum; ac sub Zorobabel et Jesu filio Josedech, sacerdote magno, sive Nehemia, muros Jerusalem templumque et altare renovatum, jus queque sacerdotum restitutum, et sanctæ religionis cultum, multisque opibus gentium principumque Persarum muneribus perornatum.","english":"Among these matters he explains many moral precepts and things suitable for discipline, in which he rebukes the people, as well as priests who despise the name of the Lord and violate his sacraments with polluted offerings and sacrifices. He also warns that bishops ought to be learned and without stain, and that they should instruct the people in the truth without regard to persons; he likewise reproves those who are discordant, and he commands that tithes and firstfruits be rendered to the preachers by the peoples of the Church.\n\nHe also rebukes those who despise their own spouses and are entangled in love for others. Similarly, he rebukes those who, lamenting their own misery, praise the happiness of those who enjoy the prosperities of this world. He prophesied last in Babylon, at the time when Haggai and Zechariah were active.\n\nConcerning Ezra.\n\nEzra writes that the people, after the time of captivity was completed, under the rule of Cyrus, king of the Persians, returned to Jerusalem; and under Zerubbabel and Joshua son of Josedech, the high priest, as well as Nehemiah, the walls of Jerusalem, the temple, and the altar were renewed, the rights of the priests were restored, and the worship of the holy religion was adorned with many riches and gifts from the princes of the nations and the Persians.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Inter baec nonnulla moralia et disciplinis congruentia explicat","severity":"info","text":"Isidore summarizes Malachi's content as including moral teachings and disciplinary matters, a typical patristic reading of the prophetic books as sources of ethical instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"dcspicientes","severity":"info","text":"The Latin 'dcspicientes' is a scribal variant or error for 'despicientes' (despising), reflecting the textual transmission of Isidore's work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"decimas et primitias reddendas","severity":"info","text":"The requirement to pay tithes and firstfruits echoes Old Testament laws (e.g., Leviticus 27:30–33; Deuteronomy 14:22–29) and early church practice, as seen in Malachi 3:8–10.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Prophetavit autem novissimus in Babylone, quando Aggaeus et Zacharias","severity":"info","text":"Isidore places Malachi as the last prophet, active in Babylon contemporaneously with Haggai and Zechariah, a traditional chronology derived from Jerome and earlier patristic sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"De Esdra","severity":"info","text":"The section 'De Esdra' introduces Ezra, a key figure in the post-exilic restoration, whose book Isidore summarizes as describing the return under Cyrus and the rebuilding of Jerusalem's walls and temple.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Esdras scribit populum, expleto captivitatis tempore, imperante Cyro rege Persarum, in Jerusalem fuisse reversum","severity":"info","text":"Isidore's account of Ezra reflects the Vulgate's narrative (1 Esdras 1–6) and the patristic tradition that emphasized the restoration of Jewish worship under Persian rule.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'dcspicientes' is a textual corruption; the intended reading is 'despicientes' (despising).","The phrase 'decimas et primitias reddendas in praedicatoribus a populis Ecclesiae praecipit' is ambiguous: it may mean that tithes and firstfruits are to be given to preachers by the people, or that preachers are to render them to the Church."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"De Machabæris.\n\nMachabæorum libri, licet non habeantur in canone Hebræorum, tamen ab Ecclesia inter divinoram voluminum annumerantur historias. Praenotant autem prælia inter Hebrxorum duces gentesque Persarum, pugnam quoque Sabbatorum, et nobiles Machabaei triumphos, foedus quoque amicitiarum cum Romanorum ducibus, actaque legationum.\n\nDe quatuor Evangeliis.\n\nEvangeliorum prædicatio, quamvis quadrifaria sit, una est tamen, quia ex uno eodemque ore Divinitatis processit. Hæc sunt enim quatuor flumina, de uno paradisi fonte manantia, quæ quadrupli unione decurrunt, ac per lolum mundum cœlestis prædicationis ministrant fluenta, gratiæ ac fidei virorem infundunt.\n\nHaec est illa in Zacharia quadriga Domini, in qua per omnem orbem evectus leni jugo colla sibi cunctarum gentium subjicit. Hi sunt etiam, et quos sub quatuor animalium specie visio prophetalis descripsit, id est, hominis, leonis, bovis et aquilæ.","english":"Concerning the Maccabees.\n\nThe books of the Maccabees, although they are not held in the Hebrew canon, are nevertheless numbered by the Church among the histories of the divine volumes. They set forth the battles between the leaders of the Hebrews and the Persian peoples, also the battle of the Sabbaths, and the noble triumphs of the Maccabees, likewise the treaty of friendship with the Roman leaders, and the acts of the embassies.