{"slug":"tmp368.tmp368.opp-lat1","id":"latin:ogl-pl:tmp368.tmp368.opp-lat1","title":"De Benedictionibus Patriarcharum","title_source":"De Benedictionibus Patriarcharum","author":"Paulinus Mediolanensis","genre":"treatise","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T07:18:13Z","cost_usd":0.017369},"source":{"registry_id":"latin:ogl-pl:tmp368.tmp368.opp-lat1","work_id":"tmp368.tmp368.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/tmp368/tmp368/tmp368.tmp368.opp-lat1.xml"},"stats":{"passages":36,"english_words":8562,"coptic_letters":0,"source_letters":33806,"commentary_units":210,"commentary_kinds":7,"derived_notes":1,"ambiguities":58,"work_notes":6,"external_links":0,"timeline":6},"summary":{"work":"tmp368.tmp368.opp-lat1","abstract":"De Benedictionibus Patriarcharum is a Latin treatise on the patriarchal blessings in Genesis, attributed to Paulinus Mediolanensis, a deacon of Milan and biographer of Ambrose. The work likely dates to the 420s, after Paulinus's Vita Ambrosii (c. 422). It survives in a single medieval manuscript tradition, with the earliest witness from the 9th century. The treatise balances literal and allegorical exegesis, presenting the blessings as both holy and prophetic, and was used by Carolingian exegetes and later medieval commentators. Attribution to Paulinus Mediolanensis is traditional but not universally accepted; some scholars propose a different Paulinus.","historical_context":"The treatise was composed in early 5th-century Milan, a center of Latin Christianity under Ambrose's influence. Paulinus Mediolanensis, a deacon and biographer of Ambrose, wrote this work after his Vita Ambrosii (c. 422), likely in the 420s. The text reflects the exegetical methods of the period, blending literal and allegorical interpretation, and echoes Antiochene traditions that preserved historical sense alongside spiritual readings. It survives in a single medieval manuscript tradition, with the earliest witness from the 9th century, indicating limited but enduring transmission. The treatise was used by Carolingian exegetes and cited in later medieval commentaries on Genesis, suggesting its influence in monastic and scholastic circles. The attribution to Paulinus Mediolanensis is traditional but disputed; some scholars propose a different Paulinus, possibly from Gaul or elsewhere, complicating the work's provenance.","significance":"De Benedictionibus Patriarcharum is significant for its early 5th-century Latin exegesis of Genesis, bridging literal and allegorical methods. It influenced Carolingian and medieval commentators, reflecting the reception of Antiochene hermeneutics in the West. The work also provides insight into Milanese theological circles and the legacy of Ambrose, though its disputed authorship cautions against overgeneralization.","timeline":[{"date":"c. 339–397","event":"Life of Ambrose, bishop of Milan, whose biography Paulinus later writes."},{"date":"c. 422","event":"Paulinus Mediolanensis completes Vita Ambrosii."},{"date":"420s","event":"Probable composition of De Benedictionibus Patriarcharum."},{"date":"9th century","event":"Earliest surviving manuscript witness of the treatise."},{"date":"Carolingian period","event":"The treatise is used by Carolingian exegetes."},{"date":"Medieval period","event":"Cited in later medieval commentaries on Genesis."}],"relations":[{"work":"Vita Ambrosii","relation":"Same author, written earlier (c. 422), provides biographical context for Paulinus.","key":"","label":null,"url":null},{"work":"Genesis","relation":"Biblical text that is the subject of the treatise.","key":"","label":null,"url":null},{"work":"De Benedictionibus Patriarcharum","relation":"Attribution disputed; some scholars propose a different Paulinus.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Paulinus Mediolanensis is traditional but not universally accepted; some scholars propose a different Paulinus.","The treatise's date is uncertain; it is likely from the 420s but not securely fixed.","The text survives in a single medieval manuscript tradition, with the earliest witness from the 9th century; variant readings from later copies may affect interpretation.","This edition does not collate all known manuscripts, so textual conclusions are provisional."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000439,"generated":"2026-11-15T07:18:13Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp368/tmp368/tmp368.tmp368.opp-lat1.xml"}],"checks":{"work":"tmp368.tmp368.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":36,"translated":36,"commentary_passages":36,"commentary_units":210,"english_words":8562,"source_letters":33805,"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 treatise on the patriarchal blessings in Genesis, attributed to Paulinus Mediolanensis, a deacon of Milan and biographer of Ambrose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Paulinus flourished in the early 5th century; the treatise likely dates to the 420s, after his Vita Ambrosii (c. 422).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"The text survives in a single medieval manuscript tradition, with the earliest witness from the 9th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The treatise was used by Carolingian exegetes and cited in later medieval commentaries on Genesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not collate all known manuscripts; variant readings from later copies may affect interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Attribution to Paulinus Mediolanensis is traditional but not universally accepted; some scholars propose a different Paulinus.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: treatise in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 36 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":36},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"III. DE BENEDICTIONIBUS PATRIARCHARUM LIBELLUS.\n\nPRAEFATIO.\n\nSacrosancta atque praesaga sanctorum Patriarcharum benedictio, quae per Spiritum sanctum atque os beati Jacobi singulis est competenti qualitate distributa, nec per omnia sensu litterario potest intelligi, maxime cum idem beatus Patriarcha dicat: Ut annuntiem vobis quae ventura sunt in novissimis diebus (Gen. xlix, 1): nec ita extenuanda per sensum allegoricum, ut omnino evacuari debeat sensus historicus: quia et quasdam, uti post videbimus, sic eis praedicta suut, ut quaedam in proximo, quaedam multo post venerint: tamen plura ex illis in finem futura servata suut. Quae ergo a historialiter in ipsis verbis intelligere possumus, primum, quasi fundamenta jaciendo, donante Domino, strictim pandamus: quae autem omnimodis litteram refugiunt, ea per spiritalem intelligentiam, sicut et spiritali sunt intellecta carpenda, discutiamus.","english":"ON THE BLESSINGS OF THE PATRIARCHS: A SMALL BOOK.\n\nPREFACE.\n\nThe sacrosanct and prophetic blessing of the holy Patriarchs, which was distributed to each according to his fitting quality through the Holy Spirit and the mouth of the blessed Jacob, can neither be understood in every respect according to the literal sense—especially since the same blessed Patriarch says: “That I may announce to you what is to come in the last days” (Gen. 49:1)—nor should it be so diminished through the allegorical sense that the historical sense must be entirely evacuated; for, as we shall see later, some things were predicted to them in such a way that certain things came to pass in the near future, and certain things much later; nevertheless, many of them have been reserved to come to pass at the end. Therefore, what we can understand historically in the words themselves, we shall first set forth briefly, laying them as foundations, by the Lord’s gift; but those things which in every way flee from the letter, let us discuss them through spiritual understanding, just as they were understood spiritually, and are to be taken up.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"PRAEFATIO","severity":"info","text":"The preface introduces the treatise's hermeneutical method, balancing literal and allegorical interpretation of the patriarchal blessings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ut annuntiem vobis quae ventura sunt in novissimis diebus (Gen. xlix, 1)","severity":"info","text":"This citation of Genesis 49:1 is the key proof-text for Paulinus's claim that the blessings are prophetic, pointing to eschatological events.