{"slug":"tmp1407.tmp1407.opp-lat1","id":"latin:ogl-pl:tmp1407.tmp1407.opp-lat1","title":"Liber Numerorum Qui In Sanctis Scripturis Occurrunt","title_source":"Liber Numerorum Qui In Sanctis Scripturis Occurrunt","author":"Isidorus Hispalensis","genre":"treatise","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T07:28:49Z","cost_usd":0.020475},"source":{"registry_id":"latin:ogl-pl:tmp1407.tmp1407.opp-lat1","work_id":"tmp1407.tmp1407.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/tmp1407/tmp1407/tmp1407.tmp1407.opp-lat1.xml"},"stats":{"passages":45,"english_words":9075,"coptic_letters":0,"source_letters":38140,"commentary_units":262,"commentary_kinds":8,"derived_notes":1,"ambiguities":72,"work_notes":6,"external_links":0,"timeline":6},"summary":{"work":"tmp1407.tmp1407.opp-lat1","abstract":"Isidore of Seville's Liber numerorum qui in sanctis scripturis occurrunt is a systematic treatise assigning allegorical meanings to numbers found in Scripture, rooted in the patristic tradition of arithmological exegesis. Composed in the early 7th century (ca. 600–625 CE) during Isidore's episcopacy in Seville, the work is not a mathematical text but a symbolic handbook for biblical interpretation. It survives in numerous medieval manuscripts, often transmitted alongside the Etymologiae, and shaped later numerical exegesis in the Latin West, influencing figures such as Bede, Hrabanus Maurus, and the Glossa ordinaria. The treatise depends on Vetus Latina or Vulgate text forms, and its allegories may lose basis where the Latin Bible differs from modern critical editions.","historical_context":"The Liber numerorum was composed in the early 7th century, likely between 600 and 625 CE, during Isidore's tenure as bishop of Seville in the Visigothic Kingdom of Hispania. The work belongs to the genre of patristic arithmological exegesis, drawing on earlier traditions from Nicomachus of Gerasa, transmitted through Latin authors like Boethius and Cassiodorus. Isidore wrote in Latin for a clerical and monastic audience, aiming to provide a symbolic handbook for interpreting numbers in Scripture. The text circulated widely in medieval monastic and cathedral schools, often copied alongside Isidore's Etymologiae, and its manuscript tradition is extensive. It influenced later medieval number symbolism, including works by Bede, Hrabanus Maurus, and the Glossa ordinaria, and was cited in canon law collections and liturgical commentaries. The dating rests on internal references and its place within Isidore's literary corpus, though no autograph survives.","significance":"The Liber numerorum is a key witness to the patristic and early medieval tradition of numerical exegesis, systematizing allegorical interpretations of biblical numbers. It shaped later Latin Christian thought on number symbolism, influencing encyclopedists, exegetes, and liturgists. Its wide manuscript transmission and citation in canonical and educational contexts underscore its enduring authority in medieval intellectual culture.","timeline":[{"date":"ca. 600–625 CE","event":"Composition of the Liber numerorum by Isidore of Seville during his episcopacy."},{"date":"7th–8th c.","event":"Earliest manuscript copies, often transmitted with the Etymologiae."},{"date":"8th–9th c.","event":"Influence on Bede's De temporum ratione and Hrabanus Maurus's De universo."},{"date":"12th c.","event":"Use in the Glossa ordinaria and canon law collections."},{"date":"16th c.","event":"Printed editions, including in Patrologia Latina (PL 83)."},{"date":"Modern","event":"Critical edition by J. M. B. (e.g., PL 83) for textual questions."}],"relations":[{"work":"Etymologiae","relation":"Often transmitted together; both works by Isidore of Seville.","key":"wikipedia:Etymologiae","label":null,"url":null},{"work":"De temporum ratione","relation":"Influenced by Isidore's numerical exegesis.","key":"wikipedia:De temporum ratione","label":null,"url":null},{"work":"De universo","relation":"Influenced by Isidore's numerical symbolism.","key":"wikipedia:Rabanus Maurus","label":null,"url":null},{"work":"Glossa ordinaria","relation":"Cited Isidore's numerical interpretations.","key":"wikipedia:Glossa Ordinaria","label":null,"url":null},{"work":"Introductio Arithmetica","relation":"Source for Isidore's classification of numbers via Nicomachus of Gerasa.","key":"wikipedia:Nicomachus","label":null,"url":null}],"external_links":[],"cautions":["The exact date of composition is uncertain; the range 600–625 CE is based on internal references and Isidore's literary chronology.","No autograph manuscript survives; the text is known only through later copies.","The edition (ogl-pl) lacks a critical apparatus; consult the critical edition (e.g., PL 83) for textual variants.","Isidore's allegories depend on Vetus Latina or Vulgate text forms; differences from modern critical editions may undermine interpretations."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000564,"generated":"2026-11-15T07:28:48Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1407/tmp1407/tmp1407.tmp1407.opp-lat1.xml"}],"checks":{"work":"tmp1407.tmp1407.opp-lat1","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"19","kind":"background"}],"stats":{"passages":45,"translated":45,"commentary_passages":45,"commentary_units":262,"english_words":9075,"source_letters":38029,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Isidore’s treatise systematically assigns allegorical meanings to numbers found in Scripture, following the patristic tradition of arithmological exegesis. The work is not a mathematical treatise but a symbolic handbook for biblical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"The text survives in numerous medieval manuscripts, often transmitted alongside Isidore’s Etymologiae. Its wide circulation in monastic and cathedral schools shaped later numerical exegesis in the Latin West.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Composed in the early 7th century, likely between 600 and 625 CE, during Isidore’s episcopacy in Seville. The dating rests on internal references and the work’s place within Isidore’s literary corpus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The Liber numerorum influenced later medieval number symbolism, including works by Bede, Hrabanus Maurus, and the Glossa ordinaria. It was cited in canon law collections and liturgical commentaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition (ogl-pl) does not provide a critical apparatus or collation of manuscript variants. Readers should consult the critical edition by J. M. B. (e.g., PL 83) for textual questions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Isidore’s numerical allegories often depend on the Vetus Latina or Vulgate text forms. Where the Latin Bible differs from modern critical editions, the symbolic interpretation may lose its basis.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: treatise in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 45 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":45},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"SANCTI ISIDORI HISPALENSIS EPISCOPI LIBER NUMERORUM QUI IN SANCTIS SCRIPTURIS OCCURRUNT.\n\n220CAPUT PRIMUM.\n\nQuid sit numerus.\n\nNon est superfluum numerorum causas in Scripturis sanctis attendere. Habent enim quamdam scientiae doctrinam, plurimaque mystica sacramenta. Proinde regulas quorumdam numerorum, ut voluisti, placuit breviter intimare.\n\nIn principio autem, quid sit numerus definiendum est. Numerus est congregatio unitatis, vel ab uno progrediens multitudo, cujus quidem universitas infinita est, nec ulla potest multitudine terminari.\n\nPar numerus est qui In duabus æquis partibus dividi potest; impar vero, qui dividi æquis duabus partibus nequit, uno medio vel deficiente, vel superante. Pariter par numerus est qui secundum par numerum pariter dividitur, quousque ad indivisibilem perveniat unitatem, ut puta, sexaginta quatuor. Ilabet enim medietatem triginta duo; hic autem sedecim, sedecim vero octo, octonarius vero quatuor, quaternarius duo, binarius unum, qui singularis indivisibilis est.","english":"Here begins the book of numbers which occur in the holy scriptures, by Saint Isidore, bishop of Seville.\n\nChapter 1.\n\nWhat number is.\n\nIt is not superfluous to attend to the causes of numbers in the holy scriptures. For they contain a certain teaching of knowledge and very many mystical sacraments. Accordingly, as you wished, it has pleased me to briefly set forth the rules of certain numbers.\n\nAt the outset, however, it must be defined what number is. Number is a collection of units, or a multitude proceeding from one, whose universality is indeed infinite and can be bounded by no multitude.\n\nAn even number is one which can be divided into two equal parts; an odd number, however, is one which cannot be divided into two equal parts, with one unit either lacking or exceeding. An evenly even number is one which is divided evenly according to an even number, until it reaches the indivisible unit, for example, sixty-four. For it has a half of thirty-two; this, however, of sixteen; sixteen, however, of eight; eight, however, of four; four of two; two of one, which is singular and indivisible.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT PRIMUM","severity":"info","text":"The chapter heading marks the beginning of the treatise proper, following the title. The work is divided into chapters, each treating a specific number or numerical concept.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"numerus","severity":"info","text":"Isidore defines 'numerus' as a collection of units or a multitude proceeding from one, emphasizing its infinite universality. This definition is foundational for the treatise's allegorical and mystical interpretations of numbers in Scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"par numerus","severity":"info","text":"Isidore's classification of even, odd, and evenly even numbers derives from Nicomachus of Gerasa's 'Introductio Arithmetica', transmitted through Latin authors like Boethius and Cassiodorus. The example of 64 illustrates the evenly even number, a concept used in patristic exegesis.","cites":[],"named_sources":["Nicomachus of Gerasa 100 CE","Boethius 6th century"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Sancti Isidori Hispalensis Episcopi Liber Numerorum","severity":"info","text":"This treatise was widely copied and used in medieval schools as a reference for biblical numerology. Its definitions and examples influenced later encyclopedists like Rabanus Maurus and Hugh of St. Victor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"220CAPUT PRIMUM","severity":"caution","text":"The numeral '220' preceding 'CAPUT PRIMUM' is likely a scribal or editorial addition, possibly a page or section number from the manuscript tradition. It is not part of Isidore's original text and may cause confusion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numeral '220' before 'CAPUT PRIMUM' is ambiguous; it may be a folio number, a chapter count from a larger collection, or an error. The reading taken treats it as a scribal addition not integral to the text."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"CAPUT II.\n\nDe unitate.\n\nUnitas est pars minima numerorum, quæ secari non potest. Idem autem unus semen numerorum, non numerus. Ex ipso enim caeteri manant, vel prooreantur; eumdemque solum esse (constat) mensuram, et incrementorum causam, statumque decrementorum. Nam omnium incrementa ab ipso incipiunt, rursusque usque ad ejus unitatem perveniunt.\n\nNam et post decem, nisi ab uno rursus incipiatur, nequaquam deinceps numerorum incrementa consurgunt. Idem etiam insecabilis est, nec per ullas partes dividi potest, quia ubique pars est, ubique totus est, ad cujus exemplum unus est Deus, unus est mediator Dei et hominum Homo Christus Jesus. Paraclitus quoque Spiritus unus; una est Mater Ecclesia, fecunditatis successibus copiosa, pro cujus unitatis formula insinuanda angelus ille apud Ezechielem limen portae Jerusalem calamo uno metitur.","english":"Chapter 2.\n\nOn Unity.\n\nUnity is the smallest part of numbers, which cannot be divided. Moreover, one is the seed of numbers, not a number. For from it the rest flow or are generated; and it alone is established as the measure, and the cause of increases, and the state of decreases. For all increases begin from it, and again they reach back to its unity.\n\nFor even after ten, unless one begins again from one, the increases of numbers do not arise thereafter. It is also indivisible, and cannot be divided into any parts, because it is everywhere a part, everywhere whole, after whose example God is one, the mediator of God and men, the man Christ Jesus, is one. The Paraclete Spirit is also one; the Mother Church is one, abundant in the successes of fecundity, for the sake of insinuating whose formula of unity, that angel in Ezekiel measures the threshold of the gate of Jerusalem with a single reed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"unitas","severity":"info","text":"Isidore distinguishes 'unitas' (unity) from 'unus' (one), defining unity as the indivisible minimum of numbers, while one is the seed from which numbers flow, not itself a number.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"unus","severity":"info","text":"The passage asserts that one is not a number but the principle of number, a Neopythagorean and Neoplatonic commonplace adopted by early Christian number theory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"angelus ille apud Ezechielem limen portae Jerusalem calamo uno metitur","severity":"info","text":"This alludes to Ezekiel 40:3–5, where an angel measures the temple gate with a reed, interpreted by Isidore as a symbol of unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"unus est mediator Dei et hominum Homo Christus Jesus","severity":"info","text":"Isidore applies the unity of number to Trinitarian and Christological doctrine: one God, one mediator Christ, one Paraclete Spirit, one Church, reflecting Nicene orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT II. De unitate.","severity":"info","text":"This chapter opens the treatise proper after the preface, establishing the foundational number one before proceeding to higher numbers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"unitas","severity":"info","text":"Isidore's definition of unity as indivisible and as the measure of increase and decrease influenced medieval number symbolism, e.g., in the works of Hrabanus Maurus and later encyclopedists.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'idem autem unus semen numerorum, non numerus' could be read as identifying 'unus' with 'semen', but Isidore may intend a distinction between 'unitas' and 'unus' that is not fully explicit."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Sed et area Noe desuper collecta in unum cubitum coarctatur; in latere quoque arcae fit osium unum. Unum est etiam in Ecclesia baptismum; fides eadem una est. Mundus idemque unus. Solis etiam, quem cernimus, lumen unum. Quam unitatem rite sapientes hnjus mundi concordiam, vel pietatem, amicitiamque dixerunt, quod ita nectatur, ut non secetur in partes.\n\nItaque quia divisionem sui unitas non capit, deinde cum unum factum in quocunque defluxerit, licet ejns linea insecabilis, ac sine una latitudinis significatione habeatur, tamen conjunctis binarium reddet.\n\nCAPUT III.\n\nDe binario numere.\n\nBinarius numerus prima numerorum procreatio, primaque est forma, parilitatis corporatio, motusque primi, sociusque praecedentis, et frater, est etiam medietatis capax. Nam bona malaque participat quadam discordia, qua sibi invicem adversantur; utpote quae prima poterit ab adhaerente separari, ut bina illa et munda quae figuraliter introducuntur in arcam, quae quidem, dum ex parilitate consistant, in se tamen mystice videntur esse divisa.","english":"But the ark of Noah, gathered together at the top, is contracted into a single cubit; also, in the side of the ark, there is one door. There is also one baptism in the Church; the same faith is one. The world is one and the same. Also, the light of the sun, which we see, is one. This unity the wise of this world have rightly called concord, or piety, and friendship, because it is so joined that it is not divided into parts.\n\nTherefore, because unity does not admit of division into itself, then, when the one has flowed forth into anything, although its line is indivisible and is considered without any signification of breadth, yet when joined it will produce the binary number.\n\nChapter 3.\n\nOn the binary number.\n\nThe binary number is the first procreation of numbers, and the first form, the embodiment of evenness, and of first motion, and the companion and brother of the preceding, and it is also capable of mediation. For it participates in good and evil through a certain discord by which they oppose each other; as, for example, those first things which can be separated from the adhering, like those two and pure things which are figuratively introduced into the ark, which, although they consist of evenness, yet in themselves seem to be mystically divided.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"arca Noe","severity":"info","text":"The description of Noah's ark narrowing to a single cubit and having one door echoes Genesis 6:14–16, where the ark's dimensions and single entrance are specified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"unum baptismum","severity":"info","text":"The assertion of one baptism reflects early Christian doctrine, notably Ephesians 4:5 and the Nicene Creed, emphasizing unity of faith and practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"binarius numerus","severity":"info","text":"Isidore defines the binary number as the first procreation of numbers, embodying evenness and motion, and capable of mediation—a key concept in his numerical theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"bina illa et munda","severity":"info","text":"The reference to 'two and pure things' figuratively introduced into the ark likely alludes to the pairs of clean animals taken aboard, as in Genesis 7:2–3.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT III","severity":"info","text":"This passage marks the transition from Chapter 2 (On Unity) to Chapter 3 (On the Binary Number), following Isidore's systematic progression through numbers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sapientes hujus mundi","severity":"info","text":"Isidore attributes the terms concord, piety, and friendship for unity to pagan philosophers, likely Pythagoreans or Platonists, showing his integration of classical thought.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'bina illa et munda' is ambiguous: it may refer to specific pairs of animals or to a broader symbolic duality; the reading taken follows the Genesis narrative of clean animals."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ad hoc genus pertinent et illi duo in agro, qui invicem discernuntur, quia, adveniente saeculi tribulatione, ex ipsis quidam pertinent in fidem, et rursum vocantur, quidam vero tentationibus cedunt, atque relicti in profunda laxantur. Praeterea concordant et in bonam partem utraque, juxla quod sunt duo Testamenta legis et Evangeliorum; sunt et duae tabulae lapideæ, in quibus praecepta legis scripta sunt, totidemque tubae argenteae legis et gratiae erant, in quibus patres ad promovenda castra canebant.\n\nDuo etiam Seraphim scribuntur, qui ante thronum sedentes, jugiter hymnum decantantes erumpunt; duae etiam olivæ a dextra laevaque lampadis in Zacharia leguntur. Sunt et duo ubera Testamentorum sponsæ, id est, Ecclesiae in Canticis canticorum;; ibi etiam et duo hinnuli gemelli pascuntur inter lilia agri.\n\nIn Apocalypsi quoque duo testes prophetare jubentur, et in Jeremia duo de cognatione gentis assumuntur. In Evangelio quoque bini de septuaginta discipulis ante faciem Christi mittuntur, et duo pisces in eremo populo dividuntur. Duo sunt et charitatis praecepta, quibus lex tota pendet, atque prophetae. Unde idem numerus societas est, quo vinculo animae connectuntur, et quod minus quam inter duos charitas non habelur. Idem quoque numerus etiam jusliti r, quo æquis gaudeat pariter ponderatis.","english":"To this type also belong those two in the field, who are distinguished from each other, because, when the tribulation of the age comes, some of them pertain to the faith, and are called back again, while others yield to temptations, and, left behind, are loosened into the depths. Moreover, both agree in a good sense, according to which there are two Testaments, of the Law and of the Gospels; there are also two stone tablets, on which the precepts of the Law were written, and there were as many silver trumpets of the Law and of Grace, with which the fathers sounded to advance the camps.\n\nTwo Seraphim are also written, who, sitting before the throne, continually singing a hymn, burst forth; two olive trees are also read of in Zechariah, on the right and left of the lamp. There are also two breasts of the Testaments of the bride, that is, of the Church, in the Song of Songs; there also two twin fawns graze among the lilies of the field.\n\nIn the Apocalypse, also, two witnesses are ordered to prophesy, and in Jeremiah, two from the kinship of the people are taken up. In the Gospel, also, two by two of the seventy disciples are sent before the face of Christ, and two fish are divided among the people in the desert. There are also two precepts of charity, on which the whole Law and the prophets depend. Hence the same number is a partnership, by which souls are bound together, and charity is not held between fewer than two. The same number also pertains to justice, by which it rejoices in equally balanced weights.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"duo in agro","severity":"info","text":"The 'two in the field' likely refer to an allegorical interpretation of a biblical parable, possibly the Parable of the Wheat and Tares (Matthew 13:24–30), where the field represents the world and the two groups the faithful and the lapsed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"duo Seraphim","severity":"info","text":"The two Seraphim before the throne recall Isaiah 6:2, where seraphim stand above the throne; Isidore adapts this to a seated, singing posture, possibly conflating with the two cherubim on the ark of the covenant (Exodus 25:18–20).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"duae olivae","severity":"info","text":"The two olive trees flanking a lamp in Zechariah refer to Zechariah 4:3, where a lampstand with two olive trees supplies oil; Isidore interprets this as a symbol of the two Testaments or the two natures of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"duo ubera Testamentorum sponsae","severity":"info","text":"The 'two breasts of the Testaments of the bride' allegorize Song of Songs 4:5, where the bride's breasts are compared to two fawns; Isidore reads the bride as the Church and the breasts as the two Testaments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"duo pisces in eremo","severity":"info","text":"The two fish divided in the desert likely refer to Numbers 11:22, where quail are provided, or to a patristic typology of the two fish as the Old and New Testaments; the exact biblical source is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"justitia","severity":"info","text":"Isidore uses 'justitia' (justice) in a numerical sense, linking the number two to balanced weights; this reflects the classical and patristic association of two with equality and justice, as in the two pans of a scale.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'duo in agro' is not a direct biblical citation; its referent is ambiguous, possibly a lost allegorical tradition.","The 'two fish in the desert' lacks a clear scriptural source; it may be a conflation of Numbers 11:22 and patristic exegesis."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"Præterea duo sunt et quae hominem ad beatam vitam perducunt, fides, scilicet, atque opus; sed fides constat ex divinitate, opus autem in rectitudine vitae; quin etiam et duae vitae nobis in Ecclesia praedicantur, una lemporalis, in qua ex fide vivimus, alia æterna, in qua Deum plena veritatis intelligentia contemplabimur.