{"slug":"tmp1446.tmp1446.opp-lat1","id":"latin:ogl-pl:tmp1446.tmp1446.opp-lat1","title":"Glossae in Sacram Scripturam","title_source":"Glossae in Sacram Scripturam","author":"Isidorus Hispalensis","genre":"commentary","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T07:13:16Z","cost_usd":0.017778},"source":{"registry_id":"latin:ogl-pl:tmp1446.tmp1446.opp-lat1","work_id":"tmp1446.tmp1446.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/tmp1446/tmp1446/tmp1446.tmp1446.opp-lat1.xml"},"stats":{"passages":37,"english_words":7057,"coptic_letters":0,"source_letters":29680,"commentary_units":221,"commentary_kinds":7,"derived_notes":3,"ambiguities":74,"work_notes":6,"external_links":3,"timeline":5},"summary":{"work":"tmp1446.tmp1446.opp-lat1","abstract":"The Glossae in Sacram Scripturam is a set of biblical glosses attributed to Isidore of Seville, though the attribution is uncertain and may reflect later compilation under his name. Surviving in multiple manuscript families with significant variation, the work was widely copied and used in medieval schools, often cited as authoritative Isidorian material. The core likely dates to the early 7th century, but some glosses are later additions. Drawing on patristic sources like Augustine, Gregory the Great, and Jerome, the glosses exemplify Isidore's etymological and exegetical method, though specific citations are often absent. This edition lacks a critical apparatus, limiting its use for textual criticism.","historical_context":"The work is traditionally placed in early 7th-century Visigothic Spain, under Isidore of Seville (c. 560–636), a prolific encyclopedist and bishop. The glosses reflect the intellectual culture of the late patristic period, when biblical exegesis was central to monastic and cathedral schools. Isidore's Etymologiae and other works were foundational for medieval learning, and these glosses likely emerged from his teaching or were compiled by later scholars seeking to preserve his authority. The text circulated widely in Carolingian and later medieval schools, often in florilegia and commentaries, but its fluid manuscript tradition—with varying content and arrangement—complicates reconstruction of an original form. The glosses draw on earlier Latin fathers, especially Augustine, Gregory, and Jerome, and show influence from late antique cosmology and lexicography.","significance":"The Glossae in Sacram Scripturam is significant as a witness to the transmission of patristic exegesis into the early medieval period and as a source for Isidorian influence on later biblical commentary. Its wide circulation in schools shaped medieval understanding of Scripture, and its etymological approach prefigures the scholastic method. The work also illustrates the challenges of attributing fluid, anonymous gloss traditions to named authors.","timeline":[{"date":"c. 560–636","event":"Life of Isidore of Seville, to whom the glosses are attributed."},{"date":"early 7th c.","event":"Probable composition of the core glosses, if authentic to Isidore."},{"date":"8th–9th c.","event":"Carolingian copying and expansion of the glosses in monastic schools."},{"date":"12th–13th c.","event":"Widespread use in scholastic biblical commentaries and florilegia."},{"date":"undated","event":"Later additions and variations in manuscript families obscure original form."}],"relations":[{"work":"Etymologiae","relation":"Isidore's encyclopedic work shares the etymological method and some content with the glosses.","key":"","label":null,"url":null},{"work":"Moralia in Job","relation":"Gregory the Great's exegesis is a source for several glosses.","key":"","label":null,"url":null},{"work":"De Genesi ad Litteram","relation":"Augustine's literal commentary on Genesis informs the glosses on the creation narrative.","key":"","label":null,"url":null},{"work":"Vulgate","relation":"The glosses comment on the Latin Vulgate text, often explaining Greek loanwords.","key":"","label":null,"url":null},{"work":"Glossa Ordinaria","relation":"The Glossae may have influenced or been absorbed into the later standard Glossa Ordinaria.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Isidore of Seville","label":"Isidore of Seville","url":"https://en.wikipedia.org/wiki/Isidore_of_Seville","reason":"Provides background on the attributed author and his historical context."},{"key":"wikipedia:Glossa Ordinaria","label":"Glossa Ordinaria","url":"https://en.wikipedia.org/wiki/Glossa_Ordinaria","reason":"Related genre of biblical glosses that may have been influenced by this work."},{"key":"wikipedia:Patristics","label":"Patristics","url":"https://en.wikipedia.org/wiki/Patristics","reason":"Context for the patristic sources used in the glosses."}],"cautions":["Attribution to Isidore of Seville is uncertain; the work may be a later compilation under his name.","The manuscript tradition is highly variable, with significant differences in content and arrangement, complicating reconstruction of an original form.","The edition lacks a critical apparatus and stemma, limiting its use for textual criticism.","Some glosses are likely later additions, so the core date of early 7th century is approximate.","Specific citations of patristic sources are often absent, making source identification difficult."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000465,"generated":"2026-11-15T07:13:16Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1446/tmp1446/tmp1446.tmp1446.opp-lat1.xml"}],"checks":{"work":"tmp1446.tmp1446.opp-lat1","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"9","kind":"term"},{"code":"commentary-single-kind","i":"20","kind":"term"},{"code":"commentary-single-kind","i":"34","kind":"term"}],"stats":{"passages":37,"translated":37,"commentary_passages":37,"commentary_units":221,"english_words":7057,"source_letters":29494,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a set of glosses on Scripture attributed to Isidore of Seville, but the attribution is uncertain and may reflect later compilation under his name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"caution","text":"The text survives in multiple manuscript families, with significant variation in content and arrangement, complicating reconstruction of an original form.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"These glosses were widely copied and used in medieval schools, often cited in later biblical commentaries and florilegia as authoritative Isidorian material.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The work is traditionally dated to the early 7th century, but some glosses may be later additions; the core likely reflects Isidore's exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"This edition does not provide a critical apparatus for variant readings or a full stemma of the manuscript tradition, limiting its use for textual criticism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"The glosses draw heavily on patristic sources, especially Augustine, Gregory the Great, and Jerome, but specific citations are not always given in the text.","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: commentary in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 37 narrative."},{"kind":"caution","severity":"caution","text":"3 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":37},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"APPENDIX XXII.\n\nGLOSSÆ IN SACRAM SCRIPTURAM.\n\nEx Codice veteri archivii Vaticani.\n\nGENESIS.\n\nCAP. I. Spiritus Dei ferebatur. Providentia qualiter cuncta creasset. Fiat lux. Ipsa est quæ postea in vasa corii, hoc est, sidera, diffundebatur. Dixit. Per verbum suum fecit. Mane. Initium creaturæ. Vespere. Finis ejusdem. Imaginem, similitudinem. Imago eminet in spirilu hominis; similitudo in Lunis operibus.\n\nII. Patrarat. Perfecerat. Paradisum. Duo sunt: unum terrenum. ubi Adam fuit, alterum cœlestium. Lignum vitæ, lignum scientiæ. In custodia praecepti scientia erat bani. Boni et mali. In transgressione scientia erat mali. Bidellium. In arbore colligitur, et est pigmentum. Evilat. Hoc est proprium nomen terræ.\n\nIII. Perizomata. Femoralia. Versatilem. Vibrantem. Versatilis dicitur pro eo, quod quandoque venisset tempus ut etiam removeri potuisset.","english":"APPENDIX XXII.\n\nGLOSSES ON SACRED SCRIPTURE.\n\nFrom an old codex of the Vatican Archive.\n\nGENESIS.\n\nCHAP. I. The Spirit of God was borne. Providence, how it had created all things. Let there be light. This is that which afterwards was diffused into vessels of leather, that is, the stars. He said. He made by means of His word. Morning. The beginning of creation. Evening. The end of the same. Image, likeness. Image is prominent in the spirit of man; likeness in the works of the body.\n\nII. He had prepared. He had perfected. Paradise. There are two: one earthly, where Adam was, the other heavenly. The tree of life, the tree of knowledge. In the observance of the commandment there was knowledge of good. Good and evil. In the transgression there was knowledge of evil. Bdellium. It is collected from a tree, and is a pigment. Evilat. This is the proper name of a land.\n\nIII. Perizomata. Loincloths. Versatile. Waving. It is called versatile because there was a time when it could also have been removed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"vasa corii","severity":"info","text":"The phrase 'vasa corii' (vessels of leather) is a gloss on the firmament or stars, likely derived from patristic cosmology where the heavens are conceived as a stretched hide.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Spiritus Dei ferebatur","severity":"info","text":"This echoes Genesis 1:2, where the Spirit of God moves over the waters. The gloss interprets this as Providence creating all things.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Bidellium","severity":"info","text":"Bdellium is a fragrant gum resin, mentioned in Genesis 2:12 (Vulgate). The gloss identifies it as a pigment collected from a tree, reflecting late antique knowledge of aromatics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Evilat","severity":"info","text":"'Evilat' is a proper name of a land, likely a variant of Havilah, the region in Genesis 2:11 associated with gold and bdellium.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Perizomata","severity":"info","text":"The gloss on 'perizomata' (loincloths) in Genesis 3:7 reflects a lexical note typical of Isidorian etymological commentary, explaining a Greek loanword in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Versatilem","severity":"caution","text":"The gloss on 'versatilem' (waving) is ambiguous: it may refer to the sword in Genesis 3:24, but the explanation that it 'could be removed' is unclear and may reflect a textual corruption or misreading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'vasa corii' is obscure; it may refer to the firmament as a stretched hide, but the exact patristic source is uncertain.","The gloss on 'versatilem' is syntactically awkward and may be corrupt; the intended referent (sword or something else) is not explicit."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"IV. Concidit. Mutavit colorem vultus sui Siu. Si non sic. Maledicta terra in operibus tuis. IIic non opera colendi, sed peccata exprimit. Num. Di cis. Eden. Sacratissimum ipsum paradisi locum interpretatur. Porro. Videlicet.\n\nvi Famosi. Fama nominati. Habitavit in terra Haid. In Hebræo habet nodus instabilis. Lævigatis. Limpiditatis. Bitumen. Genus gluti, alii piculam, ali resinam Tristega. Tricamerata.\n\nVII. Cataractæ. Fenestræ. In culo diei. Initio dici\n\nIX. Dilatet Deus Japheth, et habitet in tabernaculis Sem. Japheth latitudo dicitur. ex quo gentium nacitur multitudo, Sem, ex quo Hebræi minores numero ejecti. Vegetat. Confortat.\n\nXI. Ur. Ignis, vel lumen.\n\nXII. Illustrem. Magiificum.\n\nXIII. In oppidis. In castris.\n\nXV. Trimam. Triennem. Altrinsecus. Separatim. Abigebat. Ex pellebar.\n\nXVI. Libet. Secundum arbitrium luum. Ferus. Iracundus, indomitus.","english":"IV. He fell. He changed the color of his face. Siu. If not so. Cursed earth in your works. Here it does not express works of cultivation, but sins. Num. You say. Eden. It interprets the most sacred place of paradise itself. Porro. Namely.\n\nvi. Famosi. Renowned by reputation. He dwelt in the land of Haid. In Hebrew it has \"unstable knot.\" Lævigatis. Of clarity. Bitumen. A type of glue, others call it pitch, others resin. Tristega. Having three chambers.\n\nVII. Cataractæ. Windows. In culo diei. At the beginning of the day.\n\nIX. May God enlarge Japheth, and may he dwell in the tents of Shem. Japheth is said to mean breadth, from whom the multitude of nations is born; Shem, from whom the Hebrews, fewer in number, were cast out. Vegetat. It strengthens.\n\nXI. Ur. Fire, or light.\n\nXII. Illustrem. Magnificent.\n\nXIII. In oppidis. In camps.\n\nXV. Trimam. Three years old. Altrinsecus. Separately. Abigebat. He drove away.\n\nXVI. Libet. According to your own will. Ferus. Wrathful, untamed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Concidit","severity":"info","text":"The gloss 'Concidit' (he fell) likely refers to the fall of Adam or Cain after sin, linking to the subsequent 'Maledicta terra' (cursed earth).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Eden","severity":"info","text":"The gloss explains 'Eden' as interpreting the most sacred place of paradise itself, reflecting a common patristic understanding of Eden as a holy, enclosed garden.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Habitavit in terra Haid","severity":"info","text":"The phrase 'Habitavit in terra Haid' (He dwelt in the land of Haid) is glossed with the Hebrew meaning 'unstable knot,' possibly referring to a place name or a symbolic instability.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Bitumen","severity":"info","text":"The gloss defines 'Bitumen' as a type of glue, also called pitch or resin, reflecting its use in ancient construction, notably in the Tower of Babel narrative (Genesis 11).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dilatet Deus Japheth, et habitet in tabernaculis Sem","severity":"info","text":"This gloss on Japheth (meaning breadth) and Shem (from whom Hebrews were cast out) echoes the Table of Nations in Genesis 10, interpreting Japheth as ancestor of many nations and Shem as ancestor of the Hebrews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ur","severity":"info","text":"The gloss explains 'Ur' as fire or light, likely referring to the city of Ur in Genesis 11:28, often etymologized as 'fire' in patristic tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lemma 'Siu' is unclear; it may be a proper name or a corruption. The phrase 'IIic non opera colendi' is obscure; 'IIic' may be a misreading of 'Hic' (here). The gloss 'In culo diei' is likely a corruption of 'In capite diei' (at the beginning of the day)."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"XVIII. Sata.. Nomen mensuræ: habet modium et semis.\n\nXIX. Cubitum. Passi duo. Vallaverunt. Circumdederunt Culminis. Altitudinis. Vim. Fortitudinis. Intuitus. Attendens.\n\nXXI. Sirpi. Generi. Nemus. Arborum ordo comosius, vel de silva.\n\nXXII. Pariter. Simul. Vepres. Rumices.\n\nXXIII. Funeris. Corporis. Quin. Magis, vel potius. Sictus. Sex denarii. Antrum. Speluncam.\n\nxxiv. Destravit. Dividit, vel vendidit. Aio. Dico. Suscitati. interrogati.\n\nxxv. Hispidus. Pilosus: Protinus. Statim. Adultis. Maturis. Gnarus. Expertus. Edulio. Victu, esca, vel esu. Parvipendens. Pro nihilo habens.\n\nXXVI. Arcersito. Evocato. Perspicuum. Manifestum. Coire. Concumbere, vel convenire. Quispiam. Modicus aliquis. Sevit. trascitur. Locupletatus. Ditatus. Invidentes Invidia habentes. Humo. Terra. Olim. III antiquo. Repererunt. Invenerunt. Jurgium. RixaAuctum. Inventum.","english":"XVIII. Sata. The name of a measure: it contains a modius and a half.\n\nXIX. Cubitum. Two feet. Vallaverunt. They surrounded. Culminis. Of height. Vim. Of strength. Intuitus. Attending.\n\nXXI. Sirpi. Of a kind. Nemus. A more ornate row of trees, or from a forest.\n\nXXII. Pariter. Together. Vepres. Brambles.\n\nXXIII. Funeris. Of a body. Quin. More, or rather. Sictus. Six denarii. Antrum. A cave.\n\nXXIV. Destravit. He divides, or he sells. Aio. I say. Suscitati. They were interrogated.\n\nXXV. Hispidus. Hairy. Protinus. Immediately. Adultis. Ripe. Gnarus. Skilled. Edulio. Food, sustenance, or eating. Parvipendens. Considering as nothing.\n\nXXVI. Arcersito. Summoned. Perspicuum. Clear. Coire. To lie together, or to come together. Quispiam. Some ordinary person. Sevit. He becomes angry. Locupletatus. Enriched. Invidentes. Having envy. Humo. With earth. Olim. In ancient times. Repererunt. They found. Jurgium. A quarrel. Auctum. Found.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Sata","severity":"info","text":"Sata is a biblical measure of capacity, here equated to one and a half modii, reflecting late antique metrological glosses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Cubitum","severity":"info","text":"Cubitum (cubit) is defined as two feet, a standard Roman measure, though biblical cubits vary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Sictus","severity":"info","text":"Sictus glosses a coin value of six denarii, likely a variant of siclus (shekel), showing monetary equivalence in late Latin exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Destravit","severity":"info","text":"Destravit is glossed as 'divides or sells,' a rare verb possibly from distraho, indicating lexical ambiguity in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Sevit","severity":"info","text":"Sevit is glossed as 'he becomes angry,' likely a form of saevio, though the spelling suggests possible confusion with sero (to sow).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues a series of lexical glosses (entries XVIII–XXVI) typical of Isidorian marginalia, each lemma followed by a brief definition or synonym.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lemma 'Sictus' may be a scribal variant of 'siclus' (shekel) or a distinct coin; the gloss 'six denarii' supports the former.","'Sevit' could be a misspelling of 'saevit' (rages) or 'sevit' (sows); the gloss 'trascitur' (he becomes angry) favors the former.","'Auctum' in entry XXVI is glossed as 'found,' but the lemma is unclear; it may be a corruption of 'auctum' (increase) or 'actum' (deed)."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"XXVII. Pharietram. Theca ad sagittas portandas. Dudum. Antea. Consternatus. Indomitus. Orbabor. Sine filiis.\n\nXXVIII. Innixum. Incumbentem.\n\nXXIX. Valet. Sanus est. Hebdomadam. Septem annis. Copula. Conjunctioni.\n\nII. Edente. Generante. Mandragoras. Fruelus similes pomi in illa herba nascuntur, et habet duorum sexum, masculmi et feminini, et in radice ostendit similitudinem, et est fertilis, et dicitur qui eatn eradicat non posse vivere. Experimento.Exercitudine sciens. Dem. Tradam. Furvus. Brunus. Populeas. Bidulaneas. Serotinus. Tardus.\n\nXXXI. Facultate. Possibilitate. Inclytus. Nobilis. Fetus. Portantes. Opes. Divitias. Clam. Occulte. Abigeres. Expelleres. Esto. Etsi putaveris, vel ecce si. Necetur. Occidatur. Nequeo. Non possum. Depopulati. Vastati.\n\nxxxiv. Stupri. Corruptelæ virginitatis. Scorto. Meretrice.\n\nXXXV. Cedentes. Obedientes. Libans. Dagustans.","english":"XXVII. Pharietram. A case for carrying arrows. Dudum. Previously. Consternatus. Untamed. Orbabor. Without children.\n\nXXVIII. Innixum. Leaning upon.\n\nXXIX. Valet. He is well. Hebdomadam. Seven years. Copula. To a conjunction.