{"slug":"tmp1410.tmp1410.opp-lat1","id":"latin:ogl-pl:tmp1410.tmp1410.opp-lat1","title":"Appendix Ad Libros Regum","title_source":"Appendix Ad Libros Regum","author":"Isidorus Hispalensis","genre":"other","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:47:49Z","cost_usd":0.011766},"source":{"registry_id":"latin:ogl-pl:tmp1410.tmp1410.opp-lat1","work_id":"tmp1410.tmp1410.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/tmp1410/tmp1410/tmp1410.tmp1410.opp-lat1.xml"},"stats":{"passages":24,"english_words":5020,"coptic_letters":0,"source_letters":19313,"commentary_units":141,"commentary_kinds":9,"derived_notes":0,"ambiguities":42,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"tmp1410.tmp1410.opp-lat1","abstract":"The *Appendix Ad Libros Regum* is a brief text traditionally attributed to Isidore of Seville, summarizing the succession of Hebrew kings and prophets. It survives in manuscripts of Isidore's exegetical corpus, often appended to his *In libros Regum*. The work's attribution is uncertain; it may be a later compilation drawing on Isidore's *Etymologiae* and *Chronicon*. The edition (OGL-PL) lacks critical apparatus and is based on a single printed source. The appendix was used in medieval biblical glosses and chronicles as a reference for regnal and prophetic chronology. Its content includes theological interpretations, such as the use of 'unus' to denote unity in faith, and etymological explanations like Mount Ephraim as 'fructificatio'.","historical_context":"The *Appendix Ad Libros Regum* is traditionally associated with Isidore of Seville (c. 560–636), a prominent Latin Church Father and encyclopedist in Visigothic Spain. Isidore's works, including his *Etymologiae* and *Chronicon*, were widely copied and used in medieval monasteries and schools. The appendix likely originated in the early medieval period, possibly in the 7th to 9th centuries, as a practical summary for biblical study. Its transmission is tied to manuscripts of Isidore's exegetical corpus, often appended to his commentary on the Books of Kings. The text's uncertain authorship reflects common medieval practices of compilation and pseudepigraphy. It was used in Carolingian and later medieval biblical glosses and chronicles, serving as a handy reference for regnal and prophetic chronology. The lack of a critical edition and manuscript stemma limits precise dating and provenance.","significance":"The *Appendix Ad Libros Regum* matters as a witness to medieval biblical scholarship and the reception of Isidore's works. It illustrates how later compilers used Isidore's authoritative texts to create practical reference tools for exegesis and chronology. The appendix's uncertain authorship highlights the fluidity of attribution in medieval manuscript culture. Its use in glosses and chronicles shows its role in shaping medieval historical and theological understanding of the Hebrew Bible.","timeline":[{"date":"c. 560–636","event":"Life of Isidore of Seville, to whom the appendix is traditionally attributed."},{"date":"7th–9th c.","event":"Probable composition of the appendix as a compilation drawing on Isidore's works."},{"date":"9th–12th c.","event":"Manuscript transmission of the appendix within Isidore's exegetical corpus."},{"date":"Medieval period","event":"Use of the appendix in biblical glosses and chronicles as a reference for regnal and prophetic chronology."},{"date":"Modern era","event":"Publication of the appendix in the OGL-PL edition, based on a single printed source without critical apparatus."}],"relations":[{"work":"In libros Regum","relation":"Often appended to this commentary by Isidore of Seville.","key":"","label":null,"url":null},{"work":"Etymologiae","relation":"Possible source for the appendix's content.","key":"","label":null,"url":null},{"work":"Chronicon","relation":"Possible source for the appendix's chronological data.","key":"","label":null,"url":null},{"work":"1 Corinthians 9:24","relation":"Paraphrased in the appendix as 'Omnes quidem currunt, sed unus accipit palmam'.","key":"","label":null,"url":null},{"work":"Psalm 101:28 (Vulgate)","relation":"Loosely cited in the appendix as 'Tu autem idem ipse es, et anni tui non deficient'.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Isidore of Seville is traditional but not universally accepted; the work may be a later compilation.","The date of composition is uncertain; it may range from the 7th to the 9th century.","The edition (OGL-PL) provides no critical apparatus or manuscript stemma; the text is based on a single printed source without collation.","The appendix's fragmentary nature, including abrupt phrases like 'De monte Ephraim', suggests possible marginal glosses or incomplete transmission."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000517,"generated":"2026-11-15T06:47:49Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1410/tmp1410/tmp1410.tmp1410.opp-lat1.xml"}],"checks":{"work":"tmp1410.tmp1410.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":24,"translated":24,"commentary_passages":24,"commentary_units":141,"english_words":5020,"source_letters":19231,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a brief appendix to Isidore's commentary on the Books of Kings, summarizing the succession of Hebrew kings and prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives in manuscripts of Isidore's exegetical corpus, often appended to his *In libros Regum*.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Attribution to Isidore is traditional but not universally accepted; the work may be a later compilation drawing on his *Etymologiae* and *Chronicon*.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition (OGL-PL) provides no critical apparatus or manuscript stemma; the text is based on a single printed source without collation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The appendix was used in medieval biblical glosses and chronicles as a handy reference for regnal and prophetic chronology.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 24 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":24},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"APPENDIX AD LIBROS REGUM.\n\nDe unitate fidei, et charitate, quæ plenitudo legis est.\n\nQuid vir unus! Non solum ille unus dicitur, sed omnes competentes unus dicuntur. Unam sapientiam omnes habentes unum Christum Jesum confitentur; in uno spiritu Dei replentur; inde dicit Apostolus: Omnes quidem currunt, sed unus accipit palmam (I Cor. IX, 24).\n\nUnusquisque insipientium non est unus, sed multi, quia per Scripturam insipiens, sicut luna mutatur. Luna cum videatur una esse per substantiam, per muLationem dierum semper a semetipsa alia est, et diversa; sic peccatores, qui mutantur semper scientia, et cupiunt diversa.\n\nUnus autem dicitur Deus, non de numero, sed qnia nunquam a semetipso alter efticitur. Ideo nunquam mutatur, ut est: Tu autem idem ipse es, et ansi tui non deficient Psat. CI, 28).\n\nDe monte Ephraim. Id est, non de vallihus, neque de campis, non de collibus. De monte Ephraim, qui interpretatur fructificatio; id est ergo, de monte frugifero, Dominus inquit: Dominus montium, non convallium.","english":"APPENDIX TO THE BOOKS OF KINGS.\n\nOn the unity of faith and charity, which is the fullness of the law.\n\nWhat is one man! Not only is that one called such, but all the competent are called one. All having one wisdom confess one Christ Jesus; they are filled in one Spirit of God; whence the Apostle says: All indeed run, but one receives the palm (1 Cor. 9:24).\n\nEach of the foolish is not one, but many, because according to Scripture the fool, like the moon, changes. The moon, though it appears to be one in substance, through the change of days is always other and different from itself; so sinners, who are always changing in knowledge and desire diverse things.\n\nBut God is called one, not by number, but because He is never made other than Himself. Therefore He never changes, as it is: You, however, are the same yourself, and your years do not fail (Ps. 101:28).\n\nFrom Mount Ephraim. That is, not from valleys, nor from plains, nor from hills. From Mount Ephraim, which is interpreted as fruitfulness; that is, therefore, from a fruitful mountain, the Lord says: The Lord of mountains, not of valleys.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Appendix ad Libros Regum","severity":"info","text":"The title indicates this text is an appendix to the Books of Kings, likely a later addition to Isidore's exegetical corpus, not part of the original biblical narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"unus","severity":"info","text":"The term 'unus' (one) is used here not numerically but theologically, denoting unity in faith and identity, contrasting with the mutability of sinners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Cor. 9:24","severity":"info","text":"The citation 'Omnes quidem currunt, sed unus accipit palmam' is a paraphrase of 1 Corinthians 9:24, though the Vulgate reads 'unus accipiet' (future tense).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ps. 101:28","severity":"info","text":"The verse 'Tu autem idem ipse es, et anni tui non deficient' is a loose citation of Psalm 101:28 (Vulgate numbering), likely from a variant Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ephraim","severity":"info","text":"Mount Ephraim is interpreted as 'fructificatio' (fruitfulness), reflecting a common patristic etymological method linking place names to moral or spiritual meanings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"De monte Ephraim","severity":"caution","text":"The phrase 'De monte Ephraim' appears abruptly, possibly a fragment or marginal gloss; its connection to the preceding discussion of unity is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Psalm citation (Ps. 101:28) is uncertain; the Vulgate text differs slightly.","The phrase 'De monte Ephraim' may be a separate note or a textual corruption."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"Elcana interpretatur possessio Dei est. Vir ille habuit duas uxores: prima nobilior Anna sterilis erat, ut fuit prima uxor sterilis Abrahæ Sarra nobilior; secunda Ægyptia Agar ignobilior fuit. Et effectus est Abraharn pater de ignobili, sic tamen post de nobili conjuge pater.\n\nIta Elcana, qui possessio Dei, prius de secunda uxore efficitur pater, quia clauserat Deus vulvam ejns Annx, ut prius vulvam Sarrae. Post parium Phenennae aperuit Deus vulvam Annae. Phenenna interpretatur conversio, Anna gratia interpretatur.\n\nQui vult effici possessio Dei ducat has duas uxores, et jungat sibi primum eam quæ nobilior est, gratiam; haec enim prima per fidem conjungitur, ut Apostolus ait: Gratia enim Dei salvati estis per dem (Ephes. II, 8). Secundæ conjungitur Phenennæ, id est, conversioni, quia post gratiam credulitatis morum emendatio lit.","english":"Elcana is interpreted as \"possession of God.\" That man had two wives: the first, more noble, Anna, was barren, just as the first wife of Abraham, the more noble Sarah, was barren; the second, the Egyptian Hagar, was more lowly. And Abraham became a father from the lowly one, yet later a father from the noble wife.\n\nThus Elcana, who is \"possession of God,\" first becomes a father from the second wife, because God had closed the womb of his Anna, just as He first closed the womb of Sarah. After the birth of Phenenna, God opened the womb of Anna. Phenenna is interpreted as \"conversion,\" Anna is interpreted as \"grace.\"\n\nWhoever wishes to become a possession of God should lead these two wives and join to himself first the one who is more noble, grace; for this one is first joined through faith, as the Apostle says: \"For you have been saved by the grace of God through faith\" (Eph. 2:8). Secondly, he joins Phenenna, that is, conversion, because after the grace of belief comes the correction of morals.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Elcana","severity":"info","text":"The name Elcana is interpreted as 'possessio Dei' (possession of God), a standard etymological gloss found in patristic and medieval biblical commentaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Phenenna","severity":"info","text":"Phenenna is interpreted as 'conversio' (conversion), while Anna is interpreted as 'gratia' (grace). These etymologies are typical of Isidore's allegorical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Eph. 2:8","severity":"info","text":"The citation 'Gratia enim Dei salvati estis per dem' is a conflation of Ephesians 2:8, which in the Vulgate reads 'gratia enim Dei salvati estis per fidem'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The typological pairing of Elcana with Abraham and their wives (Anna/Sarah, Phenenna/Hagar) reflects a common patristic exegetical strategy linking Old Testament figures to spiritual allegories.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a pattern: name interpretation, biblical parallel, allegorical application, and scriptural proof, typical of Isidore's exegetical method in the Appendix.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text contains a probable scribal error: 'ejns Annx' should likely read 'eius Annae' (his Anna), and 'parium Phenennae' may be a miswriting of 'partum Phenennae' (the birth of Phenenna).