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sacrosancta atque praesaga","severity":"info","text":"The pairing 'sacrosancta atque praesaga' underscores the dual nature of the blessings as both holy and prophetic, a common topos in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"per Spiritum sanctum atque os beati Jacobi","severity":"info","text":"Paulinus emphasizes the divine origin of the blessings through the Holy Spirit, with Jacob as a mouthpiece, reflecting a standard view of prophetic inspiration in early Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"nec ita extenuanda per sensum allegoricum, ut omnino evacuari debeat sensus historicus","severity":"info","text":"This methodological statement echoes the Antiochene exegetical tradition, which insisted on preserving the historical sense alongside allegorical interpretation, a stance later influential in medieval exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"strictim pandamus ... discutiamus","severity":"info","text":"The preface outlines a two-part structure: first a brief literal exposition, then a spiritual discussion of passages that resist literal reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'strictim' (briefly) is a rare adverb, possibly a scribal variant for 'strictim' (closely) or 'strictim' (briefly); the sense 'briefly' is adopted here."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"CAPUT PRIMUM.\n\nBenedictio Ruben.\n\nRuben primogenitus meus; tu fortitudo mea, et principium doloris mei: prior in donis, major imperio (Ibid., 3). Patet litterae sensus, qnia beatus Jacob primum filium Ruben ex Lia uxore sua susceperit (Gen. xxxix. 31. 32): qui si se digne tanto patre tractasset, ad eum primogenita regnumque pertineret. Unde dicit cum primogenitum, quasi cui deberentur dona primogeniti. Sed et fortitudinem suam cum nominat, eo quod robur imperii ad eum debuerit decimare. Haec autem non ideo indicative protulit, quod ita futura esse vel providerit. vel voluerit; sed ut eum per haec dicta ad poenitentiam cohortaretur, cum recoleret, a quanta dignitate peccando decidisset.\n\nUnde dicit: et principium doloris mei. Principium namque doloris ejus fuit, qui, ruptis castimoniae habenis, infrenis irruit ad constuprandam conjugem patris (Gen.·xxxv, 22); quae res non mediocri dolore eum stimulasse credenda est. Bene antem dicitur principium doloris iste, quia et reliqui fratres accusati suut a beato Joseph apud patrem crimine pessimo (Gen. xxxvii. 2).","english":"CHAPTER ONE.\n\nTHE BLESSING OF RUBEN.\n\nRuben, my firstborn; you are my strength, and the beginning of my sorrow: first in gifts, greater in authority (Ibid., 3). The literal sense is clear, because the blessed Jacob received his first son Ruben from his wife Leah (Gen. 29:31-32): who, if he had conducted himself worthily of such a father, the birthright and the kingdom would have pertained to him. Hence he calls him firstborn, as one to whom the gifts of the firstborn were owed. But he also names him his strength, in that the strength of the rule ought to have devolved upon him. He did not, however, utter these things indicatively because he either foresaw or willed that they would be so; but rather to exhort him through these words to repentance, when he recalled from how great a dignity he had fallen by sinning.\n\nHence he says: and the beginning of my sorrow. For the beginning of his sorrow was he who, having broken the reins of chastity, rushed unbridled to defile his father’s wife (Gen. 35:22); which matter is believed to have stung him with no small grief. And he is well called the beginning of sorrow, because the remaining brothers were also accused by the blessed Joseph before their father of a most wicked crime (Gen. 37:2).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT PRIMUM","severity":"info","text":"The chapter heading marks the start of the commentary on Ruben's blessing, following the preface. The treatise is divided into chapters, each treating a patriarch's blessing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ruben primogenitus meus; tu fortitudo mea, et principium doloris mei: prior in donis, major imperio (Ibid., 3)","severity":"info","text":"Paulinus quotes Jacob's blessing of Ruben, citing 'Ibid., 3' (likely Gen. 49:3). The Latin text of the blessing is not verbatim from the Vulgate but a paraphrase or variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. xxxix. 31. 32","severity":"info","text":"Paulinus references Gen. 29:31-32 (Vulgate numbering differs) for Ruben's birth to Leah. The citation 'xxxix' is a scribal error for 'xxix'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen.·xxxv, 22","severity":"info","text":"Paulinus cites Gen. 35:22 for Ruben's incest with Bilhah, his father's concubine. The Vulgate text (Gen. 35:22) describes this event.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. xxxvii. 2","severity":"info","text":"Paulinus cites Gen. 37:2 for the brothers' accusation by Joseph. This likely refers to Joseph's report of his brothers' plot (Gen. 37:18-20).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"principium doloris mei","severity":"info","text":"Paulinus interprets 'beginning of my sorrow' as Ruben's sin with Bilhah, which caused Jacob grief. This moralizing exegesis is typical of patristic commentary on patriarchal blessings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Ibid., 3' is ambiguous; it likely refers to a specific edition of Genesis, but the exact reference is unclear.","The citation 'Gen. xxxix. 31. 32' is a scribal error for 'Gen. xxix. 31-32'.","The phrase 'major imperio' in the blessing is not a direct Vulgate quotation; Paulinus may be paraphrasing or using a variant text."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Quod autem ait: prior in donis, ad primogenita pertinet, quae illi tamquam primogenito debebantur. Quod vero subjungit: major imperio, aperte declaratur, ad cnm pertinuisse, ut de ejus semine reges reliquorum fratrum crearentur.\n\nQuod vero ait: effusus et sicut aqua, hunc habet sensum: Sicut aqua quae vase non cohibetur, quaqua versum fluit, el ubi declivior locus humiliorem se praebuerit, toto impetu decidit; ita tu nulla mensura conjugali libidinem cohibuisti, sed quo te impetus voluptatis allexit b, sentinam tuae concupiscentiae diffudisti. Cum vero subjungit: non crescas, prohibet eum ulterius a tali et simili turpitudine. Unde et Dominus ad Cain: peccasti? quiesce.\n\nQuo autem ista tendant, subjuncta verba testamur: Quia ascendisti cubile patris tui, et maculasti stratum ejus (Gen. xlix, 4). Manifeste enim iis verbis incesti crimen, quod ille in Balaam concubinam patris sui commiserat (Gen. xxxv, 22), exaggeratur. Quod ne cui forsan violentum vidcaiur, eo quod praemisum est; annuntiabo votis quae ventura sunt in novissimis diebus; audiat, quid liber Paralipomenon de hac re dicat: Filii quoque Ruben primogeniti Israel: ipse quippe a fuit primogenitus ejus: sed cum violasset torum patris sui, data sunt primogenita ejus filiis Joseph filii Israel, et non est reputatus in primogenitum (I Parat. v, 1).","english":"Now what he says: \"first in gifts\" pertains to the birthright, which was owed to him as the firstborn. But what he adds: \"greater in authority\" is clearly declared to have pertained to him, so that from his seed the kings of the remaining brothers would be created.\n\nNow what he says: \"poured out and like water\" has this meaning: Just as water which is not confined by a vessel flows in every direction, and where a lower place offers itself as more lowly, it falls with full force; so you restrained conjugal lust by no measure, but wherever the impulse of pleasure enticed you, you poured out the bilge of your concupiscence. But when he adds: \"you do not increase,\" it forbids him from proceeding further in such and similar turpitude. Hence also the Lord to Cain: \"You have sinned? Cease.\"\n\nBut whither these things tend, the words that follow bear witness: \"Because you ascended your father's bed and defiled his couch\" (Gen. 49:4). For by these words the crime of incest, which he had committed with Balaam, his father's concubine (Gen. 35:22), is plainly exaggerated. Lest this perhaps seem violent to anyone, because it was premised: \"I will announce with vows what are to come in the last days,\" let him hear what the book of Chronicles says about this matter: \"The sons also of Ruben, the firstborn of Israel: he himself indeed was his firstborn: but because he had violated his father's bed, his birthright was given to the sons of Joseph, son of Israel, and he was not counted as firstborn\" (1 Chron. 5:1).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 49:4","severity":"info","text":"The lemma 'ascendisti cubile patris tui et maculasti stratum ejus' quotes the Vulgate of Gen. 49:4, which Paulinus uses to identify Ruben's incest with Balaam.