\n\nConcerning the Four Gospels.\n\nThe preaching of the Gospels, although it is fourfold, is nevertheless one, because it proceeded from one and the same mouth of the Divinity. For these are the four rivers, flowing from one fountain of paradise, which run together in a fourfold union, and throughout the whole world administer the streams of heavenly preaching, and pour forth the verdure of grace and faith.\n\nThis is that chariot of the Lord in Zechariah, in which, borne throughout the whole world, with a gentle yoke it subdues the necks of all nations to itself. These are also those whom a prophetic vision described under the form of four living creatures, that is, of a man, a lion, an ox, and an eagle.","structure":"narrative","commentary":[{"unit":"reception","kind":"reception","basis":"text","lemma":"Machabaeorum libri, licet non habeantur in canone Hebraeorum, tamen ab Ecclesia inter divinorum voluminum annumerantur historias","severity":"info","text":"Isidore notes the Maccabees' exclusion from the Hebrew canon but their acceptance by the Church as historical books, reflecting a common patristic stance (e.g., Augustine, Jerome).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"quadrifaria","severity":"info","text":"Quadrifaria ('fourfold') describes the Gospels' unity in diversity, a standard patristic topos (cf. Irenaeus, Origen).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quadriga Domini in Zacharia","severity":"info","text":"Alludes to Zechariah 6:1-8 (the four chariots) and possibly Ezekiel 1:10 (the four living creatures), linking the Gospels to prophetic visions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quatuor animalium specie","severity":"info","text":"The four living creatures (man, lion, ox, eagle) derive from Ezekiel 1:10 and Revelation 4:7, traditionally symbolizing the Evangelists (Matthew, Mark, Luke, John).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"De Machabaeis ... De quatuor Evangeliis","severity":"info","text":"The passage transitions from the Maccabees (historical books) to the Gospels, following Isidore's prologue structure that moves from Old to New Testament.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'pugnam quoque Sabbatorum' may refer to a specific battle fought on the Sabbath (1 Maccabees 2:18-20) or a general motif; Isidore does not specify.","The source of the 'quadriga Domini' image is Zechariah, but the exact verse is not cited; it may conflate Zechariah 6 with Ezekiel's vision."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"Namque primus, scilicet Matthæus, ut homo, ordinem humanæ nativitatis designat. Secundus, scilicet Marcus, ad instar rugientis leonis statim in principio sui divinae potestatis fortitudinem intonat. Terlius, scilicet Lucas, victimam sacerdotis praemittens, quasi viluli mortem insinuat. Quartus, scilicet Joannes, more aquilae aspectans coetum, terram avidus transvolat, atque nativitatem verbi occulta mysterii intelligentia penetrat; sed ex his tria illa animalia, quæ in terra gradiuntur, actualem vitam sequentes, ea tantummodo persecuti sunt quae homo Christus in terris temporaliter gessit. Quartum autem animat contemplationis acie coelestia inspicit, et pauca operum, plurima divinitatis sacramenta digessit.\n\nMatthaeus itaque in principio regalem Ghristi sequens prosapiam, et moralem, tamen deinceps potius disciplinam secutus, pauca signorum et plura vivendi praecepta composuit. Item Marcus abbreviator Matthæi, ea quae in itinere ad rationem vitæ regendae docebat Petrus, veloci stylo retexuit, gradiens pariter inter Lucam atque Matthaeum, plura tamen ex Matthaeo commemorat, non tantum rerum, sed et verborum ordinem servans.","english":"For the first, namely Matthew, as a man, designates the order of human birth. The second, namely Mark, like a roaring lion, immediately at his beginning thunders the strength of divine power. The third, namely Luke, setting forth the sacrifice of a priest, suggests the death of a calf, as it were. The fourth, namely John, like an eagle gazing at the sky, swiftly flies over the earth, and penetrates the birth of the Word with the hidden understanding of mystery. But of these, those three animals which walk on the earth, following the active life, have pursued only those things which the man Christ temporally performed on earth. The fourth, however, with the keenness of contemplation, inspects heavenly things, and has set forth few works, but many sacraments of the divinity.\n\nMatthew, therefore, at the beginning following the royal lineage of Christ, and yet thereafter rather following moral discipline, composed few signs and more precepts for living. Likewise Mark, the abbreviator of Matthew, has rapidly written down those things which Peter taught on the journey for the regulation of life, walking equally between Luke and Matthew, yet he records more from Matthew, preserving not only the order of things but also of words.