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'per dem' in the scriptural citation is likely a corruption of 'per fidem' (through faith), as in the Vulgate Ephesians 2:8.","The sequence of wives in the allegory is ambiguous: the text first says Elcana becomes a father from the second wife, then instructs to join first the more noble wife (grace), suggesting a temporal or logical priority that may be confused."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Prima filios nobis generat Phenenna, quia primos nobis fruclus proferimus. Et nisi convertamur a malo, non poterimus ethici patres de Anna. Phenenna filios habet, sed qui non assistunt; nec tamen inanes, nam de sacrificiis divinis edunt.\n\nUnusquisque ergo, qui convertitur a peccato, ex conversione generat opera justitiæ. Et postea excitata Anna per zelum bonum precem fundit DontiO, ut ipsa lilios generet, qui assistant Deo, hoc est, filios gratiæ, qui Deo vacent. In Evangelio hujus historiæ forma ostenditur.\n\nVidelicet Martha satagit circa frequens ministerium: explet opera conversationis, et per hæc velut filios conversationis generat. Et Maria sedens secus pedes verbi Domini, optimam partem dicitur elegisse, et intelligitur velut gratia gemina procreare.\n\nSic Anna generat filium Samuel, qui Deo assistit, de quo dicitur: Moyses et Aaron in sacerdotibus ejus et Samuel inter eos qui invocant nomen ejus (Psalm. XCVIII, 6); quod interpretatur: Ubi ipse Deus. Ubi enim spiritus gratiae, ibi dicitur Deus, ut Paulus dicit. Et cadens in faciem adoravit Deum dicens: Vere Deus in vobis est.","english":"Phenenna first bears us sons, because we first produce the fruits of the world. And unless we turn away from evil, we cannot become spiritual fathers from Anna. Phenenna has sons, but they do not serve; yet they are not empty, for they eat from the divine sacrifices.\n\nTherefore, each one who turns from sin generates works of righteousness from that conversion. And afterward, Anna, stirred by a good zeal, pours forth a prayer to the Lord, that she herself might bear sons who serve God—that is, sons of grace, who are devoted to God. In the Gospel, the pattern of this history is shown.\n\nNamely, Martha busies herself with frequent service: she carries out the works of active life, and through these, as it were, she generates sons of active life. And Mary, sitting at the feet of the Word of the Lord, is said to have chosen the better part, and is understood to produce, as it were, twin grace.\n\nThus Anna bears her son Samuel, who serves God, of whom it is said: \"Moses and Aaron among his priests, and Samuel among those who call upon his name\" (Psalm 98:6); which is interpreted as: \"Where God Himself is.\" For where the spirit of grace is, there God is said to be, as Paul says. And falling on her face, she adored God, saying: \"Truly God is in you.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Phenenna","severity":"info","text":"Phenenna is the second wife of Elcana, representing worldly productivity; her sons are not devoted to God but still partake of divine sacrifices, symbolizing imperfect but not worthless works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Anna","severity":"info","text":"Anna, the first wife, initially barren, later bears Samuel through prayer and good zeal; she symbolizes the soul that turns from sin to generate works of grace and devotion to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 98:6","severity":"info","text":"The verse 'Moses and Aaron among his priests, and Samuel among those who call upon his name' is cited from the Vulgate (Psalm 98:6), linking Samuel to priestly service and divine invocation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Martha and Mary","severity":"info","text":"Isidore draws a parallel between Phenenna/Anna and the Gospel figures Martha and Mary: Martha represents active life (works of conversation), Mary contemplative life (grace), mirroring the two wives' roles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ethici patres","severity":"info","text":"The phrase 'ethici patres' (spiritual fathers) reflects a patristic typology where Anna's conversion yields spiritual progeny, contrasting with Phenenna's merely natural offspring.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ubi spiritus gratiae, ibi dicitur Deus","severity":"info","text":"Isidore cites Paul (likely 1 Corinthians 3:16 or similar) to interpret 'where the spirit of grace is, there God is said to be,' linking Samuel's name to divine presence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'filios conversationis' could mean 'sons of active life' or 'sons of conversion'; the translation adopts 'active life' based on the Martha parallel.","The reference to Paul is not explicit; it may allude to 1 Corinthians 3:16 or a similar passage on the spirit of grace."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Nisi praecedant opera conversionis, non possumus dona spiritus generare in Silo. Silum nomen loci, in quo offerebantur sacrificia, priusquam templum aedificaretur in Jerusalem, et purgatio flebat peccatorum. Silum interpretatur evulsio, sive excalceatio, id est, calceamenti resolutio. Locus autem, in quo purgantur peccata, evulsio nominatur, ubi evellitur cor lapideum; et excalceatio, quia omnes, donec ad locum veniamus sanctum, calceati sumus; cum autem perveniamus ad eum, discalceari jubemur.\n\nUt Moysi dicitur: Solve corrigiam calceamenti tui, locus enim in quo stas terra sancta est (Exod. III, 5), ut indicia mortalitatis abjiceret, quae in calceamentis pelliceis designantur. Unde Salvator dicit: Neque ealceamenta in pedibus vestris, quippe qui illam viam incederent. Qui dicit: Ego sum via, et veritas, et vita. Nemo enim viam vitae cum indicio mortalitatis incedit.","english":"Unless the works of conversion precede, we cannot generate the gifts of the spirit in Silo. Silo is the name of the place where sacrifices were offered before the temple was built in Jerusalem, and where the purification of sins took place. Silo is interpreted as \"uprooting\" or \"unshoeing,\" that is, the loosening of the shoe. Moreover, the place where sins are purified is called \"uprooting,\" where the stony heart is uprooted; and \"unshoeing,\" because all of us, until we come to the holy place, are shod; but when we arrive at it, we are ordered to be unshod.\n\nAs it is said to Moses: \"Loose the strap of your shoe, for the place on which you stand is holy ground\" (Exod. 3:5), so that he might cast off the signs of mortality, which are signified by leather shoes. Whence the Savior says: \"Nor sandals on your feet,\" indeed for those who would tread that way. He who says: \"I am the way, and the truth, and the life.\" For no one treads the way of life with the sign of mortality.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Silum","severity":"info","text":"Isidore etymologizes Silo (Shiloh) as 'evulsio' (uprooting) and 'excalceatio' (unshoeing), linking it to purification from sin and the removal of mortality's signs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. 3:5","severity":"info","text":"The command to Moses to loose his shoe strap (Exod. 3:5) is cited as a type of discarding mortality, though the Vulgate Exodus 3:5 has no such command; Isidore likely conflates with the burning bush episode or a liturgical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 14:6","severity":"info","text":"The phrase 'Ego sum via, et veritas, et vita' (John 14:6) is quoted to contrast the way of life with mortal footwear, reinforcing the allegory of discalceation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Silo","severity":"info","text":"Shiloh was the religious center of Israel before the Temple, housing the Tabernacle and the Ark; Isidore's description reflects biblical tradition (Josh. 18:1; 1 Sam. 1–4).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"excalceatio","severity":"info","text":"The motif of removing shoes on holy ground appears in patristic exegesis (e.g., Origen, Jerome) and in monastic ritual, where discalceation symbolizes humility and renunciation of worldly ties.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Neque ealceamenta","severity":"caution","text":"The Latin 'Neque ealceamenta' is a probable scribal error for 'Neque calceamenta'; the phrase is not a direct gospel quotation but a paraphrase of Jesus' instruction to remove sandals (cf. Exod. 3:5 typology).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Moses shoe-strap command is unclear; it may derive from a variant biblical text or a patristic midrash. The phrase 'Neque ealceamenta' is textually corrupt, likely a scribal error for 'calceamenta'."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Silum, ubi est Heli, vir minus laudabilis; pro peccato enim retrorsum corruens expiravit. Si quis retrorsum convertitur a fide, et veritate, necesse est ut cadat, et continuo moriatur.\n\nHeli interpretatur extraneus; extraneus quippe a Deo, qui non tenet disciplinam, et filium non cogitat, non corripit, aut emendat, qui indulget vitiis. Filius Heli Ophni interpretatur excelsus conversionis, quia longe efficitur ab emundatione, hæc convertit ad Dominum.\n\nDuos Phinees novimus in Scriptura, illum justum filium Aaron, et injustum filium Heli. significatur Phinees oris obturatio et ont parcens. Sunt in sacerdotibus hodie uterque: qui parcit ori suo, et omnis sermo malus in sacerdote non procedit, Phinei filio Aaron comparatur. Comparantur filio Heli hi sacerdotes qui obturatum os habent, sive imperitia, vel vitio, sive conscientia peccatorum.","english":"of Silo was carried out. Silo, where Eli is, a man less praiseworthy; for because of sin he fell backward and expired. If anyone turns backward from faith and truth, it is necessary that he fall and immediately die.\n\nEli is interpreted as \"foreigner\"; indeed, a foreigner from God, who does not hold to discipline, and does not think of his son, does not correct or amend him, who indulges vices. Eli's son Hophni is interpreted as \"high of conversion,\" because he is far removed from purification, which converts to the Lord.\n\nWe know two Phinehases in Scripture: the just one, son of Aaron, and the unjust one, son of Eli. Phinehas signifies \"obturation of the mouth\" and \"sparing.\" There are both among priests today: he who spares his mouth, and every evil word does not proceed from the priest, is compared to Phinehas son of Aaron. Those priests who have an obturated mouth, whether from inexperience or vice or consciousness of sins, are compared to the son of Eli.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Heli","severity":"info","text":"Eli is the high priest of Shiloh in 1 Samuel 1–4, whose sons Hophni and Phinehas are corrupt. His death by falling backward is described in 1 Samuel 4:18.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Heli interpretatur extraneus","severity":"info","text":"Isidore etymologizes Eli as 'foreigner' (extraneus), drawing on a tradition that links the name to Hebrew 'ali' or 'elah' (oak) but here moralized as estrangement from God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Phinees","severity":"info","text":"Two Phinehases: the just son of Aaron (Exodus 6:25; Numbers 25:7–13) and the unjust son of Eli (1 Samuel 1:3; 4:11). Isidore contrasts their moral significance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Phinees oris obturatio et ont parcens","severity":"info","text":"Isidore interprets Phinehas as 'obturation of the mouth' (oris obturatio) and 'sparing' (parcens), a moral etymology linking the name to priestly discretion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Sunt in sacerdotibus hodie uterque","severity":"info","text":"Isidore applies the two Phinehases to contemporary priests, contrasting those who restrain speech (like Aaron's son) with those silent from vice or ignorance (like Eli's son).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Silum, ubi est Heli","severity":"info","text":"This passage continues the allegorical treatment of Silo from the previous passage, now introducing Eli and his sons as negative exempla of priestly failure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'ont parcens' is a corruption or variant; the intended reading is likely 'non parcens' (not sparing) or 'et parcens' (and sparing), but the sense is clear from context."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Donec amoveret eum a lacte. De rationali iacto Annæ Samuel depellitur, quia qui Deo offertur, of. ferri ante non potuit, quam depelleretur a lacte; quandiu puer est sensibus, Paulus dicit: Lac vobis polum dedi, non escam.\n\nOmnis qui primo ab hæresi ad fidem vertitur, a lacte alitur: alienus est sermo justitiæ, et non habet sensus ad discretionem boni et mali. Parvulus non potest ascendere ad templum Dei; et ad ministeria sacerdotum interesse; sed nec mater ejus ascendit, cum posset ascendere; gratia enim est mater ejus, quæ servat eum, et enutrit.\n\nEt oravit Anna, et dixit: Nen invenitur orare, nisi per duo verba tantum, et dicit: Lætata sum in salutari tuo. Et aliud est: Quia non est Deus præter te. Apostolus autem dicit: Urale sine intermissione (I Thess. v. 17).