\n\nII. Edente. Giving birth. Mandragoras. Fruits similar to apples grow on that herb, and it has two sexes, male and female, and in the root it shows a likeness, and it is fertile, and it is said that whoever uproots it cannot live. Experimento. Knowing by practice. Dem. I will hand over. Furvus. Dark brown. Populeas. Of poplar trees. Serotinus. Late.\n\nXXXI. Facultate. Possibility. Inclytus. Noble. Fetus. Carrying. Opes. Riches. Clam. Secretly. Abigeres. You would drive away. Esto. Even if you thought, or behold if. Necetur. Let him be killed. Nequeo. I am not able. Depopulati. Laid waste.\n\nxxxiv. Stupri. Of the corruption of virginity. Scorto. Harlot.\n\nXXXV. Cedentes. Obeying. Libans. Tasting.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Pharietram","severity":"info","text":"The lemma 'Pharietram' is a Latinized form of Greek φαρέτρα (pharetra), meaning 'quiver'. The gloss defines it as a case for carrying arrows.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Mandragoras","severity":"info","text":"The gloss on 'Mandragoras' describes the mandrake plant as having fruits like apples, two sexes, and a root resembling a human form. The claim that uprooting it causes death reflects ancient folklore.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Mandragoras","severity":"info","text":"Mandrake (Mandragora officinarum) was associated in antiquity with fertility and magic; its forked root was thought to resemble the human body. The belief that pulling it up caused death is recorded in Josephus and Pliny.","cites":[],"named_sources":["Josephus","Pliny the Elder"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a series of glosses on individual words or short phrases, typical of Isidore's method in the Glossae. The numbering (XXVII, XXVIII, etc.) organizes entries sequentially, though 'II' after 'XXIX' may be a scribal error for 'XXX'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"II","severity":"caution","text":"The numeral 'II' after 'XXIX' is likely a corruption; the sequence suggests it should be 'XXX'. This may indicate a copying error or misnumbering in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Stupri","severity":"info","text":"'Stupri' is glossed as 'corruption of virginity', reflecting the Latin legal and moral term for sexual violation. 'Scorto' (harlot) is a related term for a prostitute.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numeral 'II' after 'XXIX' is ambiguous; it may be a scribal error for 'XXX' or a misplaced entry.","The gloss 'Orbabor' (without children) is a hapax or rare form; its exact source is unclear."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"XXXVI. Ad puteum juramenti. Ad aquam fidei.\n\nXXXVII. Ditioni. Potestati. Fomitem. Incendium, mitium. Nitebatur. Laborabat. Polymita. Operis plumarii. Stactem. Genus resinx pretiosæ. Acquieverunt. Consenserunt.\n\nXXXVIII. Divertit. Non convertit. Opilio. Pastor ovium. Teristrum. Ligatura capitis, vel sindones.\n\nxxxix. Arbitris. Judicibus. Lacinia. Ora vestimenti.\n\nXL. Pincerna. Buliliarius. Canistra. Quae palmarum virgulis texitur ad panes portandos.\n\nXLI. Conjectores. Æstimatores. In culmo. In calamo, in stipula. Uredine. Vento incendente. Demum. Postmodum. Præsagum. Præscientem. Conjicere. Æstimare. Macie. Exilitate corporis. Squalore. Sorde. Industrium. Instantem. Segetes. Semina.\n\nXLII. Nutum. Provideniiam, vel potestatem. Machinantur. Argumentantur. Molimur. Cogitamus, vel tentamus.\n\nXLIII. Dilatio. Admissio.\n\nXLIV. Augurari. Sortiri. Flagitii. Peccati, vel mali, vel turpitudinis.","english":"XXXVI. At the well of the oath. At the water of faith.\n\nXXXVII. Ditioni. To power. Fomitem. Tinder, kindling. Nitebatur. He was striving. Polymita. Of embroidery work. Stactem. A kind of precious resin. Acquieverunt. They agreed.\n\nXXXVIII. Divertit. He turns aside, not converts. Opilio. A shepherd of sheep. Teristrum. A headband, or fine linens.\n\nXXXIX. Arbitris. To judges. Lacinia. The hem of a garment.\n\nXL. Pincerna. A butler. Canistra. A basket woven from palm fronds for carrying bread.\n\nXLI. Conjectores. Estimators. In culmo. In a reed, in a stalk. Uredine. A burning wind. Demum. Afterwards. Præsagum. Foreknowing. Conjicere. To estimate. Macie. Leanness of body. Squalore. Filth. Industrium. Industrious. Segetes. Crops.\n\nXLII. Nutum. Providence, or power. Machinantur. They contrive. Molimur. We plan, or attempt.\n\nXLIII. Dilatio. Admission.\n\nXLIV. Augurari. To cast lots. Flagitii. Of sin, or evil, or shamefulness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Fomitem","severity":"info","text":"Isidore glosses 'fomitem' as 'incendium, mitium' (tinder, kindling). The pairing 'mitium' may be a scribal error for 'nutrimentum' (fuel) or a variant form; the sense of combustible material is clear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Stactem","severity":"info","text":"'Stactem' is glossed as 'genus resinx pretiosæ' (a kind of precious resin). The form 'resinx' is likely a corruption of 'resinae' (resin); stacte was a costly myrrh-based perfume used in ancient ritual and medicine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Teristrum","severity":"info","text":"'Teristrum' is glossed as 'ligatura capitis, vel sindones' (a headband, or fine linens). The word is rare; Isidore may be conflating a head-covering (theristrum) with a type of linen garment (sindon).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Uredine","severity":"info","text":"'Uredine' is glossed as 'vento incendente' (a burning wind). In classical Latin, uredo often means a blight or rust on crops; Isidore's interpretation as a wind may reflect a specific biblical context (e.g., scorching east wind).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Nutum","severity":"info","text":"'Nutum' is glossed as 'provideniiam, vel potestatem' (providence, or power). The spelling 'provideniiam' is a variant for 'providentiam'; the gloss interprets a nod or command (nutus) as divine foresight or authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Dilatio","severity":"caution","text":"'Dilatio' is glossed as 'admissio' (admission). This is unusual: 'dilatio' normally means delay or postponement. The gloss may be a scribal error for 'dilectio' (love) or 'delatio' (accusation), or it may reflect a specialized legal or theological sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The gloss 'mitium' for 'fomitem' is unclear; it may be a corruption of 'nutrimentum' or a separate word. 'Resinx' for 'resinae' is a likely scribal error. 'Dilatio' glossed as 'admissio' is anomalous and may be corrupt."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"XLV. Quantocius. Ocius. Solo. Terra.\n\nXLVII. In ærarium. In thesaurarium. Hemina. Dimidium sextarium. Serite. Seminate.\n\nXLIX. Cerastes. Cornuta serpens, flatu nocens. Emissus. Emissus dicitur cervus, quando cervam sequitur. Obiit. Morluus est. Aream. Terram arabilem. Resistere. Effugere, vel contradicere.\n\nEXODUS.\n\nCAP. I. Ellesmoth Hebraice, Exodus Graece, Exitus latine. Lateris. Tegulis non coctis: de terra et paleis efficiuntur. Mares. Masculos. Ingrueret. Irrueret.\n\nII. Elegantem. Pulchrum. Fiscellam. Ponaer in moduni navis. Scirpeam. Juncinam. In carecto, loco palustri, vel in marisco; alii canalem. Per crepidinem. Per summitatem ripæ. Alvei. Canalis in amne,vel sinus aquæ. Papyrione. Papyrus. Adultum. Maturum, vel juvenem.\n\nIII. Hubi. Spina, in qua rosa crescit.\n\nIV. Instar. Similitudo. Ab hiri et nudius tertius. Totum tempus præteritum significat. Impeditioris. Imparatioris. Diversorio. Receptaculo. Illico. Statim, vel mox. In montem Dei. In montem Sinai. Coreb et Sinai unum sunt. Sponsus sanguinis tu mihi ea. Quia de sanguine meo namus es, vel quia circumcisus.","english":"XLV. Quantocius. More quickly. Ocius. More swiftly. Solo. Ground.\n\nXLVII. In ærarium. Into the treasury. Hemina. A half-sextarius. Serite. Sow.\n\nXLIX. Cerastes. A horned serpent, harmful by its breath. Emissus. A stag is called emissus when it follows a hind. Obiit. He died. Aream. Arable land. Resistere. To flee, or to contradict.\n\nEXODUS.\n\nCHAPTER I. Ellesmoth in Hebrew, Exodus in Greek, Exitus in Latin. Lateris. Unbaked bricks: made from earth and straw. Mares. Males. Ingrueret. Would rush in.\n\nII. Elegantem. Beautiful. Fiscellam. A basket in the shape of a ship. Scirpeam. Made of rushes. In carecto, in a marshy place, or in a fen; others say a channel. Per crepidinem. Along the top of the bank. Alvei. A channel in a river, or a basin of water. Papyrione. Papyrus. Adultum. Mature, or young.\n\nIII. Hubi. A thornbush, on which the rose grows.\n\nIV. Instar. Likeness. Ab hiri et nudius tertius. It signifies all past time. Impeditioris. More hindered. Diversorio. A lodging place. Illico. Immediately, or soon. In montem Dei. To the mountain of God. Coreb and Sinai are one. Sponsus sanguinis tu mihi ea. Because you are born from my blood, or because you are circumcised.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Cerastes","severity":"info","text":"Isidore glosses cerastes as a horned serpent that harms by its breath, a detail drawn from natural history sources such as Pliny.","cites":[],"named_sources":["Pliny the Elder"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Emissus","severity":"info","text":"The gloss explains that emissus is used of a stag when it follows a hind, a specialized hunting term.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ellesmoth","severity":"info","text":"Isidore gives the Hebrew name Ellesmoth for Exodus, reflecting the tradition that the book's Hebrew title is 'These are the names' (Shemot), though the form here is garbled.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Lateris","severity":"info","text":"Lateris is glossed as unbaked bricks made from earth and straw, a construction material typical in ancient Egypt and described in Exodus 5.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In montem Dei","severity":"info","text":"The gloss identifies the mountain of God as Sinai, equating Coreb and Sinai, a common patristic identification (cf. Exodus 3:1).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Sponsus sanguinis tu mihi ea","severity":"caution","text":"The Latin phrase is corrupt; the gloss attempts two interpretations: 'because you are born from my blood' or 'because you are circumcised,' but the original lemma is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lemma 'Ellesmoth' is a garbled form of the Hebrew title of Exodus; the exact source of Isidore's form is uncertain.","The phrase 'Sponsus sanguinis tu mihi ea' is corrupt; the intended lemma and its context in Exodus are unclear."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"v. Exactoribus. Ministris cum vi exigentibus.\n\nVI. Adonai. Dominus. Ergastulo. Privata custodia, vel carceres. Præsertim. Maxime. Patruelem. Fi:ius patrui, vel filia.\n\nVII. Colubrum. Colubrum et draconem pro uno posuit. Virga Aaron, et virga Moysis una erat, Arcana. Secreta, vel occulta. Malefici. Magicæ artis inventores.\n\nVIII. Abigantur. Expellantur. Condixerat. Convenit, vel consensit. Statuit. Decrevit. Aggeres. Terræ tumultum. Sciniphe. Muscæ minutissimæ. Abominationes Ægyptiorum. Oves, quas coluerunt, et noluerunt manducare.\n\nix. Renuis. Recusas. Turgentium. Tumentium. Virens. Viride. Induravit. Quia non emollivit.\n\nx. Corrodet. Demanducabit, delacerabit. Densæ. Spissæ.\n\n. XI. In solio. Throno. Mutiet. Modice murmuret. Ostenta. Prædicta signa.\n\nXII. Coetum. Conventum. In ædibus. In domibus, vel templis. In monumentum. In memoriam. More.,Ritu, observantia. Indigenis. Civibus, vel qui ibi nati sunt. Dimittit. Permittit. Cæremonias. Ritus sacrificandi. Dudum. Antiquitus, vel antea. Religio. Sanctitas, bonitas, pietas. Efferetis. Asporletis.","english":"v. Exactoribus. Ministers who exact with force.\n\nVI. Adonai. Lord. Ergastulo. Private custody, or prisons. Præsertim. Especially. Patruelem. A brother's son, or daughter.\n\nVII. Colubrum. He used coluber and draco for the same thing. The rod of Aaron and the rod of Moses were one. Arcana. Secrets, or hidden things. Malefici. Inventors of the magic art.\n\nVIII. Abigantur. They are driven away. Condixerat. He agreed, or consented. Statuit. He decreed. Aggeres. A heap of earth. Sciniphe. Very tiny flies. Abominationes Ægyptiorum. Sheep, which they worshipped and refused to eat.\n\nIX. Renuis. You refuse. Turgentium. Swelling. Virens. Green. Induravit. Because it did not soften.\n\nX. Corrodet. It will gnaw, tear apart. Densæ. Thick.\n\nXI. In solio. On a throne. Mutiet. Murmur softly. Ostenta. Foretold signs.\n\nXII. Coetum. Assembly. In ædibus. In houses, or temples. In monumentum. For a memorial. More. Custom, observance. Indigenis. Citizens, or those born there. Dimittit. He permits. Cæremonias. Rites of sacrifice. Dudum. Long ago, or previously. Religio. Sanctity, goodness, piety. Efferetis. You will carry out.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Adonai","severity":"info","text":"Adonai is a Hebrew divine title meaning 'Lord,' here glossed as Dominus. The term appears in the Vulgate as a transliteration of the Hebrew, reflecting the Jewish practice of substituting Adonai for the Tetragrammaton.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Colubrum","severity":"info","text":"The note that coluber and draco are used for the same thing likely refers to the rod of Aaron and Moses in Exodus 7:10-12, where the serpent (draco) is a key element. The gloss conflates the two terms as synonyms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Abominationes Ægyptiorum","severity":"info","text":"The gloss explains that sheep were an abomination to Egyptians because they were worshipped and not eaten. This reflects a common patristic and medieval understanding of Egyptian religious practices, derived from sources like Herodotus and Josephus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"v. Exactoribus","severity":"info","text":"The passage is organized as a series of lemmata from Exodus, each followed by a gloss. The numbering (v, VI, VII, etc.) indicates a sequential commentary on the biblical text, typical of Isidore's glossographic method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Malefici","severity":"info","text":"The gloss defines malefici as 'inventors of the magic art,' reflecting a late antique and medieval association of magic with harmful arts. This aligns with Isidore's Etymologiae, where malefici are those who corrupt the elements.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Efferetis","severity":"caution","text":"The gloss 'Asporletis' for Efferetis is obscure; asporletis is not a standard Latin word. It may be a scribal error or a rare form. The English draft translates Efferetis as 'you will carry out,' which is plausible but uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lemma 'More' is glossed as 'Ritu, observantia' but the Coptic text has 'More.,' possibly a corruption or abbreviation; the intended lemma is unclear.","The gloss 'Asporletis' for Efferetis is unattested in standard Latin lexica; the reading is uncertain."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"XIII. Israel. Proficiscentis. Columna. Columna ignis et columna nubis una esse creditur ex altera parte ignea, et ahera similis nubi. xv. Obriguerunt. Coturnix et perdix.\n\nXVI. Pilo. Pistillo, alio loco lancea. Gomor. Mensura habens XII sextariorum. Scatere. Ebullire, vel efferbere. Atui. Nutrivi. vel pavi. Ephi. Ephi et batus unum sunt, mensura habens modios tres.\n\nXVII. Jurgata. Rixata, vel injuriam habentia. Pauxillum. Madicum.\n\nXVIII. Præstolatur. Observat, vel exspectat. Disceptatio. Altercatio, vel contentio, vel disputatio. Tribunus. Qui super mille viros est. Strenuis. Utilibus, vel fortibus.\n\nXIX. Jaculis. Telis, vel sagittis actis, vel jactis. Clangere. Sonare. Micare. Coruscare, fulgere. Perstrepebat. Personabat. Paulatim. Per partes. Protixius. Longius. Contestare. Conjurare.\n\nxv. Zelotes Insontem. Innocentem. Frustra. Sine causa, sine ratione, in vanum.","english":"XIII. Israel. Of one setting out. Column. The column of fire and the column of cloud are believed to be one, fiery on one side, and air-like, similar to a cloud. xv. They grew stiff. Quail and partridge.\n\nXVI. Pilo. Pestle, in another place spear. Gomor. A measure having twelve sextarii. Scatere. To bubble up, or to boil over. Atui. I nourished, or I fed. Ephi. Ephi and bath are the same, a measure having three modii.\n\nXVII. Jurgata. Quarreled, or having injury. Pauxillum. A little.\n\nXVIII. Præstolatur. Watches, or waits for. Disceptatio. Altercation, or contention, or dispute. Tribunus. One who is over a thousand men. Strenuis. Useful, or brave.\n\nXIX. Jaculis. Darts, or arrows driven, or thrown. Clangere. To sound. Micare. To flash, to gleam. Perstrepebat. Was resounding. Paulatim. In parts. Protixius. More lengthy. Contestare. To conjure.\n\nxv. Zelotes. The innocent one. Frustra. Without cause, without reason, in vain.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Columna","severity":"info","text":"The gloss identifies the column of fire and the column of cloud as one entity, with one side fiery and the other air-like. This reflects a symbolic or theological interpretation rather than a literal meteorological one.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Gomor","severity":"info","text":"Gomor is defined as a measure of twelve sextarii. This is a biblical dry measure, often associated with the Hebrew 'omer, though the precise equivalence varies in patristic sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ephi","severity":"info","text":"Ephi and batus are equated as the same measure, holding three modii. This reflects a conflation of the Hebrew 'ephah and the Greek or Latin 'batus' (bath), both liquid measures, though their exact capacities differ in other sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Tribunus","severity":"info","text":"Tribunus is glossed as 'one who is over a thousand men,' a standard Roman military rank. The gloss aligns with late antique usage, where tribunus commanded a cohort or a thousand soldiers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Zelotes","severity":"info","text":"Zelotes is glossed as 'the innocent one,' but the Latin 'zelotes' typically means 'zealous one' or 'emulator.' The gloss may reflect a misreading or a specialized usage, possibly influenced by the context of 'insontem' (innocent).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"xv","severity":"info","text":"The repeated 'xv' (15) in the Latin text suggests a scribal error or a misplaced section heading. The first 'xv' appears after the entry for 'Columna,' and the second before 'Zelotes,' possibly indicating a structural break or a duplicate numbering.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The repeated 'xv' may indicate a textual corruption or a misaligned section number.","The gloss for 'Zelotes' as 'innocent' is unusual and may be a scribal error or a contextual interpretation."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"XXI. Liberi. Infantes. Diis. Id est, sicut do tibi. De industria. De instantia, de cura. Cornupeta. Petulcus, cornu petens.\n\nXXII. Acervos. Tumulos. Segetes. Messes. Deferat. Portet. Conductum. Congregatum.\n\nXX III. Solamnitatem. Septem hebdomadas a Pascha usque Pentecosten. Severis. Seminabis. Crabrones. Furrlones. Ultroneus. Spontaneus.\n\nXXV. Concinnanda. Componenda. Ephod. Stola linea, vel superhumerale, vel dalmatica. Compingite. Jungite. Oracutum. Oraculum et propitiatorium unum sunt, ubi audiebantur divina eloquia. Interrasilem. Auteranaglypham. Acetabula. Acmarios. Phialas. Calices minores. Calamos. Modum calami. Scyphos. Calices majores. Sphærulas. In modum sphæræ rotundatas.