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Chron. 5:1","severity":"info","text":"The citation 'I Parat. v, 1' refers to 1 Chronicles 5:1, which Paulinus adduces to confirm that Ruben lost his birthright after violating his father's bed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Balaam","severity":"info","text":"Balaam (Bilhah) was Rachel's handmaid and Jacob's concubine; Ruben's intercourse with her (Gen. 35:22) is the incest Paulinus condemns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"annuntiabo votis quae ventura sunt in novissimis diebus","severity":"info","text":"Paulinus interrupts the exegesis with a forward reference to eschatological prophecy, then returns to the historical proof from Chronicles, creating a two-part argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"non crescas","severity":"info","text":"The command 'non crescas' (you do not increase) is interpreted as a prohibition of further sin, paralleled with God's words to Cain; this moralizing gloss is typical of patristic commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'annuntiabo votis quae ventura sunt in novissimis diebus' is ambiguous: it may refer to a lost source or to Paulinus's own eschatological program, but the text does not develop it here."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Typice autem Ruben iste primogenitus populum designat Judaicum, qui primogenitus fuit Dei, juxta illud quod de illo Dominus ad Moysem ait: Filius primogenitus meus Israel (Exod. iv, 22); et beatus Hieremias: Sanctus Israel Domino, primitiae frugum ejus (Jerem. ii, 3), Qui fortitudo illius fuit, quando in Patriarchis et Prophetis, et caeteris quibuscumque fortissimis viris contra idolatriam, et vitiorum omnium impuram catervam fortiter dimicavit,\n\nQui tamen principium doloris ejus postea exstitit d, quando adveniente Salvatore in incredulitate permanens doctrinam illius suscipere e mente tumida recusavit. Unde Dominus videns civitatem Hierusalem, flevisse dicitur (Luc. xix, 41), et in Lazari resuscitatione pro ejus populi caecitate lacrymatus osse perhibentur (Joan. xi, 38).\n\nCupi autem dicitur prior in donis, ostenditur quidem praecessisse eumdem populum in muneribus a Deo collatis: subsecuturam vero gentium Ecclesiam, quae eisdem et multo potioribus esset donanda charismatibus. Cum vero subjungitur major imperio, non mirum si honoretur eadem gens, quae prima credidit praerogativa patrum, quando beatus Paulus apostolus multum per omnem modum amplius esse Judaeo dicat (Rom. iii, 1, 2).","english":"Typically, however, this Reuben the firstborn signifies the Jewish people, who were the firstborn of God, according to that which the Lord said to Moses about him: \"My firstborn son Israel\" (Exod. 4:22); and the blessed Jeremiah: \"Israel is holy to the Lord, the first fruits of his harvest\" (Jer. 2:3). He was his strength, when among the Patriarchs and Prophets and all other most valiant men he fought bravely against idolatry and the impure throng of all vices.\n\nYet he later became the beginning of his sorrow, when, upon the coming of the Savior, he remained in unbelief and, with a swollen mind, refused to receive his teaching. Hence the Lord, seeing the city of Jerusalem, is said to have wept (Luke 19:41), and at the raising of Lazarus, tears are reported to have been shed for the blindness of that people (John 11:38).\n\nBut when he is said to be \"first in gifts,\" it is shown that this people indeed preceded in the gifts conferred by God; but the Church of the Gentiles was to follow, which would be endowed with the same and much greater charismata. When, however, it is added \"greater in authority,\" it is not surprising if that same people, which first believed by the prerogative of the fathers, is honored, when the blessed Apostle Paul says that the Jew is much more in every way (Rom. 3:1-2).","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Typice autem Ruben iste primogenitus populum designat Judaicum","severity":"info","text":"Paulinus interprets Reuben, Jacob's firstborn, as a type of the Jewish people, the 'firstborn of God.' This typological reading aligns with a common patristic identification of Israel as the elder son in salvation history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Filius primogenitus meus Israel (Exod. iv, 22)","severity":"info","text":"The citation 'My firstborn son Israel' is not found in the Vulgate Exodus 4:22; the verse there concerns Moses' son. Paulinus likely conflates or loosely recalls a phrase from Exodus or a liturgical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sanctus Israel Domino, primitiae frugum ejus (Jerem. ii, 3)","severity":"info","text":"Jeremiah 2:3 in the Vulgate reads 'Sanctus Israel Domino, primitiae frugum eius,' but the verse is actually from the Old Latin or a variant; the standard Vulgate has a different text. Paulinus may use an Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. xix, 41","severity":"info","text":"Luke 19:41 does not exist; the weeping over Jerusalem is in Luke 19:41 in some Old Latin or Greek numbering, but the standard reference is Luke 19:41 (Vulgate: 'Et ingressus, coepit flere'). The verse is Luke 19:41 in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. xi, 38","severity":"info","text":"John 11:38 does not mention tears for the people's blindness; the raising of Lazarus is in John 11, but the weeping is not in that chapter. Paulinus may conflate with another passage or tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. iii, 1, 2","severity":"info","text":"Romans 3:1-2 does not contain the statement that 'the Jew is much more in every way.' Paulinus likely misremembers or loosely adapts a Pauline idea about Jewish priority, perhaps from Romans 3:1-2 or another passage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Exodus citation is unclear; it may be a paraphrase or a non-Vulgate version.","The reference to Luke 19:41 and John 11:38 does not match standard chapter-verse divisions; Paulinus may use an Old Latin or Greek numbering system.","The citation of Romans 3:1-2 does not correspond to the Vulgate text; the sense is likely a loose recollection."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"Addidit interea: Effusus es sicut aqua, effrenationem illius populi mente considerans, qui nequaquam vase legis ac praeceptorum divinorum coercitus est mensura; sed abjectis omnium praeceptorum Dei vinculis, in Salvatoris necem toto conatu locutionis sme rivos effudit. Nam quod per aquam locutio bona vel mala significetur, Scriptura testis est divina, quae in bono dicit: Aqua profunda verba ex ore viri (Prov, xxiii, 4); itemque in malo: Qui dimittit aquam, caput est jurgiorum (Prov. xvii, 14). Quod vero subjungit: non crescas, ostendit eumdem populum, sicut et oculis cernimus, inter cunctas gentes paucissimo numero diminutum.\n\nQuare autem ista perpessus sit, subjuncta verba testantur: Quia ascendisti cubile patris tui, et maculasti stratum ejus. Per cubile patris i carnem Salvatoris instituamus j. Nec mirum. Cubile patris ejus gentes, et corpus dominicum intelligit, quia ab eodem idem populus creatus est: nam scriptum est de eo: Omnia per ipsum facta sunt (Joan. i, 3). Per stratum vero idem corpus intelligitur, quod quasi a Judaeis maculatum est, quando eorum acclamatione Dominus et in cruce suspensus, ot lancea transverberatus est, atque cruore proprio perfusus est.","english":"Meanwhile he added: \"You have poured forth like water,\" considering the unbridled nature of that people, who were in no way restrained by the measure of the vessel of the law and divine precepts; but, having cast off all the bonds of God's commandments, they poured forth the rivers of their speech with full effort toward the murder of the Savior. For that water signifies good or evil speech is attested by divine Scripture, which says in a good sense: \"Deep water, words from the mouth of a man\" (Prov. 23:4); and likewise in an evil sense: \"He who lets out water is the head of quarrels\" (Prov. 17:14). And when it adds: \"you shall not increase,\" it shows that same people, as we also see with our own eyes, diminished to a very small number among all nations.\n\nBut why he suffered this, the following words testify: \"Because you ascended the bed of your father and stained his couch.\" By the bed of the father we understand the flesh of the Savior. Nor is this surprising. The bed of his father means the nations and the body of the Lord, because that same people was created by him: for it is written of him: \"All things were made through him\" (John 1:3). And by the couch the same body is understood, which was stained, as it were, by the Jews when, at their acclamation, the Lord was hung on the cross, pierced with a lance, and drenched with his own blood.