\n\nIs. qui iu divino versatur officio., omnia gesta ejus, dictaque ad orationem reputamur, quia justus sine intermissione quae justa sunt agit. Propter hoc siue intermissione justus orabit. Et in Psalmis dicit: Elevatio manuum mearum sacrificium vespertinum (Psalm. CXL).'","english":"Until she weaned him from milk. Samuel is driven away from the rational breast of Anna, because he who is offered to God could not be brought forward before he was weaned from milk; as long as he is a child in his senses, Paul says: I have given you milk, not solid food.\n\nEveryone who is first converted from heresy to the faith is nourished on milk: the language of justice is foreign to him, and he has no capacity for discerning good and evil. A little child cannot ascend to the temple of God, nor take part in the ministries of the priests; but his mother does not ascend either, though she could ascend; for grace is his mother, who preserves him and nourishes him.\n\nAnd Anna prayed, and said: She is not found to pray except through only two words, and she says: I have rejoiced in your salvation. And the other is: Because there is no God besides you. But the Apostle says: Pray without ceasing (1 Thess. 5:17).\n\nFor one who is engaged in divine office, all his deeds and words are reckoned as prayer, because the just man without ceasing does what is just. For this reason the just man will pray without ceasing. And in the Psalms it says: The raising of my hands is the evening sacrifice (Psalm 141).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Lac vobis polum dedi, non escam","severity":"info","text":"Isidore adapts Paul's metaphor of milk as elementary teaching (1 Cor 3:2, cf. Gal 4:19–20). The Latin 'polum' is a corruption or variant for 'pabulum' or 'potum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Urale sine intermissione","severity":"info","text":"The citation 'Urale sine intermissione' garbles 1 Thess 5:17 (Vg: 'orare non desinatis'). The misspelling 'Urale' likely reflects a scribal error for 'orare'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Elevatio manuum mearum sacrificium vespertinum","severity":"info","text":"Psalm 141 (Vg 140:2) is cited as 'Elevatio manuum mearum sacrificium vespertinum'. The verse is used to support the idea that all just acts are prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Anna","severity":"info","text":"Anna is the mother of Samuel (1 Sam 1). Isidore allegorizes her as 'grace' (gratia), the mother who nourishes the child offered to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"De rationali iacto Annæ Samuel depellitur","severity":"info","text":"The phrase 'rationali iacto' (rational breast) is obscure; it may refer to the weaning of Samuel from his mother's milk as a type of spiritual separation from worldly nourishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Nen invenitur orare, nisi per duo verba tantum","severity":"caution","text":"The Latin 'Nen invenitur orare' is corrupt; likely intended as 'Non invenitur orare' (She is not found to pray). The two words of Anna's prayer are not identified in the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'De rationali iacto Annæ' is unclear; 'iacto' may be a scribal error for 'lacte' (milk) or 'pectore' (breast).","The two words of Anna's prayer are not specified in the Latin; the text may be incomplete or corrupt."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"Elevat manus actus suos. Aliter, Moyse elevante manum, vincebat Israel, demittente vero, vincebat Amalech, quia donec famulus elevat actas suos ad Dominum, vincit plebs Dei; cum autem demiserit actus suos, vincit Amalech inimicus Dei.\n\nAma inquit: Exsultavit cor meum. Necessario addidit, in Domino. Ut Paulus dixit: Gaudete in Domino (Philipp. IV. 4). Quia potest quis gaudere in carnalibus. Cum me bomines laudant, non in Domino gaudeo; si gaudeo, pungar.\n\nPropter verbum Domini cornua justorum. Id vel dicentes: In te inimicos nostros ventilabimus cornu (Psalm. XLIII, 6). In Graeco laeta testatio. Quia ergo cornu petimus vel cornu ventilabimus. Cornua justi, quia de crucis Christi apicibus justis conTeruntur.\n\nIn his deslruemus adversarias potestates de anima nostra. Dein plantatur in nobis vinea. Dilatatum est os meum, id est, per meditationem verbi Dei ad elevationem cordis veniamus, etiam Apostolo dicente: Os meum dilatatum est ad vos, o Corinthii (II Cor. VI, 11). Ex altitudine enim cordis ori sapientia ministratur.","english":"He raises his hands, his deeds. Alternatively, as Moses raised his hand, Israel conquered; when he lowered it, however, Amalek conquered, because as long as the servant raises his deeds to the Lord, the people of God conquer; but when he has lowered his deeds, Amalek, the enemy of God, conquers.\n\nHe says, \"Love\": My heart rejoiced. He necessarily added, \"in the Lord.\" As Paul said: Rejoice in the Lord (Philippians 4:4). Because one can rejoice in carnal things. When men praise me, I do not rejoice in the Lord; if I rejoice, I am pricked.\n\nOn account of the word of the Lord, the horns of the just. Either saying: In you we will toss our enemies with the horn (Psalm 43:6). In Greek, a joyful testimony. Because, therefore, we seek the horn or we will toss with the horn. The horns of the just, because the just are crushed by the points of Christ's cross.\n\nIn these we will destroy the adversarial powers from our soul. Then a vine is planted in us. My mouth was opened, that is, through meditation on the word of God we come to the elevation of the heart, even as the Apostle says: My mouth was opened to you, O Corinthians (2 Corinthians 6:11). For from the height of the heart, wisdom is ministered to the mouth.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Philipp. IV. 4","severity":"info","text":"The citation 'Philipp. IV. 4' is a standard Vulgate reference to Philippians 4:4, though the verse numbering differs in modern Bibles; the phrase 'Gaudete in Domino' is a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm. XLIII, 6","severity":"info","text":"The citation 'Psalm. XLIII, 6' refers to Psalm 43:6 (Vulgate numbering), which corresponds to Psalm 44:6 in the Hebrew numbering; the phrase 'In te inimicos nostros ventilabimus cornu' is a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Cor. VI, 11","severity":"info","text":"The citation 'II Cor. VI, 11' is a Vulgate reference to 2 Corinthians 6:11, but the verse does not exist in modern Bibles; the phrase 'Os meum dilatatum est ad vos' is likely a misattribution or a loose quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Moyse elevante manum","severity":"info","text":"The motif of Moses raising his hand to secure victory over Amalek is drawn from Exodus 17:8-13, where Moses' raised hands (or staff) symbolize divine favor; the allegory of raising/lowering deeds reflects patristic moral interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"cornua justorum","severity":"info","text":"The phrase 'horns of the just' echoes Psalm 75:4 (Vulgate) and patristic exegesis where horns symbolize strength or refuge; the reference to 'crucis Christi apicibus' (points of Christ's cross) is a distinctive Isidorean allegory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"In his deslruemus adversarias potestates","severity":"caution","text":"The Latin 'deslruemus' is a scribal error for 'destruemus' (we will destroy); the text is corrupt here, and the English draft silently corrects it.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ama inquit: Exsultavit cor meum' is ambiguous: 'Ama' may be a truncated lemma or a misreading; the English draft treats it as 'He says, Love' but the syntax is unclear.","The citation 'II Cor. VI, 11' does not correspond to any known verse; it may be a conflation or a memory error by Isidore or a scribe."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Quia dilautus sum in salutari tuo, id est, si lætatus fuero in salutare Domini, tunc dilatatum est os meum. Non est sanctus, sicut Deus. Distinctione utitur: non dixit, nisi Dominus, sed nullus est, sicut Dominus. Non est Deus, prceter te, id est, nihil eorum quae sunt naturaliter. Qui solus ea; cui, quod es, a nullo datum est. Nam et umbra ad comparationem corporis nuu est, et fumus ad comparationem iguis non est.\n\nNolite multiplicare loqui excelsa. Ut Salomon dicit: Altiora te ne quæsiveris (Eccli. III, 22). De quibus praecipitur tibi haec intelligere: Nolite multiplicare loqui, nisi de Patre, et Filio, et Spiritu sancto, ut plenus manifestum fiat, quod loquimur? Post hæc tria nibil loquaris.\n\nNou exeat inaniloquium de ore vestro, ut Apostolus ait: Quia me liberabit de corpore mortis hujus (Rom. VII, 24)? Aliter: Angelus Satanæ, qui me colaphizet (II Cor. XII, 7). It! est, ne magna de me ipso loquar. Non exeat magniloquium de ore vestro. Non declines cor meum in verba malitiæ ad excusandas excusantiones in peccatis (Psalm. CXL, 4).","english":"Because I am washed in your salvation, that is, if I have rejoiced in the salvation of the Lord, then my mouth is opened wide. There is no saint like God. He uses a distinction: he did not say, \"except the Lord,\" but \"there is none like the Lord.\" There is no God except you, that is, nothing of those things which exist naturally. Who alone is that; to whom, what he is, has been given by no one. For shadow compared to body is nothing, and smoke compared to fire is nothing.\n\nDo not multiply speaking of lofty things. As Solomon says: Do not seek things higher than yourself (Ecclus. 3:22). Concerning which it is commanded to you to understand this: Do not multiply speaking, except about the Father, and the Son, and the Holy Spirit, so that what we speak may become fully manifest? After these three, speak nothing.\n\nLet no idle talk go out of your mouth, as the Apostle says: Who will free me from this body of death (Rom. 7:24)? Otherwise: The angel of Satan, who strikes me (2 Cor. 12:7). That is, do not speak great things about myself. Let no boastful speech go out of your mouth. Do not incline my heart to words of malice for making excuses in sins (Ps. 140:4).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non est sanctus, sicut Deus","severity":"info","text":"Isidore echoes a biblical phrase, likely from 1 Samuel 2:2 (Vulgate: 'Non est sanctus sicut Dominus'), adapting it to a general maxim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nolite multiplicare loqui excelsa","severity":"info","text":"The citation of Ecclesiasticus (Sirach) 3:22 is given in the Latin as 'Altiora te ne quaesiveris', but the English draft renders it as 'Do not seek things higher than yourself'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quia me liberabit de corpore mortis hujus","severity":"info","text":"The Latin cites Romans 7:24, but the verse is misattributed; the actual text is 'Quis me liberabit de corpore mortis hujus?' (Who will free me from this body of death?).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Angelus Satanæ, qui me colaphizet","severity":"info","text":"The reference to 2 Corinthians 12:7 is erroneous; the correct verse is 2 Corinthians 12:7, but the text likely intends 2 Corinthians 12:7 (Vulgate: 'Angelus Satanae, qui me colaphizet') from a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non declines cor meum in verba malitiæ ad excusandas excusantiones in peccatis","severity":"info","text":"This is a paraphrase of Psalm 140:4 (Vulgate numbering), which reads 'Non declines cor meum in verba malitiae ad excusandas excusationes in peccatis'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Non est sanctus, sicut Deus","severity":"caution","text":"The Latin text has 'Non est sanctus, sicut Deus' but the English draft translates as 'There is no saint like God', which may misrepresent the original sense; the Latin likely means 'There is no saint like God' or 'No one is holy like God'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'dilautus sum' is a variant of 'dilutus sum' (I am washed), but the English draft reads 'washed in your salvation', which may be a theological interpretation.","The citation of 2 Corinthians 12:7 is likely a scribal error; the correct chapter is 2 Corinthians 12, but the verse number is uncertain.","The phrase 'Non est sanctus, sicut Deus' could be interpreted as a direct quotation or a theological maxim; the English draft's rendering 'There is no saint like God' may be ambiguous."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"Et Salomon dicit: Occasiones quærit piger, et dicit: Leo foris. Idem dicit: Diabolus subsannabit me, ut mulier me seduxit (Proverb. XVIII, 1; XXII, 13). Justus primum accusator sui est, Injustus non est sui accusator, sed aliorum. Donec quis peccat, neque justus est, nec accusator sui. Non enim qui agit accusat.\n\nArcus potentium infirmatus. Si indutus sis armis Dei, scuto fidei, et galea salutis, et gladio spiritus, arcus potentium munimentis tali bus firmabitur. Et infirmi accincti sunt robore, ut est: Quæ stulta sunt mundi elegit Deus, ut conjundat fortia (/ Cor, xn, 8).\n\nInfirmus populus est gentilis, qui alienus a Testamento Dei adeptus est fortitudinem, ut Propheta dicit: Fortitudo mea et laudatio mea Dominus (Psalm. CXVII, 14); id est, fortuudo ipse Christus est. Usfue sterilis mater nostra est Ecclesia. Et hæc peperit septem, id est, septenarium numerum.","english":"And Solomon says: The lazy man seeks excuses, and says: A lion is outside. The same says: The devil will mock me, as a woman seduced me (Proverbs 18:1; 22:13). The just man is first his own accuser; the unjust man is not his own accuser, but of others. So long as one sins, he is neither just nor his own accuser. For he who acts does not accuse.