\n\nXXVI. Saga. Una tela in cortinis. Fibulas. Hrincas, vel fibulas. A summo usque ad summum. A fine usque in finem. Inseretur. Imponetur, immiscetur, includetur.","english":"XXI. Liberi. Infants. Diis. That is, as I give to you. De industria. Concerning earnestness, concerning care. Cornupeta. Butting, seeking the horn.\n\nXXII. Acervos. Mounds. Segetes. Harvests. Deferat. He should carry. Conductum. Assembled.\n\nXXIII. Solamnitatem. Seven weeks from Easter to Pentecost. Severis. You will sow. Crabrones. Hornets. Ultroneus. Spontaneous.\n\nXXV. Concinnanda. To be arranged. Ephod. A linen stole, or a shoulder-piece, or a dalmatic. Compingite. Join. Oracutum. The oracle and the propitiatory are one and the same, where divine utterances were heard. Interrasilem. Engraved in relief. Acetabula. Small cups. Phialas. Bowls. Calices minores. Smaller chalices. Calamos. The measure of a reed. Scyphos. Larger chalices. Sphærulas. Rounded into the shape of a sphere.\n\nXXVI. Saga. A single web in curtains. Fibulas. Clasps, or brooches. A summo usque ad summum. From end to end. Inseretur. It will be placed, mixed in, enclosed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Diis","severity":"info","text":"The gloss 'Diis' is explained as 'sicut do tibi' ('as I give to you'), likely a misreading or abbreviation of 'dīvīs' (from 'dīvidō') or a colloquial form. The lemma is obscure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Cornupeta","severity":"info","text":"'Cornupeta' is glossed as 'petulcus, cornu petens' ('butting, seeking the horn'). This is a rare Latin adjective for horned animals, possibly from 'cornu' + 'petere'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Solnannitatem","severity":"info","text":"'Solnannitatem' is a scribal error for 'sollemnitatem' (festival). The gloss defines it as the seven weeks from Easter to Pentecost, i.e., the season of Pentecost.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ephod","severity":"info","text":"'Ephod' is glossed as 'stola linea, vel superhumerale, vel dalmatica' (a linen stole, shoulder-piece, or dalmatic). This reflects the liturgical vestment of the Old Testament high priest.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Oracutum","severity":"info","text":"'Oracutum' is a variant of 'oraculum' (oracle). The gloss equates it with 'propitiatorium' (mercy seat), the place where divine utterances were heard, likely referring to the Holy of Holies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Interrasilem","severity":"info","text":"'Interrasilem' is glossed as 'auteranaglypham', a Greek-derived term meaning 'engraved in relief' (from 'ana-' + 'glyphē'). This describes chased metalwork.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lemma 'Diis' is ambiguous: it may be a corrupt form of 'dīvīs' (from 'dīvidō') or a colloquial abbreviation; the gloss 'sicut do tibi' suggests a verbal sense, but the exact reading is uncertain.","The spelling 'Solnannitatem' is a clear scribal error for 'sollemnitatem'.","The term 'Oracutum' is a variant spelling of 'oraculum', but its equation with 'propitiatorium' is specific to this gloss tradition."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"XXVII. Fuscinulas. Tridentes. Arula. Vas æneum quandrangulum, in quo prunas portant. Cælaturis. Picturis. Paxillos. Genus mensuræ palus nominatæ. Contusum. Contritum. Oppansum velum. Extensum, quo undique pandatur.\n\nXXVIII. Applica. Junge. congrega. Fungantur. Utantur, obsequantur. Rationale. Pannus in pectore quadratus. Cidarim. Cidarim, mitra et tiara unum sunt. In marginibus. In his summitatibus vestimentorum. Malum Punicum et mala granala unum sunt, poma miræ pulchritudinis. Portabit iniquitates. Qui intercedit pro iniquitate. Feminalia. Femoralia. Femora. A femine.\n\nXXIX. Arietes immaculatos. Unius coloris, non morbidos, non scabiosos, non læsos. Lagana. De farina est, primum in aqua, postea in oleo frigitur. Initiaberis. Sanclificaberis, quando redeunte tempor' anni cuncta concludunt, mense septimo, quia Æsyptii initium anni et finem sic fecerunt. Mactabis. Occides. Jecoris. Hepatis. Arvinam. Exungiam. Vitalia. IUra ilia. Expiandum. Espurgandum. Jugiter. Perseveranter. Hin. Major sextariorum xix, minor IX. Libandum. Sacrificandum.","english":"XXVII. Fuscinulas. Trident. Arula. A bronze quadrangular vessel in which they carry coals. Cælaturis. Paintings. Paxillos. A type of measure called a palus. Contusum. Crushed. Oppansum velum. Spread out, so that it may be opened on all sides.\n\nXXVIII. Applica. Join, gather. Fungantur. They use, they serve. Rationale. A square cloth on the chest. Cidarim. Cidarim, mitre and tiara are one. In marginibus. On these hems of garments. Malum Punicum and mala granala are one, fruits of wondrous beauty. Portabit iniquitates. He who intercedes for iniquity. Feminalia. Thigh-pieces. Femora. Thighs. From femine.\n\nXXIX. Arietes immaculatos. Of one color, not diseased, not mangy, not injured. Lagana. It is made from flour, first fried in water, then in oil. Initiaberis. You will be sanctified, when at the return of the season of the year all things are concluded, in the seventh month, because the Egyptians made the beginning and end of the year in this way. Mactabis. You will kill. Jecoris. Of the liver. Arvinam. Suet. Vitalia. The entrails. Expiandum. To be cleansed. Jugiter. Perseveringly. Hin. Larger measure of nineteen sextarii, smaller of nine. Libandum. To be sacrificed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Arula","severity":"info","text":"Arula is glossed as a bronze quadrangular vessel for carrying coals, a rare term in Latin, possibly a diminutive of 'ara' (altar) but here denoting a portable brazier.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Rationale","severity":"info","text":"Rationale is glossed as a square cloth on the chest, referring to the high priest's breastpiece (rationale) in Exodus 28, a key liturgical vestment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Cidarim","severity":"info","text":"Cidarim is equated with mitre and tiara, denoting the high priest's headdress; the form 'cidarim' may reflect a Greek or Hebrew loanword (cf. κίδαρις).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Initiaberis","severity":"info","text":"The gloss connects 'initiaberis' to sanctification in the seventh month, referencing the Egyptian calendar's New Year (Thoth), showing Isidore's awareness of Egyptian customs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Hin","severity":"info","text":"Hin is glossed as a measure of either 19 or 9 sextarii, reflecting the biblical liquid measure (hin) with variant capacities, common in patristic and medieval glosses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Vitalia","severity":"caution","text":"The gloss 'vitalia' as 'entrails' (ilia) is ambiguous; 'vitalia' could also mean 'vital organs' or 'life-sustaining parts', but the glossator specifies 'ilia' (flanks, entrails).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The gloss 'Oppansum velum' is unclear: 'oppansum' may be a variant of 'oppansum' (spread out) or a corruption; the gloss explains it as 'extensum' (stretched out).","The phrase 'quando redeunte tempor' anni cuncta concludunt' is syntactically awkward; the intended sense is likely 'when at the return of the season of the year all things are concluded'."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"xxx. Liba. Sacrificia. Summam. Numerum. Recensiti. Numerali. Nomen. Potestatem. Obolus. Scupulus semi. Labrum. Labium et Labrum unum sunt: vas æneum quadrangulum, in quo lavantur sarerdoles. Zmirnæ. Calami. Casiæ. Fistulæ.\n\nXXXII. Callide. Astute, caute ducere. Quivero. Post reatum culpæ.\n\nXXXIII. Papilivnis. Tentorii.\n\nxxxiv. Deinceps. Rursum,.vel iterum. Aras. Altaria. Lucus et nemus unum sunt: et dictus est: quod minime transluecat. Æmulator. Imitator, vel invi' dens, vel sectator. Pepigi. Pactum feci, vel spondi. Fædus. Pax perpetua, vel amicitia.\n\nxxxv. Catervam. Turbam. multitudinem, conventum. Prompto. Velocitate voluntatis, vel præ. ceps. Posuit testimonium in arca: duas talmlas. Armillas. Rotundarunt. Dextralia. Ampla sunt, et ante manicas portantur. Abictavii. Lignarii, abiete arbore. Polymitarii. Pro rotunditate imaginis: polum, rotundum.","english":"XXX. Liba. Sacrifices. Summam. Number. Recensiti. Counted. Nomen. Power. Obolus. Half a scruple. Labrum. Labium and Labrum are one and the same: a bronze quadrangular vessel in which the priests wash. Zmirnæ. Reeds. Casiæ. Pipes.\n\nXXXII. Callide. Cunningly, to lead cautiously. Quivero. After the guilt of the offense.\n\nXXXIII. Papilivnis. Of a tent.\n\nXXXIV. Deinceps. Again, or once more. Aras. Altars. Lucus and nemus are one and the same: and it is so called because it lets through very little light. Æmulator. Imitator, or envious one, or follower. Pepigi. I made a pact, or I pledged. Fædus. Perpetual peace, or friendship.\n\nXXXV. Catervam. Crowd, multitude, assembly. Prompto. Swiftness of will, or headlong. He placed testimony in the ark: two tablets. Armillas. Round objects. Dextralia. They are broad and are worn before the sleeves. Abictavii. Woodworkers, from the fir tree. Polymitarii. For the roundness of the image: polum, round.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Obolus","severity":"info","text":"Obolus is a Greek weight (1/6 of a drachma) and coin; here glossed as half a scruple (scupulus semi), a Roman weight of about 1.14 grams.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Labrum","severity":"info","text":"Labrum is a bronze quadrangular basin for washing; the gloss equates it with labium, though classical Latin distinguishes labrum (basin) from labium (lip).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Lucus et nemus","severity":"info","text":"Lucus and nemus are both glossed as 'grove'; the etymology given (minime transluceat, 'it lets through very little light') derives lucus from non lucendo, a standard ancient etymology (cf. Varro, Ling. 5.6.3).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Æmulator","severity":"info","text":"Æmulator is glossed as imitator, invidens, or sectator, reflecting the ambivalent sense of aemulus in Latin (rival, imitator, or envious person).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Polymitarii","severity":"info","text":"Polymitarii is glossed as 'for the roundness of the image' (pro rotunditate imaginis), with polum meaning 'round'; this likely refers to weavers of figured or embroidered fabrics (from Greek πολύμιτος, 'many-threaded').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Zmirnæ","severity":"caution","text":"Zmirnæ is glossed as 'reeds' (calami), but the word likely represents myrrh (Greek σμύρνα); the gloss may be corrupt or a confusion with a similar word for aromatic reeds.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Zmirnæ may be a corruption of myrrh (smurna) rather than reeds; the gloss 'calami' (reeds) is uncertain.","Quivero is obscure; the gloss 'after the guilt of the offense' suggests a legal or moral context, but the lemma is not a standard Latin word."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"XXXVI. Necteretur. Ligaretur, Compagem. Junc'uram. Cyathos. Viginti unum cochlearia faciunt.\n\nXXXVIII. Ad plagam. Ad latus. Septentrionalem. Contra mediam noctem. Australem. Contra meridiem. Bracteas. Laminas aureas subtilissimas. Excubabant. Vigilabant.\n\nXI. Sub lecto testimonii. Tabernaculi.\n\nLEVITICUS.\n\nVagecra Hebraice,Leviticus Græce, Ministerialis Latine, quia miuisteria sacerdotum in eodem scripta sunt.\n\nCAP. I. Crepidinem. Fundamentum.\n\nII. In clibano. In camino, in furno. Torres. Asses. Farris. Genus frumenti.\n\nIII. Ilia. Latus prope inguinem. Inficians. Insidians. Quodlibet. Qualecunque. Collyridas. Cybus, quem nos nebulam dicimus.\n\nx. Sanctificabor in eis. Præsumentes punio. Profanum. Illicitum, violatum, pollutum. Lugubri. Flebili.\n\nXI. Chærogryllus. Bestia spinosa, major crinacco. Haliæetum. Avis similis aquilæ, sed major, tamen minor vulture. Larum. Avis maritima, habens ungulas, quasi accipiter. Bubonem. Nycticorax. Quocrotatus. Avis que sonitum facit in aqua, vel pelicanus. Porphyrionem. Alii avem albam similem cygno. Herodionem. Major est omnibus avibus, quia aquilam prehendit. Bruchus. Similis locustæ, sed major. Crocodilus. Bestia in flumine, similis lacerta, sed grandis. Mygale. Similis chamæleonti. Chamæleon. Similis lacertæ, et sub aspectu mutat colores. Stellio. Verpestilio. Tatpa. Sorex. Chytropodes. Vas fictile, pedes habens.","english":"XXXVI. Necteretur. Would be bound. Compagem. Joint. Cyathos. Twenty-one cochlearia make a cyathus.\n\nXXXVIII. Ad plagam. To the side. Septentrionalem. Northern. Australem. Southern. Bracteas. Very thin gold leaves. Excubabant. They kept watch.\n\nXI. Sub lecto testimonii. Under the couch of the testimony. Tabernaculi. Of the tabernacle.\n\nLEVITICUS.\n\nVagecra in Hebrew, Leviticus in Greek, Ministerialis in Latin, because the ministries of the priests are written in it.\n\nCHAPTER I. Crepidinem. Foundation.\n\nII. In clibano. In an oven, in a furnace. Torres. Roasted. Farris. A type of wheat.\n\nIII. Ilia. The side near the groin. Inficians. Lying in wait. Quodlibet. Whatever kind. Collyridas. A cake, which we call a mist.\n\nx. Sanctificabor in eis. I punish those who presume. Profanum. Unlawful, violated, polluted. Lugubri. Mournful.\n\nXI. Chærogryllus. A spiny beast, larger than a hedgehog. Haliæetum. A bird similar to an eagle, but larger, yet smaller than a vulture. Larum. A sea bird, having talons like a hawk. Bubonem. Night-owl. Quocrotatus. A bird that makes a sound in the water, or a pelican. Porphyrionem. Others say a white bird similar to a swan. Herodionem. It is larger than all birds, because it seizes the eagle. Bruchus. Similar to a locust, but larger. Crocodilus. A beast in the river, similar to a lizard, but large. Mygale. Similar to a chameleon. Chamæleon. Similar to a lizard, and changes colors under gaze. Stellio. Bat. Talpa. Shrew. Chytropodes. A clay vessel, having feet.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Cyathos","severity":"info","text":"The gloss defines a cyathus as equivalent to twenty-one cochlearia, a standard Roman liquid measure used in sacrificial contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Bracteas","severity":"info","text":"Bracteae are very thin gold leaves, often used in biblical descriptions of tabernacle ornamentation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Vagecra","severity":"info","text":"The gloss provides the Hebrew name Vagecra (וַיִּקְרָא) for Leviticus, reflecting the incipit of the book in the Hebrew tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Collyridas","severity":"info","text":"Collyridas is glossed as a cake called nebula in Latin, possibly a mist or steam cake, indicating a regional culinary term.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Chytropodes","severity":"info","text":"Chytropodes are clay vessels with feet, a type of cooking pot, illustrating the material culture of biblical offerings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Quocrotatus","severity":"caution","text":"The gloss identifies Quocrotatus as a bird that makes a sound in water or a pelican; the term is obscure and may be a corruption or variant of a known bird name.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The gloss for Quocrotatus is ambiguous, possibly a scribal error or a rare bird name.","The term Collyridas is glossed as 'nebulam' (mist), but the exact referent is uncertain."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"XIII. Inolita. Contaminata. Effloruerit. Appellaverit. Perspicuæ. Manifestæ, apertæ. Ulcus. Vulnus, sed minus. Haud dubie. Sine dubio.\n\nXIV. Papulas. Verrucas, quae in leprosis apparent. Vallicula. Concava loca.\n\nxv. Sagma. Sella.\n\nXVI. Nebula eorum. Fumus aromatum. Imprecans. Solvens.\n\nVII. Quilibet. Quicunque sit. Aurupio. Aviseapio, vel qui avium cantus auscultat.\n\nXVIII. In pellicatum. In domum concubinarum.\n\nXIX. Praeputia. Pomorum immunditia, quæ idolis immolantur. Susurro. Occulte murmurans, vel injurias seminans. Stigmata. Figuras, vel signa. Noverca. Matrasta. Pythoncus. Incantatio, divinatio.\n\nxxi. Incisuras. Pro luctu. Aula. Vic nus. Prostibulum. Donnus foinicaria.\n\nXXII. Inquilinus. Colonus, vernaculus. Spatulas. Fructus palmæ, antequam aperiantur.\n\nNUMERI.\n\nVaje Dabber, id est numerus, quia in co numerantur filli Israel.","english":"XIII. Inolita. Contaminated. Effloruerit. Has called forth. Perspicuae. Clear, open. Ulcus. Wound, but less severe. Haud dubie. Without doubt.\n\nXIV. Papulas. Warts, which appear on lepers. Vallicula. Hollow places.\n\nXV. Sagma. Saddle.\n\nXVI. Nebula eorum. Smoke of aromatics. Imprecans. Loosing.\n\nVII. Quilibet. Whoever it may be. Aurupio. Bird-catcher, or one who listens to the songs of birds.\n\nXVIII. In pellicatum. Into the house of concubines.\n\nXIX. Praeputia. Filth of fruits, which are offered to idols. Susurro. Secretly murmuring, or sowing injuries. Stigmata. Figures, or signs. Noverca. Step-mother. Pythoncus. Incantation, divination.\n\nXXI. Incisuras. For mourning. Aula. Vic nus. Prostibulum. House of prostitution.\n\nXXII. Inquilinus. Tenant, native-born servant. Spatulas. Fruits of the palm, before they open.\n\nNUMBERS.\n\nVaje Dabber, that is, number, because in it the children of Israel are counted.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Inolita","severity":"info","text":"Inolita is glossed as 'contaminated' (contaminata). The Latin term typically means 'ingrained' or 'inveterate', but Isidore here associates it with moral or ritual impurity, consistent with Levitical concerns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Aurupio","severity":"info","text":"Aurupio is glossed as 'bird-catcher' (aviseapio) or one who listens to bird songs. The form is rare; Isidore may be deriving it from auris (ear) and avis (bird), reflecting a folk etymology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Pythoncus","severity":"info","text":"Pythoncus is glossed as 'incantation, divination' (incantatio, divinatio). The word likely derives from Python, the serpent of Delphi, and refers to pagan oracular practices condemned in Christian contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Vaje Dabber","severity":"info","text":"Vaje Dabber is a transliteration of the Hebrew title of Numbers (בְּמִדְבַּר, bemidbar, 'in the desert'), but Isidore interprets it as 'number' (numerus), connecting it to the census of Israel. This reflects a common patristic etymology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XIII–XXII","severity":"info","text":"This passage continues the glossarial format of the preceding sections, with lemmata from Leviticus (XIII–XXII) followed by a heading for Numbers. The numbering is inconsistent (VII appears after XVI), suggesting scribal error or reordering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Aula. Vic nus. Prostibulum.","severity":"caution","text":"The entry for Aula is corrupt: 'Vic nus' is unintelligible, and Prostibulum is glossed as 'house of prostitution' (domus fornicaria). The sequence may reflect a damaged exemplar or misreading of aula as a brothel term.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numbering of sections is erratic (VII appears after XVI), possibly due to scribal misordering or lacunae in the manuscript.","The lemma 'Vic nus' under Aula is corrupt and cannot be securely identified."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"CAP. I. Cuneos. Multitudines.\n\nII. Vexilla. Victorias.\n\nIII. Sanctificavi. Caput radet. De omnibuS cibis pulmentum.\n\nIV. Hyacinthinus. Violaceas. Coccineas. Rubeas. Batilla. Spatula ferrea.