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Matthaeus, Marcus, Lucas, Joannes","severity":"info","text":"The four evangelist symbols (man, lion, calf, eagle) derive from Ezekiel 1:10 and Revelation 4:7, and were standard in patristic exegesis, e.g., Irenaeus and Jerome.","cites":[],"named_sources":["Irenaeus Against Heresies","Jerome Commentary on Matthew"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"abbreviator Matthaei","severity":"info","text":"Isidore calls Mark an 'abbreviator of Matthew,' reflecting the patristic view (e.g., Augustine) that Mark condensed Matthew's Gospel, a position later challenged by modern source criticism.","cites":[],"named_sources":["Augustine De Consensu Evangelistarum"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nativitatem verbi occulta mysterii intelligentia penetrat","severity":"info","text":"This echoes John 1:1-14, where the Word's divine nature and incarnation are central, and aligns with the eagle symbol's association with John's theological depth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"tria illa animalia, quæ in terra gradiuntur","severity":"info","text":"Isidore contrasts the three synoptic Gospels (Matthew, Mark, Luke) as earthly, focusing on Christ's human acts, with John as the heavenly, contemplative Gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Marcus ... abbreviator Matthæi","severity":"info","text":"This passage influenced medieval Gospel harmonies and commentaries, reinforcing the priority of Matthew and the symbolic interpretation of the evangelists.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ad instar rugientis leonis' could be read as a direct comparison to the lion's roar or as a symbolic representation of Mark's Gospel; the translation takes it as the latter.","The term 'viluli' is a scribal error for 'vituli' (calf), corrected in the English draft."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"Lucas vero Historiae magis ordinem tenens, copiosius cæteris gestorum Christi virtutes enuntiat. Ad ultimum Joannes, naturalia explicans, transvolavit coelos, et angelos, Verbumque Dei reperit, et in principio fuisse annuntiavit.\n\nEx his primus et ultimus ea prædicaverunt quæ ex ore Christi audierunt, vel quae ab illo facta vel gesta audierunL. Heliqui medii duo ea tantummodo quae ab aposlolis cognoverunt: quorum quidem Matthæus Evangelium in Judaea primus scripsit, deinde Marcus in Italia, tertius Lucas in Achaia, ultimus Joannes in Asia. Ex quibus solus tantum Matthaeus praedicationis suae historiam Hebraico perstrinxit stylo. Reliqui vero Græci sermonis eloquio ediderunt.\n\nDe Epistolis Pauli.\n\nPaulus apostolus quatuordecim Epistolis prædica.. tionis suæ perstrinxit stylum.Exquibus aliquas propter typum septiformis Ecclesiae septem scripsit Ecclesiis, conservans potius nec excedens numerum sacramenti propter septiformem sancti Spiritus efficaciam. Scrip. sit autem ad Romanos, ad Corinthios, ad Galatas, ad Ephesios, ad Philippenses, ad Colossenses, ad Thessalonicenses, ad Hebræos, reliquas vero postmodum singularibus edidit personis, ut rursus ipsum illum septenarium numerum ad sacramentum unitalis converteret.","english":"Luke, however, holding more to the order of history, sets forth the virtues of Christ’s deeds more copiously than the others. Finally John, explaining the divine nature, flew across the heavens and the angels, and found the Word of God, and announced that it was in the beginning.\n\nOf these, the first and the last preached what they heard from the mouth of Christ, or what they knew to have been done or performed by him. The remaining two in the middle only what they learned from the apostles: of whom indeed Matthew first wrote his Gospel in Judea, then Mark in Italy, third Luke in Achaia, last John in Asia. Of these, only Matthew set forth the history of his preaching in the Hebrew style. The rest, however, published it in the eloquence of the Greek language.\n\nConcerning the Epistles of Paul.\n\nThe apostle Paul set forth the style of his preaching in fourteen epistles. Of these, he wrote some to seven churches, according to the type of the sevenfold Church, preserving rather than exceeding the number of the sacrament on account of the sevenfold efficacy of the Holy Spirit. He wrote, moreover, to the Romans, to the Corinthians, to the Galatians, to the Ephesians, to the Philippians, to the Colossians, to the Thessalonians, to the Hebrews; the remaining ones he later published to individual persons, so as again to convert that same sevenfold number to the sacrament of unity.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Lucas vero ... Joannes","severity":"info","text":"Isidore pairs Matthew and John as eyewitnesses, Mark and Luke as intermediaries, a common patristic schema (cf. Augustine, De Consensu Evangelistarum).","cites":[],"named_sources":["Augustine 400"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"naturalia explicans","severity":"info","text":"‘naturalia explicans’ (explaining the divine nature) refers to John’s theological prologue, contrasting with the historical focus of the Synoptics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Hebraico perstrinxit stylo","severity":"info","text":"Isidore repeats the tradition that Matthew wrote in Hebrew (or Aramaic); Jerome and Eusebius also affirm this, though the extant Gospel is Greek.","cites":[],"named_sources":["Jerome 383","Eusebius 324"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"quatuordecim Epistolis","severity":"info","text":"Isidore counts fourteen Pauline epistles, including Hebrews, a number standard in the Latin West by the 7th century, though the East often counted thirteen.