\n\nThe bow of the mighty is weakened. If you are clad in the arms of God—the shield of faith, the helmet of salvation, and the sword of the spirit—the bow of the mighty will be strengthened by such defenses. And the weak are girded with strength, as it is: God has chosen the foolish things of the world, to confound the strong (1 Corinthians 12:8).\n\nThe weak people is the Gentile, who, alien to the Testament of God, has acquired strength, as the Prophet says: My strength and my praise is the Lord (Psalm 117:14); that is, strength itself is Christ. Our sterile mother is the Church. And she has given birth to seven, that is, the number seven.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Proverb. XVIII, 1; XXII, 13","severity":"info","text":"Isidore conflates Proverbs 18:1 and 22:13, though the Vulgate text of 18:1 does not mention a lion; the citation is loose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"/ Cor, xn, 8","severity":"info","text":"The reference to 1 Corinthians 12:8 is erroneous; the canonical text has only 16 chapters. Likely a corruption for 1 Corinthians 1:27 or a similar passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm. CXVII, 14","severity":"info","text":"Psalm 117:14 in the Vulgate (Psalm 118:14 in modern numbering) reads 'Fortitudo mea et laudatio mea Dominus'; Isidore interprets 'fortitudo' as Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Arcus potentium infirmatus","severity":"info","text":"The phrase 'bow of the mighty is weakened' echoes a common patristic metaphor for spiritual warfare, possibly drawn from Psalm 37 or similar martial imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sterilis mater","severity":"info","text":"'Sterilis mater' (sterile mother) is a paradoxical epithet for the Church, contrasting her apparent barrenness with her spiritual fecundity in producing the seven (likely the seven gifts or seven churches).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Usfue sterilis","severity":"caution","text":"The Latin 'Usfue' is likely a scribal error or abbreviation; the intended reading may be 'Usque' or a proper name. The sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation '1 Cor 12:8' is non-existent; the intended verse is unclear.","The word 'Usfue' is corrupt; its meaning is ambiguous."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"Et caro mea habens plurimos fructus carnis, fornicationem, immunditiam, impudicitiam, idololatriam, veneficia, coutentiones, æmulationes, incitationes, dissensiones. Sterilis, id est, anima; uam aliquando non afferebat fructus jusitiæ; nec pcr fidem Christi repleta est spiritu sapientiae, et intel. lectus, et consilii, et fortitudinis, et sclentiæ, et pietatis, et timoris Dei.\n\nDeus mortificat, et vivificat. Mortificat me, cum essem mortuus peccato, et tunc vivificat me, cum me facit vivere Deo. Verus David, servans oves patris sui, apprehendit leonem, et interfecit. Titulus psalmi est; Ipsi David, quondo filius persequebatur eum.\n\nHoc factum legimus in libris Regum, illum non dilectum inique, sed humiliatum pic, accepisse a Domino discip inam, sustinuisse medicinam, non retributionem iniquitati. Ille David '.dabitis, sed alius David forli9 manu Dominus Jesus Christus.","english":"And my flesh, having many fruits of the flesh—fornication, uncleanness, shamelessness, idolatry, sorceries, contentions, rivalries, incitements, dissensions. Barren, that is, the soul, which once did not bear fruits of justice; nor was it filled through the faith of Christ with the spirit of wisdom, and of understanding, and of counsel, and of fortitude, and of knowledge, and of piety, and of fear of God.\n\nGod kills and brings to life. He kills me, when I was dead in sin, and then he brings me to life, when he makes me live for God. The true David, keeping his father's sheep, seized the lion and killed it. The title of the psalm is: To David himself, when his son was pursuing him.\n\nWe read this deed in the books of Kings: that he, not unjustly loved, but piously humbled, received from the Lord a discipline, endured a medicine, not a requital for iniquity. That David is not the one you will give, but the other David, strong of hand, is the Lord Jesus Christ.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"caro mea","severity":"info","text":"The phrase 'caro mea' (my flesh) is personified as bearing 'fruits of the flesh,' a list of vices that echoes Pauline and patristic catalogues of sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"spiritu sapientiae, et intellectus, et consilii, et fortitudinis, et scientiae, et pietatis, et timoris Dei","severity":"info","text":"This list of seven gifts corresponds to the seven gifts of the Holy Spirit from Isaiah 11:2 (LXX) and is standard in Latin tradition, e.g., in Gregory the Great.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Verus David","severity":"info","text":"The 'true David' is a typological figure for Christ, who as a shepherd kills the lion (sin/death). The reference to the psalm title 'Ipsi David, quando filius persequebatur eum' alludes to Psalm 3 (Vulgate) or a similar superscription.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hoc factum legimus in libris Regum","severity":"info","text":"The 'books of Kings' likely refers to 1 Samuel 17, where David kills Goliath, but here the lion-slaying is conflated with that narrative; the 'discipline' and 'medicine' echo David's repentance after his sin with Bathsheba (2 Samuel 12).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ille David '.dabitis, sed alius David forli9 manu","severity":"caution","text":"The Latin text is corrupt: '.dabitis' likely stands for 'dabitis' (you will give) but the phrase is garbled; 'forli9 manu' is probably 'forti manu' (strong of hand). The sense contrasts a human David with Christ as the true David.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Deus mortificat, et vivificat","severity":"info","text":"This sentence introduces a chiastic pattern: God kills the old self (dead in sin) and brings to life the new self (living for God), mirroring the spiritual death and resurrection theme.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'true David' is ambiguous: it may refer to the biblical David as a type of Christ, or directly to Christ. The corrupt phrase 'Ille David .dabitis' is unclear; the reading taken is that it contrasts the human David with Christ.","The list of vices and gifts may be a later interpolation or a standard catechetical list; the source is uncertain."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"Praeterita enim illa facta figuræ futurorum erant. Agnoscamus quemadmodum et Christum filius suus persequebatur. Habebat Christus filios, de quibus dicebat: Non jejunant filii sponsl, quandiu cum iltis est sponsus. Inter boe fuit persecutor Judas.\n\nDe proximi vel defuncti fratri. copula.\n\nEx lege proximo defuncti vel fratri copula deferebatur ejus uxoris, ut semen fratris vel proximi suscitaret. Inde eat quod Ruth, licet ipsa alienigena, tamen quia maritum habuerat ex Judæis, qui reliquerat superstitem proximum, eam colligentem manipulos suæ messis, quibus aleret socrum, Boz vidit, et amavit.\n\nNon aliter eam accepit uxorem, nisi calceamentum ejus ante solvisset, cui uxor debebatur ex lege. Historia simplex, sed alta mysteria; aliud enim gerebatur, aliud figurabatur. Designabatur enim futurus ex Judaeis Christus,qui proximi sui, hoc est, populi mortui semen doctrinae coelestis semine resuscitaret.","english":"For those past deeds were figures of future ones. Let us recognize how even Christ was persecuted by his own son. Christ had sons, of whom he said: \"The sons of the bride do not fast as long as the bridegroom is with them.\" Among them was the persecutor Judas.\n\nConcerning the marriage of a deceased or near relative.\n\nBy law, the marriage of the wife of a deceased brother or near relative was transferred, so that the seed of the brother or relative might be raised up. Hence it is that Ruth, although herself a foreigner, yet because she had had a husband from among the Jews, who had left a surviving relative, Boaz saw her gathering the sheaves of her harvest, with which she fed her mother-in-law, and he loved her.\n\nHe did not take her as wife otherwise than by first untying his shoe, to whom the wife was owed by law. A simple story, but deep mysteries; for one thing was being done, another was being figured. For Christ, who was to come from the Jews, was being designated, who would raise up the seed of his relative, that is, of the dead people, by the seed of heavenly teaching.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Praeterita enim illa facta figuræ futurorum erant","severity":"info","text":"Isidore states that past events in the Old Testament prefigure future events, a typological hermeneutic central to his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non jejunant filii sponsl, quandiu cum iltis est sponsus","severity":"info","text":"This saying is not a direct biblical quotation but likely a patristic or apocryphal saying; it may echo Matthew 9:15 or a tradition about the bridegroom (Christ) and his followers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ex lege proximo defuncti vel fratri copula deferebatur ejus uxoris","severity":"info","text":"Isidore refers to the levirate marriage law in Deuteronomy 25:5-10, where a widow marries her deceased husband's brother to preserve the family line.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ruth ... Boz vidit, et amavit","severity":"info","text":"Isidore's account of Ruth and Boaz follows the biblical narrative (Ruth 2-4) but adds the detail of untying the shoe, which is not in the Vulgate and may derive from Jewish tradition or patristic commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Designabatur enim futurus ex Judaeis Christus","severity":"info","text":"Isidore interprets Ruth and Boaz as a typological prefiguration of Christ, who will raise up the seed of the dead people (Israel) through heavenly teaching, a common patristic reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"filius suus persequebatur","severity":"caution","text":"The phrase 'Christ was persecuted by his own son' is obscure; it may refer to Judas Iscariot as a 'son' in a spiritual sense, or to a lost tradition; the text may be corrupt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'filius suus' (his own son) persecuting Christ is unclear; possibly a reference to Judas Iscariot as a spiritual son, or a textual corruption.","The saying about the bride's sons not fasting is not a direct biblical quote; its source is uncertain.","The detail of untying the shoe in the Ruth story is not in the Vulgate and may reflect a non-biblical tradition."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"Cui calceameutum nuptiale Ecclesiæ copulandæ perscripta legis spiritualia deterebant? Non Moyses sponsus. Illi enim dicimur: Solve calceamenta, ne ex similitudine nominis sponsus Ecclesiae crederetur. Non alius sponsus, sed solus Christus erat, de quo dixit Joannes: Qui habet sponsam, sponsus est (Joan. III, 29).\n\nIllius igitur calceamentum solvitur; hujus solvi non potest, sicut Joannes: Non sum dignus, inquit, solvere corrigiam et reliqua. Solus ergo sponsus Christus est: cui illa veniens ex gentibus spunsa ante inops, atque jejuna, sed jam Christi meaM dives, innubaque, manipulos fecundæ segetis verbi reliquias gremio ligat mentis interno, ut exhaustam illam viduam morte filii atque inopem defuncti populi matrem novis pascat alimentis, non relinquens destitutam, et novos quærens.\n\nSolus ergo sponsus est Christus, qui nec synagogæ ipsi manipulos suæ messis invideat. (Jtinam se non ipsa excluderet, habuit, quos per se collegisset, quia populus ejus morluus est, quasi filio indigena defuncto per Ecclesium manipulos. qnibus viveret, colligebat, quos venientes in exsultatione portabant, sicut scriptum est, Venientes autem vanient, et reliqua.","english":"Whose nuptial shoe was being worn down by the spiritual laws written for the joining of the Church? Not Moses the bridegroom. For we say to him: \"Remove the shoes,\" lest from the similarity of the name he be believed to be the bridegroom of the Church. There was no other bridegroom, but only Christ, of whom John said: \"He who has the bride is the bridegroom\" (John 3:29).\n\nTherefore, his shoe is removed; this one's cannot be removed, as John says: \"I am not worthy,\" he says, \"to untie the strap,\" and so forth. Therefore, only Christ is the bridegroom: to whom that bride, coming from the Gentiles, formerly poor and fasting, but now rich through my Christ, and fruitful, binds the remnants of the abundant harvest of the word in the lap of her inner mind, so that she might feed that widow, exhausted by the death of her son and destitute, the mother of a dead people, with new nourishment, not leaving her abandoned, and seeking new ones.\n\nTherefore, only Christ is the bridegroom, who would not begrudge even the synagogue itself the sheaves of its own harvest. (If only she herself did not exclude herself, she had those whom she would have gathered by herself, because her people died, as if a native son had died, she gathered through the Church the sheaves by which she might live, which those coming in exultation carried, as it is written: \"But those coming will come,\" and so forth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"calceamentum","severity":"info","text":"The term 'calceamentum' (shoe) is a metaphor for the legal or ritual bond of marriage, here applied to the Church's union with Christ, contrasting with Moses' symbolic shoe.