\n\nv. Zelotypiæ. Invidiæ. roro. Lecto. Congesti. Coadunavi, vel collegi. Duntaxat. Videlicet, certe.\n\nVII. Consuleret. Requireret, et interrogaret.\n\nVIII. Stipes. Mendicus, in alio loco lignum. Conscius. Longius.\n\nx. Dimicant. Pugnant, in alio loco, lucent.\n\nxi. Nausea. Vomitus.\n\nxn. Ænigmata. Propositio, quæstiones\n\nxit. Præcoce. Nimis mature. Lustravimus. Circuivimus.\n\nXIV. Vasta. Profunda.. Querelas. Accusationes, vel clamores. Forent. Essent.\n\nXVI. Proceres. Primates, vel excelsi. Concilium. Conventum. Parum. Parvum, vel modicum. Expassus. Duo passus. Globus. Agmen, vel rotundus. Co. acervassent. Congregassent. Desævit. Ab iracundia lenivit. vel desinivit.","english":"XIV. Papulas. Warts, which appear on lepers. Vallicula. Hollow places. XV. Sa\n\nCHAPTER I. Cuneos. Multitudes.\n\nII. Vexilla. Victories.\n\nIII. Sanctificavi. He will shave the head. Of all foods, a relish.\n\nIV. Hyacinthinus. Violet-colored. Coccineas. Red. Batilla. Iron spatula.\n\nV. Zelotypiæ. Envy. roro. Bed. Congesti. I have assembled, or gathered. Duntaxat. Namely, certainly.\n\nVII. Consuleret. He would seek, and ask.\n\nVIII. Stipes. Beggar, in another place, wood. Conscius. Rather far.\n\nX. Dimicant. They fight, in another place, they shine.\n\nXI. Nausea. Vomiting.\n\nXII. Ænigmata. Proposition, questions.\n\nXIII. Præcoce. Overly ripe. Lustravimus. We have gone around.\n\nXIV. Vasta. Deep. Querelas. Accusations, or outcries. Forent. They would be.\n\nXVI. Proceres. Nobles, or exalted ones. Concilium. Assembly. Parum. Small, or little. Expassus. Two paces. Globus. Column, or round. Co. acervassent. They had heaped together. Desævit. He has calmed from anger, or ceased.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Cuneos","severity":"info","text":"Isidore glosses 'cuneos' as 'multitudines' (multitudes). The term originally denotes a wedge-shaped military formation, but here it is extended to mean a crowd or throng.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Vexilla","severity":"info","text":"Isidore glosses 'vexilla' as 'victorias' (victories). The word normally means military standards or banners; the gloss likely reflects a metonymic use where the standard stands for the victory it accompanies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Sanctificavi","severity":"info","text":"The gloss 'caput radet' (he will shave the head) for 'sanctificavi' (I have sanctified) is unexpected. It may reflect a confusion with a Hebrew or Greek term, or a scribal error; alternatively, it could refer to a ritual shaving associated with consecration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Batilla","severity":"info","text":"Isidore glosses 'batilla' as 'spatula ferrea' (iron spatula). The word is rare; it may be a variant of 'batillum' (shovel or fire-pan), used here for a liturgical or domestic implement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Zelotypiæ","severity":"info","text":"Isidore glosses 'zelotypiæ' as 'invidiæ' (envy). The Greek-derived 'zelotypia' can mean jealousy or rivalry; the gloss simplifies it to the vice of envy, consistent with moralizing interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Desævit","severity":"caution","text":"The gloss for 'desævit' gives two contradictory senses: 'ab iracundia lenivit' (calmed from anger) and 'desinivit' (ceased). The verb normally means 'rages'; the gloss may reflect a misreading or a rare sense of cessation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The gloss for 'Sanctificavi' ('caput radet') is obscure and may be corrupt or based on a non-standard source.","The gloss for 'Desævit' offers two opposite meanings, suggesting textual uncertainty or a scribal conflation."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"XVII. Cohibebo. Privabo. Querimonias.. Planctus.\n\nXVIII. Sceptro. Regia potestate. Cedit. Evenit. Pateat. Obedi at.\n\nXXI. Contagione. Inquinamento.\n\nxx. Petra. Quam jussit Dominus Moysen percutere. Alioquin quod si non, vel:'liter.\n\nXXI. Puteus. Super quo Dominus locutus est. In libro bellorum Domini. Bellorum Israel. Quin potius. Multo magis.\n\nXXII. Ariolus. Sortitor, vel divinus. Cuncteris. In. quireris.\n\n. XXIII. Rhinocerotis. Bestia in nare cornu habens. Augurium. Sortientes.\n\nXXIV. Complosi. Mutuo percussis. In trieribus. In navibus exercitus.\n\nxxv. Pugionem. Gladium. Lupanar. Locus meretriCum.\n\nXXVII. Replicavit. Retexuit, vel revolvit.\n\nXXVIII. Juge. Perpetue, semper perseverans.\n\nxxx. Pollicita. Promissa. Distulerit. Dissimulaverit,\n\nXXXI. Norunt. Sciunt. Jugulate. Necate, punit. Cognorunt. Convenerunt. Periscelides. Armillæ; alii ornamenta tibiarum. Cis. Mista ripa.","english":"XVII. Cohibebo. I will deprive. Querimonias. Lamentations.\n\nXVIII. Sceptro. Royal power. Cedit. It happens. Pateat. Let it be open/obey.\n\nXXI. Contagione. Defilement.\n\nXX. Petra. The rock which the Lord commanded Moses to strike. Alioquin. Otherwise, or: 'letter.'\n\nXXI. Puteus. The well concerning which the Lord spoke. In libro bellorum Domini. In the book of the wars of the Lord. Bellorum Israel. Of the wars of Israel. Quin potius. Much rather.\n\nXXII. Ariolus. A soothsayer, or diviner. Cuncteris. You delay/inquire.\n\nXXIII. Rhinocerotis. A beast having a horn on its nose. Augurium. Divination by lots.\n\nXXIV. Complosi. Struck together. In trieribus. In ships of the army.\n\nXXV. Pugionem. A dagger. Lupanar. A place of prostitutes.\n\nXXVII. Replicavit. He unfolded, or unrolled.\n\nXXVIII. Juge. Perpetual, always enduring.\n\nXXX. Pollicita. Promises. Distulerit. He has put off/dissembled.\n\nXXXI. Norunt. They know. Jugulate. Kill, punish. Cognorunt. They came together/acknowledged. Periscelides. Anklets; other ornaments of the shins. Cis. This side of the bank.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Cohibebo","severity":"info","text":"Cohibebo is a Latin future perfect form of cohibeo, meaning 'I will restrain' or 'I will deprive.' Isidore glosses it as privabo, 'I will deprive,' aligning with the sense of withholding.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Petra","severity":"info","text":"The rock which the Lord commanded Moses to strike refers to Numbers 20:8, where Moses strikes a rock to produce water. Isidore's gloss connects the term to this biblical event.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"In libro bellorum Domini","severity":"info","text":"The phrase 'In the book of the wars of the Lord' likely refers to a lost apocryphal work, the Book of the Wars of the Lord, mentioned by Origen and others. Isidore cites it as a source for the well.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Rhinocerotis","severity":"info","text":"Rhinocerotis is a Latin genitive form of rhinoceros, glossed as 'a beast having a horn on its nose.' This reflects the classical understanding of the animal, derived from Greek rhino- (nose) and keras (horn).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Periscelides","severity":"info","text":"Periscelides, from Greek periskelis, refers to anklets or leg ornaments. Isidore notes alternative interpretations: armillae (armlets) or ornamenta tibiarum (ornaments of the shins), indicating lexical variation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Cis","severity":"caution","text":"Cis is glossed as 'this side of the bank,' but the phrase 'Mista ripa' is unclear. It may be a corruption or a misreading; the intended sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numbering of entries (XVII, XVIII, etc.) is inconsistent with the previous passage's sequence, suggesting possible lacunae or misordering in the manuscript.","The gloss for 'Cis' as 'Mista ripa' is obscure; 'Mista' may be a scribal error or a rare term."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"XXXIII. Clavi in oculis. Compunctiones.\n\nXXXV. Impulerit. Coegerit, impegerit.\n\nXXXVI. Promulgatur. Perfertur, ostenditur.\n\nDEUTERONOMIUM.\n\nHelle addabarim Hebraice, Deuteronomium Græce, Secunda lex Latine.\n\nCAP. I. Guaros. Scientes. Ennnacherim et Enim. De genere gigantum erant. Fanum. Templum. Egregiam. Nobilem, praeclaram, summam.\n\niv. Portenta. Miracula.\n\nv. Sequester. Susceptor pignoris. Protelentur. Prolongentur, differentur.\n\nVII. Spurcitia. Immundhia. Anathema. Abominationem.\n\nVIII. Dipsas. Genua serpentis, pede et semis longus, et duorum pahnorum grossus, caudam [habens] curvam. et venenatam, cum qua pungit; et interpretatur sitis, quia homo, ab ea percussus, siti moritur.\n\nix. Ingentes. Magnos. Concio. Conventus populi.\n\nI Procul. Longe.\n\nXII. Caprea. Silvatica. Capra. Domestica.\n\nXIV. Sicera. Omnis pOLus absque viuo, qui iuebriare potest.","english":"XXXIII. Nails in the eyes. Compunctions.\n\nXXXV. Impulerit. Compelled, forced.\n\nXXXVI. Promulgatur. Is published, is shown.\n\nDEUTERONOMY.\n\nHelle addabarim in Hebrew, Deuteronomium in Greek, Second law in Latin.\n\nCHAP. I. Guaros. Knowing. Ennnacherim and Enim. They were of the race of giants. Fanum. Temple. Egregiam. Noble, illustrious, supreme.\n\niv. Portenta. Miracles.\n\nv. Sequester. Pledge-holder. Protelentur. Are prolonged, are deferred.\n\nVII. Spurcitia. Filth. Anathema. Abomination.\n\nVIII. Dipsas. A kind of serpent, a foot and a half long, and two palms thick, having a curved and venomous tail, with which it stings; and it is interpreted as thirst, because a man, struck by it, dies of thirst.\n\nix. Ingentes. Great. Concio. Assembly of the people.\n\nI Procul. Far.\n\nXII. Caprea. Wild. Capra. Domestic.\n\nXIV. Sicera. Every drink without wine, which can intoxicate.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Clavi in oculis","severity":"info","text":"The phrase 'nails in the eyes' is a vivid metaphor for compunctions or sharp pangs of conscience, likely drawn from patristic exegesis of spiritual affliction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Dipsas","severity":"info","text":"Dipsas is a serpent known from ancient natural history (e.g., Lucan, Pharsalia 9.710–721) and Isidore's Etymologiae (12.4.12); its name derives from Greek 'dipsa' (thirst), as noted here.","cites":[],"named_sources":["Isidore Etymologiae","Lucan Pharsalia"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Sicera","severity":"info","text":"Sicera (Hebrew shekhar) denotes any intoxicating drink other than wine; the definition here aligns with biblical usage (e.g., Leviticus 10:9) and Isidore's Etymologiae (20.3.2).","cites":[],"named_sources":["Isidore Etymologiae"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Helle addabarim","severity":"info","text":"Helle addabarim is a Latin transcription of Hebrew 'Elle haddĕbārîm' ('These are the words'), the incipit of Deuteronomy; the gloss correctly identifies the Greek and Latin equivalents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Deuteronomium","severity":"info","text":"The passage marks a transition to Deuteronomy, following a series of glosses on earlier biblical books; the numbering (XXXIII, XXXV, XXXVI) suggests a sequential gloss-list.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ennnacherim et Enim","severity":"caution","text":"The forms 'Ennnacherim' and 'Enim' are likely corruptions of Hebrew 'Nephilim' (giants) or 'Anakim'; the gloss's claim that they were 'of the race of giants' reflects biblical tradition (Numbers 13:33, Deuteronomy 2:10–11).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numbering (XXXIII, XXXV, XXXVI) skips XXXIV, possibly due to a lacuna or scribal error.","The lemma 'Ennnacherim' is obscure; it may conflate 'Enacim' (Anakim) with another term."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":17,"ref":"p17","source":"xvi. Lucum. Lucus in isto loco nomen est arboris, cujus folia non cadunt.\n\nXVIII. Lustret. Illuminet per ignem trahendo.\n\nxx. Cuneos. Multas turbas populorum.\n\nXXI. Reatus. Culpa. Cruore. Sanguine. Cæsariem. Comam capitis. Ungues. Ungulas. Contumacem. Contemptorem. Protervum. Perversum. Coercitus. ProHibitus, contradictus. Plectendum. Decollandum.\n\nXXII. Nefas. Crimen.\n\nxx!!!. Mamzer. Filius scorti. Gerens. Agens, portans.\n\nXXIV. Nuper. Nunc.\n\nxxvi. In cartallo. Pancrio de virgis. Funebri. Mortali.\n\nXXVII. Lævigabis. Planabis. Impolitis. Non rotundis.\n\nXXVIII. Rubigine. Vento corrumpente. Pruriginem. Scalpitudinem. In suris. In poplitibus. Procacissimam. Ingratissimam. Illuvie secundarum. Immundi humores qui sequuntur post partum,\n\nxxix. Classibus. Navigiis militum. Absumat ebria sitientem. Quæ jam ebria fuit, in idolis sitientem in Dei cultura ducit in errorem.","english":"XVI. Lucum. *Lucus* in this passage is the name of a tree whose leaves do not fall.\n\nXVIII. Lustret. He illuminates by drawing through fire.\n\nXX. Cuneos. Many throngs of peoples.\n\nXXI. Reatus. Guilt. Cruore. Blood. Cæsariem. Hair of the head. Ungues. Fingernails. Contumacem. A despiser. Protervum. Perverse. Coercitus. Forbidden, contradicted. Plectendum. To be beheaded.\n\nXXII. Nefas. Crime.\n\nXXIII. Mamzer. Son of a whore. Gerens. Doing, carrying.\n\nXXIV. Nuper. Now.\n\nXXVI. In cartallo. A basket made of twigs. Funebri. Mortal.\n\nXXVII. Lævigabis. You will make smooth. Impolitis. Not rounded.\n\nXXVIII. Rubigine. A corrupting wind. Pruriginem. An itching. In suris. In the calves. Procacissimam. Most ungrateful. Illuvie secundarum. The unclean humors that follow after childbirth.\n\nXXIX. Classibus. With fleets of soldiers. Absumat ebria sitientem. What was already drunk, thirsting in idols, leads the one thirsting in the worship of God into error.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Lucum","severity":"info","text":"Isidore specifies that lucus here denotes an evergreen tree, not a sacred grove, a distinction relevant to biblical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Lustret","severity":"info","text":"Lustret is glossed as 'illuminates by drawing through fire,' likely a ritual or sacrificial sense of purification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Mamzer","severity":"info","text":"Mamzer is a Hebrew loanword meaning 'son of a whore,' used in biblical law for a child of a forbidden union.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Illuvie secundarum","severity":"info","text":"Illuvie secundarum refers to postpartum discharges, a physiological term rare in patristic glossaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Absumat ebria sitientem","severity":"caution","text":"The gloss on Absumat ebria sitientem is syntactically obscure; the English draft interprets it as a moral allegory of idolatry leading to error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the glossarial format of the work, with lemmata from Deuteronomy followed by brief Latin explanations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lemma numbering skips from XXIV to XXVI, and XXIII is marked with an exclamation, possibly indicating a textual corruption or scribal emphasis.","The gloss on Absumat ebria sitientem is grammatically ambiguous and may be corrupt."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"xxx. Cardines caeli. Oriens, Meridies, Occidens et Aquilo. In sobole. In genere.\n\nXXXII. Meracissimum. Purissimum. Op tulentur. Adjuvent. Recens. In præsenti. Novum. In foturo.\n\nXXXIII. Thesaurus arenarum. Terrena sapientia.\n\nSANCTI HIERONYMI PRÆFATIO IN JOSUE.\n\nTandem. Po tremo, vel modo. Efferunt. Dicunt. Exaplois. Exemplaribus. Arcuato vulnere. Quia cauda scorpionis curva est, unde feril. Editiones. Translationes. Postlimen. Post mortem patris ct matris. Flagitat. Postulat, petit. Sirenarum. Meretricum per magicas artes; vel undarum crispantium.\n\nLIBER JOSUE.\n\nCAP. II. Quippe. Certe, nimirum, sine dubio. Fateor. Confiteor. Funiculus iste. Quo se cinxit a renibus usque pectus. Coccinea. Rubeus.\n\nIII. Mole. Magnitudine.\n\nv. Polenta. Farina subtilissima.\n\nVII. Per prona. Per præceps, per inclinata. Conglobati. In unum collecti, vel collecti. Legulam. La blelli.","english":"xxx. The hinges of the sky. East, South, West, and North. In offspring. In kind.\n\nxxxii. Most pure. Most pure. They assist. They help. Recent. In the present. New. In the future.\n\nxxxiii. The treasury of sands. Earthly wisdom.\n\nSAINT JEROME'S PREFACE TO JOSHUA.\n\nFinally. At last, or now. They declare. They say. From the Hexapla. From the exemplars. With a curved wound. Because the scorpion's tail is curved, whence it strikes. Editions. Translations. After the threshold. After the death of father and mother. He demands. He asks, seeks. Of sirens. Of prostitutes through magical arts; or of rippling waves.\n\nTHE BOOK OF JOSHUA.\n\nChapter II. Indeed. Certainly, without doubt, assuredly. I confess. I acknowledge. That cord. With which he girded himself from the loins to the chest. Scarlet. Red.\n\nIII. By its mass. By its magnitude.\n\nv. Polenta. The finest flour.\n\nVII. Through steep places. Through precipices, through sloping places. Gathered together. Collected into one, or assembled. A small rule. A little book.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Cardines caeli","severity":"info","text":"The phrase 'hinges of the sky' refers to the four cardinal directions, a common cosmological image in Latin Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Meracissimum","severity":"info","text":"Meracissimum is glossed as 'purissimum' (most pure), a superlative form used in late Latin for emphasis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Thesaurus arenarum","severity":"info","text":"The 'treasury of sands' is glossed as 'earthly wisdom,' likely a metaphorical expression for worldly or transient knowledge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"SANCTI HIERONYMI PRÆFATIO IN JOSUE","severity":"info","text":"This heading introduces Jerome's preface to the Book of Joshua, a standard feature in Latin biblical manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Sirenarum","severity":"info","text":"Sirens are glossed as 'prostitutes through magical arts' or 'rippling waves,' reflecting a moralizing interpretation common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Funiculus iste","severity":"info","text":"The 'cord' refers to the scarlet thread Rahab used to lower spies from her window, as in Joshua 2, here glossed as girding from loins to chest.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The gloss 'In sobole. In genere' is ambiguous: it may mean 'in offspring, in kind' as a general definition, or refer to a specific biblical context not identified.","The gloss 'Recens. In præsenti. Novum. In foturo' contains a likely scribal error: 'foturo' for 'futuro' (future)."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"VIII. Vallatus. Circumdatus. Digesserat. Descripserat, ordinavit.\n\nIX. Pittaciis. Emplastris. Decrevit. Constituit.\n\nx. In libro justorum. In annalibus Hebræorum. Præsidia. Firmitates. Saltem. Videlicet.\n\nXI. Subnervabis. Subjugabis, vel deficere facies. Unam tantum Asur flamma combussit.Quia ipsam solam totam combussit.\n\nXII. Ruphaim. Gigantum.\n\nxv. A linqua maris. A sonitu maris. Civitas litterarum. Quia in ea litterati fuerunt, vel litteræ custodiebantur.\n\nXVIII. Marcetis. Languctis. Ignavia. Imbecillitate.\n\nXIX. Carmelum maris. Proprium nomen loci.\n\nXXIII. Connubia. Conjugia. Sudes. Stipites.\n\nxxiv. Novellis ovibus. Unius anni, quæ necdum generarunt.\n\nLIBER JUDICUM.\n\nCAP. I. Judas ascendit. Othoniel. De ipsa tribu. Arctavit. Oppressit undique. Ascensu scorpionis. Proprium nomen loci.\n\nII. Experiar. Certe sciam.\n\nIII. Satrapas. Principes Philistinorum. Filii Gemini. Filii filiorum Joseph, quia duo erant. Ancipitem. Utraque parte acutam. Capulum. Manubrium gladii. Sicam. Gladium. Alvi. Ventris. Posticam. Porticum. Circiter. Quasi.","english":"VIII. Vallatus. Surrounded. Digesserat. He had described, he had arranged.