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"septiformis Ecclesiae","severity":"info","text":"The seven churches (Rome, Corinth, Galatia, Ephesus, Philippi, Colossae, Thessalonica) reflect the seven churches of Revelation 2–3, a typological link Isidore exploits.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Heliqui medii duo","severity":"caution","text":"The Latin text reads ‘Heliqui’ for ‘Reliqui’, a scribal error; the sense is ‘the remaining two in the middle’ (Mark and Luke).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Heliqui medii duo' is a textual corruption; the intended reading is 'Reliqui medii duo' (the remaining two in the middle).","Isidore's 'septiformis Ecclesiae' may refer either to the seven churches addressed by Paul or to the universal Church as a sevenfold type; the text does not resolve the ambiguity."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"Argumenta autem earumdem Epistolarum haec sunt: imprimis Romanæ plebis fidem collaudat; Corinthios gemina doctrina castigat, apud Galatas per gratiam fidei excludit opera legis, Ephesios magnificat in fide, quam acceperunt; laudat Colossenses pro eo quod in fide perstiterunt; Philippenses Evangelium custodisse gratulatur; Thessalonicenses, in prima Epistola, fide crevisse et operibus, in secunda, persecutiones tolerasse fortiter gloriatur.\n\nInstruit quoque per Timotheum et Titum Ecclesias. Philemonem de emendato servo Onesimo rogat. Ad ultimum Hebraeos, qui in Christo crediderunt, et postmodum persecutionibus Judaicis territi a fide recesserunt, confortat, atque ad gratiam Evangelii revocat.\n\nDe Epistolis beati Petri.\n\nPetrus apostolus scripsit duas Epistolas, quæ canonicae nominantur. Scripsit autem iis qui, ex circumcisione eredentes, in dispersione gentium erant, quae quidem videntur quibusdam esse planiores; dum tam profundis repletae sint sensibus, ut per eas qui possunt perscrutari divinae scientiae sensum. quasi per breve quoddam receptaculum, magnas sententias et magna sibi mysteria revelari contueantur.","english":"The arguments of these same Epistles are as follows: first, he praises the faith of the Roman people; he corrects the Corinthians with twin doctrine; among the Galatians, through the grace of faith, he excludes the works of the law; he magnifies the Ephesians in the faith which they received; he praises the Colossians for having persevered in the faith; he congratulates the Philippians for having kept the Gospel; he glorifies the Thessalonians, in the first Epistle, for having grown in faith and works, and in the second, for having bravely endured persecutions.\n\nHe also instructs the Churches through Timothy and Titus. He asks Philemon about the reformed slave Onesimus. Finally, he strengthens the Hebrews, who believed in Christ and afterwards, terrified by Jewish persecutions, withdrew from the faith, and he recalls them to the grace of the Gospel.\n\nConcerning the Epistles of the Blessed Peter.\n\nThe apostle Peter wrote two Epistles, which are called canonical. He wrote them to those who, believing from the circumcision, were in the dispersion of the nations; these Epistles indeed seem to some to be plainer, while they are filled with such profound meanings that through them, those who can scrutinize the sense of divine science, as if through a certain brief receptacle, behold great sentences and great mysteries revealed to them.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Argumenta autem earumdem Epistolarum haec sunt","severity":"info","text":"This sentence marks a transition from the Gospels to the Pauline Epistles, introducing a summary of each letter's content.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"gemina doctrina","severity":"info","text":"The phrase 'gemina doctrina' likely refers to the twin themes of correction in 1 and 2 Corinthians, possibly doctrine and discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"per gratiam fidei excludit opera legis","severity":"info","text":"This echoes Paul's argument in Galatians that faith, not works of the law, brings salvation, cf. Gal 2:16, 3:2.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Hebraeos, qui in Christo crediderunt, et postmodum persecutionibus Judaicis territi a fide recesserunt","severity":"info","text":"Isidore reflects a tradition that the Epistle to the Hebrews was addressed to Jewish Christians who had lapsed under persecution, a view found in some patristic sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"De Epistolis beati Petri","severity":"info","text":"Isidore affirms the canonicity of both Petrine epistles, a standard position by the 7th century, though 2 Peter's acceptance was debated earlier.