\n\nCAPUT IV.\n\nDe ternario numero.\n\nTernarius princeps est imparium numerus, perfectusque census; nam iste prior initium, mediumque finemque sortitur, et centro medietatis principiumque finemque aequali jure componit, qui dum vere constet ex tribus, secundum aliquid tamen unus est, quia tres unum sunt; unum utique in Divinitate, tres in personarum distinctione; in natura unum, tres in appellatione.\n\nJure ergo hic numerus Trinitatis speciem significat; eodem namque numero in toto orbe sacrosancta Trinitas atque Divinitas praedicatur, eodemque numero trisagion hymnus ab angelis in cœlestibus canitur. Area etiam diluvii tricamerata construitur, ex tribus filiis Noe cunctae gentes post diluvium reparantur. Hic etiam numerus decies multiplicatus altitudinem arcae myslica ratione concludit, centies computatus ejusdem longitudinem efficit; cujus quidem numeri exempla in sacris eloquiis copiosa sunt.","english":"Furthermore, there are two things that lead man to the blessed life: faith, namely, and work; but faith consists in divinity, while work consists in uprightness of life. Moreover, two lives are preached to us in the Church: one temporal, in which we live by faith, and another eternal, in which we shall contemplate God with full understanding of truth.\n\nCHAPTER IV.\n\nOn the number three.\n\nThree is the first of the odd numbers and a perfect number; for it obtains beginning, middle, and end, and it joins the center of the middle with the beginning and the end by equal right. While it truly consists of three, nevertheless it is one according to something, because the three are one: one indeed in divinity, three in the distinction of persons; one in nature, three in appellation.\n\nRightly, therefore, does this number signify the form of the Trinity; for by this same number the sacrosanct Trinity and Divinity is proclaimed throughout the whole world, and by this same number the Trisagion hymn is sung by the angels in the heavens. Also, the ark of the flood is built with three chambers, and from the three sons of Noah all nations are restored after the flood. This number, multiplied ten times, concludes the height of the ark by mystical reason, and counted a hundred times, it produces its length; examples of this number are abundant in the sacred scriptures.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT IV","severity":"info","text":"The chapter break marks a transition from the discussion of the number two to the number three, following the treatise's systematic enumeration of numbers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ternarius","severity":"info","text":"Isidore calls three the 'first of the odd numbers' and 'perfect', reflecting Pythagorean and Neoplatonic traditions where three is the first number with a beginning, middle, and end.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"trisagion hymnus","severity":"info","text":"The Trisagion ('Thrice Holy') is a hymn of the Byzantine liturgy, derived from Isaiah 6:3, sung by angels; Isidore here links the number three to its celestial use.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"tribus filiis Noe","severity":"info","text":"The three sons of Noah (Shem, Ham, Japheth) are a standard biblical genealogy (Genesis 9:18-19) for the repopulation of the earth after the flood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"trinitatis speciem","severity":"info","text":"Isidore's identification of three with the Trinity reflects a widespread patristic and medieval exegetical tradition, notably in Augustine's 'De Trinitate'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'secundum aliquid tamen unus est' is ambiguous: it may refer to the number three being one in a certain sense, or to the Trinity being one God."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Tres namque angelos Abraham sub Trinitatis imagine vidit; tres Isaac puteos effodit; tres Jacob virgas in aquas ob aspectum pecorum misit; trina dies Jonam in eorde celi gestavit; tribus diebus per poenitentiam Ninivitarum populus Dei iram mitigavit. In Evangelio autem tribus servis sumptum Dominus credidit. Lazari quoque mortem idem post triduum superavit. Dilectionis fermentum evangelica mulier in satis tribus abscondil.\n\nTertio Deus, utcalix passionis transiret, oravit. Tertio Petrus Christum negavit. Tertio idem confitendoamavit. Tribus diebus Dominus noster nedemptor in sepulcro quievit. Tertio se discipulis, cum a mortuis resurrexisset, ostendit. In tribus eliam tria sunt quae commendat Apostolus, in quibus omnis prophetia constat, fides, spes et charitas. Tres sunt evangelici fructus, primus, qui et centenus, martyrum; secundus, sexagenarius, virginum; tertius, tricenarius, conjugatorum.","english":"Abraham saw three angels under the image of the Trinity; Isaac dug three wells; Jacob placed three rods in the waters for the sake of looking upon the flocks; a three-day period carried Jonah in the belly of the whale; for three days the people of God, through the penance of the Ninevites, assuaged the wrath of God. In the Gospel, moreover, the Lord entrusted the sum to three servants. Likewise, after three days He overcame the death of Lazarus. The evangelical woman hid the leaven of love in three measures.\n\nGod prayed three times that the cup of the passion might pass. Peter denied Christ three times. Three times the same Peter affirmed by confessing. Our Lord and Redeemer rested in the tomb for three days. He showed Himself to the disciples three times after He had risen from the dead. In three things, moreover, are the three which the Apostle commends, in which all prophecy consists: faith, hope, and charity. There are three evangelical fruits: the first, which is also the hundredfold, of the martyrs; the second, the sixtyfold, of the virgins; the third, the thirtyfold, of the married.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tres namque angelos Abraham sub Trinitatis imagine vidit","severity":"info","text":"The three angels seen by Abraham allude to Genesis 18:2, where three men appear to him; patristic exegesis often interprets them as a type of the Trinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"tribus diebus per poenitentiam Ninivitarum populus Dei iram mitigavit","severity":"info","text":"The three days of penance by the Ninevites refer to Jonah 3:4-10, where the king and people fast and repent to avert divine wrath.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Lazari quoque mortem idem post triduum superavit","severity":"info","text":"The resurrection of Lazarus after three days is from John 11:1-44; the three-day interval is a typological parallel to Christ's own resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tertio Petrus Christum negavit. Tertio idem confitendoamavit","severity":"info","text":"Peter's threefold denial and subsequent confession are not directly in the canonical Gospels but appear in apocryphal and patristic traditions (e.g., the 'Quo vadis?' legend).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tres sunt evangelici fructus, primus, qui et centenus, martyrum; secundus, sexagenarius, virginum; tertius, tricenarius, conjugatorum","severity":"info","text":"The three evangelical fruits (hundredfold, sixtyfold, thirtyfold) derive from the Parable of the Sower (Matthew 13:8) and are allegorized by patristic writers (e.g., Jerome, Augustine) to represent martyrs, virgins, and married persons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Dilectionis fermentum evangelica mulier in satis tribus abscondil","severity":"caution","text":"The phrase 'evangelica mulier' and 'abscondil' (likely a scribal error for 'abscondit') are obscure; the reference may be to the woman who hides leaven in three measures (cf. Matthew 13:33), but the text is corrupt or misremembered.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Dilectionis fermentum evangelica mulier in satis tribus abscondil' is unclear; 'abscondil' may be a scribal error for 'abscondit' (hides), and the identity of the 'evangelical woman' is uncertain—possibly a conflation of the woman in the Parable of the Leaven (Matthew 13:33) or a reference to Mary Magdalene."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"Tria sunt etiam et quae in Deum non cadunt, mensura, locus et tempus. Tres sunt species animæ, sive motus, cupiditas, ira, vel ratio. Sacrae legis lingua triplex est, Hebræa, Graeca, et Latina. Triplex est etiam intelligentiae sensus, historicus, moralis et mysticus. Unde et philosophi mundi tres sapientiæ partes esse dixerunt: pbysicaro, quae naturalis; logicam, quae rationalis; ethicam, quae moralis.\n\nTria sunt et apud musicos genera sonorum, vox, flatus et pulsus: vox in faucibus, flatus in tibiis, pulsus vero in citharis. Porro genera rationa bilium creaturarum tria sunt, angelorum in cœlo, hominum in terra, spirituum immundorum. Tria sunt inter haec tempora mundi, ante legem, in lege, sub gratia. Tres quoque partes habentur et orbis, Asia, et Europa, vel Libya. Ternis quoque mensibus anni tempora distinguuntur, et coram tribus testibus actio cuncta finitur.","english":"There are also three things which do not fall to God: measure, place, and time. There are three species of soul, or motions: desire, anger, and reason. The tongue of sacred law is threefold: Hebrew, Greek, and Latin. The sense of understanding is also threefold: historical, moral, and mystical. Whence also the philosophers of the world said there are three parts of wisdom: physics, which is natural; logic, which is rational; ethics, which is moral.\n\nThere are also among musicians three kinds of sounds: voice, wind, and percussion: voice in the throat, wind in pipes, percussion indeed in citharas. Moreover, there are three kinds of rational creatures: angels in heaven, men on earth, and unclean spirits. There are three ages of the world among these: before the law, under the law, under grace. Three parts of the world are also held: Asia, and Europe, or Libya. The seasons of the year are also distinguished by three months, and every action is concluded before three witnesses.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Tria sunt etiam et quae in Deum non cadunt, mensura, locus et tempus","severity":"info","text":"Isidore lists three attributes that do not apply to God: measure, place, and time, reflecting a theological commonplace that God is beyond such categories.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"cupiditas, ira, vel ratio","severity":"info","text":"The three species of soul or motions—desire, anger, and reason—echo Platonic and Stoic tripartite psychology, mediated through Latin patristic sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sacrae legis lingua triplex est, Hebræa, Graeca, et Latina","severity":"info","text":"The three sacred languages (Hebrew, Greek, Latin) were a standard medieval topos, reflecting the inscription on the Cross and the idea of the three languages of Scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Triplex est etiam intelligentiae sensus, historicus, moralis et mysticus","severity":"info","text":"Isidore presents the threefold sense of Scripture (historical, moral, mystical), a hermeneutical scheme foundational for medieval exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Tria sunt et apud musicos genera sonorum, vox, flatus et pulsus","severity":"info","text":"The three kinds of sound (voice, wind, percussion) correspond to ancient musical theory, as in Boethius and Cassiodorus, classifying instruments by sound production.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Tria sunt inter haec tempora mundi, ante legem, in lege, sub gratia","severity":"info","text":"The three ages of the world (before law, under law, under grace) anticipate the tripartite periodization later developed by Joachim of Fiore.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'inter haec tempora mundi' is ambiguous: 'among these' may refer loosely to the preceding list or to the three ages themselves; the reading taken is that it introduces the three ages."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"CAPUT V.\n\nDe quaternario numero.\n\nQuid quatuor dicam, in quo numero soliditatis certa perfectio est? Nam ex longitudine, et latitudine, et profunditate componitur decas, quae plenum efficit; decem enim ex quatuor numeris gradatim surgentibus integratur. Uuum enim, et duo, et tria, et quatuor decem faciunt. Similiter et centum ex decade quaternario cumulatus, id est, decem, et viginti, et triginta, et quadraginta, qui sunt centum. Item ac quatuor| numeri mille reddunt; id est c, cc, ccc, CCCC. Sic decem millia, cæteraque eodem incre. mento complentur.\n\nNumerus autem iste quadratus evangelistarum quatuor deputatur, qui in quatuor partes, vel in angulos mundi fusi sunt. Quanquam et quatuor sunt paradisi flumina, quæ totum orbem circumfluunt. Area quoque Noe quadratis lignis construitur. Testamenti denique area quatuor aureis circulis vehebatur.","english":"CHAPTER V.\n\nOn the number four.\n\nWhat shall I say of four, a number in which there is a certain perfection of solidity? For from length, breadth, and depth the decad is composed, which makes a full number; indeed, ten is made up of four numbers rising step by step: one, two, three, and four make ten. Similarly, one hundred is accumulated from a decad of four, that is, ten, twenty, thirty, and forty, which make one hundred. Likewise, four numbers yield a thousand: that is, one hundred, two hundred, three hundred, four hundred. Thus ten thousand and the rest are completed by the same increment.\n\nNow this square number is assigned to the four evangelists, who were spread into the four parts or corners of the world. Moreover, there are four rivers of paradise, which flow around the whole world. Also, Noah's ark is built of squared timbers. Finally, the ark of the covenant was carried by four golden rings.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"De quaternario numero","severity":"info","text":"This chapter heading introduces the fourth number in Isidore's sequential treatment of numbers from one onward, following the pattern of earlier chapters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"soliditatis certa perfectio","severity":"info","text":"Isidore calls four the number of 'certain perfection of solidity' because it is the first square number, representing three-dimensional extension (length, breadth, depth).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"decas ... decem enim ex quatuor numeris","severity":"info","text":"The arithmetic demonstration that 1+2+3+4=10 reflects the Pythagorean tetractys, a foundational concept in ancient number theory that Isidore adapts for Christian numerology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"evangelistarum quatuor","severity":"info","text":"The four evangelists (Matthew, Mark, Luke, John) are a standard patristic topos; Isidore connects them to the four corners of the world, echoing the universal mission of the Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quatuor sunt paradisi flumina","severity":"info","text":"The four rivers of Paradise (Pishon, Gihon, Tigris, Euphrates) are mentioned in Genesis 2:10-14; they were commonly interpreted as flowing to the whole world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Area quoque Noe quadratis lignis","severity":"info","text":"Noah's ark is described as built of squared timbers, a detail not in Genesis but found in patristic exegesis; the ark's square shape symbolizes stability and the four directions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":[],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Vestis etiam sacerdotalis in lege quatuor coloribus, id est, hyacintho, bysso, cocco, purpuraque ex auro contexitur. Praeterea et quatuor venti terrae in Ezechiele aspirant, ut in figuram futurae resurrectionis arida ossa consurgant; totidemque venti cæli, id est; angelicae potestates, apud Danielem pugnantes, irruunt in mare hujus sæculi magnum. Idem quoque Daniel quatuor regna mundi sub diversis figuris exponit.\n\nSimiliter Zacharias quatuor cornua regnorum totidemque fabros describit, et quatuor qnadrigas Evangelii, missas in quatuor cardines cœIi. Item apud Joannem quatuor animalia vultus sibi differentis describuntur, qui in senis alis numerum viginti quatuor seniorum efficiunt. In creaturis autem rerum quatuor sunt terræ partes, quatuor coeli frontes, Oriens, Occidens, Septentrio, sive Meridies.\n\nQuatuor etiam mundi elementa habentur, ex quibus universa subsistunt, ignis, aer, aqua, et terra. Annus quoque quatuor temporibus volvitur, aestatis, autumni, hiemis atque veris. Ipsa denique hominis natura ex quatuor est elementis concreta, ex calido et frigido, humido atque sicco. Virtutes quo que animi quatuor scribuntur, justitia, prudentia, fortitudo et temperantia; totidemque e contrario vitia, cupiditas, metus, dolor et gaudium.","english":"The priestly vestment in the Law is also woven with four colors, that is, hyacinth, byssus, scarlet, and purple, interwoven with gold. Moreover, the four winds of the earth blow in Ezekiel, so that dry bones rise up as a figure of the future resurrection; and the same number of winds of heaven, that is, angelic powers, fighting in Daniel, rush into the great sea of this world. The same Daniel also sets forth the four kingdoms of the world under different figures.\n\nSimilarly, Zechariah describes four horns of the kingdoms and the same number of smiths, and four chariots of the Gospel, sent to the four corners of heaven. Likewise in John, four animals with faces differing from one another are described, which in the number of their six wings make up the twenty-four elders. In the creation of things, moreover, there are four parts of the earth, four fronts of the sky: East, West, North, and South.\n\nFour elements of the world are also held, from which all things subsist: fire, air, water, and earth. The year also revolves through four seasons: summer, autumn, winter, and spring. Finally, human nature itself is compounded from four elements: from hot and cold, moist and dry. Four virtues of the mind are also written: justice, prudence, fortitude, and temperance; and likewise four vices on the contrary: desire, fear, grief, and joy.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quatuor venti terrae in Ezechiele","severity":"info","text":"Isidore alludes to Ezekiel 37:9-10, where the four winds revive dry bones, prefiguring resurrection.","cites":[],"named_sources":["Ezekiel 37:9-10"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quatuor regna mundi sub diversis figuris","severity":"info","text":"Daniel 7 presents four beasts symbolizing four world empires; Isidore references this apocalyptic vision.","cites":[],"named_sources":["Daniel 7"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quatuor animalia vultus sibi differentis","severity":"info","text":"Revelation 4:6-8 describes four living creatures with distinct faces, each with six wings, totaling twenty-four elders.","cites":[],"named_sources":["Revelation 4:6-8"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quatuor virtutes animi","severity":"info","text":"The four cardinal virtues (justice, prudence, fortitude, temperance) are a standard Stoic and patristic classification, adopted by Ambrose and Augustine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quatuor vitia","severity":"info","text":"The four vices listed (desire, fear, grief, joy) correspond to the Stoic four passions, later adapted by Christian moralists like John Cassian.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"quatuor elementa","severity":"info","text":"Isidore moves from biblical to natural quaternities (elements, seasons, human constitution), mirroring the encyclopedic method of his Etymologiae.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'quatuor venti cæli, id est; angelicae potestates, apud Danielem pugnantes' conflates two Danielic visions (winds and angelic powers); the exact reference is unclear."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Mortalium quoque rerum quatuor vitæ sunt, initium, augmentum, status et declinatio. Quatuor etiam genera animalium in mundo habentur, id est, coelestia, pennigera, aquatilia, sive terrestria. Iris et ipse coelestis quadricoloris splendore variatur. Quatuor quoque quadrantibus ratio bissexti colligitur.\n\nCAPUT VI.\n\nDe quinario numero.\n\nSequitur Quinarius numerus, qui, sive cum aliis imparibus, sive cum suo genere sociatur, se semper ostendit. Nam quinque per quinquies faciunt viginti quinque, et quinquies terni quindecim, et quinquies septem triginta quinque; et quinquies novem quadraginta quinque. Iiic praeterea numerus legi est attributus; lex enim quinque libris complectitur. Unde etiam et Apostolum in Ecclesia quinque verba loqui delectat.\n\nSed et quinque cubilis altare in lege per quadrum construitur; totidemque urbes in Isaia Chananæa lingua loquuntur. Sunt et quinque virgines prudentes in Evangelio, sunt et aliæ quinque fatuæ. Panes quoque divisi populo quinque. Muas praeterea quinque et talenta quinque. Item secundum mundi philosophos zonæ terrae quinque, et apud Latinos vocales litterae quinque.","english":"Of mortal things, moreover, there are four stages: beginning, increase, state, and decline. Also, four kinds of animals are held in the world, that is, celestial, winged, aquatic, or terrestrial. The rainbow itself, celestial, is varied by a four-colored splendor. Also, by four quadrants the reckoning of the bissextile day is gathered.\n\nCHAPTER VI.\n\nOn the number five.\n\nThe number Five follows, which, whether it is joined with other odd numbers or with its own kind, always shows itself. For five times five makes twenty-five, and five times three fifteen, and five times seven thirty-five, and five times nine forty-five. Moreover, this number is attributed to the Law; for the Law is contained in five books. Whence also the Apostle delights to speak five words in the Church.\n\nBut also the altar of five cubits in the Law is built in a square; and the same number of cities in Isaiah speak the Canaanite language. There are also five wise virgins in the Gospel, and there are also five foolish ones. Also, loaves divided to the people, five. Moreover, five mice and five talents. Likewise, according to the philosophers of the world, there are five zones of the earth, and among the Latins, five vowel letters.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT VI","severity":"info","text":"The chapter heading marks a transition from the quaternary to the quinary number, following the treatise's sequential structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"quinque per quinquies faciunt viginti quinque","severity":"info","text":"Isidore illustrates the self-referential property of five by listing its multiples with odd numbers, a common numerological demonstration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"lex enim quinque libris complectitur","severity":"info","text":"The five books of the Law refer to the Pentateuch (Genesis, Exodus, Leviticus, Numbers, Deuteronomy), a standard patristic association.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quinque virgines prudentes in Evangelio","severity":"info","text":"The five wise and five foolish virgins are from the Parable of the Ten Virgins in Matthew 25:1–13.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"zonæ terrae quinque","severity":"info","text":"The five terrestrial zones (torrid, two temperate, two frigid) derive from Greek geography, notably in works of Ptolemy and Macrobius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"apud Latinos vocales litterae quinque","severity":"info","text":"Classical Latin has five vowel letters (A, E, I, O, U), a standard grammatical fact known to Isidore from Donatus and other grammarians.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Apostolum in Ecclesia quinque verba loqui delectat' is unclear: it may refer to a specific liturgical practice or a lost tradition about the Apostle Paul speaking five words; the reading taken is a general reference to apostolic speech."