\n\nIX. Pittaciis. With plasters. Decrevit. He established.\n\nX. In the book of the just. In the annals of the Hebrews. Præsidia. Fortifications. Saltem. That is to say.\n\nXI. Subnervabis. You will subjugate, or you will cause to fail. One only Asur the flame burned. Because it burned that one alone entirely.\n\nXII. Ruphaim. Of the giants.\n\nXV. From the tongue of the sea. From the sound of the sea. City of letters. Because in it there were literate men, or letters were preserved.\n\nXVIII. Marcetis. You languish. Ignavia. Weakness.\n\nXIX. Carmel of the sea. Proper name of a place.\n\nXXIII. Connubia. Marriages. Sudes. Stakes.\n\nXXIV. Young ewes. Of one year, which have not yet given birth.\n\nTHE BOOK OF JUDGES.\n\nCHAPTER I. Judas ascended. Othoniel. From the same tribe. Arctavit. He oppressed on all sides. Scorpion's ascent. Proper name of a place.\n\nII. Experiar. I will certainly know.\n\nIII. Satrapas. Princes of the Philistines. Sons of the Twin. Sons of the sons of Joseph, because there were two. Ancipitem. Sharp on both sides. Capulum. Hilt of a sword. Sicam. A sword. Alvi. Of the belly. Posticam. A portico. Circiter. Approximately.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Vallatus","severity":"info","text":"Isidore glosses 'Vallatus' as 'Circumdatus' (surrounded), a standard Latin synonym for a term that appears in descriptions of fortified places in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Pittaciis","severity":"info","text":"'Pittaciis' (with plasters) is a rare Latin borrowing from Greek πιττάκιον, used for adhesive strips; Isidore's gloss 'Emplastris' (plasters) clarifies its medical or metaphorical sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Subnervabis","severity":"info","text":"'Subnervabis' (you will hamstring) is glossed as 'Subjugabis, vel deficere facies' (you will subjugate, or cause to fail), reflecting a figurative extension of the literal verb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ruphaim","severity":"info","text":"'Ruphaim' (Rephaim) is glossed as 'Gigantum' (of the giants), aligning with the Vulgate's rendering of the Hebrew term for ancient giants or shades.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Satrapas","severity":"info","text":"'Satrapas' (satraps) is glossed as 'Principes Philistinorum' (princes of the Philistines), adapting a Persian administrative title to Philistine rulers in Judges.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"LIBER JUDICUM","severity":"info","text":"The heading 'LIBER JUDICUM' (The Book of Judges) marks a transition from glosses on Joshua to those on Judges, with chapter numbers (I, II, III) indicating a sequential commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lemma 'Asur' in unit XI is unclear: it may be a proper name or a corruption of 'Assur' (Assyria); the gloss treats it as a singular entity consumed by fire.","The phrase 'Filii Gemini' (Sons of the Twin) in Judges III is ambiguous; Isidore interprets it as the two sons of Joseph, but the reference may be to Ephraim and Manasseh."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"iv. Clavum tabernaculi. Ferrcum, quod portavit de tabernculo.\n\nv. Barathrum. Profundum, vel hiatus terr;r. Discrimini. Judicio. Magnanimorum. Rubenitarum. Sibilos regum. Blandimenta.\n\nVII. Hydrias. Fictiles. Confodere. Collidere.\n\nVIII. Bullas. Sigilla, vel ornamenta cinguli. Pondus et libra unum sunt; sed pondus ferri, libra aui. Monilibus. Fidelis, vel ornamentis. Torques. Circuli aurei in collo.\n\nIX. Rhamnum. Arbor spinosa modica. Compulit. Coegit, vel impingit. Palantes. Fugentes.\n\nXI. Sodalibus. Coævis, sociis. i\n\nIII. Jugulabant. Necabant, vel perimebant.\n\nxiv. Problema. Propositio, quæstio, parabola. Pronubis. Paranymphis, vel qui nuptiis præsunt.\n\nxv. Faces. Faculas, vel flammas. Suram. Suriculam.\n\nXVII. Teraphim. Imaginem.\n\nXVIII. Opulentam. Divitiis plenam, vel abundantem. Haud procul. Non longe\n\nXIX. Belial. Nomen idoli.","english":"iv. Clavum tabernaculi. The iron [nail] which he carried from the tent.\n\nv. Barathrum. A deep place, or a chasm in the earth. Discrimini. Judgment. Magnanimorum. Of the Reubenites. Sibilos regum. Flatteries.\n\nVII. Hydrias. Earthenware jars. Confodere. To pierce through. Collidere. To strike together.\n\nVIII. Bullas. Seals, or belt ornaments. Pondus and libra are the same; but pondus is of iron, libra of bronze. Monilibus. Faithful, or ornaments. Torques. Gold necklaces.\n\nIX. Rhamnum. A small thorny tree. Compulit. He compelled, or he drives. Palantes. Wandering.\n\nXI. Sodalibus. Contemporaries, companions.\n\nIII. Jugulabant. They were killing, or they were slaying.\n\nxiv. Problema. A proposition, a question, a parable. Pronubis. Bridesmaids, or those who preside over weddings.\n\nxv. Faces. Torches, or flames. Suram. The calf of the leg.\n\nXVII. Teraphim. An image.\n\nXVIII. Opulentam. Full of riches, or abundant. Haud procul. Not far.\n\nXIX. Belial. The name of an idol.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Clavum tabernaculi","severity":"info","text":"The phrase likely refers to a tent-peg or nail used in the tabernacle; the gloss explains it as an iron object carried from the tent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Barathrum","severity":"info","text":"Barathrum is a Greek loanword meaning a deep pit or abyss; the gloss gives 'profundum' (deep place) and 'hiatus terrae' (chasm in the earth).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Bullas","severity":"info","text":"Bullas are seals or belt ornaments; the gloss distinguishes 'pondus' (weight of iron) from 'libra' (weight of bronze), reflecting material differences.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Rhamnum","severity":"info","text":"Rhamnum is a small thorny tree, possibly the buckthorn; the gloss identifies it as 'arbor spinosa modica'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Teraphim","severity":"info","text":"Teraphim are household idols in the Hebrew Bible; the gloss simply says 'imaginem' (image), reflecting a standard patristic understanding.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Belial","severity":"info","text":"Belial is often a personification of worthlessness or evil in the Bible; the gloss calls it 'nomen idoli' (name of an idol), a common medieval interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numbering of entries (iv, v, VII, etc.) is inconsistent and may reflect different source manuscripts or scribal errors.","The gloss for 'Monilibus' gives 'fidelis' (faithful) alongside 'ornamentis' (ornaments), which may be a confusion with 'monile' (necklace) and 'monialis' (nun)."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"xx. Diverti Posui in locum. Bacchati. Furentes.\n\nXXI, Ducentes choros. In choro tenentes manum invicem.\n\nLIBER RUTH.\n\nCAP. I. Confecta. Debili. Pubertatis. Barbam emft. tentis. Vetulæ. Anæ. Obstinato. Perseveranti, intento, irrevocabili.\n\nII. Sarcinulas. Sagmas. Congessit polentam. Congregavit farinam. De industria. De incuria. Rubore. Verecundia. In horreis. In spicariis.\n\n. III. Aream. Locum ubi annona excutitur.\n\nIV. Cedo juri. Locum do, perdono legi. Privilegio. Propria 'ege. Celebre. Præclarum. Gerulæ. Nutricis, vel comportatricis.\n\nSANCTI HiERONYMI PROLOGUS GALEATUS IN LIBROS REGUM.\n\nCharacteribus. Figuris. Samaritani etiam Pentateuchum Moysi totidem litteris scriptitant. Antiquis Hebæorum litteris scriptitant. Sed unde apud eos antiquæ litteræ inventæ sunt? Quia postquam de Assyriis colones illuc directi fuere, et a leonibus, bestiisque comesti, postea mandaverunt regibus Persarum se illic habitare non posse; et misit illis sacerdotem, qui doceret eos legitima terræ; quique veniens Bethel, accepit exemplar legis a tribu Juda, et descripsit illis Pentatenchum, et legem exposuit. Et postquam Juda et Benjamin a Chaldæis captivi fuerunt, et lex incensa, remansit in Samaria, id est, post colones illos exemplar legis antiquis Itteris expressum, scriptum, dum nibil illis nocuerunt; subjecti enim illis erant.","english":"xx. Diverti I placed in place. Bacchati. Raging.\n\nXXI, Leading choruses. Holding hands in turn in a chorus.\n\nTHE BOOK OF RUTH.\n\nCHAPTER I. Confecta. Weak. Pubertatis. Of the beard having been grown. Vetulæ. Of an old woman. Anæ. Obstinato. Persevering, intent, irrevocable.\n\nII. Sarcinulas. Packsaddles. Congessit polentam. He gathered meal. De industria. From care. De incuria. From neglect. Rubore. Shame. In horreis. In granaries. In spicariis. In ears of grain.\n\nIII. Aream. The place where grain is threshed.\n\nIV. Cedo juri. I yield place, I relinquish to the law. Privilegio. Private law. Celebre. Famous. Gerulæ. Of a nurse, or of a female carrier.\n\nSAINT JEROME'S HELMETED PROLOGUE TO THE BOOKS OF KINGS.\n\nCharacteribus. Figures. The Samaritans also write the Pentateuch of Moses with the same number of letters. They write with the ancient letters of the Hebrews. But whence among them were the ancient letters discovered? Because after colonies were sent there from the Assyrians, and they were eaten by lions and beasts, afterwards they sent word to the kings of the Persians that they could not live there; and he sent them a priest, who would teach them the laws of the land; who, coming to Bethel, received a copy of the law from the tribe of Judah, and wrote out for them the Pentateuch, and explained the law. And after Judah and Benjamin were taken captive by the Chaldeans, and the law was burned, a copy remained in Samaria, that is, after those colonies, a copy of the law expressed in ancient letters, written, while they harmed nothing; for they were subject to them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Diverti","severity":"info","text":"The lemma 'Diverti' is glossed as 'Posui in locum' (I placed in place), suggesting a semantic shift from 'turn aside' to 'set down' in this glossarial context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Bacchati","severity":"info","text":"The gloss 'Bacchati. Furentes' equates the Greek-derived term with 'raging', a standard Latin gloss for bacchari.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Pubertatis","severity":"info","text":"The gloss 'Pubertatis. Barbam emft. tentis' is corrupt; the intended sense is likely 'of the beard having grown', marking the age of maturity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Obstinato","severity":"info","text":"The gloss 'Obstinato. Perseveranti, intento, irrevocabili' provides three synonyms: persevering, intent, irrevocable, typical of Isidorian synonymy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Prologus Galeatus","severity":"info","text":"Jerome's 'Helmeted Prologue' (Prologus Galeatus) introduces the Books of Kings and defends the Hebrew canon; the gloss here recounts Samaritan origins of the Pentateuch.","cites":[],"named_sources":["Jerome"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Characteribus","severity":"caution","text":"The gloss 'Characteribus. Figuris' is straightforward, but the following narrative about Samaritan letters and the priest from Bethel is garbled in transmission, mixing historical details.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Barbam emft. tentis' is corrupt; likely intended as 'barbam emissis tentis' (with beard let grow).","The narrative about Samaritan letters and the priest from Bethel conflates multiple traditions; the exact source is unclear."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"Esdras. At as reperit litteras, quia non noverat prinres. Nomen Domini tetragrammaton, antiquis litteris expressum. Scriptum invenimus litteris, in quibusdam Græcis voluminibus (non tamen in canoue) quæ a LXX interpretibus interpretata fuerunt, dum lex a Chaldæis incensa est, et post tantum intervaltum in regno Græcorum Septuaginta interpretati sunt. Sed in historiis propriis, quia nomen Domini per omnes gentes atque omnia regna terrarum iffamatum est, audierunt multa mirabilia, quæ operatus est.\n\nIncisionibus. In discerptionibus, ac divisionibus versuum. Duplices. Duplices apud Hebræos quinque litteræ, quia duplicem figuram habent, et duplex vocabulum, ut aleph, ain, sudet samech, sin. Aliter enim per has principia. Ut apud nos sæpius initia verborum, per litteram scribuntur, ul in kalendæ, fines per c, ut fac.\n\nA. Dibre hajamin. Verba dierum: dibre verba, hajamin dierum, nonjamin dexirx. Beresith. In principio; quia Hebræi voluminibus suis nomina ex principiis posuerunt. Exodus. Exitus.","english":"Esdras. When he found the letters, because he did not know the ancient forms. The name of the Lord, the Tetragrammaton, expressed in ancient letters. We find it written in letters, in certain Greek volumes (though not in the canon) which were translated by the Seventy interpreters, when the Law was burned by the Chaldeans, and after such an interval in the kingdom of the Greeks, the Seventy translated. But in their own histories, because the name of the Lord was made known among all peoples and all kingdoms of the earth, they heard many wonderful things which He wrought.\n\nIncisionibus. In cuttings, and in divisions of verses. Duplices. The five double letters among the Hebrews, because they have a double form and a double name, such as aleph, ain, tsade, samech, sin. For they are written differently at the beginnings. As with us, the beginnings of words are often written with one letter, as in kalendae, the endings with c, as in fac.\n\nA. Dibre hajamin. Words of the days: dibre, words; hajamin, of the days; not jamin, right. Beresith. In the beginning; because the Hebrews placed names for their volumes from the beginnings. Exodus. The going out.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"tetragrammaton","severity":"info","text":"The Tetragrammaton (YHWH) is here said to be expressed in ancient letters, a reference to the Hebrew script used before the square Aramaic script.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"LXX interpretibus","severity":"info","text":"The mention of the Septuagint (LXX) translation after the Law was burned by the Chaldeans reflects a tradition found in patristic sources, e.g., Irenaeus and Eusebius, about the origin of the Greek Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"duplices","severity":"info","text":"The five double letters (aleph, ain, tsade, samech, sin) are described as having two forms and two names, a standard feature of Hebrew grammar noted by Jerome and other Latin scholars.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Dibre hajamin","severity":"info","text":"Dibre hajamin (דִּבְרֵי הַיָּמִים) is the Hebrew title of the books of Chronicles, meaning 'words of the days' or 'annals'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Beresith","severity":"info","text":"Beresith (בְּרֵאשִׁית) is the Hebrew incipit of Genesis, meaning 'In the beginning', used as the book's title in Jewish tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"nonjamin dexirx","severity":"caution","text":"The phrase 'nonjamin dexirx' appears corrupt; it likely garbles a Hebrew word or gloss. The intended sense may be 'not jamin (right)' as a contrast to 'dibre hajamin'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'nonjamin dexirx' is unclear; it may be a scribal error or a misreading of a Hebrew term.","The reference to 'prinres' in the first sentence is obscure; possibly a corruption of 'principes' or 'pristinas'."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":"Hebræi Genesi aleph litteram inscribunt, quæ interpretatur doctrina, ut In principio fecit Deus cœlum el terram; Exodo beth, quæ interpretatur domus pro instructione tabernaculi; Levitico gimel, quia plenissime de victimis dispulat; numero daleth, tabularum, quia de compositione tabernaculi tabularum loquitur; Deuteronomio he, quæ interpretatur isla lex, pro iteratione legis; Job, David, Daniel inter agiographa non pro dedignatione, sed pro dignitate et sanctitate. Agio. Sancta. Graphia. Scriptura. Quod prophetarum ordinem incipiunt a JusSU Nave, quia tota sancta Scriptura digna est prophetiæ vocabulo, dum futura significat. Josue vero in omnibus pene gestis suis futura Christi opera prophetavit.\n\nChronicon. Temporale. Quinque incisionibus. Quinque incisiones pro satisfactione eorum dixil, qui hoc affirmare solebant. Prostratis vultibus. Inclinatis capitibus. Coronas suas. Opem, opera sua olterentes, quia opera reverentiæ et subjectionis unius Dei docent cultum, per quæ ad coronas pervenitur.","english":"The Hebrews inscribe the letter aleph in Genesis, which is interpreted as \"doctrine,\" as in \"In the beginning God made heaven and earth\"; in Exodus, beth, which is interpreted as \"house,\" for the instruction of the tabernacle; in Leviticus, gimel, because it discusses sacrifices most fully; in Numbers, daleth, of the tablets, because it speaks of the composition of the tabernacle of the tablets; in Deuteronomy, he, which is interpreted as \"this is the law,\" for the repetition of the law. Job, David, and Daniel are among the Hagiographa not out of disdain, but on account of their dignity and sanctity. Hagiographa: \"Holy\" Scripture. They begin the order of the prophets with Joshua son of Nun, because all of Holy Scripture is worthy of the name \"prophecy,\" since it signifies future things. Indeed, Joshua in nearly all his deeds prefigured the future works of Christ.\n\nChronicon: \"A chronicle.\" Five divisions. I have said five divisions for the satisfaction of those who used to affirm this. With faces prostrate: with heads bowed. Their crowns: offering their works, because the works of reverence and subjection teach the worship of the one God, through which crowns are attained.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts abruptly from a discussion of Hebrew letters and biblical books to a note on the Chronicon and five divisions, suggesting a compilation of glosses rather than continuous exposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"agiographa","severity":"info","text":"Agiographa (from Greek ἅγιος, 'holy', and γραφή, 'writing') refers to the Hagiographa, the third division of the Hebrew Bible, distinct from the Law and Prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"chronicon","severity":"info","text":"Chronicon (Greek χρονικόν) means 'chronicle' or 'temporal record', here likely referring to a work or section of the Bible dealing with chronology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The assignment of Hebrew letters to biblical books (aleph to Genesis, beth to Exodus, etc.) reflects a tradition of symbolic or mnemonic association, not a standard Jewish or Christian practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text contains a probable scribal error: 'dispulat' for 'disputat' (discusses), and 'olterentes' for 'offerentes' (offering). The English draft corrects these silently.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Isidore's claim that Joshua prefigures Christ in nearly all his deeds reflects a typological exegesis common in patristic and medieval Latin Christianity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'quinque incisionibus' (five divisions) is unclear; it may refer to the Pentateuch or a lost work.","The phrase 'pro satisfactione eorum dixil' is corrupt; 'dixil' may be a miswriting of 'dixi' (I said) or 'dixit' (he said)."],"confidence":"medium","notes":[]},{"i":24,"ref":"p24","source":"Stantibus coram quatuor animalibus. Dum tota prophetiæ Scriptura in Evangelio impleta est. Galeatum. Munitum, vel ornatum. Apocrypha. Occulta, vel dubia. Seponendum. Separandum: dictum. quasi, seorsum pono. Phrasin. Locutionem, vel interpretationem.