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Aqua profunda verba ex ore viri (Prov, xxiii, 4)","severity":"info","text":"The citation of Proverbs 23:4 differs from the Vulgate, which reads 'aqua profunda verba ex ore viri' but modern editions often render it differently; the verse is used to illustrate water as good speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui dimittit aquam, caput est jurgiorum (Prov. xvii, 14)","severity":"info","text":"Proverbs 17:14 is cited in a form that aligns with the Vulgate; it contrasts with the previous verse to show water as evil speech, supporting the allegorical interpretation of Reuben's sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"cubile patris","severity":"info","text":"The phrase 'cubile patris' (father's bed) is interpreted allegorically as the flesh of Christ, a common patristic typology linking the patriarchs' actions to Christ's passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Effusus es sicut aqua","severity":"info","text":"The phrase echoes the Vulgate of Genesis 49:4 (Jacob's blessing of Reuben), where Reuben is described as 'effusus es sicut aqua' (you have poured forth like water), here applied to the Jewish people's unbridled speech against Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"non crescas","severity":"info","text":"The interpretation of 'non crescas' (you shall not increase) as referring to the numerical decline of the Jewish people reflects a common anti-Jewish polemic in patristic exegesis, linking biblical prophecy to contemporary observation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quare autem ista perpessus sit, subjuncta verba testantur","severity":"info","text":"This transitional sentence introduces the allegorical explanation of Reuben's sin (ascending the father's bed) as a type of Jewish responsibility for Christ's crucifixion, structuring the passage as a cause-and-effect exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'sme rivos' which may be a scribal error for 'suos rivos' (its rivers); the reading 'sme' is uncertain.","The phrase 'cubile patris i carnem Salvatoris instituamus j' contains apparent corruption ('i' and 'j' may be scribal insertions or errors); the intended sense is 'cubile patris carnem Salvatoris instituamus' (we understand the bed of the father as the flesh of the Savior)."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"CAPUT II.\n\nBenedictio Simeon et Levi.\n\nSimeon et Levi fratres, vasa iniquitatis bellantia (Gen, xlix, 5), Patet litterae sensus: quia hi duo fratres ob ulciscendum stuprum sororis sub ornata pace et fictis amicitiis deceperunt Sichem et Hemor patrem illius (Gen. xxxiv). Quos vasa iniquitatis bellantia nominat, quia iniquum valde fuit amicitiam praetendisse, et eam postea prodidisse.\n\nIn consilio eorum ne veniat anima mea (Gen. xlix, 6); videlicet exsecrans omnem simulatam pacem. Unde et beatus David talibus quibusque fietis imprecatur; Qui loquuntur pacem eum proximo suo, mala autem sunt in sordibus eorum. Da illis secundum opera ipsorum (Psal. xxvii, 3, 4), Quod vero subjungit; Et in coetu illorum non sit gloria mea; nolebat utique tali victoria, et gloriari, in qua non virtus bellatoris poterat laudari, sed potius falsilas deceptoris coargui.","english":"CHAPTER II.\n\nThe Blessing of Simeon and Levi.\n\nSimeon and Levi, brothers, vessels of iniquity waging war (Gen. 49:5). The literal sense is clear: because these two brothers, to avenge the defilement of their sister, under a pretense of peace and feigned friendships, deceived Shechem and his father Hamor (Gen. 34). He calls them vessels of iniquity waging war, because it was very wicked to have pretended friendship and then to have betrayed it.\n\nLet not my soul enter into their counsel (Gen. 49:6); that is, he curses every feigned peace. Hence also the blessed David imprecates against all such dissemblers: \"Those who speak peace with their neighbor, but have evil in their hearts. Give them according to their works\" (Ps. 27:3-4). And as for what he adds: \"And let not my glory be in their assembly,\" he certainly did not wish to glory in such a victory, in which the valor of a warrior could not be praised, but rather the deceit of a deceiver could be exposed.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 49:5-6","severity":"info","text":"Paulinus cites Genesis 49:5-6 as the lemma for his blessing of Simeon and Levi, interpreting the patriarch Jacob's words as a moral condemnation of feigned peace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Simeon et Levi fratres, vasa iniquitatis bellantia","severity":"info","text":"The phrase 'vessels of iniquity waging war' alludes to the story in Genesis 34, where Simeon and Levi deceive Shechem and Hamor to avenge their sister Dinah's defilement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ps. 27:3-4","severity":"info","text":"Paulinus quotes Psalm 27:3-4 (Vulgate numbering) to support the condemnation of feigned peace, attributing the imprecation to David.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"vasa iniquitatis bellantia","severity":"info","text":"The term 'vasa iniquitatis bellantia' (vessels of iniquity waging war) is a rare epithet for Simeon and Levi, emphasizing their deceptive violence as instruments of wrongdoing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT II","severity":"info","text":"This passage begins Chapter II of the treatise, focusing on the blessing of Simeon and Levi, following the pattern of sequential patriarchal blessings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'vasa iniquitatis bellantia' could be read as a direct translation of a Hebrew phrase or as Paulinus's own interpretive gloss; the text does not specify."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Quia in furore suo occiderunt virum, et in voluntate sua suffoderunt murum. Per virum Sichem intelligi debet, et per eum omnes qui ejus causa perempti sunt. Suffossio autem muri non quidem in libro Geneseos legitur ibidem fuisse patrata: sed tractum est hoc a consuetudine bellantium, qui a longa terra suffossa per cuniculos fundamenta murorum destruere atque ignem immittere solent, quo excocti lapides murorum firmitas ac stabilitas dejiciatur.\n\nQuanta autem animadversione boc factum feriat, videamus. Maledictus, inquit, furor eorum. quia pertinax; et indignatio eorum, quia dura. Pertinax namque fum illorum exstitit, quia nec blanditiis deliniri, nec donis potuit mitigari. Et dura indignatio comprobata est, quae nec per illorum interfectionem qui piaculum perpetrarunt, potuit emolliri, sed super omnem civitatem potius non dubitavit grassari l.","english":"Because in their fury they killed a man, and of their own will they undermined a wall. By \"the man\" Shechem is to be understood, and through him all those who were slain on his account. The undermining of the wall, however, is not read in the book of Genesis as having been perpetrated there; but this is drawn from the custom of warriors, who, by digging through the earth from a distance via tunnels, are accustomed to destroy the foundations of walls and to set fire, by which the stones, once baked, cause the firmness and stability of the walls to be cast down.\n\nBut let us see with what great condemnation this deed is struck. \"Cursed,\" it says, \"is their fury,\" because it was stubborn; and \"their indignation,\" because it was harsh. For their fury proved stubborn, because it could be neither softened by flattery nor mitigated by gifts. And their indignation was proven harsh, which could not be mollified even by the killing of those who perpetrated the crime, but did not hesitate to rage rather against the entire city.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"suffossio muri","severity":"info","text":"The author explains that the detail of undermining a wall is not in Genesis but is drawn from contemporary siege warfare, where tunnels (cuniculi) were dug to collapse foundations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 49:5","severity":"info","text":"The passage interprets the curse on Simeon and Levi from Jacob's blessing (Gen. 49:5-7), where their anger is condemned as stubborn and harsh.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"virum","severity":"info","text":"The Latin 'virum' is glossed as Shechem, representing all slain on his account, aligning with the narrative of Gen. 34.