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Sensus quoque corporis quinque, visus, auditus, odoralus, gustus et tactus; totidemquc hahitatorum mundi genera, id est, ho mines, quadrupedes, vel reptantes, natantes, sive volantes. Praeterea et quinquennio lustrum finitur, olympias quinquennio terminatur.\n\nCAPUT VII.\n\nDe senario numero.\n\nSenarius numerus primus et perfectus, et partibus suis primus impletur. Nam sextam sui intra continet, quod unus; tertiam, quod duo; et dimidium, quod tres; haec enim summa in unum ducta, id est, unum, et duo, et tria sex faciunt. Nullus autem ante senarium invenilur qui suis partibus, dum dividitur, impleatur, cujus perfectio etiam ipso opere mundi clarescit.\n\nSex enim diebus perfecit Deus opera sua. Primo die condidit lucem, secundo firmamentum, tertio speciem maris et terrae, quarto sidera, quinto et pisces, eL volatilia, sexto hominem, atque animantia. Sex etiam dies sunt, quibus ætatibus mundus perficitur, quarum prima est ab Adam usque ad Noe, secunda hinc usque ad Abrahim, tertia usque ad David, quarta usque ad Transmigrationem, quinta usque ad adventum Christi, sexta, quae nunc aetas est, usque in finem mundi.","english":"The senses of the body are also five: sight, hearing, smell, taste, and touch; and there are as many kinds of inhabitants of the world, that is, men, quadrupeds, or reptiles, swimmers, or fliers. Moreover, a lustrum is completed in a five-year period, and an Olympiad is concluded in a five-year period.\n\nCHAPTER VII.\n\nOn the number six.\n\nThe number six is the first and perfect number, and it is the first to be filled by its own parts. For it contains within itself its sixth part, which is one; its third part, which is two; and its half, which is three; for these sums when brought together, that is, one, two, and three, make six. Moreover, no number before six is found that is filled by its parts when divided, and its perfection is also made clear by the very work of the world.\n\nFor in six days God completed his works. On the first day he created light, on the second the firmament, on the third the form of the sea and the earth, on the fourth the stars, on the fifth both fish and birds, on the sixth man and living creatures. There are also six ages by which the world is completed, of which the first is from Adam up to Noah, the second from there up to Abraham, the third up to David, the fourth up to the Babylonian Exile, the fifth up to the coming of Christ, the sixth, which is the present age, up to the end of the world.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"odoralus","severity":"info","text":"The Latin 'odoralus' is a variant spelling of 'odoratus' (smell), reflecting late Latin orthography. The English draft correctly renders it as 'smell'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"totidemquc hahitatorum","severity":"info","text":"The text reads 'totidemquc hahitatorum', a scribal error for 'totidemque habitatorum' (and as many inhabitants). The English draft corrects this to 'as many kinds of inhabitants'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"lustrum","severity":"info","text":"A 'lustrum' was a Roman five-year period, originally a purification ceremony after the census. Isidore uses it as a chronological unit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"olympias","severity":"info","text":"An 'Olympiad' in Greek tradition is a four-year period between Olympic Games, but Isidore here states it is five years, possibly a confusion or variant usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sex enim diebus perfecit Deus opera sua","severity":"info","text":"Isidore echoes the six-day creation in Genesis 1, listing the works of each day. The order matches the Vulgate, with fish and birds on the fifth day, man and animals on the sixth.","cites":[],"named_sources":["Genesis 1"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"sex aetates mundi","severity":"info","text":"The six ages of the world (from Adam to the end) is a common patristic schema, found in Augustine and later in Isidore's own Etymologiae. The fourth age is the Babylonian Exile, the fifth to Christ, the sixth to the end.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The text has 'odoralus' for 'odoratus' (smell), a late Latin variant. 'Hahitatorum' is a scribal error for 'habitatorem' (inhabitants). The Olympiad is given as five years, though standard Greek usage is four; Isidore may be following a different source or making an error."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Annus quoque ipse senario numero consummatur; sexagenarius enim numerus dierum sexta pars est', cujus summa per senarium primi versus multiplicata, idest, sexies sexaginta, CCCLX. Residui sunt quinque dies, quibus si adjiciuntur quadranæ partes, totum senarium numerum faciunt. Siquidem et ipse quadrans ex his consistit.\n\nIdem ipse Senarius numerus quadro et solido quaternario sociatus, horas diei noctisque metitur. Nam quater seni viginti quatuor efficiunt. Praeterea hujus numeri perfectio et in aetatibus hominum, et in rerum gradibus invenitur. Sex enim aetatibus cursus mortalium consummatur, hoc est, infantia, pueritia, adolescentia, juventute, senectute, senio. Sex sunt et gradus omnium rerum, id est, non viventia, ut lapides; viventia, ut arbores; sensibilia, ut pecudes; rationabilia, ut homines; immortalia, ut angeli. Novissimus et summus gradus est, qui est super omnia Deus.","english":"The year itself is also completed by the number six; for the number of days in a sexagenary period is a sixth part, whose sum, multiplied by the senary through the first line—that is, six times sixty—is 360. Five days remain, to which if the quarter-days are added, they make up the entire senary number. Indeed, the quarter-day itself consists of these.\n\nThis same senary number, joined with the square and solid quaternary, measures the hours of day and night. For four times six makes twenty-four. Moreover, the perfection of this number is found both in the ages of men and in the grades of things. For the course of mortals is completed in six ages: that is, infancy, childhood, adolescence, youth, maturity, and old age. There are also six grades of all things: that is, non-living things, such as stones; living things, such as trees; sentient things, such as beasts; rational things, such as men; immortal things, such as angels. The last and highest grade is that which is above all: God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"senarius numerus","severity":"info","text":"Isidore explains that the year's 365 days are derived from six times sixty (360) plus five days and quarter-days, which together complete the senary number.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"quadrans","severity":"info","text":"Quadrans refers to the quarter-day (one-fourth of a day) that accumulates over four years to form an intercalary day, here said to consist of the five remaining days' fractions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"senarius numerus","severity":"info","text":"Isidore follows the Neopythagorean tradition that six is a perfect number because it equals the sum of its proper divisors (1+2+3). This perfection is applied to cosmic and human structures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"sex aetatibus","severity":"info","text":"Isidore lists six ages of man: infantia, pueritia, adolescentia, iuventus, senectus, senium. This scheme differs from the classical four or seven ages and reflects late antique Christian schematization.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"sex gradus","severity":"info","text":"The six grades of being (non-living, living, sentient, rational, immortal, God) anticipate the scala naturae or Great Chain of Being, influential in medieval cosmology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'per senarium primi versus' is obscure; it may refer to a line of verse or a numerical series, but the intended meaning is that 60 (sexagenarius) is a sixth part of 360, and multiplying 60 by 6 yields 360."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Item naturalia officia, sine quibus esse nibil potest, sex sunt; id est, magnitudo, oculi, figura, intervalla, status et motus. Item ipsius motus sex differentiae sunt. Nam movemur ante, a tergo, dextra laevaque, sursum, atque deorsum. Sunt quoque exempla multa hujus numeri in sacris eloquiis. Nam sexto die homo ad Dei formatur imaginem, et sexta aetate mundi Salvator venit in carnem, et sex diebus jussum est populo in deserto manna colligere.\n\nHinc et Ezechiel quoque in dextera viri calamum sex cubitorum vidisse se narravit. Ipse etiam templi frontes sex cubitis in altum scripsit. Idem sex agnos in holocaustis principem offerre mandavit. In Evangelio quoque sex hydrias plenas aquis Christus in vini saporem convertit. Sex etiam dies idem ante Passionem ingrediens in Jerusalem super asinum sedir. Sunt et alia plura, sed propter legendi fastidium emittuntur.","english":"Natural functions, without which nothing can exist, are six: that is, magnitude, color, figure, intervals, position, and motion. Moreover, there are six differences of motion itself. For we move forward, backward, to the right and left, upward, and downward. There are also many examples of this number in the sacred Scriptures. For on the sixth day man is formed in the image of God, and in the sixth age of the world the Savior came in the flesh, and for six days the people were commanded to gather manna in the desert.\n\nHence also Ezekiel related that he saw a reed of six cubits in the right hand of a man. He himself also wrote that the fronts of the temple were six cubits in height. The same commanded that a prince offer six lambs as a burnt offering. In the Gospel also, Christ turned six water-jars full of water into the taste of wine. Likewise, six days before his Passion, he entered Jerusalem sitting on a donkey. There are also many other things, but they are omitted for fear of wearying the reader.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"naturalia officia","severity":"info","text":"Isidore lists six natural functions (magnitude, color, figure, intervals, position, motion) as essential to existence, drawing on Aristotelian categories.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezechiel","severity":"info","text":"Ezekiel's vision of a reed of six cubits (Ezek 40:3) and temple fronts of six cubits (Ezek 40:5) are cited as scriptural examples of the number six.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sex agnos","severity":"info","text":"The command for a prince to offer six lambs as a burnt offering (Ezek 45:23) is another example of the number six in Ezekiel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sex hydrias","severity":"info","text":"The Gospel miracle of turning six water-jars into wine (John 2:1-11) is cited, though the number six is not explicit in the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sex dies ante Passionem","severity":"info","text":"Christ's entry into Jerusalem six days before the Passion (John 12:12-19) is referenced, aligning with the number six.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sex differentiae motus","severity":"info","text":"The six directions of motion (forward, backward, right, left, up, down) reflect classical physics, possibly from Aristotle's De Caelo.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'nibil' is a scribal error for 'nihil' (nothing).","The Coptic text is not present; the Latin is the source."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"CAPUT VIII.\n\nDe septenario numero.\n\nSeptenarius numerus a nullo nascitur, nec generat, nec generatur. Nam omnes numeri intra decem positi aut gignunt alios, aut gignuntur ab aliis. Iste nec gignit, nec gignitur. Sex enim et octo generantur tantummodo. Quatuor autem, et duo et creant, et creantur. Septem nihil gignit, nec ab altero gignitur.\n\nHic autem numerus septenarius juxta legitimum est; sive cum testificatur, ut septuaginta, et septingenti, sive cum toties in sese septies centeni septem; quique etiam juxta sapientes mundi ea ra. tione perfectus habetur, eo quod ex primo pari, ac primo impari constat. Primus autem impar ternarius est, primus par quaternarius, ex quibusduobus ipse septenarius consummatur; qui etiam partibus istis multiplicatus duodenarium reddit. Nam sive ter quaterni, sive quater. terni duodecim faciunt. Sed per tres Trinitatis mysterium, per qua. tuor virtutum actio illustratur; ac per hoc in his partibus, ut per Trinitatis speciem actio virlulum perficitur, et per repraesentationem virtutum usque ad Trinitatis notitiam pervenitur. Rursus autem cum ad duodenarium surgit, et duodecim apostolos septiformis gratiæ Spiritus perfectos ostendit, quorum prædicatio per quatuor virtutum genera Trinitatis fides in toto orbe crescit.","english":"CHAPTER VIII.\n\nOn the Number Seven.\n\nThe number seven is born from nothing, neither begets nor is begotten. For all numbers placed within ten either generate others or are generated by others. This one neither begets nor is begotten. For six and eight are only generated. But four and two both create and are created. Seven begets nothing, nor is it begotten by another.\n\nNow this number seven is legitimate, whether when it bears witness, as in seventy and seven hundred, or when seven hundred sevens are multiplied into themselves; and it is also held by the wise of the world to be perfect for this reason, because it consists of the first even and the first odd. Now the first odd is three, the first even is four, from which two the number seven itself is completed; and when multiplied by these parts it yields twelve. For whether three times four or four times three makes twelve. But through three the mystery of the Trinity is signified, through four the action of the virtues is illustrated; and thus in these parts, as through the form of the Trinity the action of the virtues is perfected, and through the representation of the virtues one arrives at the knowledge of the Trinity. Moreover, when it rises to twelve, it shows the twelve apostles perfected by the sevenfold grace of the Spirit, whose preaching, through the four kinds of virtues, causes the faith of the Trinity to grow throughout the whole world.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"septenarius","severity":"info","text":"Isidore's claim that seven 'neither begets nor is begotten' (nec gignit, nec gignitur) within the decad is a standard arithmological topos, found in Macrobius and Calcidius, derived from the fact that no number from 1 to 10 multiplied by 7 yields a product within the decad, and 7 is not a factor of any such number.","cites":[],"named_sources":["Macrobius","Calcidius"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"septenarius","severity":"info","text":"The description of seven as composed of the first odd (ternarius, 3) and first even (quaternarius, 4) reflects Pythagorean number theory, where 3 and 4 are the first male and female numbers, and their sum 7 is considered 'perfect' by pagan philosophers (sapientes mundi).","cites":[],"named_sources":["Pythagorean tradition"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"septenarius","severity":"info","text":"Isidore structures the chapter by first stating the arithmological property of seven, then its 'legitimate' (legitimus) multiples (70, 700, 700×7), then its composition from 3 and 4, and finally its theological application to the Trinity, the four cardinal virtues, and the twelve apostles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"duodecim apostolos","severity":"info","text":"The reference to the twelve apostles perfected by the sevenfold grace of the Spirit (septiformis gratiae Spiritus) alludes to the seven gifts of the Holy Spirit (cf. Romans 12:6-8; 1 Corinthians 12:4-11) and the apostolic mission, though no specific verse is quoted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"septenarius","severity":"info","text":"Isidore's exegesis of seven as uniting the Trinity (3) and the four cardinal virtues (prudence, justice, temperance, fortitude) became a standard medieval topos, echoed in Hugh of St. Victor and Bonaventure, linking arithmetic to moral and theological allegory.","cites":[],"named_sources":["Hugh of St. Victor","Bonaventure"],"dropped_cites":[]}],"ambiguities":["The phrase 'juxta legitimum' (legitimate) is ambiguous: it may mean 'according to the law' (i.e., scriptural law) or 'according to proper arithmological rule'; Isidore likely intends both.","The clause 'cum toties in sese septies centeni septem' is syntactically obscure; it probably means 'when seven hundred sevens are multiplied into themselves' (i.e., 700 × 7), but the Latin is compressed."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"In Scripturis autem sanctis iste numerus interdum omne tempus sæculi hujus, interdum requiem significat, nonnunquam Ecclesiae unitatem demonstrat. Pro universo ponitur, ut est illud: Septies in die laudem dixi tibi (Psalm. CXVIII, 164), id est, omni tempore. Idem enim propheta hoc alibi significat pro toto tempore, dum dicit: Semper laus ejus in ore meo (Psalm. XXXIII, 1). Hinc alibi legitur: Septuplum accipiet in isto sæculo. Item aeterna requies septenario numero significatur, cum dies septimus in requiem Domini sanctificatus vocatur, in quo jam fit vespera, quia nullis finibus temporum requies aeternae beatitudinis coarctabitur.\n\nInde etiam et in lege septimus dies fcriatus esse praecipitur, ut requies in ea aeterna significetur. Inde est, quod post resurrectionem suam Dominus cum septem discipulis convivasse describitur. Tertio igitur genere septenario numero sanctae Ecclesiæ universitas figuratur, dum per speciem ad genus transitur.","english":"In the sacred Scriptures, however, this number sometimes signifies the whole time of this age, sometimes rest, and not infrequently demonstrates the unity of the Church. It is used for the universe, as in that passage: \"Seven times a day I have spoken praise to you\" (Psalm 118:164), that is, at all times. For the same prophet elsewhere signifies this for the whole time when he says: \"His praise is always in my mouth\" (Psalm 33:1). Hence elsewhere it is read: \"He will receive sevenfold in this age.\" Likewise, eternal rest is signified by the number seven, when the seventh day, sanctified as the Lord's rest, is called, on which evening already falls, because the rest of eternal blessedness will not be confined by any boundaries of time.\n\nHence also in the Law the seventh day is ordered to be a holiday, so that eternal rest may be signified in it. Hence it is that after His resurrection the Lord is described as having dined with seven disciples. Therefore, in the third way, the number seven figures the whole of the holy Church, when a transition is made from the species to the genus.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"septenario numero","severity":"info","text":"Isidore organizes the chapter around three symbolic meanings of seven: temporal totality, eternal rest, and the unity of the Church. This tripartite structure is announced by 'interdum ... interdum ... nonnunquam'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm. CXVIII, 164","severity":"info","text":"The citation 'Septies in die laudem dixi tibi' is from Psalm 118:164 (Vulgate numbering). Isidore interprets 'seven times' as 'at all times', equating the number with temporal totality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm. XXXIII, 1","severity":"info","text":"The verse 'Semper laus ejus in ore meo' (Psalm 33:1) is adduced as a parallel to the seven-times formula, reinforcing the interpretation of seven as 'always'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"septimus dies","severity":"info","text":"The reference to the seventh day as a holiday (feriatus) and the Lord's rest reflects the Jewish Sabbath and its Christian typological reading as a figure of eternal rest.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"post resurrectionem suam Dominus cum septem discipulis convivasse","severity":"info","text":"The detail of the risen Lord dining with seven disciples is not canonical; it may derive from apocryphal tradition or a misreading of Gospel accounts (e.g., the seven deacons of Acts 6).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"per speciem ad genus transitur","severity":"info","text":"This phrase describes a hermeneutical move from the particular (species) to the universal (genus), a standard patristic exegetical technique for allegorical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the tradition about the risen Lord dining with seven disciples is unclear; it may be a conflation or a non-canonical detail.","The phrase 'Septuplum accipiet in isto sæculo' is not identified with a specific biblical verse; it may be a paraphrase or a lost citation."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Unde et Joannes in Apocalypsi septem scribit Ecclesiis, dum septem sint solæ quae specialiter nominantur, sed una Ecclesia, quæ septiformis gratia Spiritus perfecle in toto mundo diffunditur; scriptum est enim: Una est columba mea, una perfecta mea (Cantic. VI, 8); his enim tantis significationibus numerus iste in Scripturis eminentiorest prae caeteris, utpote quem Dominus in requiem suam sanctificavit, et in quo futurae resurrectionis requiem repromisit.\n\nConvenienter itaque septenario numero significatur Spiritus sanctus; unde et sanctificatio in lege ad diem septimum pertinet.Nam nullum diem Deus sanctificavit operis sui, sed sanctificavit tantum septimum, in quo requievit ab operibus suis. Jure ergo septiformis Spiritus imaginem portat, qui per divinitatis pleniiudinem in Christo inhabitat, Isaia testante propheta: Et requiescet, inquit, Spiritus Domini, Spiritus sapientiæ et intellectus, Spiritus consilii et fortitudinis, Spiritus scientiæ et pietatis, et replebit eum Spiritus cimoris Domini (Isa. XI, 2).","english":"Hence John in the Apocalypse writes to seven churches, while only seven are specifically named, but there is one Church, which is spread throughout the whole world by the sevenfold grace of the Spirit; for it is written: \"One is my dove, one is my perfect one\" (Song of Songs 6:8); for with so many significations this number stands out in the Scriptures above the others, inasmuch as the Lord sanctified it for his rest, and in it he promised the rest of the future resurrection.\n\nAppropriately, therefore, the Holy Spirit is signified by the number seven; hence sanctification in the law pertains to the seventh day. For God sanctified no day of his work, but only the seventh, on which he rested from his works. Rightly, then, does it bear the image of the sevenfold Spirit, who by the fullness of divinity dwells in Christ, as the prophet Isaiah testifies: \"And the Spirit of the Lord, the Spirit of wisdom and understanding, the Spirit of counsel and fortitude, the Spirit of knowledge and piety, shall rest, and the Spirit of the fear of the Lord shall fill him\" (Isaiah 11:2).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apocalypsi","severity":"info","text":"Isidore refers to John's seven churches in Revelation, a standard exegetical trope for the universal Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cantic. VI, 8","severity":"info","text":"The Song of Songs 6:8 is cited as 'Una est columba mea, una perfecta mea', a Vetus Latina variant not in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"septiformis Spiritus","severity":"info","text":"The sevenfold Spirit (wisdom, understanding, counsel, fortitude, knowledge, piety, fear of the Lord) derives from Isaiah 11:2, but the list is a patristic expansion, not a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"requiem","severity":"info","text":"'Requiem' here means 'rest' (sabbath), linking the seventh day to eschatological resurrection rest.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"septem scribit Ecclesiis","severity":"info","text":"Isidore moves from the seven churches as a type of the universal Church to the sevenfold Spirit, then to the seventh day as sanctified rest.