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. III, 29","severity":"info","text":"The citation 'Qui habet sponsam, sponsus est' is attributed to John 3:29, but the Vulgate John 3:29 reads 'Qui habet sponsam, sponsus est' only in this allegorical context; the verse is not standard in modern Bibles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Non sum dignus, inquit, solvere corrigiam","severity":"info","text":"This phrase echoes a humility topos in early Christian literature, possibly from a lost apocryphal saying of John the Baptist, reflecting the tradition of John's unworthiness relative to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Solus ergo sponsus est Christus","severity":"info","text":"The repetition of 'Solus ergo sponsus est Christus' frames the passage as a chiastic argument: Moses is not the bridegroom, Christ alone is, and even the synagogue is not excluded.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"meaM","severity":"caution","text":"The reading 'meaM' is likely a scribal error for 'meam' (my), but the capitalization may indicate a proper name or a gloss; the English draft renders it as 'my Christ'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Venientes autem vanient","severity":"info","text":"This phrase is a garbled citation, possibly from a lost source or a misremembered verse; it may allude to eschatological expectations of the Gentiles' coming to the Church.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Joannes' in the first citation is ambiguous: it could be John the Evangelist or John the Baptist, but the context favors the Evangelist.","The phrase 'Venientes autem vanient' is corrupt; the intended scripture is unclear, possibly a conflation of Old Testament prophetic texts."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"Etcana pater venerabilis Samuelis, qui erat possessio Dei; Helcana quippe in possessionem Dei transfertur; animi virtute vir dicitur, et non solum vir, verum etia vir unus appellatur. Non enim iu diversa vagabundus, velut mohilis, atque instabilis, ferebatur, sed liranus, atque inconcussus persistens vir unus erat.\n\nEt idcirco in monte Ephraim frugifero morabatur, in alia scilice' conteplatione virtutum, ut a nullis subjacentibus et circumlatrantibus vitiorum cogitationibus mentis ejus sublimitas dejiceretur, vel unitas scinderetur.\n\nDavid cum sociis fugiens a facie Saul figurabat Christum, qui cum apostolis principem mundi lateret, nisi tantum sacerdotibus, ut demonstraret sacerdotalem cibum ad usum transiturum esse prophetam. Sive quia omnes vitam sacerdotalem debeamus imitari, sive quia omnes filii Ecclesiæ sacerdotes sunt, offerentes semetipsos Deo hostias sprituales.","english":"Etcana, the venerable father of Samuel, who was the possession of God; for Helcana is translated as \"into the possession of God.\" By the strength of his mind he is called a man, and not merely a man, but indeed a single man is he named. For he was not carried about, wandering into diverse things, like something changeable and unstable, but, steadfast and unshaken, he was a single man.\n\nAnd for this reason he dwelt on fruitful Mount Ephraim, that is, in another contemplation of virtues, so that the sublimity of his mind might not be cast down, nor its unity shattered, by any underlying and barking thoughts of vices.\n\nDavid, fleeing with his companions from the face of Saul, prefigured Christ, who, with the apostles, would hide from the prince of the world, except to the priests, so as to show that the priestly food was to pass into use for the prophet. Either because we all ought to imitate the priestly life, or because all sons of the Church are priests, offering themselves as spiritual sacrifices to God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Helcana","severity":"info","text":"Isidore etymologizes Helcana as 'into the possession of God,' linking the name to the Hebrew קנה (qanah, 'to acquire') and the divine name. This reflects the patristic practice of interpreting Old Testament names as theological symbols.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Etcana pater venerabilis Samuelis","severity":"info","text":"Elkanah is the father of Samuel (1 Samuel 1:1). Isidore's description of him as 'possessio Dei' alludes to the meaning of his name, though the Vulgate does not gloss it; the etymology is traditional in Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"monte Ephraim","severity":"info","text":"Mount Ephraim is the region where Elkanah lived (1 Samuel 1:1). Isidore allegorizes it as a place of contemplative virtue, contrasting the 'barking thoughts of vices' with steadfast unity of mind.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"David cum sociis fugiens a facie Saul","severity":"info","text":"David's flight from Saul (1 Samuel 19–27) is interpreted as a type of Christ hiding from the 'prince of the world' (Satan) with the apostles. This typology is common in patristic commentaries on the books of Samuel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sacerdotalem cibum ad usum transiturum esse prophetam","severity":"info","text":"Isidore suggests that priestly food (the Eucharist or spiritual nourishment) passes to the prophet (David/Christ), reflecting a liturgical or sacramental interpretation. The phrase 'all sons of the Church are priests' echoes the doctrine of the priesthood of the faithful, a theme in early medieval ecclesiology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in alia scilice' conteplatione","severity":"caution","text":"The Latin text has 'scilice'' for 'scilicet' and 'conteplatione' for 'contemplatione,' likely scribal errors. The English draft reads 'in another contemplation,' which is plausible but the precise sense of 'alia' is ambiguous—it may mean 'another' (i.e., higher) or 'different.'","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in alia scilice' conteplatione' is textually corrupt; 'scilice'' is likely a misspelling of 'scilicet,' and 'conteplatione' for 'contemplatione.' The meaning 'in another contemplation' is adopted, but 'alia' could also imply 'a different kind of' contemplation."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Ergo intravit David domum sacerdotis, nec sacerdos, periculo mortis proposito, hospitem recusavit; ut sive moraliter hospitalitatis gratia libenter in nos aliena pericula transferamus, sive mystice nec præsumpto mortis exitio Christum hospitio suae mentis excludant sacerdotes.\n\nUbi Christus spiritualis nequitiæ manubias sumens, illum Goliam suis spoliis armisque (apoliavit), ibi Davit' panes petivit. Sed unum accepit, quia non Quinque libris Moysi, sed Christi corpore cibus fidelibus paratur.\n\nDoeg autem, camelorum infructuosi gregis custos, Judæ proditoris typo. implet. Sed in domo Achimelech solus Abiathar priuceps sacerdotum a persecutore Saul immunis ea... quia nomo potest nocere Christo, principi sacerdotum.\n\nQuid enim? quia David, qui retribuenti mala non reddidit, eum Saol et Jonathas bello occumberent, Gelboo montibus maledicit dicens: Montes Gelboe, nec foa, nec pluviat veniat super vos, neque sint agri primitiarum, quia ibi abjectus est clypeus Saul, quasi non esset unctus oleo. Quid ergo, Saul moriente, montes deliquerunt, qualenus in eis nec ros, nec pluvia eaderet? Sed quia Gelboe interpretatur decursus, per Saul unetum et mortuum mors mediatoris exprimitur; non immerito per Gelboe montes superba Judæorum corda signantur: quæ dum in hujus mundi desideriis defluunt, in Christi, id est, uncti, se morte miscuerunt.","english":"Therefore David entered the house of the priest, and the priest, with the threat of death before him, did not refuse the guest; so that either morally we may willingly transfer dangers upon ourselves for the sake of hospitality, or mystically priests may not exclude Christ from the hospitality of their minds even at the risk of death.\n\nWhere Christ, taking up the spoils of spiritual wickedness, despoiled that Goliath of his own spoils and arms, there David asked for loaves. But he received only one, because food for the faithful is prepared not by the five books of Moses, but by the body of Christ.\n\nDoeg, however, the keeper of the unfruitful herd of camels, fulfills the type of the traitor Judas. But in the house of Ahimelech, only Abiathar, the chief of the priests, was immune from the persecutor Saul... because no one can harm Christ, the chief of priests.\n\nWhat then? Because David, who did not return evil for evil, when Saul and Jonathan fell in battle, curses the mountains of Gilboa, saying: Mountains of Gilboa, let neither dew nor rain come upon you, nor let there be fields of firstfruits, because there the shield of Saul was cast away, as if he were not anointed with oil. What then, did the mountains sin when Saul died, so that neither dew nor rain would fall upon them? But because Gilboa is interpreted as \"descent,\" through Saul, anointed and dead, the death of the mediator is expressed; not undeservedly, the mountains of Gilboa signify the proud hearts of the Jews: which, while they flow down in the desires of this world, have mingled themselves in the death of Christ, that is, the anointed one.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ergo intravit David domum sacerdotis","severity":"info","text":"Isidore interprets David's entry into the priest's house as both a moral lesson on hospitality and a mystical warning that priests must not exclude Christ from their minds even at risk of death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"panes petivit... unum accepit","severity":"info","text":"Alludes to 1 Samuel 21:1-6, where David asks Ahimelech for bread and receives only the showbread, which Isidore contrasts with the five books of Moses and the body of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Doeg autem, camelorum infructuosi gregis custos","severity":"info","text":"Doeg the Edomite, keeper of Saul's camels, is typologically linked to Judas Iscariot as a traitor; 'infructuosi' (unfruitful) underscores his barrenness of good works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Gelboe interpretatur decursus","severity":"info","text":"Isidore etymologizes 'Gelboe' (Gilboa) as 'decursus' (descent), linking it to the death of Saul (anointed) and typologically to Christ's death, with the mountains symbolizing the proud hearts of the Jews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quid enim? ... Quid ergo","severity":"info","text":"Isidore uses rhetorical questions ('What then?') to introduce and then resolve an apparent absurdity—cursing mountains for Saul's death—by allegorical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Abiathar priuceps sacerdotum a persecutore Saul immunis ea...","severity":"caution","text":"The Latin text is corrupt here: 'priuceps' for 'princeps', and 'immunis ea...' is incomplete. The sense is that Abiathar alone escaped Saul's massacre, prefiguring Christ's inviolability.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'immunis ea...' is truncated; the intended completion is likely 'immunis evasit' or similar.","The typological identification of Doeg with Judas is asserted without scriptural citation, relying on patristic tradition."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Et quod in eis unctus rex corporaliter moritur, ipsi ab omni gratiæ rore siccantur, de quibus et bene dicitur ut agri primitiarum esse non possint. Superbæ quippe Hebræorum mentes primitivos fructus non ferentes, quia in Redemptoris adventu ex parte maxima in perfidia remanentes, priMordia fidei sequi noluerint.\n\nSancta namque Ecclesia in primitiis multitudine gentium fecundata vix in mundi fine Judæos, quos invenit, suscipit, extrema colligens, eos quasi reliquias frugum ponit; de quibus Isaias: Si fuerit numerus filiorum Israel quasi arenæ maris, reliquiæ salvæ fient (Isai. X, 22).\n\nPossunt demum idcirco Gelboe montes ex ore prophetae maledici, ut dum fructus, exarescenle terra, non oritur, possessores tamen sterilitatis danino feriantur, quatenus ipsi maledictionis sen. tentiam acciperent, quia apud se mortem regis suscipere, iui quitate sna exigente, meruissent.","english":"And because in them the anointed king dies bodily, they themselves are dried up from every drop of grace, concerning which it is well said that they cannot be fields of firstfruits. For the proud minds of the Hebrews, not bearing firstfruits, because for the most part they remained in perfidy at the coming of the Redeemer, refused to follow the beginnings of the faith.\n\nFor holy Church, made fruitful in the firstfruits by a multitude of nations, scarcely at the end of the world receives the Jews whom she finds, gathering them as remnants, placing them like the gleanings of the harvest; concerning which Isaiah says: If the number of the sons of Israel were as the sand of the sea, the remnant shall be saved (Isaiah 10:22).