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quae quidem videntur quibusdam esse planiores; dum tam profundis repletae sint sensibus","severity":"caution","text":"The apparent contradiction—that the epistles seem plainer yet are filled with profound meanings—may reflect Isidore's rhetorical contrast between surface simplicity and deep theological content.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'gemina doctrina' could also refer to the two epistles to the Corinthians rather than twin themes within one.","The identity of 'quibusdam' who find the Petrine epistles plainer is unspecified."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"In prima autem Epistola scribit regenerationis potentiam, et prophetas, qui prænuntiaverunt futuram Ecclesiæ in passionibus tolerantiam. Admonet deinde pontifices in castitate vivere, et,ut parvulos, sine dolo manere. Demonstrat etiam sanctos lapides esse vivos, et populum acquisitionis, et regale sacerdotium. Inter haec popularibus bene vivendi ordinem instituit; hortatur mulieres subditas esse, cultuque pretioso non incedere, viros quoque ad modicum uxoribus adhaerere, orationem frequentare, et cum omnibus unanimiter vivere. Praeterea scribit arcæ mysterium, sive baptismi sacramentum, per quod homo a mundi actibus liberatur.\n\nImperatque fidelibus solius divinae voluntatis obedire praeceptis, nec ultra carnis inservire desideriis. Docet etiam clerum ac populum sibi ministrare vicissim, passionesque Christi nullum pavescere; et de domo Dei inchoare judicium, et coronari sanctos, mansuetudinem quoque et humilitatem alternam invicem admonet observare, insidiasque diaboli omni sollicitudine præcavere, adjiciens omne opus bonum incipientis per Deum ad consummationem perduci.","english":"In the first Epistle, however, he writes of the power of regeneration, and of the prophets who foretold the future endurance of the Church in its sufferings. He then admonishes the pontiffs to live in chastity, and, like little ones, to remain without guile. He also shows that the saints are living stones, and the people of the acquisition, and the royal priesthood. Among these things, he establishes for the laity an order for living well; he exhorts women to be submissive, not to go about in costly attire, and men likewise to cleave but little to their wives, to frequent prayer, and to live in harmony with all. Moreover, he writes of the mystery of the ark, or the sacrament of baptism, by which a man is freed from the deeds of the world.\n\nAnd he commands the faithful to obey only the precepts of the divine will, and no longer to serve the desires of the flesh. He also teaches that the clergy and the people should minister to each other in turn, and that no one should fear the passions of Christ; and that judgment should begin from the house of God, and that the saints should be crowned; he likewise admonishes them to observe mutual gentleness and humility, and to guard against the snares of the devil with all diligence, adding that every good work begun through God is brought to completion.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"regenerationis potentiam","severity":"info","text":"The phrase 'regenerationis potentiam' likely refers to the power of baptismal rebirth, a key theme in 1 Peter, which Isidore is summarizing here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sanctos lapides esse vivos","severity":"info","text":"The image of saints as 'living stones' echoes 1 Peter 2:5 (Vg: 'lapides vivi'), where the faithful are described as living stones in the spiritual building of the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"arcæ mysterium","severity":"info","text":"The 'mystery of the ark' likely alludes to Noah's ark as a type of the Church or of baptism, a common patristic typology (cf. 1 Peter 3:20-21 on baptismal salvation).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pontifices","severity":"info","text":"Isidore uses 'pontifices' to refer to bishops or high priests, reflecting late antique ecclesiastical hierarchy; the admonition to chastity aligns with clerical celibacy norms in the Western Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"In prima autem Epistola","severity":"info","text":"This passage continues the sequential summary of New Testament epistles begun in the previous passage, now treating 1 Peter as the 'first Epistle' of Peter's corpus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"passionesque Christi nullum pavescere","severity":"caution","text":"The phrase 'passionesque Christi nullum pavescere' is ambiguous: it may mean 'that no one should fear the sufferings of Christ' (i.e., martyrdom) or 'that no one should fear the passions of Christ' (i.e., his own passions). The English draft takes the former, but the Latin could support either.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'passionesque Christi' is ambiguous: it could mean the sufferings of Christ (as models for martyrdom) or the passions (emotions) of Christ. The English draft opts for the former, but the Latin is unclear.","The phrase 'de domo Dei inchoare judicium' is ambiguous: it may mean that judgment begins from the household of God (the Church) or from the temple (the physical building)."