\n\ni. Paraphrasten. Conjectorem, vel interpretatorem. Pelles, cilicia. Fortitudinem et labores in Ecclesia, quæ tentationibus et persecutionibus bene resistunt. Canticum canticorum. Pro excellentia carminis. Sapientia Salomonis. Apud Hebræos non invenitur, quod antea nesciebam; iu Septuaginta, et in aliis Codicibus.\n\nLIBER I REGUM.\n\nCAP. I. Ramatha. Civitas ipsa, quae in veteri translatione Arimathia dicimur, et fuit Helcanæ et Samuelis in regione Tamnitica juxta Diospolim, unde fuit Joseph, qui in Evangelio de Arimalhia scribitur. Sophim. Mons in tribu Ephraim. Statutis diebus. Phase, Pentecosten, Scenopegia. In Silo. Silo est in tribu Ephraim, in quo ioco area testamenti fuit usque ad tempus Samuelis. Est auteM undecimo milliario Neapoleos in regione Acrabitena. Partem unam. Quando offerenant. Æmula. Adversa. Angebat. Cruciabat. Redeunte tempore. Anni circulo. Temulentam. Vinolentam, ebriam. Digere. Ebrietatem depone. Mades. Humida es. Filiabus Delial. Filiabus sine jugo legis Domini. Belial Hebraice Bel dicitur, et fuit idolum Ninivitarum, quia Bel pater Nini. Vultus ejus non est in diverso mutatus.","english":"Standing before the four living creatures. While the whole Scripture of prophecy is fulfilled in the Gospel. Galeatum. Armed, or adorned. Apocrypha. Hidden, or doubtful. Seponendum. To be set apart: said as if, I place separately. Phrasin. Expression, or interpretation.\n\nParaphrasten. Conjecturer, or interpreter. Pells, haircloths. Fortitude and labors in the Church, which resist temptations and persecutions well. Song of Songs. For the excellence of the song. Wisdom of Solomon. It is not found among the Hebrews, which I did not know before; in the Septuagint, and in other codices.\n\nBOOK I OF KINGS.\n\nCHAPTER I. Ramatha. The city itself, which in the old translation is called Arimathia, and was of Elkanah and Samuel in the region of Tamnitica near Diospolis, whence was Joseph, who in the Gospel is written of Arimathea. Sophim. A mountain in the tribe of Ephraim. On appointed days. Passover, Pentecost, Tabernacles. In Shiloh. Shiloh is in the tribe of Ephraim, in which place the ark of the covenant was until the time of Samuel. It is eleven miles from Neapolis in the region of Acrabitena. One portion. When they offered. Rival. Hostile. Tormented. Crucified. At the returning time. The cycle of the year. Drunken. Wine-soaked, intoxicated. Digest. Put off drunkenness. You are wet. You are moist. Daughters of Belial. Daughters without the yoke of the Lord's law. Belial in Hebrew is called Bel, and it was an idol of the Ninevites, because Bel is the father of Ninus. His face is not changed into something different.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Galeatum","severity":"info","text":"The Latin gloss 'Galeatum' is explained as 'munitum, vel ornatum' (armed, or adorned), reflecting a common etymological or metaphorical interpretation in patristic sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Apocrypha","severity":"info","text":"The gloss defines 'Apocrypha' as 'occulta, vel dubia' (hidden, or doubtful), a standard patristic understanding of the term as referring to texts of uncertain or concealed authorship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Paraphrasten","severity":"info","text":"The Greek-derived term 'Paraphrasten' is glossed as 'conjectorem, vel interpretatorem' (conjecturer, or interpreter), indicating a role in textual explanation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Sapientia Salomonis","severity":"info","text":"The note that the Wisdom of Solomon 'apud Hebraeos non invenitur' (is not found among the Hebrews) reflects a long-standing Christian awareness of its absence from the Hebrew canon, as noted by Jerome and others.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Belial","severity":"info","text":"The gloss identifies Belial with the idol Bel of the Ninevites, a conflation found in some patristic and medieval sources, though biblically Belial is a term for worthlessness or lawlessness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Stantibus coram quatuor animalibus","severity":"info","text":"This phrase likely alludes to the four living creatures of Ezekiel 1 and Revelation 4, a common typological motif in Christian exegesis representing the four evangelists.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Stantibus coram quatuor animalibus' is ambiguous: it may refer to a specific exegetical context or a liturgical setting, but the text does not clarify.","The gloss on 'Belial' conflates the Hebrew term with the Assyrian deity Bel, a confusion that may reflect late antique or medieval syncretism."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"In alia translatione: Et facies ejus nun cecidil amplius; hoc est, ut nullam hahere. tristitiam, vel differentiam. Non vadam, donec ablactetur infans. Contra morem dixit; ideo commemorat Scriptura. Hebræi asserunt tempus ablactationis sex annos, alii XII. Ut impleat Dominus verbum suum. Quod promisit per os Heli sacerdotis dicendo: Dei libi Deus petitionem. Obsecro, mi Domine. Subauditur: Ut benigne suscipias. Commodavi eum Domino. Quandiu fuerit, accommodatur Domino; quandiu vivet.\n\nII. Cornu meum. Altitudo mea, et fortitudo. Vetera. Opprobria, et convicia. Saturati prius pro panibus se locaverunt. xx.... et colligunt ad alios postulando panem, et quodlibet, necessaria quaeque, si antea quasi nullius rei indigere videbamur: hoc de Phenenna dicitur. Deducit ad inferos. In pericula, quasi ad mortem. Cardines. Fundamenta. Filii Belial, lilii diaboli. Fuscinulam. Tridentem. Lebetem. Cacibum. Non enim accipiam a te carnem coctam, sed crudam. Carnes crudas in altari semper offerre mos erat; el primum incendebatur adeps, et tunc hi qui portabant coquebant carnes, iam sacerdotibus quan sibi. Retranebant homines a sacrificio Domini. Quia noluerunt venire homines ad sacrificandum Domino; quia illi per mala exempla sua plebem a sacrilicio separarunt; vel quia homines in sacrificio blasphemare compellerent. Quomodo dormiebant cum mulieribus, quæ observabant.","english":"In another translation: And his face never fell again; that is, so that he would have no sadness or difference. I will not go until the infant is weaned. He spoke contrary to custom; therefore Scripture records it. The Hebrews assert the time of weaning to be six years, others twelve. That the Lord may fulfill his word. Which he promised through the mouth of the priest Heli, saying: God grant you your request. I beseech you, my Lord. It is understood: That you may kindly receive it. I have lent him to the Lord. As long as he is, he is lent to the Lord; as long as he lives.\n\nII. My horn. My height and my strength. Old things. Reproaches and insults. Those who were full first hired themselves out for bread. ... and they gather to others, begging for bread and anything whatsoever, whatever is necessary, if before we seemed to lack nothing: this is said of Peninnah. He leads down to the underworld. Into dangers, as if to death. Hinges. Foundations. Sons of Belial, sons of the devil. A small fork. A trident. A cauldron. A pot. For I will not accept cooked meat from you, but raw. It was the custom always to offer raw meats on the altar; and first the fat was burned, and then those who carried cooked the meats, both for the priests and for themselves. They kept men away from the sacrifice of the Lord. Because men were unwilling to come to sacrifice to the Lord; because they, through their bad examples, separated the people from the sacrifice; or because they compelled men to blaspheme during the sacrifice. How they slept with the women whom they were watching over.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Cornu meum","severity":"info","text":"The phrase 'my horn' is a biblical metaphor for strength and honor, as in Psalm 75:4 (Vulgate) or 1 Samuel 2:1. Isidore glosses it as 'my height and my strength,' aligning with patristic interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Filii Belial","severity":"info","text":"'Sons of Belial' is a biblical term for wicked or worthless men, found in Deuteronomy 13:13 and 1 Samuel 2:12. Isidore equates Belial with the devil, a common patristic identification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Carnes crudas in altari","severity":"info","text":"The description of offering raw meat on the altar and cooking it afterward reflects ancient Israelite sacrificial practice, as described in Leviticus and later Jewish tradition. Isidore explains the ritual sequence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Hebræi asserunt tempus ablactationis sex annos, alii XII","severity":"info","text":"Isidore records Jewish traditions on weaning age (six or twelve years), which are not found in the biblical text but appear in rabbinic sources. This shows his use of Jewish exegetical traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Saturati prius pro panibus se locaverunt","severity":"caution","text":"The text is corrupt: 'xx....' indicates a lacuna. The sense is that those who were previously full hired themselves out for bread, referring to Peninnah's situation, but the exact wording is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Fuscinulam","severity":"info","text":"'Fuscinulam' is glossed as 'trident' (tridentem). This rare term appears in late Latin for a small fork or trident, possibly used in sacrificial contexts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna at 'xx....' leaves the full sentence unclear; the reading assumes a reference to Peninnah's situation.","The phrase 'Quomodo dormiebant cum mulieribus, quæ observabant' is ambiguous: it may refer to improper conduct by those watching over women, but the antecedent is unclear."],"confidence":"medium","notes":[]},{"i":26,"ref":"p26","source":"Viduæ erant, quæ ibi vacabant orationibus, et tamen non habuerunt licentiam in. troeundi in templum, sicut alia plebs. Si autem in Dominum peccaverit vi,., qu orabit pro eo? Duficultatem in hoc ostendit, ut oretur pro eo, non ut ipse sacerdotali more oret pro cæteris. Virilem ætatem. Ad bellum aptam. Coram christo. Coram rege. Tortam panis. Pro qualicunque petitione intelligendum est, ut per hoc omeret sacerdotium. Ut comedam buccellam. III loco tabernaculi, sicut et cæteri sacerdotes.\n\nIII. Sermo Domini. De prophetia dicit. Pretiosus. Rarus. Non erat visio. Prophetalis. Porro Samuel nondum sciebat Dominum. Non habuit consuetudinem audire verbum Domini. Secando. Bis. Tinnient ambæ aures ejus. Præ terrore sonent, quasi aliquid audiatua.. Et non cecidit. In vanum, quod irrevocabile impletur. Verbis ejus. Samuelis. Et evenit sermo. Innotuit.","english":"Widows were there, who were devoting themselves to prayers in that place, and yet they did not have permission to enter the temple, like the rest of the people. But if he has sinned against the Lord, who will pray for him? He shows the difficulty in this, that prayer is offered for him, not that he himself, in the manner of a priest, prays for others. Manly age. Fit for war. Before Christ. Before the king. A twisted loaf. It is to be understood as referring to any kind of petition, so that by this he might honor the priesthood. That I might eat a morsel. In the third place of the tabernacle, just like the other priests.\n\nIII. The Lord's Sermon. He speaks of prophecy. Precious. Rare. There was no vision. Prophetic. Moreover, Samuel did not yet know the Lord. He was not accustomed to hearing the word of the Lord. Cutting. Twice. Both his ears ring. From terror they sound, as if he hears something. And it did not fall. In vain, that which is irrevocably fulfilled. His words. Of Samuel. And the word came to pass. It became known.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Viduae","severity":"info","text":"The term 'Viduae' (widows) refers to a specific group of women devoted to prayer, distinct from the general populace, and restricted from entering the temple.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Tortam panis","severity":"info","text":"'Tortam panis' (a twisted loaf) is interpreted as a metaphor for any kind of petition, used to honor the priesthood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Pretiosus","severity":"info","text":"'Pretiosus' (precious) and 'Rarus' (rare) describe the nature of prophecy, emphasizing its scarcity and value.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Samuel","severity":"info","text":"The passage references Samuel, who 'did not yet know the Lord' and was unaccustomed to hearing the word of the Lord, alluding to 1 Samuel 3.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"III. Sermo Domini","severity":"info","text":"'III. Sermo Domini' (The Lord's Sermon) likely marks a section heading in the commentary, indicating a new topic on prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Tinnient ambæ aures ejus","severity":"caution","text":"The phrase 'Tinnient ambæ aures ejus' (Both his ears ring) is textually uncertain; the Latin 'sonent' suggests a sound of terror, but the Coptic context may imply a different sensory experience.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in. troeundi' is likely a scribal error for 'introëundi' (entering).","The clause 'Si autem in Dominum peccaverit vi,., qu orabit pro eo?' contains lacunae; the intended sense is 'if he has sinned against the Lord, who will pray for him?'","The term 'Duficultatem' is a variant spelling of 'Difficultatem' (difficulty)."],"confidence":"medium","notes":[]},{"i":27,"ref":"p27","source":"IV. Aphec. Civitas Israelis. Heri et nudius tertius.... Incurvavit se, et peperit. Natura feminarum est cum subito terrore cito parere.\n\nv. Et percutiebat viros. Percussi sunt passione, quam Græci syringion dicunt. Extales et attus unum sunt, quos fecerunt in similitudine intestinorum. Satrapæ. Philistæa lingua principes dicuntur.\n\nvi. Levitæ autem ibi deposuerunt arcam Domini. Fue. runt enim tunc aliqui Levitæ. Ab urbe murata usque ad villam. Unde ab omnibus congregant pecuniam: de quibus vasa faciebant, ut proficeret omnibus, dum una plaga omnibus erat. Adabelmagnum. Proprium nomen lapidis. Percussit autem. Dominus, quia illicituM erat videre arcam, nisi solis sacerdotibus. De populo septuaginta viros. Civitatis Bethsamitis. Et quinquaginta millia plebis. Vulgaris extra civitatem. Cariathiarim. Cariatham, et Gabaa civitates prope inter se, et ibi fuerunt levitæ.","english":"IV. Aphec. A city of Israel. Yesterday and the day before.... He bowed down, and gave birth. It is the nature of women to give birth quickly when suddenly terrified.\n\nv. And he was striking the men. They were struck with a passion, which the Greeks call syringion. Extales and attus are the same, which they made in the likeness of intestines. Satrapae. In the Philistine language, they are called princes.\n\nvi. But the Levites placed the ark of the Lord there. For there were some Levites at that time. From a walled city to a village. Whence they collected money from all: from which they made vessels, so that it would benefit all, while one plague was for all. Adabelmagnum. The proper name of a stone. But the Lord struck [them], because it was unlawful to see the ark, except for the priests alone. Of the people, seventy men. Of the city of Beth-shemesh. And fifty thousand of the common people. The common people outside the city. Kiriath-jearim. Kiriath and Gibeah, cities near each other, and the Levites were there.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Aphec","severity":"info","text":"Aphec is identified as a city of Israel, likely the Philistine stronghold Aphek, mentioned in 1 Samuel 4:1.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"syringion","severity":"info","text":"Syringion is a Greek term for a type of passion or affliction, possibly referring to a specific medical or physiological condition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Satrapae","severity":"info","text":"Satrapae is glossed as 'princes' in the Philistine language, reflecting a Persian administrative title adapted in the biblical context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Adabelmagnum","severity":"info","text":"Adabelmagnum is noted as the proper name of a stone, possibly a place name or a cultic object, though its exact referent is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"arcam Domini","severity":"info","text":"The ark of the Lord is a central object in 1 Samuel 4-6, where it is captured by Philistines and later returned, causing death among those who look upon it unlawfully.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Heri et nudius tertius","severity":"caution","text":"The phrase 'Heri et nudius tertius' (Yesterday and the day before) is fragmentary and its connection to the surrounding text is unclear, possibly a marginal note or a corruption.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Heri et nudius tertius' is ambiguous; it may be a temporal marker or a scribal insertion.","The identity of 'Adabelmagnum' as a stone is uncertain; it could be a place name or a personal name."],"confidence":"medium","notes":[]},{"i":28,"ref":"p28","source":"VII. Abinadab. Sacerdos fuit in diebus illis. Gabaa. Civitas Samuelis. Annus vicesimus. Ab eo tempore enumerat quod ducta est area in domum Abinadah, usque dum eam David ad se transtulit, et requievit omnis Israel in religione divina, non colentes idola; et omnia mala cessaverunt ab eis. Hauserunt aquam, et effuderunt coram Domino. Hoc ad testimonium fecerunt. ut ultra non revocaretur mens eorum a Domino, sicut diffusa aqua non potest colligi, aut revocari, Subter Bethchar. Juxta Masphat et Sen, duo loca et civitates. Nec apposuerunt ultra. Pro longo tempore dicitur.\n\nVIII. Focarias. QUID cibum ei parent, vel tinctorias. Reditus vinearum. Quod. de vinea et melle potest cotligi. In auribus Domini. Orans ante, coram Domino.\n\nIX. Filii viri Jemini. Jemini vero familia erat quae ad tribum Benjamin pertinebat, de qua et Saul ortus est: Melior illo. Dignior. Terra Salisa. Proprium nomen loci, non quæ salsa sit. In sitarciis. In saecis, vel in pera. Clivum. VaUem. In excelso. Quia solebant semper altaria ponere in loco excelso, non tamen sub ædificio.","english":"VII. Abinadab. He was a priest in those days. Gabaa. The city of Samuel. The twentieth year. From that time he counts that the ark was brought into the house of Abinadab, until David transferred it to himself, and all Israel rested in divine religion, not worshipping idols; and all evils ceased from them. They drew water and poured it out before the Lord. They did this as a testimony, so that their mind would no longer be recalled from the Lord, just as poured-out water cannot be gathered or recalled. Below Bethchar. Near Masphat and Sen, two places and cities. Nor did they approach further. This is said for a long time.\n\nVIII. Focarias. What food they prepare for him, or dyes. The income from vineyards. Which can be gathered from the vine and honey. In the ears of the Lord. Praying before, in the presence of the Lord.\n\nIX. Sons of the man Jemini. Now Jemini was a family that belonged to the tribe of Benjamin, from which Saul also arose: Better than him. More worthy. The land of Salisa. The proper name of a place, not that it is salty. In sitarciis. In sacks, or in a wallet. Clivum. A valley. On a high place. Because they were accustomed always to place altars in a high place, yet not under a building.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Abinadab","severity":"info","text":"Abinadab is identified as a priest in the days of the ark's sojourn at his house, a detail from 1 Samuel 7:1.