\n\nFinally, the mountains of Gilboa can be cursed by the mouth of the prophet for this reason, so that while the fruit does not arise from the parched earth, the possessors are nonetheless struck by the loss of sterility, inasmuch as they themselves would receive the sentence of the curse, because they deserved, by the demand of their own iniquity, to receive the death of the king among themselves.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaias: Si fuerit numerus filiorum Israel quasi arenæ maris, reliquiæ salvæ fient (Isai. X, 22)","severity":"info","text":"Isidore cites Isaiah 10:22, but the Vulgate Isaiah 10:22 reads differently; the verse likely refers to a non-canonical or variant tradition, possibly from the Septuagint or a lost source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Gelboe montes","severity":"info","text":"Mount Gilboa is the site of King Saul's death in 1 Samuel 31. Isidore allegorizes the barrenness of the mountains as a curse for harboring the death of the anointed king, reflecting a typological reading of Saul as a type of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"primitiis","severity":"info","text":"The term 'primitiis' (firstfruits) is used both literally (agricultural) and figuratively (the first converts to Christianity). Isidore contrasts the fruitful Church with the barren Jews who reject the 'firstfruits' of faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Judæos","severity":"info","text":"Isidore's depiction of Jews as proud, perfidious, and only saved as remnants at the end of the world reflects a common anti-Jewish polemic in early medieval Latin Christianity, notably in his own theological works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Possunt demum idcirco Gelboe montes ex ore prophetae maledici","severity":"info","text":"This sentence concludes the allegorical interpretation of the Gilboa episode, linking the curse of the mountains to the moral and spiritual consequences of harboring the king's death, echoing the earlier pattern of moral and mystical readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Isaiah citation (10:22) is unclear; it may be a misremembered or apocryphal verse.","The phrase 'exarescenle terra' appears to be a scribal error or variant for 'exarescente terra' (the earth drying up)."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"Sic plerumque res quaelibet per historiam virtus est, per significationem culpa. Sicut aliquando res gesta in facto causa damnationis, in scripto autem prophetia virtutis. Quod verum citius ostendimus, si David factum ad medium deducamus, in uno testimonio ad utraque probaudo.\n\nQuisnam audiens non solum fidelium, sed ipsorum quoque infidelium, non detestatur, quod David in solario deambulans Bethsabee Uriæ concupiscit uxorem? quem tamen a prælio revertentem ire ad domum admonet pedes lavare. Qui protinus respundit, dicens: Arca Dei sub pellibus est, et ego iu doNno mea requiescam?\n\nQuem David ad mensam propriam suscepit, eique epistolas, per quas mori debeat tradidit. Cujus autem David in solario deambulans typum tenet, nisi ejus de quo scriptum est: In sole posuit tabernaculum suum (Psal. XVIII, 6)? Et quid est Bethsabee ducere, nisi legem litteræ carnali populo conjunctam spirituali sibi intellectu sociare?","english":"Thus, quite often, any given thing is, through history, a virtue; through signification, a fault. Just as sometimes a deed, in its actual occurrence, is a cause of condemnation, but in writing, it is a prophecy of virtue. We will show this truth more quickly if we bring forward the deed of David, proving both points with a single testimony.\n\nWho, upon hearing—not only among the faithful, but even among the unbelievers themselves—does not detest that David, walking on the rooftop, coveted Bathsheba, the wife of Uriah? Yet he urged the man returning from battle to go home and wash his feet. Uriah immediately replied, saying: “The Ark of God is under tents, and shall I rest in my own house?”\n\nDavid received him at his own table and handed him letters by which he was to die. But whose type does David, walking on the rooftop, hold, if not that of him of whom it is written: “He has placed his tabernacle in the sun” (Psalm 18:6)? And what is it to take Bathsheba, if not to join the law of the letter, united to the carnal people, to a spiritual understanding for himself?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Sic plerumque res quaelibet per historiam virtus est, per significationem culpa","severity":"info","text":"Isidore introduces a hermeneutical principle: the same event can be virtuous in its historical sense but culpable in its allegorical signification. This frames the David-Bathsheba narrative as both a historical sin and a prophetic type.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In sole posuit tabernaculum suum (Psal. XVIII, 6)","severity":"info","text":"Isidore cites Psalm 18:6 (Vulgate numbering) to interpret David walking on the rooftop as a type of Christ, who 'placed his tabernacle in the sun.' The rooftop (solarium) is linked to the sun (sol), reinforcing the typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"David in solario deambulans Bethsabee Uriæ concupiscit uxorem","severity":"info","text":"The story of David and Bathsheba (2 Samuel 11) is here reinterpreted typologically. Isidore follows a patristic tradition (e.g., Augustine) that sees David's sin as a figure of Christ's union with the Church or with spiritual understanding of the Law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quod verum citius ostendimus, si David factum ad medium deducamus, in uno testimonio ad utraque probaudo","severity":"info","text":"This sentence announces the passage's rhetorical structure: a single example (David's deed) will prove both that history can be virtue and signification can be fault. The following narrative and typological interpretation illustrate this dual function.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Quisnam audiens non solum fidelium, sed ipsorum quoque infidelium, non detestatur","severity":"info","text":"Isidore appeals to universal moral revulsion at David's sin, even among non-believers, to underscore the tension between historical condemnation and prophetic virtue. This rhetorical move reflects early medieval apologetic concerns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"per significationem","severity":"info","text":"The phrase 'per significationem' (through signification) denotes allegorical or typological interpretation, as distinct from literal history. Isidore uses it to mark the shift from the literal sin to its spiritual meaning.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'in sole posuit tabernaculum suum' is a Vulgate reading; the exact psalm numbering (18) follows the Vulgate, which differs from the Hebrew numbering (Psalm 19).","The identity of 'him of whom it is written' is not explicitly named but is understood as Christ in the typological tradition."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Bethsabee enim puteus septimus dicitur, quia nimirum per cognitionem legis infusione spiritualis gratiae perfecta nobis sapientia ministratur. Quem vero Urias, nisi Judaicum populum, significat? cujus nomen interpretatum dicitur lux mea Dei. Judaicus autem populus, quia de accepta legis scientia tollitur, quasi de Dei gloriatur luce.\n\nSed huic Uriæ David uxorem abstulit, sibique conjunxit, quia videlicet manu foliis, qui David dicitur, in carne Redemptor apparens, dum de se spiritualiter loqui legem innotuit, per hoc, quod juxta litteram tenebatur, hanc a Judaico populo extraneam demonstiavit, sibique conjunxit, qui se per illain prædicari declaravit.\n\nUriam tamen ad domum ire David admouet pedes lavare, quia incarnatus Dominus veniens Judaico populo præcepit ut ad conscientiam redeat, et surdes operum tergat, ut spirilualiter mandata legis intelligat, et post tantam duritiam præceptorum fontem baptisimatis inveniens, ad aquam post laborem recurrat.","english":"Bethsabee is called \"the seventh well,\" because through the knowledge of the law, the infusion of spiritual grace ministers perfect wisdom to us. And whom does Urias signify, if not the Jewish people? His name, when interpreted, is said to mean \"my light of God.\" The Jewish people, however, because they are lifted up by the knowledge of the law they have received, boast as if of the light of God.\n\nBut David took this Urias's wife and joined her to himself, because, evidently, the one who is called David, the Redeemer appearing in the flesh, when he made known that the law speaks spiritually about himself, by this, that which was held according to the letter, he showed to be foreign to the Jewish people, and joined it to himself, declaring that he is preached through it.\n\nNevertheless, David urged Urias to go home and wash his feet, because the incarnate Lord, coming, commanded the Jewish people to return to their conscience and wipe away the filth of their works, so that they might understand the commandments of the law spiritually, and, after such hardness of the precepts, finding the font of baptism, might run to the water after their labor.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Bethsabee","severity":"info","text":"Isidore interprets Bethsabee as 'the seventh well' (puteus septimus), linking the name to the infusion of spiritual grace through knowledge of the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Urias","severity":"info","text":"Urias is said to mean 'my light of God' (lux mea Dei) and is interpreted as a figure of the Jewish people, who boast in the light of the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"David","severity":"info","text":"The passage alludes to the biblical narrative of David and Bathsheba (2 Samuel 11-12), where David takes Uriah's wife. Isidore reads this as a typological prefiguration of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"manu foliis","severity":"info","text":"The phrase 'manu foliis' (literally 'hand leaves') is a corruption or variant; the intended reading is likely 'manu fortis' (strong of hand), a common etymology of David's name in patristic sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a three-part typological scheme: Bethsabee as wisdom, Urias as the Jewish people, and David as Christ, each interpreted through allegorical etymology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Isidore's typological reading of the David and Bathsheba story as a figure of Christ and the Church was influential in medieval exegesis, particularly in the Glossa Ordinaria.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'manu foliis' is textually uncertain; the intended reading may be 'manu fortis' (strong of hand), a standard etymology for David."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Sed Urias, qui arcam Dei esse sub pellibus meminit, respondit. quod domuum suam intrare non possit. Ac si Judaicus populus dicat: Ego mandata Dei in sacrificiis carnalibus video, et redire ad conscientiam per spiritualem intelligentiam non requiro. Quasi enim arcam esse sub pellibus dicit, qui præcepta Dei non nisi ad exhibendum ministerium sacrificii carnalis intelligit.\n\nHunc tamen etiam redire ad domum nolentem David advocat. Quia quamvis Judaicus populus ad conscientiam reverti contemnat, tamen Redemptor veniens mandata spiritualia prædicat, dicens: Si crederetis Moysi, crederetis forsitan et mihi; de me enim ille scripsit (Joan. v, 46).\n\nLegem itaque Judaicus populos tenet, quia ejus divinitatem loquitur, cui idem populus credere dedignatur. Unde et Urias cum epistolis ad Joab, ex quibus occidi debebat, mittitur, quia idem ipse Judaicus populus legem portat, qua convincente moriatnr. Dum enim mandata legis retinens implere nititur, ipse nimirum defert judicium unde damnetur.","english":"But Uriah, who remembered that the ark of God was under hides, replied that he could not enter his own house. As if the Jewish people were to say: I see the commandments of God in carnal sacrifices, and I do not seek to return to conscience through spiritual understanding. For he speaks as if the ark were under hides who understands the precepts of God only for the purpose of performing the ministry of carnal sacrifice.\n\nYet David summons him, even though he is unwilling to return home. Because although the Jewish people disdain to return to conscience, nevertheless the Redeemer, coming, preaches spiritual commandments, saying: If you believed Moses, you would perhaps also believe me; for he wrote of me (John 5:46).\n\nThus the Jewish people hold the Law, because it speaks of his divinity, to which same people disdain to give credence. Hence Uriah is also sent with letters to Joab, by which he was to be killed, because the same Jewish people carry the Law, by which, as it convicts, they die. For while, retaining the commandments of the Law, they strive to fulfill them, they themselves undoubtedly bear the judgment by which they are condemned.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. v, 46","severity":"info","text":"The citation John 5:46 is given as a proof-text for Christ's claim that Moses wrote of him. The verse is not verbatim from the Vulgate but paraphrased.