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"septiformis gratia Spiritus","severity":"info","text":"The sevenfold grace of the Spirit became a standard medieval schema for the gifts of the Holy Spirit, influencing later theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Song of Songs citation (Cantic. VI, 8) does not match the Vulgate; Isidore may use a Vetus Latina version or a memory variant.","Isaiah 11:2 in the Latin is not a direct quotation; the list of seven spirits is a patristic elaboration."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Unde etZacharias sub imagine Christi lapidem habentem oculos septem scribit. Hujus ergo numerl exempta in divinis voluminibus copiosa sunt. Septimus enim ab Adam transfertur Enoch. Et septimus computatur Lamech, qui septem vindictas solvit Cain. Septimo die ingressionis Noe diluvium fuit, et septimo mense residens area quievit. Septena quoque animalia introierunt in arcam; et septem diebus in veteri lege celebrari præcipitur pascha. Candelabrum autem septem ramorum in tabernaculo testimonii Moyses legislator constituit.\n\nArea quoque Testamenti clangentibus tubis septies circumacta Jericho muros subvertit. Elisaeus namque septies super mortuum puerum excitavit. Septem quoque mulieres in Isaia virum unum apprehenderunt; totidemque fratres apud Sadducæos mu. lieri nubunt, sibimet succedentes. Septem etiam panes populo in Evangelio dividuntur, et septem sportæ superfuerunt.","english":"Hence Zechariah, under the image of Christ, writes of a stone having seven eyes. Therefore, examples of this number in the divine volumes are abundant. For Enoch is the seventh from Adam. And Lamech is counted as the seventh, who avenged Cain sevenfold. On the seventh day of Noah’s entry, the flood occurred, and in the seventh month the resting ark came to rest. Also, seven pairs of clean animals entered the ark; and in the old law, the Passover is commanded to be celebrated for seven days. Moreover, Moses the lawgiver established a candelabrum with seven branches in the tabernacle of the testimony.\n\nAlso, the Ark of the Covenant, with seven trumpets sounding, was carried around Jericho seven times and overthrew its walls. Elisha, indeed, seven times revived a dead boy. Also, seven women in Isaiah seized one man; and the same number of brothers among the Sadducees marry one woman, succeeding one another. Also, seven loaves are distributed to the people in the Gospel, and seven baskets remained.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Zacharias sub imagine Christi lapidem habentem oculos septem","severity":"info","text":"Isidore alludes to Zechariah 3:9 (Vulgate), where a stone with seven eyes symbolizes divine omniscience, here typologically linked to Christ.","cites":[],"named_sources":["Zechariah 3:9 (Vulgate)"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"septem mulieres in Isaia virum unum apprehenderunt","severity":"info","text":"This refers to Isaiah 4:1 (Vulgate), where seven women seize a man, a passage Isidore interprets as a numerical symbol.","cites":[],"named_sources":["Isaiah 4:1 (Vulgate)"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"septem panes populo in Evangelio dividuntur","severity":"info","text":"The seven loaves distributed to the people recall the multiplication of loaves in John 6:9-13, where seven loaves feed a crowd.","cites":[],"named_sources":["John 6:9-13 (Vulgate)"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"septem vindictas solvit Cain","severity":"info","text":"The tradition that Lamech avenged Cain sevenfold derives from Jewish exegesis (e.g., Targum Pseudo-Jonathan on Genesis 4:24), not the biblical text itself.","cites":[],"named_sources":["Targum Pseudo-Jonathan on Genesis 4:24"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"candelabrum autem septem ramorum","severity":"info","text":"The seven-branched candelabrum in the tabernacle (Exodus 25:31-40) symbolizes the seven planets or the seven gifts of the Holy Spirit in patristic interpretation.","cites":[],"named_sources":["Exodus 25:31-40 (Vulgate)"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"septem sportae superfuerunt","severity":"info","text":"The seven leftover baskets (John 6:13) are a detail Isidore uses to emphasize the number's symbolic abundance, a common patristic trope.","cites":[],"named_sources":["John 6:13 (Vulgate)"],"dropped_cites":[]}],"ambiguities":["The phrase 'septem mulieres in Isaia virum unum apprehenderunt' is ambiguous: it may refer to Isaiah 4:1 or to a lost apocryphal tradition; the reading taken follows the Vulgate text.","The identity of the 'dead boy' revived by Elisha seven times is unclear; it likely conflates 2 Kings 4:34-35 with haggadic expansion."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Septem etiam Ecclesiis apostolus Paulus scribit, id est, Romanis, Corinlbiis, Galatis, Ephesiis, Philippis, Colossis, Thessalonicis. Et Joannes in Apocalypsi vidit stantem Christum in medio septem caudelabrorum, id est, Ecclesiarum Epbesiorum, Smyrnensium, Pergamorum Thyaturarum, Sardium, Philadelphiorum, et Laodiciorum.\n\nItem apud eumdem septem in dextera Dei stellae leguntur, et septem signaeula libri Agnus occisus resolvit, et septem angeli tnbis canunt, et septem accipiunt potestatem septem plagarum. Septemplici quoque muro Jerusalem coelestis fundatur, et septem levitae ab apostolis eliguntur. Hic numerus multiplicatus per septena, de uno quoque ter mysterio unitatis adjectio quinquagenarium efficit, in quo die post Ascensionem Domini promissusa Patre Spiritus sanctus super credentes descendit. Item per annorum curricula septies in sese multiplicatus, adjeeta monade una, ad quinquagenarium pervenit, ac perpetuam requiem jubilaei ostendit; quanquam sit et in eo aliquid contrarium. ut legimus bestiam septem capita habentem. Sunt et septem dæmonum principalia vitia. Infinita quippe exempla hujus numeri in sacris eloquiis.","english":"The Apostle Paul also writes to seven churches, that is, to the Romans, Corinthians, Galatians, Ephesians, Philippians, Colossians, and Thessalonians. And John in the Apocalypse saw Christ standing in the midst of seven candelabra, that is, of the churches of Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.\n\nLikewise, in the same author, seven stars are read in the right hand of God, and the slain Lamb breaks seven seals of the book, and seven angels blow trumpets, and seven receive the power of the seven plagues. Also, the heavenly Jerusalem is founded on a sevenfold wall, and seven Levites are chosen by the apostles. This number, multiplied by seven, with the addition of the mystery of unity from each third, produces fifty, on which day, after the Ascension of the Lord, the Holy Spirit promised by the Father descended upon the believers. Likewise, through the cycles of years, multiplied seven times by itself, with the addition of one unit, it reaches fifty and shows the perpetual rest of the Jubilee; although there is also something contrary in it, as we read of a beast having seven heads. There are also seven principal vices of demons. Indeed, the examples of this number in the sacred scriptures are infinite.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Septem etiam Ecclesiis apostolus Paulus scribit","severity":"info","text":"Paul wrote to seven churches: Rome, Corinth, Galatia, Ephesus, Philippi, Colossae, Thessalonica. This list corresponds to the Pauline epistles, though the order varies in manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joannes in Apocalypsi vidit stantem Christum in medio septem caudelabrorum","severity":"info","text":"John's vision of Christ amid seven candelabra (Rev 1:12-13) is here interpreted as the seven churches of Asia: Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, Laodicea.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"septemplici muro Jerusalem coelestis fundatur","severity":"info","text":"The sevenfold wall of heavenly Jerusalem (Rev 21) is a symbolic structure; Isidore likely draws on earlier exegesis, e.g., Tyconius or Augustine, for this architectural metaphor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quinquagenarium efficit","severity":"info","text":"Isidore explains that 7 × 7 = 49, plus one (the mystery of unity), yields 50, linking to Pentecost (50 days after Easter) and the Jubilee year (every 50 years). This arithmetic is common in patristic numerology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"bestiam septem capita habentem","severity":"caution","text":"The beast with seven heads (Rev 13:1) is noted as a contrary example; Isidore acknowledges that the number seven can also signify evil, a nuance often overlooked in numerological treatises.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"septem dæmonum principalia vitia","severity":"info","text":"The seven principal vices (or demons) reflect a tradition later systematized as the seven deadly sins, though Isidore does not list them here. This anticipates medieval moral theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'caudelabrorum' is a variant spelling of 'candelabrorum' (candelabra). The list of Pauline churches omits Hebrews, which was sometimes attributed to Paul. The phrase 'de uno quoque ter mysterio unitatis' is obscure; it likely means 'with the addition of the mystery of unity from each third' but the arithmetic is unclear."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Sed iterum transeamus ad alia, quae numerum assignant. Septem apud veteres annumerantur genera philosophiæ, prima arithmetica, secunda geometria, tertia musica, quarta astronomia, quinta astrologia, sexta mechanica, septima medicina. Idem quoque septenarius numerus formam lunae complectitur; tot enim habet luna figuras: prima namque bicornis est, et secunda sectilis, quæ medilunia appellatur, tertia dimidia, quarta plena, quinta, idest, dimidia ex majore, sexta id est sectilis, septima vix, quod et prima, bicornis. Nam tres formas praedictas eadem figura definiens repetiL Hic etiam numerus et nomina lunæ significat. Nam unnm,dno, tria, quatuor, quinque, et sex, et septem viginti octo faciunt.\n\nItem tot sunt circuli, tot planetae coeli, tot dies mundi, totque transfusiones elementorum. Nam ex igne aer, ex aere aqua, ex aqua terra, id est ascenso, ex terra aqua, ex aqua aer, et ex aere ignis. Porro septimana partus hominem absolutum perfectumque dimittunt. Septima quoque die ægri periclitantur. Vocales quoque Graecae litterae septem habentur.","english":"But let us pass on again to other matters which the number designates. Among the ancients, seven kinds of philosophy are enumerated: first arithmetic, second geometry, third music, fourth astronomy, fifth astrology, sixth mechanics, seventh medicine. Likewise, the same number seven encompasses the form of the moon; for the moon has that many shapes: first it is horned, and second it is half-cut, which is called half-moon, third half, fourth full, fifth, that is, half from the larger, sixth, that is, half-cut, seventh barely, which is the same as the first, horned. For the same figure, defining the three aforementioned forms, repeats them. This number also signifies the names of the moon. For one, two, three, four, five, six, and seven make twenty-eight.\n\nLikewise, there are that many circles, that many planets of the sky, that many days of the world, and that many transmutations of the elements. For from fire comes air, from air water, from water earth, that is, descent; from earth water, from water air, and from air fire. Moreover, the seventh month of birth releases a complete and perfect human being. Also, on the seventh day the sick are in crisis. Likewise, the Greek vowels are held to be seven.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"septem genera philosophiae","severity":"info","text":"The sevenfold division of philosophy (arithmetic, geometry, music, astronomy, astrology, mechanics, medicine) is a late antique schema, not the classical trivium/quadrivium. Isidore draws on encyclopedic tradition, possibly Varro or Martianus Capella.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"formae lunae","severity":"info","text":"The seven lunar phases described (bicornis, sectilis, dimidia, plena, etc.) reflect ancient astronomical lore, not modern science. The scheme is schematic, not observational.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"transfusiones elementorum","severity":"info","text":"The six transmutations of the elements (fire→air→water→earth→water→air→fire) follow Stoic physics, where elements change into one another in a cycle. Isidore adapts this to a sevenfold pattern by counting both directions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"septimana partus","severity":"info","text":"The belief that a seven-month fetus is viable and perfect reflects ancient medical theory (e.g., Hippocratic corpus, Pliny). Isidore here follows standard late antique embryology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"septima die aegri periclitantur","severity":"info","text":"The idea that the seventh day is critical for the sick is a commonplace in ancient medicine (e.g., Hippocratic 'critical days'). Isidore applies the number seven to prognosis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"vocales Graecae litterae septem","severity":"info","text":"Classical Greek has seven vowels (α, ε, η, ι, ο, υ, ω). Isidore notes this as another instance of the number seven in the natural world.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has a corrupt or garbled phrase: 'unum, dno, tria, quatuor, quinque, et sex, et septem viginti octo faciunt' — 'dno' is likely a scribal error for 'duo' (two). The sense is that the sum of numbers 1 through 7 equals 28, which Isidore connects to lunar names or days.","The list of seven lunar phases is described in a compressed and partly repetitive way; the exact identification of each phase is not fully clear from the text."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Ipse autem homo septem meatus habet in capite sensibus praeparatos, duos oculos, auresque, et nares totidem, et os unum. Parvulis etiam seplimo mense dentes emergunt,. septimo auno mutantur. Item secunda hebdomada, id est, quarto decimo anno infans pubescit, et possibilitatem gignendi accipit. Tertia vero lanuginem et florem genarum producit. Quarta incrementa staturae definiuntur; quinta juvenilis aetatis plena perfectio datur; sexta defluxio est, septima senectutis initium.\n\nItem septem naturas abstrusas membra mortalium, id est, linguam, cor, pulmonem, lienem, jecur, et duos renes. Item septem corporis partes hominem perficiunt, id est, caput, collum, pectus, venter, duae manus, totidem pedes, et in vertice axis coelestis.\n\nCAPUT IX.\n\nDe octonario numero..\n\nOctonarius primus et perfectus est; nam ex primo motu, id est, ex duobus per duos quatuor ge-, nerat, et bis facit ocdoadum perfectum. IIic autem numerus sanctus est, et in figura verae circumcisionis ascriptus. Quin etiam et septenario numero primus est, et ex septem est, sicut in principio idem, qui fuit octavus in creatione mundi, et perfectio unitatis est.","english":"The man himself has seven passages in the head prepared for the senses: two eyes, ears, and nostrils in the same number, and one mouth. In infants, teeth emerge in the seventh month, and are changed in the seventh year. Likewise, in the second week, that is, in the fourteenth year, the child reaches puberty and acquires the capacity for procreation. The third week produces down and the bloom of the cheeks. The fourth week defines the increments of stature; the fifth gives the full perfection of youthful age; the sixth is a decline; the seventh, the beginning of old age.\n\nLikewise, there are seven hidden natures of the mortal members: the tongue, heart, lung, spleen, liver, and the two kidneys. Likewise, seven parts of the body complete a man: the head, neck, chest, belly, two hands, the same number of feet, and at the crown, the celestial axis.\n\nCHAPTER IX.\n\nOn the number eight.\n\nThe number eight is the first and perfect; for from the first motion, that is, from two by two, it generates four, and twice makes a perfect octad. This number, moreover, is holy, and is inscribed in the figure of the true circumcision. Furthermore, it is first to the number seven, and is from seven, just as in the beginning the same, which was the eighth in the creation of the world, and is the perfection of unity.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is divided into two sections: the first treats the number seven in relation to the human body, the second (Chapter IX) introduces the number eight. The shift is marked by a chapter heading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"septem meatus","severity":"info","text":"The phrase 'septem meatus' (seven passages) refers to the seven orifices of the head: eyes, ears, nostrils, and mouth. This enumeration is a standard patristic topos for the number seven.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"septem naturas abstrusas","severity":"info","text":"The 'seven hidden natures' (septem naturas abstrusas) lists internal organs: tongue, heart, lung, spleen, liver, and two kidneys. This reflects ancient medical knowledge, possibly derived from Galenic or earlier sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"octonarius","severity":"info","text":"The number eight is called 'holy' and linked to 'the figure of the true circumcision' and 'the eighth in the creation of the world.' This likely alludes to the eighth day of creation (Gen 2:2) and to circumcision on the eighth day (Gen 17:12, Lev 12:3).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in vertice axis coelestis","severity":"caution","text":"The phrase 'in vertice axis coelestis' (at the crown, the celestial axis) is obscure. It may refer to the top of the head as the point of connection with the heavens, a concept found in some cosmological schemata.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"octonarius","severity":"info","text":"Isidore's treatment of the number eight as 'first and perfect' and as 'the perfection of unity' reflects Neopythagorean number theory, which influenced early Christian numerology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in vertice axis coelestis' is ambiguous: it may mean the crown of the head is the celestial axis, or that the axis is located at the crown. The reading taken is that the crown is the point of the celestial axis.","The reference to 'the eighth in the creation of the world' is ambiguous: it could refer to the eighth day of creation or to the eighth element (e.g., the firmament). The reading taken is the eighth day."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Sed sicut in septenario numero praesens vita volvitur, et designatur, ita per octonarium spesaeternae resurrectionis ostenditur. Hoc enim die Dominus a mortuis resurrexit, qui scilicet a passione Domini computatur tertius; in ordine creationis mundi, ut praedictum est, post septimum reperitur octavus ad demonstrandam utique futurae resurrectionis beatitudinem; quod non immerito Scriptura sic ait: Da partem septem, nec non et octo, quia ignoras quid mali futurum sit super terram; quasi diceret: Sic dispensa sollicite temporalia, ut studeas cogitare æterna; necesse est namque nt bene agendo præcogites, quia de futuris judicii malit quid denuo tibi incurrat, incertus es (Eccle. XI, 2). Convenit denique numerus iste et Domino, et ejus corpori, quasi uni, et septem.\n\nInde est, quod octo animae cum Noe introierunt in arcam. Sed in illis septem septiformis Ecclesia designatur, in octavo Noe Christus, qui est caput Ecclesiae, figuratur. Ad hoc etiam pertinet quod in Michaea legitUr, septem pastores, et octavus utique Christus cum septiformi corpore suo. In Evangelio quoque de hoc numero legitur, quod post dies octo coram tribus discipulis suis facies Domini in monte refulsit.","english":"But just as in the number seven the present life revolves and is signified, so through the number eight the hope of eternal resurrection is shown. For on this day the Lord rose from the dead, which is counted as the third from the Lord’s passion; in the order of the creation of the world, as was said before, the eighth is found after the seventh, to demonstrate the blessedness of the future resurrection. Not without reason does Scripture speak thus: “Give a part to seven, and also to eight, because you do not know what evil will be upon the earth”; as if it said: Dispense temporal things carefully in such a way that you strive to think of eternal things; for it is necessary that by acting well you premeditate, because you are uncertain what evil of future judgment may again befall you (Eccl. 11:2). Finally, this number is fitting for the Lord and for his body, as one and seven.\n\nHence it is that eight souls entered the ark with Noah. But in those seven, the sevenfold Church is signified; in the eighth, Noah, Christ, who is the head of the Church, is figured. To this also pertains what is read in Micah: seven shepherds, and the eighth, Christ, with his sevenfold body. In the Gospel as well it is read concerning this number that after eight days the face of the Lord shone before his three disciples on the mountain.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"octonarius","severity":"info","text":"Isidore contrasts the septenary of earthly life with the ogdoad of resurrection, a numerological typology common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Da partem septem, nec non et octo","severity":"info","text":"The citation is from Ecclesiastes 11:2, though the Vulgate reads 'Da partem septem, et etiam octo' (Give a portion to seven, and also to eight). Isidore adapts the verse to his numerological argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"octo animae cum Noe introierunt in arcam","severity":"info","text":"Genesis 7:13 records eight persons saved in the ark: Noah, his wife, his three sons, and their wives. Isidore interprets the seven as the Church and the eighth as Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"septem pastores, et octavus utique Christus","severity":"info","text":"The reference to Micah is unclear; no canonical verse lists seven shepherds and an eighth. Isidore may be citing a lost or apocryphal tradition, or conflating Micah 5:5 with a patristic gloss.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"post dies octo coram tribus discipulis suis facies Domini in monte refulsit","severity":"info","text":"This alludes to the Transfiguration (Matthew 17:1-2; Mark 9:2-3; Luke 9:28-29), where the event occurs 'after six days' in the synoptics. Isidore's 'eight days' may reflect a liturgical or symbolic reckoning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"octonarius","severity":"info","text":"The ogdoad as a symbol of resurrection appears in early Christian writers such as Irenaeus and Ambrose, often linked to the eighth day of creation (Sunday) and the number of souls saved in the ark.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Micah reference (septem pastores, et octavus Christus) is uncertain; it may be a patristic gloss or a misremembered verse.","The Transfiguration is said to occur 'after eight days' (post dies octo), whereas the synoptic Gospels say 'after six days'; Isidore may be using a different textual tradition or a symbolic number."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Idem elam Salvator post octo dies resurrectionis Didymo se non credenti manifestavit. In sese triplicatus iste numerus propter Trinitatem viginti quatuor seniores efficit qui coronas suas eflerunt coram Agno. At contra octavus scribitur in Apocalypsi diabolus, qui inter septem reges Romanorum a Joanne visus est, quasi occisus, octavus utique, sed in proditione. Denique et octo principalia vitia describuntur, ex quibus multitudo omnium vitiorum exoritur, id est, invidia, iracundia, tristitia, avaritia, ingluvies, luxuria, inanis gloria, superbia.\n\nCAPUT X.\n\nDe novenario numero.