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Gabaa","severity":"info","text":"Gabaa (Gibeath) is noted as the city of Samuel, a site in the territory of Benjamin, associated with Samuel's residence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hauserunt aquam, et effuderunt coram Domino","severity":"info","text":"This action alludes to a ritual pouring of water as a symbolic act of irrevocable dedication, possibly echoing 1 Samuel 7:6 or a similar narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Focarias","severity":"info","text":"Focarias is glossed as either food preparation or dyes, with a connection to vineyard income and honey, suggesting a term for provisions or tithes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Jemini","severity":"info","text":"Jemini is identified as a family within the tribe of Benjamin, the tribe of King Saul, clarifying a genealogical reference.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Clivum","severity":"caution","text":"Clivum is glossed as 'valley' but the context of altars on high places suggests a possible confusion with 'clivus' (slope) or a scribal error.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term 'Focarias' is ambiguous, possibly meaning 'food provisions' or 'dyes', with the connection to vineyards and honey unclear.","The phrase 'Nec apposuerunt ultra' is interpreted as 'for a long time', but the literal sense of 'they did not approach further' may refer to cessation of idolatry."],"confidence":"medium","notes":[]},{"i":29,"ref":"p29","source":"x. Lenticulam olei. Modicmn vas æneum quadrangulum in latere apertum. Juxta sepulcrum Rachetis in finibus Benjamin. Quia in tribu Juda prope sunt fmes Benjamin. Ad quercum Thabor.!)c nomine hominis alicujus, ut quercus Mambre. Collem Domini. Proprium nomen loci propter aliquod adjutorium Domnini, vel quia ibi excelsum fuit, et altarc, et habitant prophetæ. Gregem prophetarum. Non quia semper de futuris prophetarent, sed quia semper parati erant ad prædicendum et laudandum. Et ante eos psalterium. Quia eum tenebant in manibus. Descendes ante me in Golgala. Subauditur, ac si diceret: Semper cum necessarium tibi sit, aut pericula aliqua imminent, descende illuc, ut habeas certum locum ad exspectandum me. Immutavit ei Dominus cor aliud. Confirmavit eum in regnum. Exspectabis septem diebus. Noli lædiosus esse in exspectando; ideo in Gatgala, quia ibi populus cum Jesu pascha celebravit, et ibi circumcisus est; ideo locus honorabitur. In proverbium: Num et Saul inter prophetas? Ideo quia ante non est visus iuter eos, nec de genere prophetali fuit. Et convocavit Samuel populum ad Dominum. Quia in praesentia Domini disputavit cum populo.","english":"X. Lenticulam olei. A small bronze vessel, quadrangular, open on one side. Near the tomb of Rachel in the territory of Benjamin. Because in the tribe of Judah the borders of Benjamin are nearby. At the oak of Thabor. By the name of some man, like the oak of Mamre. The Hill of the Lord. A proper name of a place on account of some assistance of the Lord, or because there was a high place there, and an altar, and prophets dwell. The flock of prophets. Not because they always prophesied about the future, but because they were always ready to preach and to praise. And before them a psaltery. Because they held it in their hands. You will go down before me to Gilgal. It is understood, as if he were saying: Whenever it is necessary for you, or some dangers threaten, go down there, so that you may have a certain place to wait for me. The Lord changed his heart for him. He confirmed him in the kingdom. You will wait seven days. Do not be weary in waiting; therefore in Gilgal, because there the people celebrated the Passover with Joshua, and there he was circumcised; therefore the place will be honored. In the proverb: What, is Saul also among the prophets? Because he was not previously seen among them, nor was he of prophetic lineage. And Samuel summoned the people to the Lord. Because he disputed with the people in the presence of the Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Lenticulam olei","severity":"info","text":"The phrase is obscure; the gloss interprets it as a small bronze vessel, quadrangular and open on one side, possibly a lamp or oil container.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ad quercum Thabor","severity":"info","text":"The oak of Thabor is compared to the oak of Mamre, a site near Hebron associated with Abraham in Genesis. This suggests a local landmark named after a person.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Descendes ante me in Golgala","severity":"info","text":"Gilgal (Golgala) is the site where Joshua celebrated Passover and circumcised the Israelites (Joshua 5:2-9). The gloss connects this to a command to wait there.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"In proverbium: Num et Saul inter prophetas?","severity":"info","text":"This proverb, 'What, is Saul also among the prophets?', reflects a later tradition questioning Saul's prophetic status, as he was not of prophetic lineage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"x.","severity":"info","text":"The passage is structured as a series of glosses on individual phrases, each introduced by a lemma in the accusative or nominative, typical of Isidore's exegetical style.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Lenticulam olei' is ambiguous; it may refer to a vessel for oil or a lentil-shaped object. The gloss's interpretation as a bronze vessel is one possible reading.","The location 'Collem Domini' is ambiguous: it could be a proper place name or a descriptive term for a hill with an altar."],"confidence":"medium","notes":[]},{"i":30,"ref":"p30","source":"xi. Jabes Galaad. Jahes civitate. Galaad populi. Sequens boves. Casu evenit ut boves praecederent eum. Insiluit spiritus Domini in Saul. Sant non prophetavit de futuro, sed laudavit Dominum.\n\nXII. Et Jephte, et Samuel. De ipso dixit\n\nXIII. Filius unius anni Saul. Viginti unum annum habuit, quia in lege praeceptum fuit ut viginti annis et supra eligerentur ad bellum, et ideo unius anni dicitur, quia unum annum super viginti habuit. Aliter filius unius anni subauditur filius Cis unnm annum regnans nihil magnum egit, humilis permansit. hi alia translatione filius unius anni, qui in co anno nati sunt, ut ad ministerium suum nutrirentnr. Duobus annis regnavit. Tunc, cum ejus filius eligeretur. Stationem. Exercitum. Clamavit post Saul. Secutus est eum, vel exhortavit se ad pugnam. Ilebræi autem transierunt Jordanem. Ad orientalem plagam fugerunt. Pergebant contra viam Ephrata. Ad viam quæ ducit ad terram Saul, in tribu Benjamin, ubi Ephrata est. Ad iter termini imminentis valli Seboim. Terminus enim qui divisit Philisthæos ct Judæos imminebat valli Seboim. Faber ferrarius non inveniebatur. Quia Philisthæi non permittebant. Descendebat Israel ad Philisthiim. Quandocunque necessarium fuit ut exacuerent ferramenta sua ad aliqua opera. Ligonem. Quo foditur terra. Ensis. Arma. Usque ad stimulum. A majoribus usque ad minora. Corrigentem. Buves, et quælibet jumenta.","english":"xi. Jabesh Gilead. Jahes a city. Gilead a people. Following the oxen. It happened by chance that the oxen preceded him. The spirit of the Lord rushed upon Saul. He did not prophesy about the future, but praised the Lord.\n\nXII. And Jephthah, and Samuel. He spoke concerning him.\n\nXIII. A son of one year of Saul. He was twenty-one years old, because in the law it was commanded that men be chosen for war at twenty years and above, and therefore he is said to be of one year, because he had one year beyond twenty. Otherwise, a son of one year is understood as the son of Kish, reigning for one year, he accomplished nothing great, he remained humble. In another translation, a son of one year, who were born in that year, so that they might be nourished for their service. He reigned for two years. Then, when his son was chosen. Station. Army. He cried out after Saul. He followed him, or urged himself to battle. But the Hebrews crossed the Jordan. They fled to the eastern region. They were going toward the way of Ephrath. To the road that leads to the land of Saul, in the tribe of Benjamin, where Ephrath is. To the path of the border of the impending valley of Seboim. For the border that divided the Philistines and the Jews was impending over the valley of Seboim. A smith was not to be found. Because the Philistines did not permit it. Israel went down to the Philistines. Whenever it was necessary for them to sharpen their tools for any work. A mattock. With which the earth is dug. A sword. Arms. Down to a goad. From the greater to the lesser. Correcting. Oxen, and any beasts of burden.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Jabes Galaad","severity":"info","text":"Jabesh Gilead is a city in the Transjordan region, associated with the tribe of Gilead. The gloss explains 'Jahes' as a city and 'Galaad' as a people.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Insiluit spiritus Domini in Saul","severity":"info","text":"This phrase echoes 1 Samuel 11:6, where the spirit of the Lord comes upon Saul. The gloss notes that Saul did not prophesy but praised the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Filius unius anni Saul","severity":"info","text":"The gloss explains that Saul is called 'son of one year' because he was twenty-one years old, one year beyond the minimum age of twenty for military service, as per biblical law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Stationem","severity":"info","text":"The Latin 'stationem' is glossed as 'exercitum' (army), indicating a military encampment or post.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Faber ferrarius non inveniebatur","severity":"info","text":"The absence of blacksmiths is explained by Philistine restrictions, reflecting the historical context of Philistine dominance over Israelite metalworking, as in 1 Samuel 13:19-20.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ligonem","severity":"info","text":"The Latin 'ligonem' is glossed as 'quo foditur terra' (with which the earth is dug), referring to a mattock or hoe.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'filius unius anni' is ambiguous: it could mean 'one year old' or 'one year beyond twenty'; the gloss offers multiple interpretations.","The identity of 'Jephte' and 'Samuel' in section XII is unclear; the gloss says 'He spoke concerning him' without specifying the referent."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"XIV. In extrema parte Cabaa. In extrema Cabaa. In Magron. Proprium nomen loci. In media parte jugeri. Tale spatium fuit terræ, quale sufficiebat cadaveribus viginti virorum. Applica arcam Dei. Porta huc. Contrahe manum. Exspecta adhuc, donec sciamus unde tumultus oriatur, dum ante dixit: Applica arcam. Clamavit Saul, et populus, cohortantes se ad pugnam. Fluens mel. In herbis, et in foliis arborum, ut sæpe contingit, dum terra fit; aut lavus mellis u multis locis apparuit collectus ab apibus. In alia translatione habet: Ecce examen apum crat. Et illuminali sunt oculi ejus... Volvite ad me jam nunc saxum grande. Ut ædificaret altare in oblationem pro peccato, sive ut, juxta rituin, fuissenl testes, quia populum carne vesti cum sanguine prohiberent. Adducat ad me unusquisque bovem, etc. Facite in præsentia mea, nec peccetis. Absque retractatione morietur. Sine n:ora morietur. Da sanctitatem. Da nos scire, ut in vindicta tua moriamur. Si ceciderit capillus. Non cecidit capillus. Reges Soba. tu Syria; Soba enim civitas in Syria.","english":"XIV. At the extreme part of Gibeah. At the extreme of Gibeah. In Michmash. A proper name of a place. In the middle part of a yoke. Such was the space of land as sufficed for the corpses of twenty men. Bring the ark of God. Bring it here. Withdraw your hand. Wait still, until we know whence the tumult arises, while he said before: Bring the ark. Saul cried out, and the people, encouraging themselves for battle. Flowing honey. In the herbs and in the leaves of trees, as often happens, when the earth is made; or a flow of honey appeared in many places collected by bees. In another translation it has: Behold, there was a swarm of bees. And his eyes were illuminated... Roll to me now a great stone. To build an altar as an offering for sin, or so that, according to the rite, there might be witnesses, because they forbade the people to clothe flesh with blood. Let each one bring to me a cow, etc. Do in my presence, and do not sin. Without delay he will die. Without delay he will die. Give sanctity. Give us to know, so that we may die in your vengeance. If a hair falls. A hair did not fall. Kings of Zobah. In Syria; for Zobah is a city in Syria.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"In extrema parte Cabaa","severity":"info","text":"The lemma 'Cabaa' is a variant spelling of 'Gabaath' (Gibeah), a town in Benjamin. The phrase locates the narrative at the edge of Gibeah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"In Magron","severity":"info","text":"'Magron' is identified as a proper place name, likely Michmash, a location in the territory of Benjamin mentioned in 1 Samuel 13–14.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Applica arcam Dei","severity":"info","text":"This phrase echoes the command to bring the Ark of God, as in 1 Samuel 14:18, where Saul orders the Ark to be brought into battle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Fluens mel","severity":"info","text":"The gloss explains 'flowing honey' as a natural phenomenon of honey appearing on plants, or as a swarm of bees, referencing an alternative translation that reads 'ecce examen apum' (behold a swarm of bees).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"In alia translatione habet: Ecce examen apum crat","severity":"info","text":"This note indicates that Isidore consulted a different Latin version (likely the Vetus Latina) that rendered the Hebrew as 'a swarm of bees' rather than 'flowing honey', showing textual variation in the Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Volvite ad me jam nunc saxum grande","severity":"caution","text":"The phrase 'roll to me now a great stone' is ambiguous: it may refer to building an altar for a sin offering or to a ritual involving witnesses, but the Latin syntax is unclear and the context in 1 Samuel does not directly parallel this action.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Volvite ad me jam nunc saxum grande' is ambiguous in its ritual purpose; the gloss offers two possible interpretations (altar for sin offering or witness ritual) without resolving which is intended.","The phrase 'Da sanctitatem' is unclear; it may be a misreading or a liturgical formula, but the context does not clarify its meaning."],"confidence":"medium","notes":[]},{"i":32,"ref":"p32","source":"XV. Quasi agnos. Propter obedientiam. Recensuit, quomodo restitit Amalec Israeli. Exeuntibus de Ægypro. Dixitque Saul Cinæo. Quia de genere uxoris Moysis fuerunt Cinæi. Pænitet me, quod constituerim Saul regem. Pœnitentia Domini dicitur rerum ab eo constitutarum mutatio, quod pro rerum vicssitudine, vel pro recti dispositione succedit. In Carmelo. Carmelus Græce et Latine dicitur, Hebraice Carme. Puomontes sunt qui hoc nomine appellantur, unus, in quo fuit Nabat, maritus Abigailis, ad plagam australem; alter juxta Ptolemaidem mari imminens, in quo Elias prophetanexis genibus pluvias impetravit. Fornice triumphalem Cameram, vel arcum volulum. Siccine. Sic e iam. Et non vidit Samuel ultra Saul. Quia Samuel non venit ad Saul, ncc visitavit eum antea.\n\nXVI. Sanctificavit lsa:, et filiosejus. Quia Samuel præcept ut lavarent seaqua, et abstinerent ab uxoribus. Exag tabat Saul spiritus nequam a Domino. Iu terram. Spiritus Dei malus. Quomodo Dei, si matus erat? quia cuncta Domino auctore prolatadivina; sunt subdita ditioni. Ergo ipse diabolus, non qualis nunc est, scJ bonus a Domino creatus, et a Domino semper pro omnipotente potestate subjectus, Domini erat. Scientem psallere cithara. Quia naturale est mentem ipsam per hanc artem mitigari posse in admiratione.","english":"XV. Like lambs. On account of obedience. He reviewed, how Amalek withstood Israel. As they were departing from Egypt. And Saul said to the Kenite. Because the Kenites were from the lineage of Moses' wife. I repent that I made Saul king. The repentance of the Lord is said to be a change of things established by him, which occurs on account of the vicissitude of things, or for the sake of the right ordering. In Carmel. Carmel is said in Greek and Latin, in Hebrew Carme. There are promontories which are called by this name: one, in which Nabal, the husband of Abigail, was, on the southern side; another near Ptolemais overhanging the sea, in which the prophet Elijah, with his knees bent, obtained rains. Triumphal arch. A chamber, or a vaulted arch. Siccine. Thus now. And Samuel did not see Saul thereafter. Because Samuel did not come to Saul, nor did he visit him before.\n\nXVI. He sanctified Jesse and his sons. Because Samuel commanded that they wash themselves with water, and abstain from their wives. An evil spirit from the Lord agitated Saul. Into the land. An evil spirit of God. How of God, if it was evil? because all things brought forth by the Lord as author are subject to divine authority. Therefore that devil himself, not as he now is, but good created by the Lord, and always subject to the Lord by his omnipotent power, was of the Lord. One knowing how to play the cithara. Because it is natural that the mind itself can be mitigated by this art in admiration.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Pænitet me","severity":"info","text":"The phrase 'Pænitet me' introduces a theological gloss on divine repentance, a concept that required careful explanation in patristic exegesis to avoid anthropomorphism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Carmelus","severity":"info","text":"Isidore distinguishes two promontories named Carmel: one in southern Judah (associated with Nabal) and another near Ptolemais (associated with Elijah's rain miracle), reflecting his geographical learning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Fornice triumphalem","severity":"info","text":"The gloss 'Fornice triumphalem' is explained as 'cameram, vel arcum volulum' (a chamber or a vaulted arch), indicating a late antique understanding of triumphal arches as architectural forms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Spiritus Dei malus","severity":"info","text":"The phrase 'Spiritus Dei malus' (evil spirit of God) from 1 Samuel 16:14 is glossed to resolve the paradox of an evil spirit being from God, explaining that the devil was originally good and subject to divine authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Exag tabat Saul spiritus nequam a Domino","severity":"caution","text":"The Latin 'Exag tabat' appears corrupt; it likely stands for 'Exagitabat' (agitated). The phrase 'spiritus nequam a Domino' is a direct echo of the Vulgate's 'spiritus malus a Domino' in 1 Samuel 16:14.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Scientem psallere cithara","severity":"info","text":"The gloss on the cithara player reflects a Neoplatonic or Boethian view that music can soothe the mind, a common trope in early medieval education and moral philosophy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Exag tabat' is likely a scribal error for 'Exagitabat' (he agitated).","The lemma 'Siccine' is glossed as 'Sic e iam' (thus now), but the exact biblical context is unclear."