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Urias","severity":"info","text":"The typology equates Uriah with the Jewish people, a common patristic reading. The ark 'under hides' refers to the tabernacle's coverings, symbolizing the literal, carnal understanding of the Law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"arcam Dei esse sub pellibus","severity":"info","text":"This phrase alludes to the ark of the covenant being housed in a tent of hides, a detail from 2 Samuel 11:11. Isidore uses it to signify the material, sacrificial interpretation of the Law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hunc tamen etiam redire ad domum nolentem David advocat","severity":"info","text":"This sentence marks a shift from Uriah's refusal to David's summons, paralleling the transition from Jewish obstinacy to Christ's preaching of spiritual commandments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Urias cum epistolis ad Joab","severity":"info","text":"The motif of Uriah carrying his own death warrant (2 Samuel 11:14-15) is interpreted as the Jewish people bearing the Law that condemns them, a typology found in earlier Latin exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"moriatnr","severity":"caution","text":"The Latin 'moriatnr' is a scribal error for 'moriatur' (he dies). The sense is clear: the Jewish people die by the Law they carry.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'quasi enim arcam esse sub pellibus dicit' could be read as either a direct quote from Uriah or an interpretive gloss by Isidore; the latter is taken here.","The citation 'Joan. v, 46' is not a direct quotation but a paraphrase; the exact Vulgate wording is not given."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Gaza enim, et Ascalon, et Accaron diversa supplicia sustinebunt. Gaza interpretatur fortitudo ejus. Omnes ergo qui sibi applaudunt in fortitudine corporis, et potentia sæculari, et dicunt cum diabolo: Fortitudinem faciam, diripientur in die iræ Domini, et ad nihilum redigentur.\n\nAscalon quippe, quæ (inlerpretatur) pondera, vel ignis homicidæ, cum venerit dies irae, sceleris sui mensuram sentiet, et eodem quo operatus est pondere deprimetur. Et quia arsit ad effundendum sanguinem, et multas scandalizavit animas, et impletum est in ea: Virum sanguinum et dolosum abominaMur Domanus, non diripietur, ut Gaza, sed in solitudinem redacta gehennae ignibus concremabitur usque ad pulverem.\n\nNecnon et Azotus, quæ Hebraice dicitur ea David, et in lingua nostra sonat ignis generationis, clara luce testabitur. Arsit enim libidine, et generationis incendio dissipata est; et quia omnes adulterantes, quasi clibanus, corda eorum, et sagittis ardentibus vulnerati sunt. Non in tenebris, non in occulto judicio, sed in meridie, hoc est, quando sancti plenam recipient claritatem, projicientur in tenebras, et sanctorum consortium non habebunt in die judicii.","english":"For Gaza, and Ascalon, and Accaron will suffer various punishments. Gaza is interpreted as \"his strength.\" Therefore, all who applaud themselves in bodily strength and worldly power, and say with the devil, \"I will do a mighty deed,\" will be torn apart on the day of the Lord's wrath and reduced to nothing.\n\nAscalon, indeed, which is interpreted as \"weights\" or \"fire of the murderer,\" when the day of wrath comes, will feel the measure of its crime and will be crushed by the same weight with which it operated. And because it burned to shed blood and scandalized many souls, and it was fulfilled in it: \"We abhor a man of blood and deceit, O Lord,\" it will not be torn apart like Gaza, but reduced to desolation, it will be burned by the fires of Gehenna down to dust.\n\nMoreover, Azotus, which is called in Hebrew \"ea David\" and in our language sounds like \"fire of generation,\" will testify with clear light. For it burned with lust and was destroyed by the fire of generation; and because all who commit adultery, like an oven, their hearts, were wounded by burning arrows. Not in darkness, not in secret judgment, but at midday—that is, when the saints receive full clarity—they will be cast into darkness and will not have the fellowship of the saints on the day of judgment.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Gaza","severity":"info","text":"Gaza is interpreted as 'fortitudo eius' (his strength), linking the Philistine city to pride in bodily or worldly power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ascalon","severity":"info","text":"Ascalon is interpreted as 'pondera' (weights) or 'ignis homicidae' (fire of the murderer), connecting it to crime and punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Azotus","severity":"info","text":"Azotus is interpreted as 'ignis generationis' (fire of generation), linking it to lust and adultery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Virum sanguinum et dolosum abominamur Domine","severity":"info","text":"This phrase echoes biblical language condemning bloodshed and deceit, though not a direct quotation; it may reflect Psalm 5 or similar passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Gaza, Ascalon, Accaron, Azotus","severity":"info","text":"These are Philistine cities (Gaza, Ashkelon, Ekron, Ashdod) from the Old Testament, used allegorically to represent vices and divine punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage follows a pattern: naming a city, giving its etymological interpretation, and then applying it allegorically to moral or eschatological judgment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has a possible corruption: 'inlerpretatur' should likely be 'interpretatur'. The phrase 'ea David' for Azotus is unclear; it may be a misreading or variant of a Hebrew etymology."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Sed et Accaron, quæ interpretatur sterilitas, vel eradicatio, quia nullos fructus habuit., et perversitate doctrinae suæ eradicavit plurimos, ipsaque eradicabitur. Has omnes varietates intellige in animarum vitiis atque peccatis. Et quod uniuscujusque opus quale sit ignis probabit. Idcirco infirmi dijudicant sæpe multa, quae a fortibus dicuntur, quia ignorant quod in bubus calcitrantibus inclinata illa Testamenti arca, jamque casuram credens Levites erigere voluit, moxque sententiam damnationis accepit.\n\nQuid est namque mens justi, nisi area Testamenti? quæ gestata bubus calcitrantibus inclinatur, quia nonnunquam etiam qui bene praeest, dum subjicietur, populorum confusione concitus, ad dispensationis condescensionem ex sola dileclione permovetur. Sed in hoc, quod dispensatorie agitur, inclinalio ipsa fortitudinis casus putatur imperitis. Unde et nonnulli subditi contra hanc manum reprehensionis mittunt, sed protinus ipsa vitæ merita deficiunt.","english":"But Accaron, which is interpreted as \"barrenness\" or \"uprooting,\" because it had no fruits, and by the perversity of its teaching uprooted many, will itself be uprooted. Understand all these varieties in the vices and sins of souls. And that the work of each one, whatever it is, fire will test. Therefore the weak often judge many things that are said by the strong, because they are ignorant that in the case of the kicking oxen, the Ark of the Covenant, having been tilted and already believed to be falling, a Levite wished to set it upright, and soon received a sentence of condemnation.\n\nFor what is the mind of a just man but the Ark of the Covenant? which, carried by kicking oxen, is tilted, because sometimes even one who presides well, while he is subjected, stirred by the confusion of the peoples, is moved to the condescension of dispensation out of love alone. But in this, which is done dispensationally, the tilting itself of strength is thought by the inexperienced to be a fall. Whence also some subordinates send a hand of reproof against this, but immediately the merits of life itself fail.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Accaron","severity":"info","text":"Accaron is the Latin form of Ekron, one of the five Philistine cities. Isidore's etymologies ('sterilitas', 'eradicatio') are moralizing allegories, not historical linguistics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ignis probabit","severity":"info","text":"The phrase 'ignis probabit' echoes the testing fire of judgment, possibly alluding to Malachi 3:2-3 or the eschatological fire in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"bubus calcitrantibus","severity":"info","text":"The episode of the kicking oxen and the Levite who tried to steady the Ark is drawn from 2 Samuel 6:6-7, where Uzzah is struck dead for touching the Ark. Isidore adapts it as a moral exemplum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed et Accaron","severity":"info","text":"This passage continues the allegorical interpretation of the Philistine cities, moving from Gaza and Ascalon to Accaron, then generalizing to vices and the testing fire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"area Testamenti","severity":"info","text":"Isidore's identification of the just man's mind with the Ark of the Covenant reflects a common patristic trope, found in Augustine and Gregory the Great, of the Ark as a type of the Church or the soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ex sola dileclione","severity":"caution","text":"The word 'dileclione' appears to be a scribal error for 'dilectione' (love). The sense is clear, but the text as transmitted is corrupt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ex sola dileclione' is likely a misspelling of 'dilectione', but the intended reading is unambiguous."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Recte Oza dicitur, qui videlicet robustus Domini interpretatur. Quoniam praesumptores quique, nisi audaci mente robustos se esse in Domino crederent, nequaquam meliorum facta vel dicta velut infirma judicarent.\n\nDabo tibi reges in furore meo. Si ergo, irascente Deo, secundum nostra merita rectores accipimus, in illorum actione legimus, quia de sola æstimatione pensemus, quamvis plerumque electi subjacent reprobis. Inde et David Saulem pertulit, quia dignus tunc fuit qui tanta præpositi asperitate premeretur. Sic ergo, sicut merita subditorum, tribuuntur personae regnantium, ut saepe qui videntur boni, acrepto mex regimine permutentur, Scriptura dicente: Qui cor cum dignitate mutavit.\n\nUnde scriptum est: Ecce cum esses parvulus in oculis tuis, caput te constitui in tribus Israel. Sic pro qualitatibus subditorum disponuntur acta regnantium. Ut saepe pro malo gregis etiam vere boni delinquat vita pastoris. Ille enim, Deo attestante, laudalus, ille supernorum conscius David propheta, populum numerando peccavit. Et tamen vindictam populus, David peccante, suscepit.","english":"Oza is rightly so called, who is interpreted as \"robust of the Lord.\" For all presumptuous persons, unless they believed with audacious mind that they were robust in the Lord, would by no means judge the deeds or words of better men as if they were weak.\n\nI will give you kings in my fury. If, therefore, with God angered, we receive rulers according to our merits, we read in their action that we should consider only estimation, although often the elect are subject to the reprobate. Hence David also endured Saul, because he was then worthy of being oppressed by such great harshness of a superior. Thus, just as the merits of subjects are, so are the persons of rulers granted, so that often those who seem good, once having seized the reins of government, are changed, as Scripture says: \"He who changed his heart along with his dignity.\"\n\nWhence it is written: \"Behold, when you were small in your own eyes, I made you head of the tribes of Israel.\" Thus, according to the qualities of subjects, the deeds of rulers are arranged. So that often, because of the evil of the flock, even the life of a truly good pastor sins. For that David, praiseworthy with God as witness, that David conscious of heavenly things, sinned by numbering the people. And yet the people received the punishment while David was sinning.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Oza","severity":"info","text":"Oza is a Latin transliteration of the Hebrew name Uzzah, here etymologized as 'robustus Domini' (robust of the Lord). Isidore draws on the tradition of onomastic interpretation to link the name to the presumptuousness of those who judge their betters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dabo tibi reges in furore meo","severity":"info","text":"This phrase echoes a biblical warning about divinely appointed rulers as instruments of wrath, possibly alluding to Hosea 13:11 or a similar prophetic passage. Isidore uses it to introduce the theme of rulers given according to human merits.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui cor cum dignitate mutavit","severity":"info","text":"This citation, 'He who changed his heart along with his dignity,' is not a direct biblical verse but a proverbial or patristic saying. It may derive from a commentary on the corrupting effect of power, possibly from Gregory the Great or earlier sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecce cum esses parvulus in oculis tuis, caput te constitui in tribus Israel","severity":"info","text":"This verse echoes 1 Samuel 15:17 or a similar passage where Saul is reminded of his humble origins. Isidore uses it to illustrate how rulers' actions are shaped by the qualities of their subjects.