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"In secunda autem Epistola alloquitur fideles, in hoc mundo quasi interfectos, atque exhortatur omnes de pejoribus ad meliora transire. Scribit etiam justorum memorias refovendas, memoratque pseudoprophetas utriusque Testamenti, qui sunt magistri mendacii. Deinde infert diluvii exemplum ad signandum interitum impiorum, et eorum qui, voluptatibus, peccatorum injecti, servi corruptionis effecti sunt.\n\nScribit etiam abundare novissimis temporibus derisores, et apud Deum mille annos unum diem haberi praedicat. Inter haec resurrectionem elementorum, novitatemque cœli et terrae. Ad extremum de Epistolis Pauli loquitur, quas cum quidam indocti non intelligunt, pravo eas sensu evertunt.\n\nDe Epistola beati Jacobi.\n\nJacobus frater Domini scripsit unam Epistolam, ad aedificationem Ecclesiae pertinentem, cujus sententiae immensam scientiae claritatem legentibus videntur infundere.","english":"In the second Epistle, however, he addresses the faithful as though they were slain in this world, and exhorts all to pass from worse things to better. He also writes that the memories of the just should be renewed, and recalls the false prophets of both Testaments, who are masters of falsehood. Then he introduces the example of the flood to signify the destruction of the impious, and of those who, ensnared by pleasures and sins, have become slaves of corruption.\n\nHe also writes that in the last times mockers abound, and proclaims that with God a thousand years are counted as one day. Among these things, he speaks of the resurrection of the elements and the renewal of heaven and earth. Finally, he discusses the Epistles of Paul, which, when certain unlearned men do not understand, they pervert with a distorted meaning.\n\nConcerning the Epistle of the Blessed James.\n\nJames, the brother of the Lord, wrote one Epistle, pertaining to the edification of the Church, whose sentences seem to pour forth an immense clarity of knowledge upon those who read them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"secunda autem Epistola","severity":"info","text":"Isidore refers to the second Epistle of Peter, which he treats as a distinct unit in his prologue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"diluvii exemplum","severity":"info","text":"The flood example alludes to 2 Peter 2:5-6, where Noah's flood is used to typify divine judgment on the impious.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"apud Deum mille annos unum diem haberi","severity":"info","text":"This echoes 2 Peter 3:8 (Vulgate: 'quia mille anni apud Deum dies hesternus'), a Petrine eschatological motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pseudoprophetas utriusque Testamenti","severity":"info","text":"Isidore distinguishes false prophets in both Old and New Testaments, a patristic commonplace linking 2 Peter 2 to contemporary heresies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Jacobus frater Domini","severity":"info","text":"Isidore identifies James as the Lord's brother, reflecting the early medieval consensus that the Epistle of James was written by James the Just.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"De Epistola beati Jacobi","severity":"info","text":"This heading marks a new section in Isidore's prologue, transitioning from the Catholic Epistles to the Epistle of James.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Isidore's phrase 'quasi interfectos' may mean 'as if slain' (spiritually dead to the world) or 'as if killed' (martyred); the translation adopts the former sense."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"De Epistolis beati Joannis.\n\nJoannes apostolus tres scripsit Epistolas, quarum prima, officium charitatis commendans, tota in amore Dei et fraterna dilectione versatur.\n\nSecunda quoque, quam Electae dominae scripsit, dilectionis hortatur studium; denotat etiam seductores, et ab haereticis admonet declinandum.\n\nTertiam autem Caio scribit, in qua collaudat eum in studio veritatis et opere misericordiæ; deinde denotat proterviam cujusdam Diotrepis, et Demetrio testimonium perhibet veritatis.\n\nDe Epistola sancti Judæe apostoli.\n\nJudae Epistola increpat blasphemantes in Chri. sto, et quosdam impudicos sub exemplo impiorum, qui per superbiam et luxuriam sempiternis ardoribus traditi sunt, pro quibus admonet Ecclesiam ut cos arguat, et ad pœnitentiam cohortetur.\n\nDe Actibus apostolorum.\n\nA; ostolorum historia nascentis Ecclesiae fidem opusque describit, cujus quidem scriptor Lucas evangelista monstratur. Continet autem ea quæ in Judæa vel gentibus per gratiam Spiritus sancti, tam a Petro quam ab aliis apostolis, et specialiier a Paulo, operata vel gesta sunt.","english":"Concerning the Epistles of the Blessed John.\n\nJohn the apostle wrote three Epistles, of which the first, commending the duty of charity, is wholly occupied with the love of God and fraternal affection.