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quanta autem animadversione","severity":"info","text":"This phrase marks a transition from explaining the literal sense to examining the moral condemnation of the brothers' actions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"maledictus furor","severity":"info","text":"Paulinus reads the biblical curse as a moral lesson on the excess of anger, a common patristic theme in interpreting the patriarchs' blessings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'suffossio muri' is not explicitly in the Genesis account; Paulinus supplies it from military custom, leaving open whether he intends a literal or allegorical reading."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Quod autem ait: Dividam eos in Jacob, et dispergam illos in Israel, proprie ad Levi pertinet, qui per totum Israelem dispersus est, non accepta propria haereditate; sed In civitatibus atque suburbanis earum habitando, sicut hic dicitur, dispersus est et divisus. Moris est namque sacrae Scripturae, dum de adhaerentibus sibi loquitur, ea quae non omnibus, sed quibusdam soleant evenire, generaliter tamen praedicere. Unde et Dominus Jacobo et Joanni: Potestis bibere calicem quem ego bibiturus sum? Calicem quidem meum, ait, bibetis (Matth. xx, 21, 24). Nec tamen Joannes calicem passionis sanguinem fundendo bibit.\n\nQuantum autem ad futurorum pertinet prophetiam, per Simeon et Levi, Scribae et Pharisaei designantur: ex Levi namque principes Sacerdotum fuisse patet. Qui vasa iniquitatis bellantia fuere, cor habentes, secundum Domini exprobrationem, plenum iniquitate, et rapina (Luc. xi, 39). Bellabant autem adversus Dominum non armorum pugna, sed versutia callida, quaerentes quomodo veridica Domini verba et facta falsis expugnarent argumentis.","english":"But when it says: \"I will divide them in Jacob, and I will scatter them in Israel,\" this pertains specifically to Levi, who was scattered throughout all Israel, not having received his own inheritance; but dwelling in the cities and their suburbs, as it is said here, he was scattered and divided. For it is the custom of Sacred Scripture, when speaking of those adhering to it, to predict in a general way things that happen not to all, but to some. Hence the Lord says to James and John: \"Can you drink the cup which I am about to drink? You will drink my cup, indeed,\" he says (Matthew 20:21, 24). Yet John did not drink the cup of passion by shedding his blood.\n\nNow, as far as pertains to the prophecy of future events, by Simeon and Levi, the Scribes and Pharisees are designated: for it is clear that the chief priests came from Levi. They were vessels of iniquity waging war, having hearts, according to the Lord's reproach, full of iniquity and plunder (Luke 11:39). They waged war against the Lord not by a battle of arms, but by cunning deceit, seeking how to attack the truthful words and deeds of the Lord with false arguments.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Dividam eos in Jacob, et dispergam illos in Israel","severity":"info","text":"Paulinus interprets this as referring to the tribe of Levi, which had no territorial inheritance and was dispersed among the other tribes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Potestis bibere calicem quem ego bibiturus sum? Calicem quidem meum, ait, bibetis","severity":"info","text":"The citation conflates Matthew 20:21 and 20:24, where Jesus speaks of the cup of martyrdom to James and John; Paulinus notes John did not die a martyr's death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"vasa iniquitatis bellantia ... cor habentes ... plenum iniquitate, et rapina","severity":"info","text":"The phrase echoes Luke 11:39, where Jesus rebukes the Pharisees for hearts full of iniquity and plunder.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Scribae et Pharisaei","severity":"info","text":"Paulinus identifies Simeon and Levi as types of the Scribes and Pharisees, linking the Old Testament patriarchs to New Testament opponents of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"per Simeon et Levi, Scribae et Pharisaei designantur","severity":"info","text":"This typological reading reflects a common patristic method of interpreting Old Testament figures as foreshadowing New Testament groups, here applied to Jewish religious leaders.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Nec tamen Joannes calicem passionis sanguinem fundendo bibit","severity":"info","text":"Paulinus acknowledges that John the Apostle did not die a martyr's death, which may seem to contradict Jesus' prophecy; he resolves this by noting Scripture's generalizing tendency.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Dividam eos in Jacob, et dispergam illos in Israel' is not a direct biblical quotation; its source is unclear, possibly a paraphrase or a variant reading.","The reference to 'Luke 11:39' is approximate; the Vulgate text of Luke 11:39 speaks of 'iniquitate' but not explicitly 'rapina'."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Quae vir sanctus detestans ait: in consilio eorum non veniat anima mea; videlicet exsecrans illud consilium, quod Judaei colligentes dicebant: Quid facimus, quia hic homo multa signa facit (Joan. xi, 47)? et reliqua. Et in coetu illorum gloriam suam esse nolebat; nolens videlicet in multitudine eorum gloriari, qui quo pluriores, eo erant deteriores: Scripturae sensum jam lime opere complens, quae dicit: Ne glorieris in filiis pessimis, si multiplicentur (Eccles. xvi, 1).\n\nReddit autem causam, quare consilium et coetum talium abominetur, dicendo: Quia in furore suo occiderunt virum, et in voluntate sua suffoderunt murum. In furore namque suo occiderunt Virum, videlicet Dominum Salvatorem, de quo Zacharias ait: Ecce vir: Oriens nomen ejus (Zach. vi, 12), clamando ad Pilatum: tolle, tolle, crucifige eum (Joan. xix, 15). Et in voluntate sua suffoderunt murum, quia voluntatem suam complentes, Dominum et crucifixerunt, et latus ejus terebraverunt. Qui murus noster jure vocatur, quia munimine ejus ab adversitatibus hostium spiritalium custodimur. De quo sanctae Ecclesiae repromittitur his verbis: Urbs fortitudinis nostrae Sion Salvator: ponetur in ea murus, et antemurale (Isa. xxvi, 1).","english":"The holy man, detesting this, says: \"Let my soul not enter into their counsel,\" clearly cursing that counsel which the Jews, gathering together, used to say: \"What are we doing, because this man performs many signs?\" (John 11:47) and so forth. And he did not wish his glory to be in their assembly, unwilling, that is, to glory in the multitude of those who, the more numerous they were, the worse they were: already fulfilling in his work the sense of Scripture, which says: \"Do not glory in your worst sons, if they multiply\" (Sirach 16:1).\n\nHe then gives the reason why he abominates the counsel and assembly of such men, saying: \"Because in their fury they killed a man, and in their will they undermined a wall.\" For in their fury they killed the Man, that is, the Lord Savior, of whom Zechariah says: \"Behold the man: his name is Orient\" (Zechariah 6:12), by crying out to Pilate: \"Away, away, crucify him\" (John 19:15). And in their will they undermined the wall, because, fulfilling their will, they both crucified the Lord and pierced his side. This wall is rightly called ours, because by its fortification we are guarded from the adversities of spiritual enemies. Concerning this, it is promised to the holy Church in these words: \"The city of our strength, Zion the Savior: a wall and a rampart will be placed in it\" (Isaiah 26:1).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. xi, 47","severity":"info","text":"The quotation 'Quid facimus, quia hic homo multa signa facit?' is a paraphrase of John 11:47, where the Pharisees complain about Jesus' miracles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Eccles. xvi, 1","severity":"info","text":"The citation 'Ne glorieris in filiis pessimis, si multiplicentur' is from Sirach 16:1 (Vulgate), warning against pride in wicked offspring.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Zach. vi, 12","severity":"info","text":"The verse 'Ecce vir: Oriens nomen ejus' is from Zechariah 6:12, where 'vir' is interpreted as a messianic title for Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. xix, 15","severity":"info","text":"The cry 'tolle, tolle, crucifige eum' is a paraphrase of John 19:15, where the crowd demands Jesus' crucifixion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isa. xxvi, 1","severity":"info","text":"The citation 'Urbs fortitudinis nostrae Sion Salvator: ponetur in ea murus, et antemurale' is from Isaiah 26:1, interpreted as a prophecy of the Church's protection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"murum","severity":"info","text":"Paulinus interprets 'murum' (wall) as a metaphor for Christ's protective role, linking it to the Church's fortification against spiritual enemies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'lime opere' in the draft is likely a scribal error for 'limae opere' (work of the file) or 'iam opere' (already in work); the translation follows 'iam opere'."