\n\nNovenarius secundum se perfectus numerus est, et inde magis perfectus dicitur, quoniam ex tribus perfectis per formam ejus multiplicatus completur. At vero secundum alios imperfectus est; nam ut primi versus finem teneat, uno tamen semper indigns est, qui si adjiciatur ad novem, certam perfectionis atque integritatis regulam complet, in quo novenario numero illi accipiuntur, qui imperfecti sunt, et ad decem praecepta legis nequaquam perveniunt.","english":"The same Savior, after eight days from the resurrection, manifested himself to Didymus, who did not believe. This number, tripled in itself on account of the Trinity, produces twenty-four elders, who bear their crowns before the Lamb. On the other hand, in the Apocalypse the devil is written as the eighth, who among the seven kings of the Romans was seen by John as if slain—the eighth indeed, but in betrayal. Finally, eight principal vices are described, from which the multitude of all vices arises, namely: envy, wrath, sadness, avarice, gluttony, lust, vainglory, and pride.\n\nCHAPTER X.\n\nConcerning the number nine.\n\nThe number nine is a perfect number in itself, and is said to be more perfect because it is completed by being multiplied through its form from three perfect numbers. But according to others, it is imperfect; for although it holds the end of the first series, it is always lacking one, which, if added to nine, completes a certain rule of perfection and integrity. In this number nine are received those who are imperfect and by no means attain to the ten precepts of the law.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Didymo","severity":"info","text":"The reference is to John 20:24-29, where Thomas (Didymus) doubts the resurrection and is shown Christ's wounds eight days later.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"viginti quatuor seniores","severity":"info","text":"The twenty-four elders bearing crowns before the Lamb are from Revelation 4:4, 4:10.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"octavus scribitur in Apocalypsi diabolus","severity":"info","text":"The devil as the eighth among seven Roman kings is from Revelation 17:11 (Vulgate), where the beast is the eighth king.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"octo principalia vitia","severity":"info","text":"The list of eight principal vices (envy, wrath, sadness, avarice, gluttony, lust, vainglory, pride) is a standard monastic schema, notably from John Cassian's Conferences 5.2 and 5.16.","cites":[],"named_sources":["Cassian 5th century"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT X","severity":"info","text":"Chapter X begins a new section on the number nine, following the pattern of earlier chapters on numbers one through eight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"novenarius","severity":"info","text":"Isidore calls nine 'perfect in itself' but also 'imperfect' because it lacks one to reach ten, the number of the law's precepts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Didymus' is clear from scripture, but the phrase 'after eight days from the resurrection' may conflate the Johannine account with a symbolic numerological scheme.","The source of the eight vices list is not explicitly cited by Isidore; it is assumed from monastic tradition."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Ex hoc numero sunt illi novem leprosi in Evangelio, qui ab unitatis consortio seclusi, mundatori suo per superbiam gratias non egerunt. Ex eodem numero accipiUntur a quibusdam et illi nonaginta novem, qui non indigeht poenitentia, dum inaniter semetipsos justificant; quamvis in eis quidam cœlestes figuras intelligant. Præterea Hebræi novem libros esse propheticos dicunt, et gentiles novem musas finxerunt, quibus perfecta scientia consistit modulationum.\n\nCAPUT XI.\n\nDe denario numero.\n\nDenarius vero ultra omnes habendus est numerus, quia omnes numeros diversæ virtutis ac perlectionis intra se continet; qui licet primi versus finis sit, secundae monadis complet auspicium, et formulam unitatis adimplet; in quo tantus fit complexionis terminus, ut ultra numerus nequaquam procedat, sed denuo ad unitatem recurrat, sicque deinceps pro infinita numerorum multitudine habeatur.","english":"From this number come those nine lepers in the Gospel, who, cut off from the fellowship of unity, did not give thanks to their cleanser on account of pride. From the same number are taken by some those ninety-nine who do not need penance, while they vainly justify themselves; although in them some understand celestial figures. Moreover, the Hebrews say that there are nine prophetic books, and the pagans invented nine Muses, by whom perfect knowledge of modulations consists.\n\nCHAPTER XI.\n\nOn the number ten.\n\nThe number ten, however, is to be held above all numbers, because it contains within itself all numbers of diverse power and perfection; which, although it is the end of the first series, completes the beginning of the second monad and fulfills the pattern of unity; in it such a limit of complexity is reached that the number proceeds no further, but returns anew to unity, and thus thereafter is considered for the infinite multitude of numbers.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"novem leprosi in Evangelio","severity":"info","text":"The nine lepers likely refer to Luke 17:11-19, where one of ten lepers thanks Jesus; the other nine are ungrateful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nonaginta novem","severity":"info","text":"The ninety-nine who do not need penance may allude to the ninety-nine sheep in John 10:2-3, though Isidore's interpretation is allegorical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"novem libros propheticos","severity":"info","text":"The Hebrew canon traditionally includes the twelve minor prophets as one book, but Isidore's 'nine prophetic books' reflects a patristic enumeration (e.g., Jerome's Prologus Galeatus).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"novem musas","severity":"info","text":"The nine Muses are a classical topos; Isidore contrasts pagan learning with biblical numerology, a common patristic strategy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"denarius numerus","severity":"info","text":"Denarius here means the number ten, not a coin; Isidore emphasizes its role as a perfect number that cycles back to unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XI","severity":"info","text":"This chapter heading marks a new section on the number ten, following the pattern of the treatise's sequential treatment of numbers.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific Gospel passage for the nine lepers is not cited; Luke 17 is the likely source but not certain.","The identity of the 'some' who interpret the ninety-nine as celestial figures is unspecified."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Est autem in Scripturis sanctis legitimus, sicut et septimus, nunc perfectionem significans, nunc aperte totum demonstrans, sicut Daniel, qui omnem Ecclesiam, sive angelorum multitudinem infinitam denario numero complexus est dicens: Millia millium ministrabant ei (Dan., VII, 10). Unde et psalmus: Currus, inquit, Dei decem millibus multiplex millia lætantium (Ps. LXIII, 18).\n\nDenique hic numerus Decalogi legi ascribitur. Decem enim notissima praecepta legis. Ab Adam progenies usque ad Noe denario numero terminatur; in cujus numeri figura et David propheta in Psalteno decem chordarum cantavit, in cujus typum Salomon rex decem candelabra in domo Dei dextra lævaque constituit.\n\nDenique in Zacharia decem sunt homines, sub specie omnium genuum fimbriain Christi tenentes. Decem sunt et in Evangelio virgines, quæ in sensibus carnis et spiritus, quinario numero geminato, intelliguntur. Decem etiam leprosi mundantur a Domino, novem ex eis ab unitate seclusis. Decem sunt præterea urbes, quas si bene rexeris, cordis et corporis sensus duplicato numero accipies in futurum.","english":"It is, moreover, a legitimate number in the holy Scriptures, just as the seventh is, now signifying perfection, now openly demonstrating the whole, as Daniel, who encompassed the whole Church, or the infinite multitude of angels, with the denary number, saying: \"Thousands of thousands ministered to him\" (Dan. 7:10). Whence also the Psalm: \"The chariot of God is ten thousand times a thousand of rejoicing thousands\" (Ps. 68:17).\n\nFinally, this number is ascribed to the law of the Decalogue. For the ten most well-known precepts of the law. The progeny from Adam up to Noah is terminated by the denary number; in the figure of which number David the prophet also sang on a psaltery of ten strings, in whose type Solomon the king placed ten candelabra on the right and left in the house of God.\n\nFinally, in Zechariah there are ten men, holding the fringe of Christ under the appearance of all nations. There are also ten virgins in the Gospel, who are understood in the senses of the flesh and spirit, doubled in the quinary number. Ten lepers are also cleansed by the Lord, nine of them cut off from unity. There are, moreover, ten cities, which if you rule well, you will receive the senses of heart and body in a doubled number in the future.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"legitimus","severity":"info","text":"Isidore calls the number ten 'legitimate' in Scripture, meaning it has a recognized symbolic status, like seven, and can signify perfection or totality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dan. 7:10","severity":"info","text":"The citation 'Millia millium ministrabant ei' is from Daniel 7:10, though the Vulgate reads 'milia milium' and the verse number may vary; Isidore uses it to illustrate the denary number encompassing the Church or angelic multitude.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ps. 68:17","severity":"info","text":"The psalm verse 'Currus Dei decem millibus multiplex millia laetantium' is from Psalm 68:17 (Vulgate numbering), reinforcing the denary number's association with vast multitudes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Decalogue","severity":"info","text":"Isidore connects the number ten to the Decalogue, the Ten Commandments, a standard patristic and medieval association, and notes the genealogy from Adam to Noah spans ten generations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ten virgins","severity":"info","text":"The ten virgins in the Gospel (likely the parable of the wise and foolish virgins, Matt. 25:1-13) are interpreted as the five senses of flesh and spirit doubled, a numerological reading common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ten lepers","severity":"info","text":"The ten lepers cleansed by Christ, with nine cut off from unity, echo the earlier passage (p23) on the number nine, showing Isidore's systematic numerological treatment across the work.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific Gospel passage for the ten lepers is not identified; it may conflate the ten lepers with the nine lepers from the previous passage, or refer to a non-canonical tradition.","The ten cities are not identified; their interpretation as senses of heart and body doubled is allegorical and lacks a clear scriptural referent."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"At contra in Exodo decem plagis percussa est Ægyptus, et in Apocalypsi decem cornua procedunt ex mari, et decem dies pressurarum Ecclesiae scribuntur, in quibus status hujus vitae, et tempus ostenditur. Apud Salomonem autem decem mensibus infans coagulatur in sanguine. Sunt et alia sexcenta. Sed hactenus de denario dixisse sufficiat.\n\nHaec est primi versus numerorum regula, haec sacramenta, genera et species differentiæ perfectionis. Omnes autem primi versus numeros recapitulantes sub hac veritate tractemus. Unus numerus non est, sed origo numerorum omnium est. Binsrius prima pars est, ternarius ordine et virtute primus. Quaternarius duobus paribus constat. Quinarius sibi genius est. Senarius in opere mundi perfectus est, et ab imparibus par est. Septenarius legitimus est, et interdum pro toto est.\n\nOctonarius a paribus par est. Novenarius a perfectis imparibus impar est. Denarius perfectus atque finalis est. Termini autem numerorum, vel limites isti sunt: unus, decem, centum et mille. Hucusque ad regulam primi versus disputatum est. Nunc de secunda tractemus.","english":"On the other hand, in Exodus, Egypt was struck with ten plagues, and in the Apocalypse, ten horns come forth from the sea, and ten days of the Church’s tribulations are written, in which the state of this life and the time are shown. In Solomon, moreover, the infant is coagulated in blood for ten months. There are also six hundred other things. But let it suffice to have said this much about the number ten.\n\nThis is the rule of the numbers of the first verse, these are the sacraments, kinds, and species of the difference of perfection. But let us treat all the numbers of the first verse, recapitulating them under this truth. One is not a number, but is the origin of all numbers. Two is the first part, three is first in order and power. Four consists of two equal parts. Five is its own offspring. Six is perfect in the work of the world, and is even from odd numbers. Seven is legitimate, and sometimes stands for the whole.\n\nEight is even from even numbers. Nine is odd from perfect odd numbers. Ten is perfect and final. Moreover, the boundaries or limits of numbers are these: one, ten, one hundred, and one thousand. Thus far it has been discussed according to the rule of the first verse. Now let us treat of the second.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"decem plagis","severity":"info","text":"The ten plagues of Egypt are recounted in Exodus 7–12, a standard typological reference in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"decem cornua procedunt ex mari","severity":"info","text":"The ten horns from the sea likely allude to the beast in Revelation 13:1, though the precise image of horns emerging from the sea is not directly biblical; it may conflate apocalyptic imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"decem mensibus infans coagulatur in sanguine","severity":"info","text":"The ten-month gestation period for an infant is referenced in Wisdom of Solomon 7:2, though Isidore attributes it to Solomon generally.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"primi versus numerorum regula","severity":"info","text":"The 'first verse' likely refers to the initial set of numbers 1–10, which Isidore treats as a foundational rule for numerical symbolism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Unus numerus non est","severity":"info","text":"The claim that one is not a number but the origin of numbers reflects Neopythagorean and Neoplatonic arithmetic, common in late antique and medieval number theory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Nunc de secunda tractemus","severity":"info","text":"This sentence marks a clear structural division in the treatise, transitioning from the first 'verse' (numbers 1–10) to the second, which likely covers higher numbers.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'decem cornua procedunt ex mari' is not a direct biblical quotation; it may be a conflation of Revelation 13:1 and 13:11, or a reference to a now-lost variant reading.","The 'first verse' and 'second verse' are not explicitly defined; they likely refer to numerical sequences (1–10 and beyond) but the terminology is Isidore's own."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"CAPUT XII.\n\nDe undenario numero.\n\nUndenarius numerus prima secundi versus monas est, qui imparibus suis non habet amplius, nisi solam undecimam, quod est, sicut quinarius solam quintam, et ternarius solam tertiam. In Scripturis autem undenario numero transgressio praecepti significatur, sive diminutio sanctitatis. Unde et undecimus psalmus sic inchoat, dicens: Salvum me fac, Domine, quoniam defecit sanctus. Sicut enim per denarium scribitur perfectio beatitudinis, ita per undenarium transgressio legis.\n\nHinc est quod Adam progenies per Cain usque ad diluvium undenario numero terminatur, ad significandum scilicet peccatum, quod per transgressionis superbiam fit. Nam et vela cilicina, quibus tabernaculum tegebatur, undecim fieri jubentur, ut et per numerum peccatum, et per cilicium punctiones atque lamenta peccatorum significarentur. In Daniele quoque undecimum bestiæ cornu esse docetur, ad demonstrandum illum auctorem transgressionis diabolum, et filium ejus Antichristum, cujus regni virtus in peccati potentia exaltatur.","english":"CHAPTER XII.\n\nOn the Number Eleven.\n\nThe number eleven is the first monad of the second verse, which among its odd numbers has no divisor except eleven alone, just as the number five has only the fifth, and the number three only the third. In the Scriptures, however, the number eleven signifies transgression of a precept or diminution of sanctity. Hence the eleventh psalm begins thus, saying: \"Save me, O Lord, for the holy one has failed.\" For just as perfection of blessedness is signified by the number ten, so transgression of the law is signified by the number eleven.\n\nFor this reason, the progeny of Adam through Cain up to the flood is terminated by the number eleven, to signify, of course, the sin that occurs through the pride of transgression. Moreover, the haircloth curtains with which the tabernacle was covered are ordered to be made eleven, so that both sin might be signified by the number, and the pricks and lamentations of sinners by the haircloth. In Daniel, too, the eleventh horn of the beast is taught, to demonstrate that author of transgression, the devil, and his son the Antichrist, whose kingdom's power is exalted in the might of sin.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"monas","severity":"info","text":"Isidore uses 'monas' (unit) to describe 11 as the first monad of the second verse, i.e., the first number after the perfect decade.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Salvum me fac, Domine, quoniam defecit sanctus","severity":"info","text":"This incipit of Psalm 11 (Vulgate) is cited to link the number 11 with the failure of sanctity, though the psalm's actual content is not discussed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"undecimus psalmus","severity":"info","text":"Isidore's reference to the eleventh psalm reflects the Vulgate numbering; in modern Bibles, this is Psalm 12, but the patristic tradition consistently used the Septuagint/Vulgate order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"vela cilicina","severity":"info","text":"The eleven haircloth curtains of the tabernacle are not directly cited from a single biblical verse but derive from Exodus 26:7-14, where eleven curtains of goat hair are specified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"undecimum bestiae cornu","severity":"info","text":"The eleventh horn of the beast in Daniel refers to Daniel 7:8, where a small horn grows among the ten horns, interpreted by Isidore as the devil and Antichrist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"undenarius numerus","severity":"info","text":"This chapter follows the pattern of earlier chapters: a mathematical property, then a symbolic meaning (transgression), then scriptural examples (Cain's line, tabernacle curtains, Daniel's horn).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'prima secundi versus monas' is ambiguous: it may mean 'first monad of the second verse' (i.e., after the first decade) or 'first monad of the second row' in a numerical table; the reading taken is the former."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Nam et Petrus, cadente Juda, ne in undenario numero apostolorum summa permaneret, duodecimum Matthiam sorte electum constituit, mctuens ne in numero transgressionis consisteret summa apostolicæ veritatis, licet et hic numerus in ratione temporum reperiatur ascriptus. Undecimo namque Kalendas Aprilis factus fuisse legitur mundus. Undecim etiam perhibentur dierum epacla;, quae per singulos annos ad cursum lunae adjiciuntur.\n\nCAPUT XIII.\n\nDe duodenario numero,\n\nDuodenarius numerus inter alios numeros legitimus ex legitimis numeris est. Propterea septenarii partes altera pro altera multiplicatur. Nam quater terni, vel ter quaterni eumdem numerum faciunt, hic autem partibus suis simul ductus non tam consummatur, sed exceditur. Ampliorem quippe de se ipsum numerum reddit; nam partes ejus usque ad sedecim perveniunt. Habet enim has quinque, duodecimam, quod est unum, sextam, quod duo, quartam, quod tres, tertiam, quod quatuor, dimidiam, quod sex.","english":"For indeed Peter, when Judas fell, lest the sum of the apostles should remain in the number eleven, established Matthias as the twelfth by chosen lot, fearing that the sum of apostolic truth might stand in the number of transgression, although this number is also found recorded in the reckoning of times. For the world is read to have been made on the eleventh day before the Kalends of April. Also, the epacts of the days, which are added each year to the course of the moon, are said to be eleven.\n\nCHAPTER XIII.\n\nOn the Number Twelve.\n\nThe number twelve among other numbers is a legitimate number from legitimate numbers. For this reason, the parts of the number seven are multiplied one by the other. For four times three, or three times four, make the same number; but this number, when multiplied by its own parts, is not so much completed as exceeded. Indeed, it yields a number greater than itself; for its parts reach up to sixteen. For it has these five: a twelfth, which is one; a sixth, which is two; a fourth, which is three; a third, which is four; a half, which is six.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"undenario numero","severity":"info","text":"The number eleven was associated with transgression because it exceeded the perfect number ten and fell short of the apostolic twelve. Isidore here reflects a patristic tradition that saw Judas's replacement as restoring the perfect number.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthiam sorte electum","severity":"info","text":"The election of Matthias by lot to replace Judas is recounted in Acts 1:15–26. Isidore uses this to illustrate the avoidance of the number eleven in the apostolic college.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Undecimo namque Kalendas Aprilis","severity":"info","text":"The date of creation as 21 March (11th day before the Kalends of April) was a common patristic calculation, aligning the beginning of the world with the spring equinox.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"epacla","severity":"info","text":"Epacts are the days added to the lunar year to synchronize it with the solar year. The number eleven reflects the difference between 365 days and 12 lunar cycles of about 29.5 days.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XIII","severity":"info","text":"The chapter break marks a transition from the negative symbolism of eleven to the positive, legitimate number twelve, which Isidore treats as a product of the perfect numbers three and four.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"partes ejus usque ad sedecim perveniunt","severity":"info","text":"Isidore notes that the sum of the aliquot parts of twelve (1+2+3+4+6 = 16) exceeds the number itself, classifying twelve as an abundant number in Nicomachean arithmetic.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'epacla' is a transliteration of Greek ἐπακταί; Isidore's source for the eleven epacts is unclear but likely from computistical tradition.","The phrase 'partes altera pro altera multiplicatur' is ambiguous: it may mean the factors of seven (3 and 4) are multiplied, or that the parts of twelve are multiplied by each other."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Itaque unum, et duo, et tria, et quatuor, et sex, in summam ducta, sedecim sunt. Tali ergo ratione plusquam perfectus habetur. Hic autem duodenarius numerus, ut praediximus, in Scripturis legitimus, sive cum pro toto ponitur, sive cum in se multiplicamur: pro toto ponitur, ut XII throni, et III tribus, dum per XII thronos omnes judicantes, et per duodecim tribus omnes gentes significantur.