\n\nThe second also, which he wrote to the Lady Electa, urges the pursuit of love; it also points out seducers, and warns that heretics must be shunned.\n\nBut the third he writes to Gaius, in which he praises him in the pursuit of truth and the work of mercy; then he points out the insolence of a certain Diotrephes, and bears witness to the truth concerning Demetrius.\n\nConcerning the Epistle of Saint Jude the Apostle.\n\nJude’s Epistle rebukes those blaspheming against Christ, and certain shameless persons by the example of the impious, who through pride and lust have been consigned to eternal fires, on whose account he warns the Church to reprove them and to exhort them to penance.\n\nConcerning the Acts of the Apostles.\n\nThe history of the Apostles describes the faith and work of the nascent Church, whose writer is indeed shown to be Luke the evangelist. It contains, moreover, those things which in Judea or among the Gentiles through the grace of the Holy Spirit, both by Peter and by the other apostles, and especially by Paul, were wrought or accomplished.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Electae dominae","severity":"info","text":"The phrase 'Electae dominae' (Lady Electa) is traditionally interpreted as a proper name or a symbolic title for a community, not a specific individual. This reflects early Christian epistolary conventions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Diotrepis","severity":"info","text":"Diotrephes is a figure mentioned in 3 John 1:9, where he is described as one who does not receive the apostles' authority. Isidore's reference to 'proterviam' (insolence) aligns with the biblical portrayal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Demetrio","severity":"info","text":"Demetrius is praised in 3 John 1:12 for his testimony of truth. Isidore's note that John 'testimonium perhibet veritatis' (bears witness to the truth) echoes this passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Judae Epistola","severity":"info","text":"The Epistle of Jude is a short New Testament letter that warns against heretics and immoral behavior. Isidore's summary focuses on rebuke and the example of the impious, consistent with patristic interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Actibus apostolorum","severity":"info","text":"Isidore attributes the Acts of the Apostles to Luke the evangelist, a standard patristic view. He emphasizes the role of the Holy Spirit and the activities of Peter and Paul, reflecting the work's focus on early church history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"De Epistolis beati Joannis","severity":"info","text":"Isidore organizes the Johannine epistles by number and recipient, a common patristic schema. The third epistle is addressed to Gaius, a detail that matches the biblical text (3 John 1:1).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Electae dominae' (Lady Electa) is ambiguous: it may be a proper name or a symbolic designation for a church community. The reading taken follows traditional patristic interpretation as a proper name.","The phrase 'Caio' (Gaius) in the third epistle is ambiguous as to whether it refers to a specific individual or a generic addressee; the text assumes a specific person."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"De Apocalypsi.\n\nJoannes, postquam scribere septem jubetur Ecclesiis, aspicit filium hominis sedentem in throno, et viginti quatuor seniores, et quatuor animalia procedentia ante thronum, in dextera quoque sedentis librurn septem sigillis signatum, in quo bellum, egestas, mors, clamor interfectorum, finis quoque mundi notatur et saeculi.\n\nDescribit deinde duodena millia servorum Dei, qui signantur in frontibus; ibi septem angeli tubis canunt sequenti grandine et ignc cum sanguine in terra. Tertia quoque pars terræ ibi comburitur, et tertia pars maris sanguis efficitur; astraque ipsa rutilantia tertiam fulgoris partem amittunt; ibi de fumo putei locustæ producuntur dæmoniorum, accipientes potestatem lædendi qui non sunt agni cruore signati.\n\nPraeterea comedit Evangelista librum Testamenli oris prædicatione suavissimum, et operis difficultate amarum. Metiturque cœleste templum, describitque verba viginti quatuor seniorum, set et arcam Testamenti, ac mulierem amictam sole, pugnamque in coelis Michaelis cum dracone, ruinamque draconis. Conspicit praeterea et Antichristi figuram, habentem capita regni septem, et cornua potestatis, et numerum nominis.","english":"Concerning the Apocalypse.\n\nJohn, after he is commanded to write to the seven churches, beholds the Son of Man sitting on a throne, and the twenty-four elders, and the four living creatures proceeding before the throne; also, on the right of the one seated, a book sealed with seven seals, in which war, famine, death, the cry of the slain, and also the end of the world and of the age are recorded.\n\nHe then describes twelve thousand servants of God, who are marked on their foreheads; there seven angels sound trumpets, followed by hail and fire mingled with blood upon the earth. A third part of the earth is there burned up, and a third part of the sea becomes blood; the very stars, shining, lose a third part of their brightness; there, from the smoke of the pit, locusts of demons are produced, receiving the power to harm those who are not marked with the blood of the Lamb.