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Quod factum vir sanctus validissimo cuspide maledictionis confodit, dicens: Maledictus furor eorum, quia pertinax; et indignatio illorum, quia dura. Furorem namque pertinacem habuerunt, et indignationem duram, quia nec per miracula divina ad credendum eum Deum perduci potuerunt, nec tamquam innocenti homini et nihil cos laedenti, usque ad mortem persequendo pepercerunt.\n\nQuod vero subjungit: Dividam eos in Jacob, et dispergam illos in Israel; hoc est, quod nunc videmus. Iisdem populus paterno solo exheredatus in cunctas gentes, ob testimonium credulitatis nostrae, perfidiae suae poenas luit. Quod et beatus David in psalmo ex persona Domini nostri prophetavit dicendo: Deus meus demonstravit mihi super inimicos meos: ne occidas eos, ne quando obliviscantur legis tuae; disperge eos in virtute tua (Psal. lviii, 12). Bene autem dividi dicuntur in Jacob, et dispergi in Israel; quia sancta Ecclesia quae vitiorum supplantatrix est, Jacob jure vocatur; et quae mentis puritate Deum videre nititur, Israelis vocabulo nuncupatur; per quam Judaei divisi et dispersi pererrant; quae in quatuor coeli partibus diffusa eos vagabundos quotidie sustinet.","english":"The holy man pierced this deed with the very sharp point of a curse, saying: \"Cursed is their fury, because it is stubborn; and their indignation, because it is harsh.\" For they had a stubborn fury and a harsh indignation, because they could not be led by divine miracles to believe that he was God, nor did they spare him, as an innocent man harming no one, from persecuting him even unto death.\n\nBut when he adds: \"I will divide them in Jacob, and I will scatter them in Israel,\" this is what we now see. That same people, disinherited from their ancestral land, scattered among all nations, pays the penalty for their faithlessness as a testimony to our belief. This also the blessed David prophesied in a psalm from the person of our Lord, saying: \"My God has shown me concerning my enemies: do not kill them, lest they forget your law; scatter them by your power\" (Ps. 58:12). Now they are rightly said to be divided in Jacob and scattered in Israel, because the holy Church, which is the supplanter of vices, is rightly called Jacob; and that which strives by purity of mind to see God is called by the name Israel; through her the Jews, divided and scattered, wander; she, spread throughout the four corners of the earth, daily endures them as vagabonds.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. lviii, 12","severity":"info","text":"The citation of Psalm 58:12 (Vulgate numbering) is used to support the prophecy of Jewish dispersion. The verse is quoted as 'Deus meus demonstravit mihi super inimicos meos... disperge eos in virtute tua.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Jacob","severity":"info","text":"Jacob is etymologized as 'supplanter of vices' (vitiorum supplantatrix), linking the patriarch's name to the Church's role in overcoming sin. This allegorical reading is common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Israel","severity":"info","text":"Israel is interpreted as 'one who sees God' (Deum videre nititur), connecting the name to the Church's striving for purity of mind. This reflects a standard etymological tradition from Philo and Jerome.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"dividi... in Jacob, et dispergi in Israel","severity":"info","text":"The phrase 'divided in Jacob, scattered in Israel' is drawn from the Testament of the Twelve Patriarchs (Testament of Simeon 6:1-2), a Jewish pseudepigraphon with Christian interpolations, which Paulinus adapts to describe the diaspora as punishment for Jewish unbelief.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Iisdem populus paterno solo exheredatus in cunctas gentes","severity":"info","text":"Paulinus interprets the Jewish diaspora as ongoing divine punishment, a common supersessionist trope in late antique Christian literature. This reflects the historical context of Jewish communities scattered after the Bar Kokhba revolt (132-135 CE).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quod vero subjungit","severity":"info","text":"This phrase marks a transition from commentary on the curse to exegesis of the subsequent biblical clause, structuring the passage as a sequential gloss on the patriarchal blessing narrative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quoted curse ('Maledictus furor eorum...') is not explicitly identified; it may derive from a lost apocryphal or liturgical text.","The precise biblical reference for the phrase 'Dividam eos in Jacob, et dispergam illos in Israel' is unclear; it likely comes from the Testament of the Twelve Patriarchs, but Paulinus does not name his source."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"CAPUT III.\n\nBenedictio Judae.\n\nJuda, te laudabunt fratres tui: manus tuae in cervicibus inimicorum tuorum. Adorabunt te filii patris lui (Gen. xlix, 8). His verbis modestia hujus viri secundum litteram pariter, et virium copia demonstratur: quia videlicet et civiliter tractando cum fratribus, ea modestia visus a est, ut a cunctis laude dignus haberetur: quod difficile est; inter tot scilicet fratres omnium animos habere conciliatos. Sed et fortitudine adeo abundavit, ut cervices suorum flectere valeret inimicorum. Quod autem eloquentia plurimum valuerit, testatur oratio, qua suam suorumque coram Joseph allegavit necessitatem (Gen, xlii, xliii et xliv). Narrat praeterea Josephus historiographus, verbis eum potuisse quam plurimum. Porro autem quod robore inter fratres suos eximius haberetur, testantur Verba dierum, quae hoc modo referunt: Porro Judas qui erat fortissimus inter fratres suos, de stirpe ejus principes germinati sunt (I Paral. v, ). Quod autem subjicit: Adorabunt te filii patris tui, aperte regnum quod Ruben abstulerat, Judae concredidit dicens, eum a reliquis fratribus suis adorandum: quod regiae utique congruit dignitati.","english":"CHAPTER III\n\nThe Blessing of Judah\n\n\"Judah, your brothers will praise you; your hands will be on the necks of your enemies. The sons of your father will adore you\" (Gen. 49:8). In these words the modesty of this man is demonstrated equally according to the letter, along with an abundance of strength: because, evidently, by dealing civilly with his brothers, he was seen with such modesty that he was considered worthy of praise by all—which is difficult, namely, to have the minds of all reconciled among so many brothers. But he also so abounded in fortitude that he was able to bend the necks of his enemies. Moreover, that he was very powerful in eloquence is attested by the speech in which he pleaded the necessity of himself and his own before Joseph (Gen. 42, 43, and 44). Furthermore, the historian Josephus relates that he was able to do very much by his words. But that he was considered preeminent in strength among his brothers is attested by the Books of the Chronicles, which relate as follows: \"Moreover, Judah, who was the strongest among his brothers; from his stock princes have sprung\" (1 Chron. 5:2). And as for what follows: \"The sons of your father will adore you,\" it clearly entrusted to Judah the kingdom which Reuben had taken away, saying that he was to be adored by his remaining brothers—which certainly befits royal dignity.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 49:8","severity":"info","text":"The blessing of Judah is drawn from Genesis 49:8, which Paulinus cites as the patriarch Jacob's words.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Chron. 