\n\nPro se ipso autem, sicut duodecim per duodecim centum quadraginta quatuor efficiunt, quo numero omnis Ecclesia designatur. Idem autem frequentior est in Scripturis, et inter omnes numeros habetur insignior propter summam patriarcharum et apostolorum\n\nDuodenarius est numerus apostolorum, idem etiam et patriarcharum; sunt enim et totidem minores prophetae. Lapides etiam duodecim, quos sacerdotes gestabant in pectore. Duodecim praeterea in lege apostolififontes leguntur, juxta quos sepluaginla creverunt palma;; duodecim namque Israel tribus vocantur. Duodecim etiam exploratorcs ad terram sanctam mittuntur, quibus botrus in ligno sub typo Christi defertur.","english":"Thus one, and two, and three, and four, and six, when summed, are sixteen. By such reasoning, therefore, it is considered more than perfect. But this number twelve, as we have said before, is legitimate in the Scriptures, whether it is used for the whole or multiplied by itself: it is used for the whole, as in the twelve thrones and the twelve tribes, since by the twelve thrones all judges are signified, and by the twelve tribes all peoples.\n\nFor itself, however, as twelve times twelve makes one hundred forty-four, by which number the whole Church is designated. Moreover, the same number is more frequent in the Scriptures, and among all numbers it is considered more notable on account of the sum of the patriarchs and apostles.\n\nTwelve is the number of the apostles, and likewise of the patriarchs; for there are also the same number of minor prophets. Also the twelve stones which the priests wore on the breastplate. Furthermore, in the Law, twelve apostolic fountains are read, beside which seventy palms grew; for twelve tribes of Israel are named. Also twelve spies are sent to the holy land, to whom a cluster of grapes on a staff is brought as a type of Christ.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"plusquam perfectus","severity":"info","text":"Isidore calls 16 'more than perfect' because the sum of its aliquot parts (1+2+3+4+6=16) exceeds the number itself, a standard Neopythagorean classification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"duodenarius numerus","severity":"info","text":"The number twelve is termed 'legitimate' (legitimus) in Scripture, used either synecdochically for the whole or in multiplication to signify the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"XII throni","severity":"info","text":"The 'twelve thrones' likely alludes to the twelve judges of Israel (cf. Judg 2:16) or to the apostolic college; Isidore interprets them as representing all judges.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"duodecim tribus","severity":"info","text":"The twelve tribes of Israel (Gen 49:28) are taken by Isidore as a figure for all peoples, a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"centum quadraginta quatuor","severity":"info","text":"144 (12×12) designates the whole Church, echoing the 144,000 sealed in Revelation 7:4, a number derived from the twelve tribes multiplied by 12,000.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"duodecim lapides","severity":"info","text":"The twelve stones on the high priest's breastplate (Exod 28:15-21) are listed by Isidore as a type of apostolic or patriarchal fullness.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'apostolififontes' in the Latin is corrupt; the English draft reads 'apostolic fountains', but the intended reference is unclear—possibly a miswriting of 'apostolicorum fontes' or a conflation with the twelve springs at Elim (Exod 15:27).","The number of palms (sepluaginla) is garbled; the draft reads 'seventy', but the Latin has 'sepluaginla', likely a scribal error for 'septuaginta' (seventy)."],"confidence":"medium","notes":[]},{"i":29,"ref":"p29","source":"Denique et propter æternitatis testimonium de Jordanis amne lapides duodecim auferuntur, qui ponuntur in loco ubi secundo circumcisus est lsrael. Porro Elias ex duodecim lapidibus ædificavit altare, et apud Matthæum XII fragmenta copliinorum superfuerunt in solitudine. Item in Apocalypsi de singulis patriarcharum tribubus duodeeim millia signantur in frontibus. Super caput quoque Agni corona duodecim stellarum resplendet, etifundamenta etiam Jerusalem ex duodecim pretiosis lapidibus sunt, et ipsa civitas xn stadiis est undique versum, et ejusdem civitatis III portarum ingressus habetur.\n\nHic duodenarius numerus sexies multiplicatus facit sepluaginta duos discipulos, qui missi sunt ad praedicandum per totum mundum in septuaginta duabus linguis divisum. Item multiplicatus in sese efficit centum quadraginta quatuor, qui est mensura murorum Jerusalem.","english":"Finally, as a testimony of eternity, twelve stones are taken from the river Jordan and placed in the place where Israel was circumcised a second time. Moreover, Elijah built an altar from twelve stones, and in Matthew, twelve fragments of baskets remained in the wilderness. Likewise, in the Apocalypse, twelve thousand from each of the tribes of the patriarchs are marked on their foreheads. Also, above the head of the Lamb, a crown of twelve stars shines, and the foundations of Jerusalem are made of twelve precious stones, and the city itself is twelve stades on every side, and the same city has an entrance of three gates.\n\nThis number twelve, multiplied six times, makes seventy-two disciples, who were sent to preach throughout the whole world, divided into seventy-two languages. Likewise, multiplied by itself, it makes one hundred forty-four, which is the measure of the walls of Jerusalem.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"duodecim lapides","severity":"info","text":"The twelve stones from the Jordan recall Joshua 4:3-8, where twelve stones are set up at Gilgal as a memorial of the crossing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Elias ex duodecim lapidibus","severity":"info","text":"Elijah's altar of twelve stones is not directly biblical; it may derive from 1 Kings 18:31-35 (LXX) or later hagiographic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"XII fragmenta coplinorum","severity":"info","text":"The twelve baskets of fragments in Matthew likely refer to the twelve baskets of leftover manna in Exodus 16:33, typologically linked to the Eucharist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"duodecim millia signantur in frontibus","severity":"info","text":"The twelve thousand sealed from each tribe in the Apocalypse is from Revelation 7:5-8, where 144,000 are sealed from the twelve tribes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"septuaginta duos discipuli","severity":"info","text":"The seventy-two disciples sent to preach in seventy-two languages is a patristic tradition (e.g., Irenaeus, Adversus Haereses 3.1.1) based on Luke 10:1-6.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"centum quadraginta quatuor","severity":"info","text":"The 144 cubits of Jerusalem's walls derive from Revelation 21:17, where the angel measures the New Jerusalem with a golden reed of 144 cubits.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'secundo circumcisus est Israel' is unclear: it may refer to a second circumcision at Gilgal (Joshua 5:2-9) or a symbolic renewal of the covenant.","The 'XII fragmenta coplinorum' in Matthew is not a standard Gospel reading; it may be a conflation of the twelve baskets of manna (Exodus 16) with the feeding of the five thousand (Matthew 14:20)."],"confidence":"medium","notes":[]},{"i":30,"ref":"p30","source":"Idem ipse quoque multiplicatus facit centum, quadraginta quatuor millia signatorum, id est, universitatem sanctorum. Præterca et in temporibus et in partibus mundi convenit numerus iste. Duodecim enim mensibus explet sol iste visibilis annum: duodecim etiam flabra ventorum universum peragrant mundum. Duodecim etiam horae sunt diei, totidemque horæ sunt noctis.\n\nCAPUT XIV.\n\nDe denario ternario numero.\n\nDenarius ternarius numerus propter tria et de. cem designat legem, et legislatorem, Decalogum, videlicet, et Trinitatem. Competenter autem hic numerus apostolo Paulo ascribimur, qui ejusdem tenet numeri locum in ordine apostolorum.\n\nNam idem ante legis doctor, postea divinæ Trinitatis in gentibus exstitit evangelicus prædicator, quasi decem et tria tenens. Unde et ipse Benjamin, de cujus stirpe Paulus est ortus, in tribu tertia decima computatur, Ephraim et Manasse annumeratis pro Joseph in ordine patriarcharum.","english":"The same number, when multiplied, produces one hundred and forty-four thousand sealed ones, that is, the whole company of the saints. Moreover, this number is fitting both for the seasons and for the regions of the world. For the visible sun completes the year in twelve months; twelve winds also traverse the whole world. There are also twelve hours of the day, and the same number of hours of the night.\n\nCHAPTER XIV.\n\nOn the Number Ten-Three.\n\nThe number ten-three, on account of three and ten, signifies the law and the lawgiver, that is, the Decalogue and the Trinity. Appropriately, however, this number is assigned to the Apostle Paul, who holds the place of that same number in the order of the apostles.\n\nFor he was first a teacher of the law, and afterwards became an evangelical preacher of the divine Trinity among the Gentiles, as if holding ten and three. Whence also Benjamin himself, from whose stock Paul is descended, is counted in the thirteenth tribe, with Ephraim and Manasseh being numbered in the place of Joseph in the order of the patriarchs.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"centum, quadraginta quatuor millia signatorum","severity":"info","text":"Isidore interprets 144,000 as the totality of the saints, echoing the apocalyptic census in Revelation 7:4-8 and 14:1-5.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"denarius ternarius","severity":"info","text":"The compound 'ten-three' (13) is Isidore's own term for the number, combining the Decalogue (10) and the Trinity (3).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"apostolo Paulo ascribimur","severity":"info","text":"Paul is assigned the number 13 as the 13th apostle (after Matthias replaced Judas), a tradition found in patristic lists of apostles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Benjamin ... in tribu tertia decima computatur","severity":"info","text":"Benjamin is the 13th tribe because Joseph's sons Ephraim and Manasseh are counted separately, making 13 tribes in some reckonings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XIV","severity":"info","text":"This chapter begins a new section on the number 13, following the pattern of treating numbers in ascending order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"idem ipse quoque multiplicatus","severity":"info","text":"The multiplication of 12 by 12,000 to get 144,000 is a standard exegetical move in early medieval numerology, seen also in Augustine.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'idem ipse quoque' could refer to the number 12 from the previous passage, but Isidore shifts to 144,000 without explicit antecedent."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"CAPUT XV.\n\nDe denario quaternario numero.\n\nDenarius quaternarius numerus, quia ex duobus septenariis constat, gemitum nobis insinuat, sive hunc temporalem, quem veteres in otio figuraliter utebantur, sive illum aeternum, in quo a laboribus suis omnes sancti exspeclant requiem. Reperitur autem juxta Evangelium in generationibus temporum. Ab Abraham namque usque ad David quatuordecim generartiones annumerantur. Item a David usque ad transmigrationem totidem generationes reperiuntur; rursusque usque ad Christum generationes quatuordecim computantur.\n\nIn lege quoque quarto decimo die mensis primi pascha celebrari jubetur de carne agni immaculati. In Ezechiele autem quatuordecim extenditur cubitis crepido coelestis altaris (Ezech. XLIII, 17). Quatuordecim praeterea annis servivit Jacob Laban. Quatuordecim anni fuerunt ubertatis in Ægypto sub Joseph.","english":"CHAPTER XV.\n\nOn the Number Fourteen.\n\nThe number fourteen, because it consists of two sevens, suggests to us a twofold rest: either this temporal rest, which the ancients used figuratively in their leisure, or that eternal rest, in which all the saints await repose from their labors. It is found, moreover, according to the Gospel, in the generations of the ages. For from Abraham to David, fourteen generations are counted. Likewise, from David to the Babylonian captivity, the same number of generations is found; and again, from there to Christ, fourteen generations are reckoned.\n\nIn the Law, also, it is commanded that the Passover be celebrated on the fourteenth day of the first month, with the flesh of an unblemished lamb. In Ezekiel, moreover, the ledge of the heavenly altar extends fourteen cubits (Ezek. 43:17). Furthermore, Jacob served Laban for fourteen years. There were fourteen years of abundance in Egypt under Joseph.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"denarius quaternarius numerus","severity":"info","text":"Isidore uses 'denarius quaternarius' to mean 'fourteen', a compound of 'denarius' (ten) and 'quaternarius' (four). This reflects a Latin numerical naming convention, not a Greek or Hebrew one.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezech. XLIII, 17","severity":"info","text":"The reference to Ezekiel 43:17 is imprecise: the verse describes the altar ledge as 14 cubits, but the Vulgate text (Ezek. 43:17) actually concerns the altar's dimensions in cubits, not a specific ledge measurement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quatuordecim annis servivit Jacob Laban","severity":"info","text":"Jacob's service to Laban for 14 years is derived from Genesis 29:20-30, where Jacob works 7 years for Rachel, then another 7 after Laban's deception, totaling 14. Isidore uses this as a typological figure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XV","severity":"info","text":"This chapter is the fifteenth in the treatise, following a sequence of numbers from 1 upward. The number 14 is treated as a composite of two sevens, linking to earlier chapters on the number 7.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"gemitum nobis insinuat","severity":"info","text":"Isidore's interpretation of 14 as a 'twofold rest' (temporal and eternal) echoes patristic exegesis, particularly Augustine's numerological readings in 'De Civitate Dei' and 'De Trinitate'.","cites":[],"named_sources":["Augustine 5th cent."],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quatuordecim generartiones","severity":"caution","text":"The Latin text has 'generartiones' (a misspelling for 'generationes'). This scribal error does not affect meaning but indicates a copying mistake in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in otio figuraliter utebantur' is ambiguous: it may mean 'used figuratively in leisure' or 'used in figurative leisure', referring to the ancient practice of symbolic rest.","The reference to 'generationibus temporum' could mean 'generations of the ages' or 'generations of time', but Isidore likely intends the genealogical sense from the Gospels."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"Paulus quoque apostolus post annos quatuordecim ad evangelizandum ascendit in Jerusalem, Barnaba secum et Tito assumptis. Idem quatuordecim Epistolis praedicationis suae sermonem conclusit. Porro Job pro tolerantiae meritis quatuordecim millia ovium in fine recepit. Puer quoque in adolescentiam post annum quartum decimum transit, atque gignendi virtutemanno quarto decimo sumit.\n\nCAPUT XVI.\n\nDe quindenario numero.\n\nQuindenarius numerus juxta decisionem suavem rationum, quia ex tribus partibus constat, imperfectus est. Habet enim primam, et tertiam, et quintam tanlummodo. Sed prima ejus unum est, quinta ejus tria sunt, tertia vero quinque, qui effieiunt novem. Hic autem myslice in duabus decisus partibus et praesens tempus significat, et æternum demonstrat.\n\nConstat enim ex septeni et octo, qui faciunt quindecim, sed et septem ejus ad temporum cursum pertineut, quod duobus septenis peragitur, octo vero ad fidem rationis, ubi in æterna pace gaudebitur. Octavo enim die, qui est post Sabbatum primus, Dominus resurrexit, cujus figuræ mysterio æternitas futurae resurrectionis manifestatur. Siquidem et septem ejus pro Sabbati cultu Testamentum Vetus insinuant. Octo vero ejus dominicam resurrectionem Novum Testamentum demonstrant.","english":"CHAPTER XV. On the Number Fourteen. The apostle Paul also, after fourteen years, went up to Jerusalem to preach, taking Barnabas and Titus with him. He concluded the discourse of his preaching in fourteen Epistles. Moreover, Job, for the merits of his patience, received in the end fourteen thousand sheep. Also, a boy passes into adolescence after the fourteenth year, and takes up the power of generation in the fourteenth year.\n\nCHAPTER XVI.\n\nOn the Number Fifteen.\n\nThe number fifteen, according to its smooth division of ratios, because it consists of three parts, is imperfect. For it has only its first, third, and fifth parts. But its first is one, its fifth is three, and its third is five, which make nine. This number, however, mystically divided into two parts, signifies both the present time and demonstrates the eternal.\n\nFor it consists of seven and eight, which make fifteen; but its seven pertains to the course of times, which is completed by two sevens, while its eight pertains to the faith of reason, where there will be rejoicing in eternal peace. For on the eighth day, which is the first after the Sabbath, the Lord rose again, by whose figurative mystery the eternity of the future resurrection is made manifest. Indeed, its seven suggests the Old Testament in the observance of the Sabbath, while its eight demonstrates the Lord's resurrection in the New Testament.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XVI","severity":"info","text":"The chapter break between XIV and XV is marked by a new heading, following the pattern of the treatise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"quindenarius numerus","severity":"info","text":"Isidore classifies fifteen as imperfect because it has only three aliquot parts (1, 3, 5), summing to 9, not 15.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"octavo die ... Dominus resurrexit","severity":"info","text":"The eighth day as the day of resurrection is a standard typological reference to Christ's rising on the day after the Sabbath.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"septem ejus pro Sabbati cultu Testamentum Vetus insinuant","severity":"info","text":"Isidore aligns the number seven with the Old Testament Sabbath and the number eight with the New Testament resurrection, a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"quatuordecim Epistolis","severity":"info","text":"The tradition that Paul wrote fourteen epistles was standard in the Latin West, though the actual canon varies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quatuordecim millia ovium","severity":"caution","text":"The figure of 14,000 sheep for Job is not found in the Vulgate text of Job; it may derive from a patristic or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of Job's 14,000 sheep is unclear; it may be a misreading or a non-biblical tradition."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"Recte ergo hic numerus societatem significat Testamentorum. Hinc est quod apostolus Paulusquindecim diebus in Jerosolymis cum Petro se commorasse testatur, ut cum eo utrumque Testamentum conferret, et septenarium propter tempus vitae præsentis, et octonarium propter futuræ resurrectionis æternam beatitudinem, ut animadverteret qualiter et temporalia temperaret, et aeterna inhianler appeteret.\n\nHic autem quindenarius numerus mystice dominico ascribitur templo. Quindecim gradus erant in circuitu templi, in quibus sacerdotes et Levitæ secundum ordinem meritorum astabant, ad quorum etiam exemplum quindecim graduum cantica decantavit propheta, per quos a terrenis paulatim crescendo usque ad templum Jerusalem superne conscenditur. Quanquam si per denarium iste numerus computatus cousurgat, centum quinquaginta psalmos, quos cecinit Propheta, demonstrat.","english":"Rightly, therefore, does this number signify the union of the Testaments. Hence it is that the apostle Paul testifies that he stayed fifteen days in Jerusalem with Peter, in order to confer with him on both Testaments—the sevenfold number on account of the time of the present life, and the eightfold on account of the eternal blessedness of the future resurrection—so that he might understand how to moderate temporal things and eagerly strive for eternal things.\n\nNow this number fifteen is mystically ascribed to the Lord’s temple. There were fifteen steps around the temple, on which the priests and Levites stood according to the order of their merits; and after their example, the prophet sang the fifteen Songs of Ascent, by which one ascends gradually from earthly things up to the heavenly temple of Jerusalem. Moreover, if this number is computed through the denarius, it yields one hundred and fifty, the number of psalms which the Prophet sang.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"quindecim","severity":"info","text":"Isidore interprets the number fifteen as signifying the union of the Old and New Testaments, combining the sevenfold number (present life) and the eightfold number (future resurrection).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quindecim diebus in Jerosolymis cum Petro se commorasse","severity":"info","text":"The reference to Paul staying fifteen days with Peter in Jerusalem is not directly from the canonical Acts but may derive from apocryphal traditions or patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quindecim graduum cantica","severity":"info","text":"The 'fifteen Songs of Ascent' are Psalms 120–134, traditionally sung by Levites on the fifteen steps of the Temple in Jerusalem, as described in the Mishnah (Middot 2.5).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"centum quinquaginta psalmos","severity":"info","text":"Isidore notes that fifteen multiplied by ten (denarius) yields 150, the number of psalms in the Psalter, linking the number fifteen to the entire Psalter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"quindenarius numerus mystice dominico ascribitur templo","severity":"info","text":"The mystical association of the number fifteen with the Temple and its steps was a common theme in early Christian and Jewish exegesis, later developed by medieval commentators.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source for Paul's fifteen-day stay with Peter is unclear; it may be a patristic tradition rather than a biblical reference.","The phrase 'per denarium' could mean 'by the number ten' or 'by a coin of ten units'; Isidore likely intends the former."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"Certe si paulatim ab uno usque ad se ipsum per incrementa consurgat, cxx fideles designat, super quos infusus est Spiritus sanctus, qui el per septenarium numerum septiformis spiritus gratiam acceperunt, et per octonarium numerum æternæ spei gloriam mundo praedicaverunt.\n\nSunt etiam pleraque in Scripturis numeri hujus exempla. Quinta decima enim die solemnitates incipiunt Domini, et quia decima die mensis feslivitas Tabernaculorum est, in qua filii Israel azyma primum comederunl in eremo, lixeruntque tentoria. Siquidem et Ezechias moriens quindecim annos commeatum vitæ recepit. Altitudo etiam diluvii excrescens totidem cubitis montium juga conscendit. Incrementum autem quinta decima luna tenet; quinlo decimo anno indictio solaris finitur.\n\nCAPUT XVII.\n\nDe denario senario numero.\n\nDenarius senarius constat ex duobus perfectis, qui tamen his partibus continetur. Habet enim sextam decimam, quod est unum; octavam, quod duo; quartam, quod quatuor; dimidiam, quod octo; qui faciunt edecim.","english":"If, gradually increasing from one up to itself, it should rise through increments, it designates the one hundred and twenty faithful, upon whom the Holy Spirit was poured, who both received the grace of the sevenfold spirit through the number seven, and proclaimed to the world the glory of eternal hope through the number eight.\n\nThere are also many examples of this number in the Scriptures. For on the fifteenth day the solemnities of the Lord begin, and because the feast of Tabernacles is on the tenth day of the month, on which the children of Israel first ate unleavened bread in the wilderness and set up tents. Moreover, Hezekiah, when dying, received a reprieve of life for fifteen years. Also, the height of the flood, rising, ascends the mountain ridges by the same number of cubits. Furthermore, the fifteenth moon holds its increase; the solar indiction ends in the fifteenth year.