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"XVII.Socoth el Azecha. Duo loca. In finibus Dommim. Nomen civitatis. Spurius. Immundus. Cassis. Quæ est galea. Lorica squamata. Catenata. In cruribus. In tibiis ocreas. Phalangas. Agmina, exercitus. Alebat. Dicebat. Ephi polentæ. Hanc mensuram trium modiorum farinæ delicatissimæ. Quispiam. Aliquis. Nunquid non verbum eat? Nunquidnon jussit me flatur meus venire!Limpidissimas. Sincerissimas. De torrente. Torremes dicimus rivos qui aquis hiemalibus colliguntur, et vcris tempore torrescunt. Fundam. Fundibulam. Ecclesia. Advocatio populi. De qua stirpe descendit.Pro invidia, quasi nesciens interrogavit, sive ut ve st garet cogitatum cæterorum do co. Si novi. Non novi.\n\nXVIII. Usque ad gladium, et arcum, et balteum. Illa similiter dedit. in sistris. Hi genus musicæ artis. Parcussit Suul mlle, et David dtcem millia. In his numeris sola perfectio fuit requirenda, quod David majorem exerceret victoriam. Et prophetabat in medio domus suae. Insanicusloquebatur. Secundo. Prospere. In duabus rebus gener meus. Quia majorem promisit, et minoremdedit, sive quia Goliam occidisset, et Philisthinor uni tuliset præputia.","english":"XVII. Socoth and Azecha. Two places. In the borders of Dommim. Name of a city. Spurius. Unclean. Cassis. Which is a helmet. Scaled lorica. Chainmail. On the shins. Greaves on the shins. Phalangas. Columns, armies. He was nourishing. He was saying. An ephah of fine flour. This measure of three modii of the finest flour. Quispiam. Someone. Nunquid non verbum eat? Did my spirit not command me to come! Limpidissimas. Most clear. De torrente. We call torrents streams that are gathered by winter waters and dry up in springtime. Fundam. A sling. Ecclesia. A calling together of the people. From which lineage he descends. Out of envy, he asked as if unknowing, or to investigate the thought of the others. If I know. I do not know.\n\nXVIII. Up to the sword, and the bow, and the belt. She likewise gave. In sistra. These are a kind of musical instrument. Saul struck a thousand, and David ten thousand. In these numbers only perfection was to be sought, because David achieved a greater victory. And he was prophesying in the midst of his house. He spoke as if insane. Secundo. Favorably. In two matters, my son-in-law. Because he promised more and gave less, or because he had killed Goliath and had brought the foreskins of the Philistines.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Socoth el Azecha","severity":"info","text":"Socoth and Azecha are place names, likely referring to locations in the biblical narrative of Israel's journey from Egypt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Cassis","severity":"info","text":"Cassis is glossed as a helmet, a piece of military equipment, reflecting the text's interest in martial terms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ephi polentæ","severity":"info","text":"Ephi polentæ is glossed as a measure of three modii of the finest flour, indicating a specific biblical unit of dry volume.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"De torrente","severity":"info","text":"The gloss explains that torrents are streams formed by winter rains that dry up in spring, reflecting natural knowledge common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ecclesia","severity":"info","text":"Ecclesia is glossed as a calling together of the people, a standard etymological explanation in Latin Christian writers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Saul struck a thousand, and David ten thousand","severity":"info","text":"The gloss interprets the numbers as symbolic of perfection, with David's greater victory reflecting his superior status, a common typological reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is a list of glosses with minimal context; the exact biblical passages referenced are not specified, but likely from 1 Samuel.","The phrase 'Nunquid non verbum eat?' is unclear; it may be a corruption or a rhetorical question."],"confidence":"medium","notes":[]},{"i":34,"ref":"p34","source":"xix. Nisus casso vulnere. Declinato vulnere. Satellites. Appariorcs, lictores. Pellem pilosam caprarum. Nigram, quia capilli nigriluerunt Davidi et pulcherrimi in habitu corporis. In Nabaiot in Ramatha.Inexcelso loco illius civitatis. Exspoliavit se vesstimentis suis. Hoc ideo fecit, qu a in exstasi mentis fuit. Nudus. Non quia omnino nudus esset.\n\nXX. Quod crat in Rama. in excelso loco sila. Et juravit rursum David. Jonatha juravit, ut non celaret sibica quæ audiret a Saule. Perendie. Tertia. In quo licuit operari. Et requirere Dominum: hoc scriptor inscruit. Vindictam. Sessio tua. Tu qui reddere debuisti, requireris. Zehel. Proprium nomen lapidis. Intra te. In ista parte. Et surrexit Jonatha, Idcirco surrexit, ne Abner juxla halus aliud regis in sede David sederet, sed ut appareret. vucua sessio David. Obnixe. Intente, subjecte. Filius mulieris. Subauditur: Non es filius meus, sed adulteræ matris. dum diligis inimicum luum.","english":"XIX. Nisus casso vulnere. With the wound avoided. Satellites. Attendants, lictors. The hairy skin of goats. Black, because David’s hair was black and very beautiful in bodily appearance. In Nabaioth in Ramath. In the high place of that city. He stripped off his garments. He did this because he was in an ecstasy of mind. Naked. Not because he was completely naked.\n\nXX. What was in Ramah. In the high place situated. And David swore again. Jonathan swore that he would not hide from David what he heard from Saul. Perendie. The third day. In which it was permitted to work. And to seek the Lord: the writer inserted this. Vengeance. Your seat. You who ought to have rendered, are sought. Zehel. The proper name of a stone. Within you. In that part. And Jonathan arose. He arose for this reason, lest Abner, beside the king, should sit in David’s seat, but so that David’s empty seat would appear. Obnixe. Intently, submissively. Son of a woman. It is understood: You are not my son, but of an adulterous mother, since you love your enemy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Nisus casso vulnere","severity":"info","text":"The phrase 'Nisus casso vulnere' is glossed as 'Declinato vulnere' (with the wound avoided). 'Nisus' may be a misreading or variant of 'nisu' (effort) or a proper name; the gloss interprets it as a dodge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Satellites","severity":"info","text":"'Satellites' is glossed as 'Apparitores, lictores' (attendants, lictors). The term denotes bodyguards or court officials, consistent with late Latin usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Pellem pilosam caprarum","severity":"info","text":"The gloss explains 'hairy skin of goats' as black, because David's hair was black and beautiful. This reflects a moralizing or symbolic reading of David's appearance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Exspoliavit se vestimentis suis","severity":"info","text":"The gloss states David stripped his garments because he was in an ecstasy of mind, and clarifies 'nudus' does not mean completely naked. This suggests a spiritual interpretation of prophetic frenzy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Zehel","severity":"info","text":"'Zehel' is glossed as the proper name of a stone. This may refer to a specific stone in the biblical narrative, possibly a boundary marker or memorial.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Filius mulieris","severity":"caution","text":"The gloss interprets 'son of a woman' as an insult: 'You are not my son, but of an adulterous mother, since you love your enemy.' This reading is tendentious and not directly supported by the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Nisus casso vulnere' is obscure; the gloss interprets it as 'with the wound avoided', but the exact meaning of 'Nisus' is uncertain.","The gloss on 'Filius mulieris' introduces a moral accusation not present in the biblical narrative; the reading is contested."],"confidence":"medium","notes":[]},{"i":35,"ref":"p35","source":"XXI. Post ephod. Juxta ephod. Epilenticos. Caducos.\n\nXXII. In angustiis constituit. Qui exsules fuerunt de aliis gentibus. Pressi ære alieno. Tributo, qu alienis debebant. In præsidio, in loco munito, quem ha-, buit ibi. Venit in saltum Haret, in nemore quod est in Rama. Nemus fuit in exc celso loco urbis. Num hodie cœpi pro eo consulere Deum? Quia in|micum tuum cum scio.\n\nXXIII. Et ait David: Domine Deus Israel. Ut sibi postea respouderet per sacerdotem: In monte opaco, iu colleRachilla. Fuit ibi co lis et locus excelsi in civitate, quæ est civitas ad dexteram deserti, ad meridiem tribus Juda. Ziph et Maon. Loca deserta fuerunt.\n\nXXIV. Engaddi. Locus deserti est prope ripam maris Mortui.\n\nxxv. Mortuusest Samuel. Iloc addidit David. Sala polentæ. Sala, genus [mensuræ]; polenta, farina. Uvæ passæ... Caricarum. Fructum ficuum. In fasciculo viventium. In congregatione viventium.","english":"XXI. Post ephod. Near the ephod. Epilenticos. Epileptics.\n\nXXII. In angustiis constituit. Those who were exiles from other nations. Pressi ære alieno. By tribute, which they owed to others. In præsidio, in a fortified place, which he held there. He came into the forest of Haret, into the grove which is in Ramah. There was a grove on a high place of the city. Have I today begun to consult God for him? Because I know your enemy.\n\nXXIII. And David said: Lord God of Israel. So that he might later answer him through the priest: On a dark mountain, on the hill of Rachilla. There was a hill and a high place in the city, which is a city to the right of the desert, to the south of the tribe of Judah. Ziph and Maon. They were desert places.\n\nXXIV. Engaddi. It is a desert place near the shore of the Dead Sea.\n\nXXV. Samuel died. David added this. Sala polentæ. Sala, a kind of measure; polenta, meal. Uvæ passæ... Caricarum. Dried figs. In fasciculo viventium. In the company of the living.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Epilenticos","severity":"info","text":"A Latinized Greek term (ἐπιληπτικός) meaning 'epileptic,' glossed here as 'caducos' (falling sickness).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Sala polentæ","severity":"info","text":"'Sala' is a measure of grain; 'polenta' is meal or barley groats. The gloss clarifies a biblical term for a food offering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Engaddi","severity":"info","text":"Engaddi (Ein Gedi) is an oasis west of the Dead Sea, noted as a desert refuge for David. The gloss locates it 'near the shore of the Dead Sea.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ziph et Maon","severity":"info","text":"Ziph and Maon are towns in the Judean desert, associated with David's flight from Saul. The gloss calls them 'desert places.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XXV. Mortuusest Samuel","severity":"info","text":"The note 'David added this' suggests the glossator identifies a narrative insertion by David in the biblical text, possibly from 1 Samuel 25:1.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"In fasciculo viventium","severity":"info","text":"'In the company of the living' glosses a phrase likely from a psalm or historical book, interpreting 'fasciculus' as a group or bundle.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lemma 'Epilenticos' may be a scribal variant of 'Epilempticos' or 'Epilepticus'; the gloss 'caducos' confirms the sense of epilepsy.","The phrase 'Num hodie cœpi pro eo consulere Deum?' is syntactically unclear; it may be a rhetorical question from the biblical narrative."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":36,"ref":"p36","source":"XXVI.Odoretur sacrificium. Sit gratum, quasi sacrificium.\n\nXXVIII. Hi pagi habitabantur in terra antiquitus. Esdras hoc dixit, ac si dice ret, non nunc, sed aliquando in diebus. Euntibus Sur usque ad terram Ægypti. Pergentes per pagos illos iter agebant. Jeramel et Ceni. In tribu Juda; ideo sine mendacio dixit contra Me idiem eorum, ita ut non putaret rex quod genti suæ propriæ noceret.\n\nXXVIII. Samuel autem mortuus. Hic recapitulatio est. Magos et ariolos... Habentem pythonem. Divinationem: python dicebatur ille serpens quem Jano immisit ad persequendam Latonam, quando prægnans fuit, ct in Delo iusula Apollinem et Dianam genuit, ct postea Latoua pracepit Apollini ut [sc] vindicaret in pythone, qui persequebatur, et ita evenit ut ipse interfecerit pythonem in jugis Perine; et excoriavil cum, ct ædificavit templum in Delo insula, ubi ipse nutritus est; unde et Apolo Delius dictus, et corium serpentis posuit in templo, quæ dicebatur corinna. Lude et cortinæ tabernaculorum dictæ sunt, ct ibi semper responsa tam ipse quamsacerdotes sui audire consuerunt; et divinabant a corio pythonis. Unde et pythones dicti sunt qui divinant.","english":"XXVI. Let the sacrifice be honored. Let it be pleasing, as a sacrifice.\n\nXXVIII. These villages were inhabited in the land in ancient times. Ezra said this, as if to say, not now, but at some time in the past. Going as far as the land of Egypt. They were making their journey by proceeding through those villages. Jerahmeel and the Kenites. In the tribe of Judah; therefore he spoke without falsehood against their Midianites, so that the king would not think he was harming his own people.\n\nXXVIII. Now Samuel died. This is a recapitulation. Magicians and soothsayers... Having a python. Divination: python was the name of that serpent which Juno sent to pursue Latona, when she was pregnant, and on the island of Delos she gave birth to Apollo and Diana, and afterwards Latona commanded Apollo to take vengeance on the python which was pursuing her, and so it happened that he himself killed the python on the ridges of Parnassus; and he flayed it, and built a temple on the island of Delos, where he himself was nurtured; whence he is called Apollo Delius, and he placed the serpent's skin in the temple, which was called the corinna. Hence also the curtains of tents are called cortinae, and there both he himself and his priests were accustomed to give responses; and they used to divine from the python's skin. Whence those who divine are called pythones.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Odoretur","severity":"info","text":"The gloss interprets 'Odoretur' as 'sit gratum', i.e., 'let it be pleasing', suggesting a reading of the Hebrew or Greek underlying the Vulgate as implying acceptability or favor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hi pagi habitabantur in terra antiquitus. Esdras hoc dixit","severity":"info","text":"The reference to Ezra (Esdras) indicates a biblical context, likely from 1 Esdras or Nehemiah, where villages (pagi) are mentioned as inhabited in ancient times.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Jeramel et Ceni","severity":"info","text":"Jerahmeel and the Kenites are groups associated with the tribe of Judah; the Kenites are a biblical clan linked to metalworking and allied with Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"python","severity":"info","text":"The gloss provides a mythological explanation of 'python' as the serpent sent by Juno (Hera) to pursue Latona (Leto), killed by Apollo on Parnassus, linking to divination practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"corinna","severity":"info","text":"The term 'corinna' is glossed as the serpent's skin placed in Apollo's temple; the gloss connects it to 'cortinae' (curtains of tents), suggesting a folk etymology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Samuel autem mortuus. Hic recapitulatio est","severity":"info","text":"The gloss identifies the passage about Samuel's death as a recapitulation, a narrative technique that restates or summarizes earlier events.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numbering in the Latin text jumps from XXVI to XXVIII, with no XXVII present; this may be a scribal error or intentional skip.","The phrase 'contra Me idiem eorum' is unclear; possibly a corruption of 'contra Madianitas eorum' (against their Midianites), as in the English draft."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":37,"ref":"p37","source":"XXIX. Et estapad me multis dicbus, vel annis. Pro multo tempore hoc dixit. In millibus suis. In exercitibus suis. In decem millibus suis. Quasi majorem exercitum haberet.\n\nXXX. Careth, Caleb. Urbes in finibus Judxorum.\n\nLIBER II REGUM.\n\nCAP. I. Stansque super illum, occidi tum. Hoc mentitus est, sed ob adulationem regi indicavit. In libro justorum. Quia multos habuerunt libros, quos Esdras non restauravit. In compitis. Vicis. A sanguine interfectum Propter sanguinem.\n\nII. Et venerunt usque ad collem aquæductus. Quia aquæductus in ipso colle fuit. Ex adverso vallis. E regione vallis. Itineris deserti in Gabaon. Quia iter per desertum ducit ad civitatem. Et venerunt usque ad castra. Castra dicit locum ubi Jacob vidit angelum.\n\nIII. Canis caput. Dum me omnes odio habebant causa tui. Sira. Nomen distemne est. Tenens fusumSic molles et mulier. (Desiderantur reliqua.)","english":"XXIX. \"And it is a long time to me, many days or years.\" He said this for a long time. \"In its thousands.\" In its armies. \"In its ten thousands.\" As if he had a larger army.\n\nXXX. Careth, Caleb. Cities in the borders of the Jews.\n\nBOOK II OF KINGS.\n\nCHAPTER I. \"And standing over him, I killed him.\" This he lied about, but he indicated it to the king for the sake of flattery. \"In the book of the just.\" Because they had many books, which Ezra did not restore. \"At the crossroads.\" In the streets. \"By the blood of the slain.\" On account of the blood.\n\nII. \"And they came as far as the hill of the aqueduct.\" Because the aqueduct was on that hill. \"Opposite the valley.\" From the region of the valley. \"Of the desert road in Gabaon.\" Because the road leads through the desert to the city. \"And they came as far as the camp.\" He calls \"camp\" the place where Jacob saw the angel.\n\nIII. \"Dog's head.\" While everyone hated me on account of you. \"Sira.\" The name is a term of reproach. \"Holding a spindle.\" Thus soft and womanly. (The rest is missing.)","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Et estapad me multis dicbus, vel annis","severity":"info","text":"The Latin phrase is corrupt; 'estapad' likely represents a misreading or scribal error for a verb meaning 'it is' or 'it has been.' The gloss interprets it as indicating a long duration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"In millibus suis","severity":"info","text":"The gloss explains 'in its thousands' as referring to armies, clarifying a military context in the biblical narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"In libro justorum","severity":"info","text":"The gloss notes that 'the book of the just' refers to many books not restored by Ezra, reflecting a tradition about lost or non-canonical texts after the Babylonian exile.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Hoc mentitus est, sed ob adulationem regi indicavit","severity":"info","text":"The gloss accuses the speaker of lying to flatter the king, showing a moralizing interpretation typical of Isidore's exegetical approach.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et venerunt usque ad collem aquæductus","severity":"info","text":"This phrase likely alludes to a passage in 2 Samuel (2 Kings in Vulgate), possibly 2 Sam 2:23, where a hill and aqueduct are mentioned in a battle context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Sira","severity":"caution","text":"The gloss states 'Sira' is a term of reproach, but the text is corrupt; the reference may be to a person or place, and the meaning is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is fragmentary and contains corruptions (e.g., 'estapad', 'distemne'), making precise identification of biblical verses difficult. The gloss on 'Sira' is unclear, and the final section is marked as missing."],"confidence":"medium","notes":[]}]}