5:2","severity":"info","text":"Paulinus cites 1 Chronicles 5:2 to support Judah's strength, though the verse reference is approximate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Josephus historiographus","severity":"info","text":"Paulinus refers to the Jewish historian Josephus as an authority on Judah's eloquence, a common patristic source.","cites":[],"named_sources":["Josephus"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"modestia","severity":"info","text":"The Latin 'modestia' is rendered as 'modesty' but implies a balanced, civil demeanor, not humility alone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT III","severity":"info","text":"This chapter begins the blessing of Judah, following the pattern of sequential patriarchal blessings in the treatise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"regnum quod Ruben abstulerat","severity":"info","text":"Paulinus interprets the blessing as transferring kingship from Reuben to Judah, reflecting a typological reading of Genesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'filii patris tui' is ambiguous: it could mean 'sons of your father' (i.e., brothers) or 'sons of his father' (i.e., Judah's own sons). Paulinus takes it as brothers.","The reference to 1 Chronicles 5:2 is approximate; the exact verse may vary in Vulgate numbering."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Mystice autem per Judam ille jam tunc praefigurabatur, qui de ejus stirpe secundum carnem natus est, Dominus et Salvator noster; quem laudant fratres sui omnes, videlicet in eum credentes: unde ipse primus in illis qui in eum crediderunt, a monumento per mulieres mandatum direxit, dicendo: Ite, et dicite fratribus meis (Matth. xxviii, 10). Ne autem putemus, hanc dignitatem solis apostolis attributam, ut fratres ejus vocentur; ipse hac dignitate donandos omnes qui in eum credunt, testatur dicendo: Quicumque fecerit voluntatem Patris mei qui in coelis est, ipse meus frater, soror et mater est (Matth. xii, 50). Ipsum ergo laudant fratres; videlicet omnis Ecclesia, quae adhuc a coelesti haereditate exsulat in terris, sive quae jam praecessit ad coelos. Unde psalmus: Laudent illum coeli et terra (Psal. lxviii, 35). Et in Apocalypsi Joannes: Laudem dicite Deo nostro, omnes servi ejus, et qui timetis eum, pusilli et magni (Apoc. xix, 5). Cujus manus in cervicibus inimicorum ejus sunt; quia, secundum Evangelii testimonium: Omnia dedit ei Pater in manus (Joan. xiii, 3). Ipse etiam his verbis consentit, dicendo: Data est mihi omnis potestas in coelo et in terra (Matth. xxxiii, 18). Et Pater ad eum loquitur: Sede a dextris meis, donec ponam inimicos tuos scabellum pedum tuorum (Psal. cix, 1; Matth. xxii, 44; Luc. xx, 43).","english":"Mystically, however, through Judah was prefigured even then the one who was born from his stock according to the flesh, our Lord and Savior; whom all his brothers praise, namely those believing in him: whence he himself, first among those who believed in him, sent a command from the tomb through the women, saying: \"Go, and tell my brothers\" (Matt. 28:10). But lest we think this dignity is attributed only to the apostles, that they are called his brothers; he himself testifies that all who believe in him are to be granted this dignity, saying: \"Whoever does the will of my Father who is in heaven, that one is my brother, sister, and mother\" (Matt. 12:50). Therefore his brothers praise him; namely the whole Church, which still, exiled from the heavenly inheritance, is on earth, or which has already gone before to the heavens. Whence the psalm: \"Let the heavens and the earth praise him\" (Ps. 68:35). And in the Apocalypse John says: \"Speak praise to our God, all his servants, and you who fear him, small and great\" (Rev. 19:5). Whose hands are on the necks of his enemies; because, according to the testimony of the Gospel: \"The Father gave everything into his hands\" (John 13:3). He himself also agrees with these words, saying: \"All power has been given to me in heaven and on earth\" (Matt. 33:18). And the Father speaks to him: \"Sit at my right hand, until I place your enemies as a footstool for your feet\" (Ps. 109:1; Matt. 22:44; Luke 20:43).","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Mystice autem per Judam ille jam tunc praefigurabatur","severity":"info","text":"Paulinus interprets Judah as a typological prefiguration of Christ, a standard patristic reading of the patriarchal blessings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. xxviii, 10","severity":"info","text":"The citation 'Ite, et dicite fratribus meis' is a conflation of Matt. 28:10, where the risen Christ speaks to the women at the tomb.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. xii, 50","severity":"info","text":"The verse 'Quicumque fecerit voluntatem Patris mei... ipse meus frater, soror et mater est' is not found in canonical Matthew; it may be a loose citation or apocryphal.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. lxviii, 35","severity":"info","text":"Psalm 68:35 in the Vulgate (LXX numbering) corresponds to Psalm 69:35 in the Hebrew; the verse 'Laudent illum coeli et terra' is a paraphrase of the psalmist's call to praise.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apoc. xix, 5","severity":"info","text":"Revelation 19:5 is cited as 'Laudem dicite Deo nostro, omnes servi ejus...'; the actual verse reads 'Et vox de throno...' but Paulinus adapts freely.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Matth. xxxiii, 18","severity":"caution","text":"The citation 'Data est mihi omnis potestas in coelo et in terra' is attributed to Matthew 33:18, a non-existent chapter; likely a scribal error or conflation.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]}],"ambiguities":["The verse Matt. 12:50 is not canonical; its source is uncertain. Matt. 33:18 is a clear error, possibly for Matt. 28:18 or a lost apocryphon."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Quem adorant filii patris ejus; omnes videlicet per eum adoptati in filiorum dignitatem, juxta quod Apostolus loquitur: Ut in nomine Jesu omne genu flectatur, coelestium, terrestrium et infernorum.\n\nSequitur: Catulus leonis Juda: ad praedam, fili mi, ascendisti: requiescens accubuisti ut leo, et quasi leaena: quis suscitabit eum? Quantum attinet ad superficiem litterae, fortitudo regum a stirpe Juda descendentium per haec verba praefiguratur: qualem beatum David fuisse legimus, et beatum Ezechiam, et caeteros quosque qui divinitati humillime famulantes, vires hostium, eo donante, instar leonis et leaenae subegerunt, et adeo terrori hostibus exstiterunt, ut nullus eos lacessire ad pugnam quasi quiescentes praesumeret: cujus rei testes sunt libri Regum.\n\nTypice autem catulum leonis Dominum Salvatorem appellat, tamquam leonina ortum prosapia; videlicet regia stirpe progenitum. Bene autem catulus leonis vocatur, cujus natura esse dicitur, ut nascens tribus diebus dormiat, deinde rugitu paterno excitatus assurgat. Quae figura pulcherrime arridet Dominicae dormitioni; qua a tribus diebus dormiens ad Patrem clamat: Tu autem, Domine, miserere mei, et resuscita me (Psal. xl, 11). Sed resuscitatus ad praedam ascendit; quia exspolians infernum, justos quosque ad superna secum tamquam praedam egregiam triumphando evexit.","english":"Whom the sons of his father adore; that is, all those adopted through him into the dignity of sons, according to what the Apostle says: That in the name of Jesus every knee should bend, of the celestial, terrestrial, and infernal beings.\n\nIt follows: \"A whelp of a lion is Judah: to the prey, my son, you have ascended: resting you lay down like a lion, and like a lioness: who will rouse him?\" As far as the surface of the letter is concerned, the strength of the kings descending from the stock of Judah is prefigured through these words: such as we read the blessed David was, and the blessed Hezekiah, and all others who, serving the divinity most humbly, subdued the forces of the enemy, by His gift, like a lion and a lioness, and were so great a terror to their enemies that no one presumed to provoke them to battle as they lay resting: of which thing the books of Kings are witnesses.\n\nTypically, however, he calls the Lord Savior a whelp of a lion, as if born from a leonine lineage; that is, descended from a royal stock. And rightly is he called a whelp of a lion, whose nature is said to be that, when born, he sleeps for three days, then, roused by his father's roar, he rises up. Which figure most beautifully corresponds to the Lord's sleep; whereby, sleeping for three days, he cries out to the Father: \"But you, Lord, have mercy on me, and raise me up\" (Psalm 40:11). But, roused, he ascends to the prey; because, despoiling hell, he triumphantly carried off all the righteous with him to the heights, as a splendid prey.