\n\nMoreover, the Evangelist eats the book of the Testament, most sweet in the preaching of the mouth and bitter in the difficulty of the work. And he measures the heavenly temple, and describes the words of the twenty-four elders, as well as the ark of the Testament, and the woman clothed with the sun, and the battle in the heavens of Michael with the dragon, and the dragon’s fall. He also beholds the figure of the Antichrist, having seven heads of the kingdom, and horns of power, and the number of his name.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"De Apocalypsi","severity":"info","text":"The title introduces a summary of the Book of Revelation, following the pattern of Isidore's prologues to each biblical book.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"librum septem sigillis signatum","severity":"info","text":"This refers to the sealed book in Revelation 5:1, which contains the visions of the end times.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"duodena millia servorum Dei","severity":"info","text":"The 144,000 sealed servants of God appear in Revelation 7:4-8 and 14:1-5.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"mulierem amictam sole","severity":"info","text":"The woman clothed with the sun is described in Revelation 12:1, a figure often interpreted as the Church or the Virgin Mary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"comedit Evangelista librum Testamenti","severity":"info","text":"This alludes to the visionary eating of the book in Revelation 10:9-11, symbolizing the internalization of divine revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Antichristi figuram","severity":"info","text":"Isidore's description of the Antichrist with seven heads and horns reflects early medieval exegesis of Revelation 13 and 17.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text conflates several distinct visions from Revelation; the sequence is not strictly chronological."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"Narrat inter haec et canticum Testamenti novum, speculaturque angelos gestantes pateras, cernitque similiter interitum bestiæ, et beatitudinem eorum qui corporis sui vestimenta absque carnis voluptate munda servaverunt. Exsequitur deinde interitum meretricis Babyloniæ, et nuptias Agni, adventum judicii, interitumque Antichristi, et sempiternam punitionem diaboli. Ad ultimum memorat resurrectionem mortuorum, cœlique novitatem, et terrae, descriptionemque Jerusalcm, flumen etiam baptismi mundum, lignumque vitae Dominum Jesum Christum.","english":"Among these things it also relates the canticle of the New Testament, and beholds angels carrying bowls, and likewise perceives the destruction of the beast, and the blessedness of those who have kept the garments of their body pure without the pleasure of the flesh. It then sets forth the destruction of the harlot Babylon, and the marriage of the Lamb, the coming of judgment, and the destruction of Antichrist, and the eternal punishment of the devil. Finally, it recounts the resurrection of the dead, the newness of heaven and earth, and the description of Jerusalem, also the river of baptism cleansing, and the tree of life, the Lord Jesus Christ.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the summary of the Apocalypse by listing its final visions in a sequential catalogue, mirroring the structure of the preceding passages on other biblical books.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"canticum Testamenti novum","severity":"info","text":"The phrase 'canticum Testamenti novum' likely refers to the 'new song' of Revelation 14:3, a distinctive term in the Apocalypse for the redeemed's hymn.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"angelos gestantes pateras","severity":"info","text":"The angels carrying bowls (pateras) allude to the seven angels with seven bowls in Revelation 15:7–16:21, a key image of divine judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"interitum meretricis Babyloniæ","severity":"info","text":"The destruction of the harlot Babylon echoes Revelation 17:1–18:24, where Babylon the Great is identified as a symbol of corruption and falls.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nuptias Agni","severity":"info","text":"The marriage of the Lamb refers to Revelation 19:7–9, the eschatological wedding of Christ and the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"lignumque vitae Dominum Jesum Christum","severity":"info","text":"Identifying the tree of life with Christ is a patristic interpretation, seen in works like Augustine's City of God, and reflects Isidore's allegorical reading of Revelation 22:2.","cites":[],"named_sources":["Augustine City of God"],"dropped_cites":[]}],"ambiguities":["The phrase 'canticum Testamenti novum' is ambiguous: it may refer to a specific canticle in Revelation or be a general term for the New Testament's song of praise."],"confidence":"high","notes":[]}]}