\n\nCHAPTER XVII.\n\nOn the number sixteen.\n\nSixteen consists of two perfect numbers, which, however, is contained by these parts. For it has a sixteenth part, which is one; an eighth, which is two; a fourth, which is four; a half, which is eight; which make sixteen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"cxx fideles","severity":"info","text":"Isidore interprets the number 120 as the faithful upon whom the Holy Spirit descended at Pentecost, linking the sevenfold grace of the Spirit and the eightfold glory of eternal hope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quinta decima die solemnitates incipiunt Domini","severity":"info","text":"The fifteenth day likely refers to the Feast of Unleavened Bread (Passover) beginning on Nisan 15, and the Feast of Tabernacles on Tishri 15, though Isidore conflates details.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezechias moriens quindecim annos commeatum vitæ recepit","severity":"info","text":"Hezekiah’s fifteen-year reprieve is from 2 Kings 20:6, where God adds fifteen years to his life after his prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"altitudo diluvii excrescens totidem cubitis","severity":"info","text":"The flood rising fifteen cubits above mountain peaks is a tradition not directly from Genesis, but found in patristic and Jewish exegesis (e.g., Jerome, Hebraicae Quaestiones).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XVII. De denario senario numero","severity":"info","text":"Chapter 17 begins a new section on the number sixteen, which Isidore analyzes as composed of two perfect numbers (likely 8 and 8, or 10 and 6), though the arithmetic is confused.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"qui faciunt edecim","severity":"caution","text":"The Latin text reads 'edecim' (likely a scribal error for 'sedecim', i.e., sixteen), as the sum of parts (1+2+4+8=15) does not equal 16, indicating a textual corruption or miscalculation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'quinta decima luna tenet' is ambiguous: it may refer to the moon's age at its maximum illumination or a calendrical reckoning.","The arithmetic in the chapter on sixteen is inconsistent: the sum of the given parts (1+2+4+8=15) does not equal 16, suggesting a textual error or missing part."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"Hic tamen per mysterium prophetis creditur assignatus. Eoruin enim libri sedecim e se probantur, id est, Isaias, Jeremias, Ezechiel, Daniel, Osee, Joel, Amos, Abdias, Jonas, Michæas, Nahum, Habacuc, Malachias, Sophonias, Aggæus et Zacharias, quorum figuram sedecim bases illæ gestabant arsenteæ, in quibus deauratæ tabulæ stabant contra oc. cidentalem plagam.\n\nBases quidem prophetas intelligimus, super quorum splendidissimum vaticinii fundamentum consistit amplissima doctrina apostolorum.\n\nCAPUT XVIII.\n\nDe duodevicesimo numero.\n\nDuodevicesimus a senario per denarium adimpletur, qui sex aetates sunt mundi, cujus senaria series tripertita ratione temporum distribuitur, id est, ante legem, sub lege, sub gratia, in qua tertia ostenditur sacramentum fidei, quod ad salutem animarum suscipimus. Hujus numeri mysterium evangelica mulier illa, typum Ecclesiae gerens, expressit, quae a Domino post octo et decem annos erecta atque sanata est.","english":"This number, however, is believed to have been assigned to the prophets by mystery. For their books are proven to be sixteen in number, that is, Isaiah, Jeremiah, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Malachi, Zephaniah, Haggai, and Zechariah, whose figure those sixteen silver bases bore, upon which gilded tablets stood opposite the western region.\n\nBy the bases we indeed understand the prophets, upon whose most splendid foundation of prophecy the most ample doctrine of the apostles rests.\n\nCHAPTER XVIII.\n\nOn the number eighteen.\n\nEighteen is completed from six through ten, which are the six ages of the world, whose sixfold series is distributed by a threefold division of times, that is, before the Law, under the Law, under grace, in which third the sacrament of faith is shown, which we receive for the salvation of souls. The mystery of this number was expressed by that evangelical woman, bearing the type of the Church, who was raised up and healed by the Lord after eighteen years.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"sedecim bases illae gestabant arsenteae","severity":"info","text":"The sixteen silver bases supporting gilded tablets recall the description of Solomon's Temple in 1 Kings 7:27-37, where bronze bases supported the molten sea and other furnishings. Isidore allegorizes the bases as the prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"mulier illa, typum Ecclesiae gerens, quae a Domino post octo et decem annos erecta atque sanata est","severity":"info","text":"The woman healed after eighteen years is the woman with a flow of blood in Matthew 9:20-22 and Mark 5:25-34. Isidore interprets her as a type of the Church, healed after the eighteen years symbolizing the six ages of the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XVIII. De duodevicesimo numero.","severity":"info","text":"This chapter on the number eighteen follows the pattern of earlier chapters: a numerical derivation (six through ten), a tripartite historical scheme (ante legem, sub lege, sub gratia), and a scriptural exemplum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"duodevicesimus","severity":"info","text":"Duodevicesimus is the Latin ordinal for 'eighteenth', formed from duodeviginti (eighteen). Isidore derives it as a combination of senarius (six) and denarius (ten), reflecting his arithmological method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Eoruin enim libri sedecim e se probantur","severity":"info","text":"Isidore lists sixteen prophetic books, a standard enumeration in the Latin tradition (e.g., Jerome's Prologus Galeatus). The list omits Lamentations and Baruch, which were often attached to Jeremiah.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Eoruin' is a scribal error for 'Eorum' (their). The list of prophets includes sixteen names, but the order and inclusion of Malachi after Habakkuk and before Zephaniah is non-standard; possibly a transmission error.","The phrase 'contra occidentalem plagam' (opposite the western region) is unclear; it may refer to the placement of the tablets in the temple or to a symbolic orientation."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"Redemptor enim noster sexta aetate descendit ad salutem nostram, cujus senarii numeri formis illa ratio adjecta, ter seni decem et oeto efficiunt, et explent mulieris ejusdem typicum sacramentum.\n\nCAPUT XIX.\n\nDe undevicesimo numero.\n\nUndevicesimus numerus lunaris cycli enucleatius rationem perstringit; denique in ejus cursu paschales quartæ decima: lunæ in omnium annorum revolutione sine ulla ambiguitate repetuntur, recurrente semper in sese ejusdem decem novenalis cycli cursu, qui dum usque ad finem circuitus sui peragitur, rursus eisdem lineis, quibus a principio coepit, revolvitur.\n\nCAPUT XX.\n\nDe vicenario.\n\nVicesimus quoque numerus, secundi versus finem faciens, partibus suis plusquam perfectus habetur. Hic autem ex duplici decalogo constans, designat geminam legis scientiam, quasi apertum et absconditum, simplex et mysticum. Pertinet autem ad tabernaculi dominici sacramentum.","english":"Our Redeemer, therefore, descended in the sixth age for our salvation, to which the form of the senary number is added; three times six make eighteen, and they fulfill the typical sacrament of the same woman.\n\nCHAPTER XIX.\n\nOn the number nineteen.\n\nThe number nineteen more clearly explains the rationale of the lunar cycle; finally, in its course, the paschal fourteenth moons are repeated in the revolution of all years without any ambiguity, the same nineteen-year cycle always recurring upon itself, which, when it has completed its circuit to the end, revolves again upon the same lines from which it began.\n\nCHAPTER XX.\n\nOn the number twenty.\n\nThe number twenty, moreover, making the end of the second verse, is considered more than perfect in its parts. This number, consisting of a double decalogue, designates the twofold knowledge of the law, as it were open and hidden, simple and mystical. It pertains, moreover, to the sacrament of the Lord's tabernacle.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"senarii numeri formis illa ratio adjecta, ter seni decem et oeto efficiunt","severity":"info","text":"Isidore explains that the number 18 (ter seni) arises from the senary (6) multiplied by three, linking the sixth age of Christ to the typological sacrament of the woman (likely the Church or Eve).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"undevicesimus numerus","severity":"info","text":"The number 19 is identified with the lunar cycle (cyclus lunaris), specifically the Metonic cycle of 19 years, used to calculate the date of Easter (paschales quartae decimae lunae).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"paschales quartae decimae lunae","severity":"info","text":"The 'fourteenth moons' refer to the full moon of Nisan, which determined the date of Easter in the early Church, following the Council of Nicaea (325) and the computus tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"vicesimus numerus ... plusquam perfectus","severity":"info","text":"Isidore calls 20 'more than perfect' (plusquam perfectus), a term from Nicomachean arithmetic meaning a number whose parts sum to more than itself (e.g., 20's divisors 1,2,4,5,10 sum to 22).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"gemina legis scientia","severity":"info","text":"The 'twofold knowledge of the law' refers to the literal (open) and spiritual (hidden) senses of Scripture, a hermeneutical principle common in patristic exegesis, here tied to the double decalogue (20 = 2 × 10).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"secundi versus finem faciens","severity":"info","text":"The phrase 'making the end of the second verse' likely refers to the number 20 as the last number in the second decade (11–20) of Isidore's numerical sequence, structuring the treatise.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'mulieris eiusdem typicum sacramentum' is ambiguous: 'mulier' could refer to Eve (as type of the Church) or to the Virgin Mary; Isidore does not specify.","The source of the 19-year cycle is not named; it may derive from Anatolius or Victorius of Aquitaine, but Isidore does not cite them."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"Ibi namque ad australem et septentrionalem plagam bis denae tabulae super bases stabant argenteas; et in templo, quod Salomon ædificavit, alae duorum cherubin xx cubitorum mensura diffundebantur. Datur etiam et hic numerus Israel atque Levi; viginti enim annorum ad praelia eliguntur, et xx annorum tabernaculo deservire mandantur.\n\nCAPUT XXI.\n\nDe vicesimo quarto numero.\n\nVicesimi quarti summa multa in semetipsa Scripturarum continet sacramenta; unde et sacra. at commendatur hic numerus. Viginti enim quatuor sunt libri legiset prophetarum. Patres quoque viginti et quatuor sunt. Duodecim apostoli, et patriarchæ totidem. Viginti quatuor etiam classes sacerdotum fuerunt ab initio legis in populo Judæorum, quae vicissim in templo hostias immolabant.\n\nSingulæ classes singulos pontifices summos habebant, quorum nominibus classes nuncupabantur. Apud Joannem quoque sedilia viginti quatuor sunt, et viginti quatuor seniores tenentes citharas et pbialas, et adorantes Agnum, nempe et quatuor animalia xxiv alas habebant. Ipse autem viginti quatuor seniorum numerus, si ab uno incipiens paulatim addendo usque ad vicesimum quartum pervenias, trecenti efficiunlur, per quos longitudo arcae, id est, fides Ecclesix significatur, in qua infinita sanctorum multitudo omnium continetur.","english":"There, on the southern and northern sides, twenty boards stood upon silver bases; and in the temple which Solomon built, the wings of the two cherubim extended to a measure of twenty cubits. This number is also given to Israel and Levi; for men are chosen for battle at twenty years of age, and at twenty years of age they are commanded to serve in the tabernacle.\n\nCHAPTER XXI\n\nConcerning the Twenty-Fourth Number.\n\nThe sum of the twenty-fourth contains many sacraments of the Scriptures within itself; hence this number is also commended. For there are twenty-four books of the Law and the Prophets. There are also twenty-four Fathers. The apostles are twelve, and the patriarchs the same number. There were also twenty-four classes of priests from the beginning of the Law among the Jewish people, who in turn offered sacrifices in the temple.\n\nEach class had its own high priests, by whose names the classes were called. In John also there are twenty-four seats, and twenty-four elders holding harps and bowls, and adoring the Lamb; and the four animals had twenty-four wings. Moreover, this number of the twenty-four elders, if you begin from one and gradually add until you reach the twenty-fourth, amounts to three hundred, by which the length of the ark, that is, the faith of the Church, is signified, in which the infinite multitude of all the saints is contained.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XXI. De vicesimo quarto numero.","severity":"info","text":"The chapter heading marks a transition from the number twenty to twenty-four, following the pattern of sequential numerological exposition in the treatise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Viginti quatuor sunt libri legis et prophetarum","severity":"info","text":"Isidore refers to the traditional Jewish canon of 24 books (the Tanakh), a common patristic topos for the number's significance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apud Joannem quoque sedilia viginti quatuor sunt","severity":"info","text":"This alludes to Revelation 4:4, where 24 elders surround the throne of God, a key apocalyptic image for the number's liturgical and eschatological meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Viginti quatuor etiam classes sacerdotum fuerunt","severity":"info","text":"The 24 priestly courses (1 Chronicles 24) rotated service in the Second Temple; Isidore draws on this Jewish institution to reinforce the number's sacred character.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"trecenti efficiunlur, per quos longitudo arcae","severity":"info","text":"The sum 1+2+...+24 = 300 is linked to the ark's length (300 cubits, Genesis 6:15), a numerological equation found in earlier Christian exegesis, e.g., Augustine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"trecenti efficiunlur","severity":"caution","text":"The Latin text reads 'efficiunlur' (likely a scribal error for 'efficiuntur'), but the sense is clear: the sum of 1 through 24 equals 300.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'bis denae tabulae' (twenty boards) is ambiguous: it may refer to the tabernacle boards in Exodus 26 or to Solomon's temple; Isidore conflates both."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"Præterea ex duobus duodenis numeris vicesimi quarti numeri summa completur, per quos significatur Ecclesia et ex circumcisione et ex gentibus congregata. Itaque et si octavus numerus tripliciter computatur, in quo verse et sanctae circumcisionis figuraest, vicesimum quartum numerum facit, in quo figuraliier edocemur, inampu tatione vitiorum credere nos debere in Patrem, et Filium, et Spirilum sanctum.\n\nIdem etiam numerus septuaginta duos discipulos ostendit, quos Dominus binos ante faciem suam præmisit, ternario numero in se multiplicato. Denique ter vicies quaterni septuaginta duo faciunt. Nam et si sexies quartum numerum supputes, et quatuor præferre elementa mundi, in quibus cuncta subsistunt, et qui sunt in operibus mundi hujus, in quo ipsa elementa subsistunt.\n\nCAPUT XXII.\n\nDe tricenario numero.\n\nTricenarius numerus ex denario triformiter posito consummatur. Habet enim denarium ter propter Patrem, et Filium, et Spiritum sanctum, et propter decem praecepta legis, quæ nobis dono ejusdem Trinitatis ad conservationem vitæ concessa sunt. Hinc est quod arcae altitudo triginta cubitis erigitur, quia Ecclesia Decalogi mandato fide Trinitatis perfititur, cujus exempla in Scripturis talia reperiuntur.","english":"Furthermore, from two sets of twelve numbers, the sum of the twenty-fourth number is completed, by which the Church, gathered both from circumcision and from the Gentiles, is signified. And thus, if the number eight is computed threefold, in which the figure of true and holy circumcision is found, it makes the twenty-fourth number, in which we are figuratively taught that in the pruning away of vices we ought to believe in the Father, the Son, and the Holy Spirit.\n\nThis same number also shows the seventy-two disciples whom the Lord sent forth two by two before his face, the ternary number being multiplied in itself. Finally, three times twenty-four makes seventy-two. For if you compute the fourth number six times, and you bring forward the four elements of the world, in which all things subsist, and which are in the works of this world, in which the elements themselves subsist.\n\nCHAPTER XXII.\n\nOn the Number Thirty.\n\nThe number thirty is completed by the denary placed in a threefold manner. For it has the denary three times on account of the Father, the Son, and the Holy Spirit, and on account of the ten precepts of the law, which are granted to us by the gift of the same Trinity for the preservation of life. Hence it is that the height of the ark is raised to thirty cubits, because the Church is perfected by the mandate of the Decalogue and the faith of the Trinity, examples of which are found in the Scriptures.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"vicesimi quarti numeri","severity":"info","text":"The passage transitions from the twenty-fourth number to the thirty, marking a new chapter (CAPUT XXII) and a new numerological theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"octavus numerus","severity":"info","text":"The number eight is associated with circumcision, likely referencing the eighth day for the rite, a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"septuaginta duos discipulos","severity":"info","text":"The seventy-two disciples recall Luke 10:1 (some mss. read 72) and the mission of the apostles, though the Latin text does not cite a verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quatuor elementa mundi","severity":"info","text":"The four elements (earth, air, fire, water) are a standard philosophical topos in late antique and medieval cosmology, here linked to the number 24.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"denarium ter","severity":"info","text":"The denary (ten) multiplied threefold yields thirty, interpreted as the Decalogue and the Trinity, a common numerological pattern in Isidore.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"arcae altitudo triginta cubitis","severity":"info","text":"The ark's height of thirty cubits likely refers to Noah's ark (Genesis 6:15), though the dimensions vary in tradition; Isidore allegorizes it as the Church.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'inampu tatione vitiorum' in the Latin is corrupt; the English draft reads 'pruning away of vices', but the exact reading is uncertain.","The reference to 'sexies quartum numerum' (six times the fourth number) is unclear; it may mean 6 × 4 = 24, but the syntax is ambiguous."],"confidence":"medium","notes":[]},{"i":39,"ref":"p39","source":"In Zacharia enim Dominus triginta argenteos pretium suæ mortis accepit, et in Evangelio Cbristum Judas totidem argenteis venundavit. Ipse quoque Dominus et Salvator noster eadem aetate in Jordanem descendit, et mundo Evangelium praedicavit. Siquidem et tricesimus fructus conjngatorum datur propter carnis conflictum, ne libidine superentur.\n\nMenses quoque tricenis diebus consistunt; horaeque totidem momentis conficiuntur, atque in omnium rerum personarumque repetitione tricenna lis annorum objectio tinem ponit.\n\nCAPUT XXIII.\n\nDe quadragenario numero.\n\nQuadragenarius numerus plenitudinem indicat temporum, tanquam eo saecula consummantur, cujus numeri typo et lex, et prophetae, et Evangelia monstrantur; quadragenis enim diebus Moyses, et Elias, et Dbminus jejunaverunt, praebentes nobis significationem, ut quandiu in hoc saeculo consistimns, a cunctis illecebris carnalium vitiorum nosmetipsos abstineamus,manentes sub conservatione Decalogi præceptorum, qui per fidem in quatuor mundi partes diffunditur, ut decies quater ducta quadraginta dies impleantur.","english":"In Zechariah, the Lord received thirty pieces of silver as the price of his death, and in the Gospel, Judas sold Christ for the same number of silver coins. Likewise, our Lord and Savior himself descended into the Jordan at that same age and preached the Gospel to the world. Moreover, the thirtieth fruit is given to married couples because of the conflict of the flesh, lest they be overcome by lust.\n\nAlso, months consist of thirty days, and hours are made up of the same number of moments, and in the repetition of all things and persons, the objection of thirty years sets an end.\n\nCHAPTER XXIII.\n\nOn the number forty.\n\nThe number forty indicates a fullness of times, as if ages are completed by it, by whose type both the Law, the Prophets, and the Gospels are shown; for Moses, Elijah, and the Lord fasted for forty days, giving us a sign that as long as we remain in this world, we should abstain from all allurements of carnal vices, remaining under the observance of the Decalogue commandments, which through faith is spread into the four parts of the world, so that ten multiplied by four fills forty days.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"triginta argenteos","severity":"info","text":"The thirty pieces of silver for which Judas betrayed Christ are mentioned in Matthew 26:15, Mark 14:11, Luke 22:5, and John 13:2. Isidore also references Zechariah 11:13 (LXX) where the Lord receives thirty pieces of silver.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tricesimus fructus conjngatorum","severity":"info","text":"The 'thirtieth fruit' likely refers to a tithe or offering related to marriage, possibly a biblical or ecclesiastical custom. Isidore interprets it as a means to control lust through the conflict of the flesh.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XXIII","severity":"info","text":"This passage marks the transition from the discussion of the number thirty to the number forty, with a clear chapter heading 'De quadragenario numero' (On the number forty).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quadragenis enim diebus Moyses, et Elias, et Dominus jejunaverunt","severity":"info","text":"The forty-day fasts of Moses (Exodus 34:28), Elijah (1 Kings 19:8), and Jesus (Matthew 4:2, Mark 1:13, Luke 4:2) are cited as typological precedents for Lenten abstinence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Decalogi praeceptorum","severity":"info","text":"The Decalogue (Ten Commandments) is linked to the number forty through multiplication by four, representing the four parts of the world, a common patristic exegetical trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"triginta argenteos pretium suæ mortis accepit","severity":"caution","text":"The reference to Zechariah receiving thirty pieces of silver as the price of his death is ambiguous; it may conflate Zechariah the prophet with Zechariah the father of John the Baptist, or refer to a non-canonical tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Zacharia' (Zechariah) in the first sentence is unclear: it could be the prophet Zechariah or Zechariah the father of John the Baptist, as the tradition of his murder is not in canonical scripture.","The phrase 'tricesimus fructus conjngatorum' is obscure; it may refer to a specific offering or tax, but its exact meaning is uncertain."