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"David populum numerando peccavit","severity":"info","text":"Isidore refers to the episode in 2 Samuel 24 where David's census of the people is considered a sin, leading to a plague. This reflects a patristic tradition that David's sin was pride or disobedience in counting Israel, and that the people suffered for it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from an etymological gloss on Oza to a general principle about rulers as divine instruments, then to specific biblical examples (David and Saul, David's census). This pattern of allegorical interpretation followed by scriptural proof is typical of Isidore's exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Dabo tibi reges in furore meo' is not a direct biblical quotation; its source is uncertain, possibly a paraphrase of prophetic language. The citation 'Qui cor cum dignitate mutavit' is also unattested in the Vulgate and may be a patristic maxim."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Cur hoc? videlicet per meritum plebium disponitur ordo rectorum. Justus vero judex peccantis vitium ex ipsorum animadversione corripuit, ex quorum causa peccavit. Sed quia ipsa voluntate superbiens, a culpa alienus non suscipit, vindictam culpae etiam ipse suscipit. Nam ira saeviens, quae corporaliter populum perculit, reclorem quoque populi intimo cordis dolore prostravit.\n\nIbant autem in directum vaccae per viam quæ ducit Bethsames, pergentes, et mugientes, et non declinabant neque ad dexteram, neque ad sinistram. Quid igitur vaccæ, nisi fideles quosque in Ecclesia designant? Qui dum sacri eloquii praecepta conside. rant, quasi superimpositam Domini arcam portant.\n\nDe quibus hoc etiam prænotandum, quia fuisse fetae memorantur, quia sunt plerique, qui in via Dei intrinsecus positi, foris carnalibus affectibus ligantur, sed non declinant a recto itinere, qui arcam Domini portant. Ecce etenim Baal Bethsames, quippe dicit domus solis. Et Propheta ait: Vobis autem, qui timetis nomen Domini, orietur sol justitiæ (Malach. iv, 2). Si igitur ad aeterni solis habitationem tendimus, dignum profecto est ut de Dei ilinere pro carnalibus affectibus non declinemus.","english":"Why is this? Clearly, the order of rulers is arranged according to the merit of the peoples. A just judge, however, corrects the sin of the offender by means of the very persons through whose cause he sinned. But because he, swelling with pride in his own will, does not accept punishment for a fault from which he is not free, he himself also receives the penalty for the fault. For the raging anger, which physically struck the people, also laid low the ruler of the people with deep grief of heart.\n\nNow the cows went straight along the road that leads to Bethsames, proceeding and lowing, and they did not turn aside either to the right or to the left. What, then, do the cows signify, if not the faithful in the Church? They, while considering the precepts of sacred eloquence, carry the ark of the Lord as if placed upon them.\n\nConcerning this, it is also to be noted beforehand that they are recorded as having been with calf, because there are many who, placed inwardly on the way of God, are outwardly bound by carnal affections, but they do not turn aside from the straight path, those who carry the ark of the Lord. For behold, Baal Bethsames means \"house of the sun.\" And the Prophet says: \"But for you who fear the name of the Lord, the sun of justice will rise\" (Malachi 4:2). Therefore, if we are heading toward the dwelling of the eternal sun, it is certainly fitting that we do not turn aside from the way of God on account of carnal affections.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Bethsames","severity":"info","text":"Bethsames is a transliteration of the Hebrew place name Beth-shemesh, meaning 'house of the sun.' Isidore glosses it as 'domus solis' and connects it allegorically to the 'eternal sun' of Malachi 4:2.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Malach. iv, 2","severity":"info","text":"The citation 'Malach. iv, 2' refers to Malachi 4:2 in the Vulgate, which reads 'vobis autem, qui timetis nomen Domini, orietur sol iustitiae.' Isidore uses this verse to support his allegorical interpretation of Bethsames as the dwelling of the eternal sun.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"vaccae","severity":"info","text":"The cows (vaccae) that carry the ark of the Lord are drawn from 1 Samuel 6:7-12, where the Philistines send the captured ark back to Israel on a cart drawn by two milk cows. Isidore allegorizes the cows as faithful Christians bearing the burden of divine law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Cur hoc?","severity":"info","text":"The passage opens with a rhetorical question 'Cur hoc?' (Why is this?), which serves as a transition from the preceding discussion of Oza to a new allegorical explanation of the cows' behavior. This question-answer structure is typical of Isidore's exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Baal Bethsames","severity":"info","text":"Isidore's identification of Bethsames as 'domus solis' reflects a common patristic and medieval etymological tradition, which he uses to link the Old Testament narrative to a Christological interpretation of the 'sun of justice' from Malachi.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'reclorem' is a scribal variant or error for 'rectorem' (ruler), as the context requires; the English draft translates it as 'ruler.'","The phrase 'Baal Bethsames' is ambiguous: Isidore may be treating 'Baal' as part of the place name or as a separate element; the English draft omits 'Baal' and glosses only 'Bethsames.'"],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Tota enim virtute pensandum est, quod vaccae Dei plaustro suppositae pergunt, et gemunt; dant ab intimis rugitus, et tamen de itinere non declinant gressus. Sic nimirum praedicatores Dei verbi, sic doctores, sic fideles quique esse intra sanctam Ecclesiam debent, ut compatiantur proximis per cbaritatem, et tamen de via Dei non exorbitent per compassionem.\n\nNix itaque nunc innocentiae nitor et gratiae, nunc hiems et frigus charitatis intelligi potest. Quod autem legimus in Kegnorum libris, Banaiam quemdam de fortibus lsrael descendisse in cisternam, ct percussisse leonem in tempore nivis, indifferenter puto in locis illis positam nivem, quia et Christi gratia, quae in hoc mundo resplenduit, et frigus charitatis Dei, quo refrixerunt homines niris nomine potuit Scriptura sacra significari.\n\nBanaiam vero figuraliter intelligimus Salvatorem, quia juxta vim nominis sui ipse aedificator Dominus; de quo propheta vaticinaverat, quia per eum ædificandam Ecclesiam dixit: Ædificans Jerusalem Dominus. Itemque: Ædificavit Sion; quod verbum in factura Hevæ, quæ Ecclesiae typum habuil, Scriptura propria significatione posuit, dicens: Et ædificavit dominus Deus costam, quam tulerat de Adam in mulierem. Et Paulus construi eam videns, ait; Dei ædificado estis.","english":"The whole matter must be weighed with all earnestness: the cows placed under the yoke of God’s wagon go forward and groan; they bellow from their depths, and yet they do not turn their steps from the path. So indeed must the preachers of God’s word, so must the teachers, so must all the faithful within holy Church be: that they may have compassion on their neighbors through charity, and yet not stray from the way of God through that compassion.\n\nSnow, therefore, can now be understood as the brightness of innocence and grace, now as the winter and cold of charity. But what we read in the books of Kings—that Benaiah, one of the mighty men of Israel, went down into a cistern and struck a lion in the time of snow—I think the snow is placed indifferently in those passages, because both the grace of Christ, which shone forth in this world, and the cold of God’s charity, by which men have grown cold, could be signified by the name of snow in sacred Scripture.\n\nBenaiah, however, we understand figuratively as the Savior, because according to the force of his name he is the Lord the builder; concerning whom the prophet had foretold that through him the Church would be built, saying: “The Lord builds Jerusalem.” And again: “He built Sion”; which word, in the making of Eve, who bore the type of the Church, Scripture placed in its proper meaning, saying: “And the Lord God built the rib which he had taken from Adam into a woman.” And Paul, seeing her being built, says: “You are the building of God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"vaccae Dei plaustro suppositae","severity":"info","text":"The image of cows yoked to God's wagon, groaning but not deviating, illustrates the ideal of preachers and faithful: compassionate yet steadfast on God's path.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Banaiam ... descendisse in cisternam, et percussisse leonem in tempore nivis","severity":"info","text":"This refers to 2 Samuel 23:20-21 (or 1 Chronicles 11:22-23), where Benaiah kills a lion in a pit during snowy weather.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"nix","severity":"info","text":"Isidore interprets 'snow' (nix) as a polysemous symbol: it can signify the brightness of innocence and grace, or the coldness of charity, depending on context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Banaiam ... figuraliter intelligimus Salvatorem","severity":"info","text":"Isidore reads Benaiah as a type of Christ, based on the etymology of the name (Hebrew: 'son of Yah' or 'builder'), linking to Christ as builder of the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Aedificans Jerusalem Dominus","severity":"info","text":"This phrase echoes Psalm 147:2 (LXX) or similar prophetic texts, used by Isidore to support the typological identification of Benaiah with Christ as builder.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et aedificavit dominus Deus costam, quam tulerat de Adam in mulierem","severity":"info","text":"This is a paraphrase of Genesis 2:22, where God 'builds' the rib into Eve, whom Isidore sees as a type of the Church.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'cbaritatem' which is likely a scribal error for 'caritatem' (charity).","The phrase 'in Kegnorum libris' is a corruption of 'in Regnorum libris' (in the books of Kings)."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Samuel cur ter vocatur? quia et propheta fuit, sacerdos, et dux. David annis XL primum ex tribu Juda regnavit. Roboam annis... Abia... Assa justus... Joram... Ochozias... Athalia... Johas... Amasias.,. Azarias... Joatham... Achaz... Ezechias... Manasses... Ammon... Josias... Joas... Eliachim... Joachim... Ezecbias... Astraph XIV, III annis, XLI, VII annis, L annis, IV annis, xt annis, VI annis, xiv annis, xvi annis, XXIX annis, LV armis.\n\nRUBRICA.\n\nIncipiunt capitula de libro Esdrae. De. septuaginta annis captivitatis, etc.","english":"Why is Samuel called three times? Because he was a prophet, a priest, and a leader. David reigned first from the tribe of Judah for forty years. Rehoboam for ... years. Abijah ... Asa the just ... Joram ... Ahaziah ... Athaliah ... Joash ... Amaziah ... Azariah ... Jotham ... Ahaz ... Hezekiah ... Manasseh ... Amon ... Josiah ... Jehoahaz ... Jehoiakim ... Jeconiah ... Zedekiah ... fourteen, three years, forty-one, seven years, fifty years, four years, eleven years, six years, fourteen years, sixteen years, twenty-nine years, fifty-five years.\n\nRUBRIC.\n\nHere begin the chapters from the book of Ezra. On the seventy years of captivity, etc.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Samuel cur ter vocatur?","severity":"info","text":"The opening question 'Why is Samuel called three times?' introduces a tripartite summary of Samuel's roles, a common catechetical or mnemonic device in Isidore's works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"David annis XL primum ex tribu Juda regnavit","severity":"info","text":"The note that David reigned 40 years first from the tribe of Judah reflects the biblical chronology (2 Sam 5:4–5; 1 Kgs 2:11) and the Judean royal line, a standard reckoning in patristic and medieval historiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"RUBRICA","severity":"info","text":"The rubric 'Incipiunt capitula de libro Esdrae' marks a transition to a new section on Ezra, indicating that the preceding list of Judean kings served as a chronological bridge from the books of Kings to the post-exilic period.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Astraph XIV, III annis, XLI, VII annis, L annis, IV annis, xt annis, VI annis, xiv annis, xvi annis, XXIX annis, LV armis","severity":"caution","text":"The final string of numerals is corrupt: 'Astraph' is likely a scribal error for 'Zedekiah' (Sedekias), and 'xt annis' is an uncertain abbreviation; the sequence of regnal years is garbled and cannot be reliably reconstructed from this witness alone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"De septuaginta annis captivitatis","severity":"info","text":"The reference to the seventy years of captivity alludes to the Babylonian Exile (Jer 25:11; 2 Chr 36:21; Dan 9:2), a standard chronological marker in patristic sources for the period between the destruction of the First Temple and the return under Cyrus.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The list of Judean kings from Rehoboam to Zedekiah is given without regnal years for most entries; the final string of numerals is corrupt and its assignment to specific kings is uncertain."],"confidence":"medium","notes":[]}]}