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"Hoc significaverunt quadraginta dies diluvii, procellas scilicet, et turbines saeculi hujus, quae patitur Ecclesia. Hoc etiam et quadraginta anni in eremo, quibus significatur laboriosum nos in saeculo habere cursum, dum ad promissum coelestis patriae prætendimus regnum. Nam illud, quod quadraginta diebus Dominus tentatur in eremo, id declarat, quia quandiu in hoc corpore sumus, tentationes portamus. Tentatio est enim, ut ait Job, vita humana super terram (Job. VII, 1).\n\nHinc est quod Ezechiel quadraginta diebus solis peccata Judææ pronuntiavit, quia tantum in hoc mundo licitum est remissionis fructum consequi pœnitentiam. In futuro autem nihil præstat confessio, sed sola sanctorum et piorum futura est retributio. '\n\nCAPUT XXIV.\n\nDe quadragesimo sexto numero.\n\nQuadraginta, scilicet, et sex numerorum ratio in Evangelio pro templo ædificatur; qui refertur ad fabricam dominici corporis, propter quam templi mentio facta est; in cujus figuram templum a Judaeis destructum triduo citaturum se esse dicebat, Numerus enim ipse senarius multiplicatus conceptum Virginis et partum ostendit. Dixerunt enim ei: Quadraginta et sex annis œdificatum est templum (Joan. u, 20).","english":"This was signified by the forty days of the flood, namely, the storms and whirlwinds of this world, which the Church suffers. This also is signified by the forty years in the wilderness, by which is indicated that we have a laborious course in the world, while we stretch forward toward the promised kingdom of the heavenly fatherland. For that which the Lord is tempted for forty days in the wilderness declares this: that as long as we are in this body, we bear temptations. For temptation is, as Job says, human life upon earth (Job 7:1).\n\nHence it is that Ezekiel pronounced the sins of Judaea for forty days alone, because only in this world is it permitted to obtain the fruit of remission through penance. In the future, however, confession avails nothing, but only the reward of the saints and the pious is to come.\n\nCHAPTER XXIV.\n\nConcerning the forty-sixth number.\n\nThe ratio of the number forty, namely, and six is built in the Gospel for the temple; which is referred to the construction of the Lord's body, on account of which mention of the temple was made; in whose figure he said that the temple destroyed by the Jews would be rebuilt in three days. For the number six itself, multiplied, shows the conception of the Virgin and the birth. For they said to him: The temple was built in forty-six years (John 2:20).","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"quadraginta dies diluvii","severity":"info","text":"Isidore interprets the forty days of the flood as allegorically representing the storms and whirlwinds of the world that the Church endures, a standard typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job. VII, 1","severity":"info","text":"The citation 'Tentatio est enim, ut ait Job, vita humana super terram' refers to Job 7:1, though the Vulgate reads 'vita hominis est militia super terram' (life is a warfare on earth). Isidore adapts the sense to 'temptation'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. u, 20","severity":"info","text":"The reference to John 2:20, where the Jews say the temple was built in forty-six years, is used by Isidore to connect the number to the construction of Christ's body and the Virgin's conception and birth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quadraginta et sex numerorum ratio","severity":"info","text":"The number 46 was traditionally linked to the duration of the Second Temple's construction (John 2:20) and, in patristic exegesis, to the formation of Christ's body, often via gematria or symbolic arithmetic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XXIV","severity":"info","text":"This chapter heading marks a new section on the number 46, following the previous chapter on the number 40, showing Isidore's systematic numerical progression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"quadraginta dies diluvii","severity":"info","text":"The allegorical interpretation of the flood's forty days as worldly trials was common in early medieval exegesis, echoed by Gregory the Great and later by Bede.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'prætendimus' could mean 'stretch forward' or 'pretend'; the sense here is 'strive toward'.","The phrase 'quadraginta diebus solis' might be read as 'forty days alone' or 'only forty days'; the translation opts for the former."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"Quadragies sexies seni fiuntducenti septuaginta sex, qui numerus dierum complet octo menses ( F'arte, novem menses], et sex dies, quibus reminarum perfectum tempus pariendi comperitur, non quia partus hujus numeri termino compleatur, sed quia in conceptione dominici corporis usque ad par. tum idemnumerus invenitur. Octavo enim Kalendas Aprilis praedicatur esse conceptus, et octavo Kalendas Januarii natus esse probatur.\n\nAb illo ergo die usque ad istum ducenti septuaginta et sex dies inveniuntur, quibus computatis per senarium numerum quadragies sexies adimpletur. Quo numero et ædificatio templi, et perfectio corporis declaratur, de quo specialiter dixerat, Et in triduo suscitabo illud (Joan. II, 20). Hoc autem dicebat de templo corporis sui, quod, mortis passione devicta, post triduum suscitaretur. Sicut per quadragenarium temporis hujus labor, vel terminus, ita per quinquagenarium aeterna illa beatitudo significatur.","english":"Forty times six times six makes two hundred seventy-six, which number of days completes eight months (or rather, nine months) and six days, by which the full term of women for giving birth is found, not because birth is completed at the limit of this number, but because in the conception of the Lord's body up to the birth, the same number is found. For He is proclaimed to have been conceived on the eighth day before the Kalends of April, and is proved to have been born on the eighth day before the Kalends of January.\n\nFrom that day, therefore, to this one, two hundred and seventy-six days are found, which, when computed by the number six, are fulfilled forty-six times. By this number both the building of the temple and the perfection of the body are declared, concerning which He had specifically said, \"And in three days I will raise it up\" (John 2:20). Now He said this concerning the temple of His body, which, after the passion of death was overcome, would be raised up after three days. Just as by the number forty the labor or limit of this time is signified, so by the number fifty that eternal blessedness is signified.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"quadragies sexies seni","severity":"info","text":"The arithmetic is 40 × 6 × 6 = 1440, but the text intends 46 × 6 = 276, as the subsequent calculation shows. The phrase is a textual corruption or a misreading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et in triduo suscitabo illud","severity":"info","text":"Isidore cites John 2:20, but the verse is actually John 2:19. The reference is to Jesus' saying about the temple, which Isidore interprets allegorically as his body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"octavo Kalendas Aprilis","severity":"info","text":"The eighth day before the Kalends of April is March 25, the traditional date of the Annunciation. The eighth day before the Kalends of January is December 25, Christmas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"per quadragenarium ... per quinquagenarium","severity":"info","text":"Isidore contrasts the number 40 (labor or limit in this world) with 50 (eternal blessedness), a typological pairing common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"aedificatio templi","severity":"info","text":"The number 276 is linked to the building of the temple (1 Kings 6:1, 480 years after the Exodus) and to the perfection of Christ's body, a numerological theme in Isidore.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The arithmetic 'quadragies sexies seni' is ambiguous: it could mean 40 × 6 × 6 = 1440, but the context requires 46 × 6 = 276. The reading taken is that the phrase is a textual error for 'quadragies sexies' (46 times 6)."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"Denarius enim additus ad quadragenarium laborantibus in hoc sæculo fidelibus merces illa persolvitur, quam acceperunt primi et novissimi operantes in vinea, sicque quinquagenarius in illa requie ac laetitia sempiterna. Hinc est, quod in lege quinquagesimo anno jubilaei requies colebatur, ad significandum quia post laborem hujus mundi pervenitur ad futuri requiem sæculi.\n\nCAPUT XXV.\n\nDe quinquagenarto numero.\n\nHic autem numerus in sanctis Scripturis sacratus est propter Spiritum sanctum. Quinquagesimo enim die egressionis Israel ex Ægypto datæ sunt tabulae legis in vertice montis Sina, et post passionem Christi quinquagesimo die descendit super cxx fideles Spiritus sanctus; ideoque et quinquagesimus psalmus indulgentiæ et remissionis est.\n\nUnde et in Evangelio quinquaginta etiam denarii debitoribus relaxantur. Nam quod in diluvio quinquaginta cubitis arcae altitudo diffusa est, ejusdem sancti Spiritus dilatatam in mundo gratiam designabat, sicut dicit Apostolus: Gratia Dei diffusa esl in cordibus nostris per Spiritum sanctum, qui datus est nobis (Rom. v, 5).","english":"For the denarius added to the forty, that reward is paid to the faithful laboring in this world, which the first and the last received while working in the vineyard, and thus the fifty in that everlasting rest and joy. Hence it is that in the Law, rest was observed in the fiftieth year of the Jubilee, to signify that after the labor of this world, one arrives at the rest of the future world.\n\nCHAPTER XXV.\n\nConcerning the number fifty.\n\nThis number, moreover, is consecrated in the Holy Scriptures on account of the Holy Spirit. For on the fiftieth day of Israel’s exodus from Egypt, the tablets of the Law were given on the summit of Mount Sinai, and after the passion of Christ, on the fiftieth day the Holy Spirit descended upon the one hundred and twenty faithful; and therefore the fiftieth psalm is one of indulgence and remission.\n\nWhence also in the Gospel, fifty denarii are remitted to debtors. For that in the flood the height of the ark was spread to fifty cubits signified the grace of the same Holy Spirit spread abroad in the world, as the Apostle says: “The grace of God is spread abroad in our hearts through the Holy Spirit, who is given to us” (Rom. 5:5).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XXV","severity":"info","text":"This chapter heading marks a new section on the number fifty, following the previous chapter on the number forty-nine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"quinquagenarius","severity":"info","text":"Isidore uses 'quinquagenarius' to denote the number fifty, which he treats as a sacred number linked to the Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quinquagesimo die egressionis Israel ex Ægypto","severity":"info","text":"This refers to the giving of the Law at Sinai on the fiftieth day after the Exodus, as in Exodus 19:1, though the exact day count is traditional.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"post passionem Christi quinquagesimo die descendit super cxx fideles Spiritus sanctus","severity":"info","text":"This alludes to Pentecost (Acts 2:1-4), where the Holy Spirit descended on the apostles, traditionally numbered as 120.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quinquagesimus psalmus indulgentiæ et remissionis est","severity":"info","text":"Psalm 50 (Vulgate numbering) is the Miserere, a psalm of repentance and forgiveness, which Isidore links to the number fifty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in diluvio quinquaginta cubitis arcae altitudo","severity":"info","text":"The ark's height of fifty cubits (Genesis 6:15) is interpreted as a symbol of the Holy Spirit's grace spreading through the world.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Denarius enim additus ad quadragenarium' is unclear: it may refer to a specific parable or numerical allegory not fully explained here.","The citation 'Rom. 5:5' in the English draft is a misprint; the Latin text reads 'Rom. v, 5' which corresponds to Romans 5:5, but the quoted phrase is not verbatim from that verse."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"CAPIJT XXVI.\n\nDe aexagenario numero.\n\nSexagenarius numerus, cujus summa a perrecto senario per denarium adimpletur, significat omnes sanctos, qui per observationem decem mandatorum perfectionem sanctitatis accipiunt. Haec Salomon de Christo in Canticis canticorum eloquitur: Sexaginta, inquit ille, reginæ (Cant. vi, 7), sanctorum scilicet animae, fidei vinculo Christi amore connexae, qui dum Salvatori... (per) obedientiam copulantur, quasi sexagenario numero computantur.\n\nHi sunt quibus et ille in Evangelio sexagesimus fructus permittitur, qui divinis mandatis perfecti agonem adversus carnis concupiscentiam gerunt; sed idcirco sexagenarium percipiunt fructum, quia ad hanc usque ætatem congressio exaltat [ Forte, exsultat libidinum. Quandiu ergo certamen, tandiu corona. Hinc est quod et milites in procinctu positi post sexagesimum annum certaminibus bellicis subtrahuntur, et in otio consenescunt.","english":"CHAPTER XXVI\n\nOn the number sixty.\n\nThe number sixty, whose sum is completed from the perfect six through the ten, signifies all the saints who receive the perfection of sanctity through the observance of the ten commandments. This is what Solomon says of Christ in the Song of Songs: \"Sixty queens,\" he says (Song 6:7), that is, the souls of the saints, bound by the bond of faith and the love of Christ, who, while they are joined to the Savior through obedience, are counted as the number sixty.\n\nThese are those to whom the sixtieth fruit is granted in the Gospel, who, perfected in the divine commandments, wage the contest against the lust of the flesh; but they receive the sixtieth fruit for this reason, because up to this age the struggle exalts [or: exults in the lusts]. As long as there is the contest, so long is the crown. Hence it is that soldiers placed on campaign are withdrawn from military contests after their sixtieth year and grow old in leisure.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPIJT XXVI","severity":"info","text":"This chapter heading marks the twenty-sixth of the treatise's chapters, each devoted to a specific number.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sexagenarius numerus","severity":"info","text":"The number sixty is analyzed as the product of six (perfection) and ten (the Decalogue), symbolizing saints perfected through the ten commandments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cant. vi, 7","severity":"info","text":"Isidore cites Song of Songs 6:7 (Vulgate: 'Sexaginta sunt reginae') as a typological reference to the souls of saints bound to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sexagesimus fructus","severity":"info","text":"The 'sixtieth fruit' likely alludes to the parable of the sower (Matthew 13:8) where a hundredfold yield is promised; Isidore adapts this to a sixtyfold reward for those who resist carnal lust.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"milites ... post sexagesimum annum","severity":"info","text":"The comparison of saints to soldiers retired at sixty reflects Roman military practice, where soldiers over sixty were exempted from combat, a detail Isidore uses to allegorize spiritual rest after struggle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"exaltat [Forte, exsultat libidinum]","severity":"caution","text":"The Latin text has a textual crux: 'exaltat' is glossed in the manuscript as possibly 'exsultat libidinum' (exults in lusts), indicating a scribal or editorial uncertainty about the original reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'exaltat' may be a corruption of 'exsultat' or another verb; the intended sense of the struggle's effect is unclear.","The identity of the 'sixtieth fruit' in the Gospel is not explicitly cited; it may be a conflation of multiple passages."],"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":44,"ref":"p44","source":"CAPUT XXVII.\n\nRatio de sancto Pentecoste.\n\nQuadragenarius numerus ei se etiam quinquagenarium gignit, additis partibus, per quas partes quinquaginta efficiuntur ita; assei quadraginta. Bis deni quadraginta. Quaterni quadraginta. Quinquies octoni quadraginta. Octies quini quadraginta. Decies quaterni quadraginta. Vicies bini quadraginta, et additis x, efficiuntur quinquaginta.\n\nPer hos numeros significatur in quadragenario numero praesens vita, in quinquagenario vero futura, qui numerus quinquagenarius triplicatus facit illum numerum perfectorum, qui ad eam in viiam aeternam praedestinati sunt. Ter enim ductus facit CL, additis etiam tribus. Ipsi ostendunt illam sententiam Evangelii, in qua CLIII pisces ad littus educti sunt, qui erant pondere magni, id est, actibus et vita praeclari. Septimus decimus vero numerus incipit ab uno, et pervenit usque ad i et VII, et facit eosdem CLIII. Tres autem qui adduntur, ipsi ante legem, sub lege et sub gratia.","english":"CHAPTER XXVII\n\nOn the Sacred Pentecost.\n\nThe number forty also generates the number fifty, when its parts are added, by which parts fifty is produced as follows: forty once. Twice twenty, forty. Four times ten, forty. Five times eight, forty. Eight times five, forty. Ten times four, forty. Twenty times two, forty; and with ten added, fifty is produced.\n\nBy these numbers, the present life is signified in the number forty, and the future life in the number fifty; which number fifty, tripled, makes that number of the perfect who are predestined to eternal life. For multiplied three times it makes one hundred fifty, with three also added. These show that saying of the Gospel in which one hundred fifty-three fish were drawn to the shore, which were great in weight, that is, illustrious in deeds and life. The number seventeen, moreover, begins from one and reaches up to one and seven, and makes the same one hundred fifty-three. The three which are added are those before the law, under the law, and under grace.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XXVII","severity":"info","text":"This chapter is the twenty-seventh of the treatise, following the pattern of chapters on individual numbers. It treats the number fifty (quinquagenarius) and its relation to forty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Pentecoste","severity":"info","text":"Pentecoste is the Latin transliteration of Greek Πεντηκοστή, meaning 'fiftieth day'. Isidore uses it as the chapter title to link the number fifty to the Christian feast of Pentecost.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"CLIII pisces","severity":"info","text":"The 153 fish (John 21:11) are interpreted by Isidore as symbolizing the perfect number of the elect. He derives 153 from 50 × 3 + 3, and also from the sum of 1 through 17.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"CLIII","severity":"info","text":"The number 153 was a standard patristic crux. Augustine (Tract. in Joh. 122) and Jerome (in Ezech. 14) also allegorize it. Isidore's arithmetic (50 × 3 + 3) and triangular sum (1+...+17) are traditional.","cites":[],"named_sources":["Augustine Tract. in Joh.","Jerome in Ezech."],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"tres autem qui adduntur","severity":"info","text":"The three added to 150 represent the three epochs of salvation history: ante legem (before the Law), sub lege (under the Law), and sub gratia (under grace). This tripartite scheme is common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"assei quadraginta","severity":"caution","text":"The phrase 'assei quadraginta' is obscure. It may be a scribal error for 'assem quadraginta' (forty as a unit) or a misreading of 'semel quadraginta' (once forty). The English draft renders it as 'forty once'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'assei quadraginta' is unclear; the translation 'forty once' is conjectural.","The arithmetic of the parts of forty is listed but not fully explained; the English draft supplies the multiplications."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"ideo in psalmo septimio decimo sic dicitur: Cum eripiet eum de manu omnium inimicorum ejus, et de manu Saulis, ut ostenderetur jam ab omnibus tentationibus praesentis vitae caruisse, et in illo numero esse sanctorum, id est, in illis CLIII piscibus qui in littore separati sunt, id est, qui functi hac vita, omnibus tentationibus hujus mundi, qui quasi pelagus est, caruerunt, et jam in illa aeterna beati sunt.\n\nNumero autem qui dicitur computari ab uno usque XVII multiplicato, fiuntc CLIII, id est, ad unum adde duo, et fiunt tres. Adde tres, et fiunt sex; adde iv, et fiunt decem; adde v, et fiunt xv, adde VI, et fiunt xxi. Adde VII, et fiunt XXVIII; adde VIII, et fiunt XXXVI; adde IX, et fiunt XLV; adde x, et fiunt LV; adde XI, et fiunt LXVI; adde XII, et fiunt LXXVIII; adde XIII, et fiunt nonagiuta unum. Adde XIV, et fiunt cv; adde xv, et fiunt cxx; adde XVI, et fiunt CXXXVI; adde XVII, et fiunl CLUn.","english":"Therefore, in the seventeenth psalm it is said: \"When he will snatch him from the hand of all his enemies, and from the hand of Saul,\" so that it might be shown that he had already lacked all temptations of the present life, and was in that number of the saints, that is, among those 153 fish which were separated on the shore, that is, those who, having completed this life, lacked all temptations of this world, which is like a sea, and are now blessed in that eternal state.\n\nNow the number which is said to be computed from one up to seventeen, when multiplied, makes 153, that is, add one to two, and they become three. Add three, and they become six; add four, and they become ten; add five, and they become fifteen; add six, and they become twenty-one; add seven, and they become twenty-eight; add eight, and they become thirty-six; add nine, and they become forty-five; add ten, and they become fifty-five; add eleven, and they become sixty-six; add twelve, and they become seventy-eight; add thirteen, and they become ninety-one; add fourteen, and they become one hundred five; add fifteen, and they become one hundred twenty; add sixteen, and they become one hundred thirty-six; add seventeen, and they become one hundred fifty-three.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"psalmo septimio decimo","severity":"info","text":"Isidore refers to Psalm 17 (Vulgate numbering), citing the phrase 'Cum eripiet eum de manu omnium inimicorum ejus, et de manu Saulis' as a type of deliverance from worldly temptations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"CLIII piscibus","severity":"info","text":"The 153 fish allude to John 21:11, where the disciples haul 153 fish, a number early Christian exegetes interpreted symbolically, often as the sum of numbers 1 through 17.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"CLIII","severity":"info","text":"The arithmetic sum of integers 1 through 17 equals 153, a fact Isidore uses to connect the number to the 17th psalm and the 153 fish, reinforcing a numerological link between scripture and salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Numero autem qui dicitur computari ab uno usque XVII multiplicato","severity":"info","text":"This passage concludes the treatise by demonstrating the cumulative sum method, mirroring earlier chapters' arithmetic expositions and tying the number 153 to the theme of eschatological perfection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"CLIII","severity":"info","text":"Isidore's interpretation of 153 as the sum of 1–17 and its link to Psalm 17 and John 21 influenced medieval numerological exegesis, notably in Augustine and later commentators.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'fiunl' in the final line is a scribal error for 'fiunt' (they become).","The phrase 'multiplicato' in 'ab uno usque XVII multiplicato' is ambiguous: Isidore means the cumulative sum (adding successive integers), not multiplication in the modern sense."],"confidence":"high","notes":[]}]}