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ut in nomine Jesu omne genu flectatur, coelestium, terrestrium et infernorum","severity":"info","text":"This is not a direct biblical quotation but a paraphrase of Philippians 2:10 and Colossians 1:20, blending the idea of bending the knee with the three realms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Catulus leonis Juda: ad praedam, fili mi, ascendisti: requiescens accubuisti ut leo, et quasi leaena: quis suscitabit eum?","severity":"info","text":"This is a composite citation from the Blessings of Jacob (Genesis 49:9), with wording that conflates the Vetus Latina and Vulgate traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tu autem, Domine, miserere mei, et resuscita me","severity":"info","text":"Cited as Psalm 40:11 (LXX numbering), but the verse is actually Psalm 40:10 in the Hebrew; the wording matches the Vetus Latina Psalter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"catulus leonis","severity":"info","text":"The natural lore that lion cubs sleep three days after birth and are roused by the father's roar is a topos in patristic bestiaries, e.g., the Physiologus, applied here to Christ's resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Typice autem","severity":"info","text":"This phrase marks the transition from literal-historical interpretation (the kings of Judah) to typological interpretation (Christ), a standard exegetical move in patristic commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"beatum David ... beatum Ezechiam","severity":"info","text":"David and Hezekiah are cited as exemplary kings from Judah's line; Hezekiah's piety and military success were a common typological figure for Christ in early Christian writers.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the composite blessing quotation is unclear; it may be a conflation of Genesis 49:9 with later liturgical or catechetical expansions.","The Psalm citation (40:11) is given in the Vetus Latina numbering; the modern reader should check the LXX or Hebrew numbering."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Qui ut leo, et quasi ut leaena accubuit; quia qui dormire per carnem in sepulero voluit, quasi leo victor de hostibus triumphavit. Quod autem subjungit; Quis suscitabit cum, subauditur, nisi Pater? Nullus enim non dicam hominum caducorum, sed nec quilibet Angelorum b, nisi is de quo Petrus apostolus dixit Judaeis: Quem Deus suscitavit a mortuis, cujus nos testes sumus (Act. iii, 15).\n\nNon auferetur sceptrum de Juda, nec dux de femoribus ejus, donec veniat qui mittendus est: et ipse erit exspectatio gentium (Gen. xlix, 10). Haec sententia clarius luce a fidelibus intelligitur, quia tamdiu suae gentis principibus ac ducibus iisdem populus regebatur, quousque Dominus et Salvator noster veniret, qui mittendus erat a Patre. Qui est exspectatio gentium; quia videlicet tamdiu Deus Paler gentes ad poenitentiam exspectavit, quousque per Filii sui adventum ad cognitionem suam ab idololatriae cultura cos revocaret. Nam sive in Babylonem transducti fuerim Judaei, semper sibi praepositi ex sua gente fuerunt: seu reversi ex Babylone, quousque Herodes alienigena rex eis constitueretur: et per pontifices summa eorum regebatur, quousque ad Aristobulum ventum est, qui primus post reditum de Babylone, cum esset pontifex, sibi diadema imposuit et regem se declaravit.","english":"He who, like a lion, and as a lioness, lay down; because he who wished to sleep through the flesh in the tomb, like a lion, triumphed as victor over his enemies. But what he adds: Who will rouse him, is understood, except the Father? For no one, not to say of perishable men, but not even any of the Angels, except he of whom the apostle Peter said to the Jews: Whom God raised from the dead, of whom we are witnesses (Acts 3:15).\n\nThe scepter will not be taken away from Judah, nor the leader from his loins, until he who is to be sent comes: and he himself will be the expectation of the nations (Gen. 49:10). This sentence is understood more clearly by the faithful, because the people were ruled by the princes and leaders of their own nation for as long as until our Lord and Savior came, who was to be sent by the Father. He is the expectation of the nations; because, evidently, God the Father waited for the nations to repent until, through the advent of his Son, he would recall them from the worship of idolatry to his knowledge. For whether the Jews were led into Babylon, they always had leaders from their own people set over them: or when they returned from Babylon, until Herod, a foreigner, was appointed king over them: and their affairs were governed by the high priests, until it came to Aristobulus, who first after the return from Babylon, being high priest, placed the diadem upon himself and declared himself king.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quis suscitabit cum","severity":"info","text":"The phrase echoes the riddle of Samson (Judg 16:30) and the messianic lion imagery in Jacob’s blessing (Gen 49:9). Paulinus reads it as a prophecy of Christ’s resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non auferetur sceptrum de Juda... donec veniat qui mittendus est","severity":"info","text":"Paulinus cites Gen 49:10 as a prophecy of Christ’s coming, interpreting the scepter as the Davidic line and the ‘one to be sent’ as the Messiah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Aristobulum","severity":"info","text":"Aristobulus I (104–103 BCE) was the first Hasmonean ruler to assume the title of king, combining high priesthood and monarchy. Paulinus uses this to mark the end of priestly governance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Herodes alienigena rex","severity":"info","text":"Herod the Great (37–4 BCE) was an Idumean, not a native Jew, appointed by Rome. Paulinus contrasts him with the earlier native Jewish leaders.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Quem Deus suscitavit a mortuis","severity":"info","text":"Paulinus cites Acts 3:15 (Peter’s speech) to support the resurrection of Christ, linking the lion imagery to apostolic testimony.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Qui ut leo, et quasi ut leaena accubuit","severity":"info","text":"Paulinus interprets the lion and lioness as a single figure of Christ, combining the lion’s triumph with the lioness’s rest, a chiastic pairing of death and victory.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'quasi ut leaena' may reflect a variant in the Septuagint or Vetus Latina of Gen 49:9, where the Hebrew 'lioness' is ambiguous; Paulinus reads it as a single messianic figure."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Itidemque successores ejus, usquequo rebus Judaicis lapsantibus, et Hircano ultimo rege Judaeorum extremis malis addito, regnum a Caesare Augusto Herodes alienigena suscepit Judaicum. Cujus tempore, secundum hanc prophetiam et Evangelii testimonium, is qui mittendus erat (Matth. ii, 1), Dominus et Salvator noster advenit.\n\nLigans ad vineam pullum suum, et ad vilem, o fili mi, asinam suam (Gen. xlix, 11). Hac compositione verborum demonstratur, non ad Judam, beatum Jacob loqui, sed de eo utique, qui mittendus erat; qui enim ad filium loquens, o fili mi dicit, et addidit pullum tuum vel asinam tuam, manifestissime de eo loquitur, quem superius mittendum praedixerat: Quem legimus (Matth. xxi, 5-7) venientem in Hierusalem in usus habuisse asinam et pullum, nec tamen cos ad vineam vel vitem fuisse colligatos. Restat ergo, ut in his verbis nihil historicum requiratur, sed totum typice dictum intelligatur. Ligavit enim Dominus et Salvator ad vineam pullum suum, quando populum nationum indomitum praeceptis subdidit Apostolorum ex vinea Judaica procreatorum, de qua Isaias: Vinea enim Domini sabaoth, domus est Israel (Isa. v, 7). Alligavit etiam ad vitem, id est Ecclesiam, asinam suam, videlicet Synagogam, quam in fine saeculi a perfidia revocans jugo legis oppressam discipulatui eam subdet Ecclesiae, atque ita fiet unus grex, et unus pastor (Joan.","english":"Likewise his successors, until the Jewish state was faltering and Hyrcanus, the last king of the Jews, was afflicted with the worst evils, and the kingdom of Judaea was taken up by Herod, a foreigner, under Caesar Augustus. In whose time, according to this prophecy and the testimony of the Gospel (Matt. 2:1), he who was to be sent, our Lord and Savior, came.\n\n\"Binding his foal to the vine, and his she-ass to the vine, O my son\" (Gen. 49:11). By this arrangement of words it is shown that blessed Jacob is not speaking to Judah, but about him, indeed, who was to be sent; for he who, speaking to his son, says \"O my son,\" and added \"your foal\" or \"your she-ass,\" speaks most manifestly about him whom he had earlier foretold was to be sent. We read (Matt. 21:5-7) that he, coming into Jerusalem, had use of a she-ass and a foal, yet they were not tied to a vine or a vine-stock. It remains, therefore, that in these words nothing historical is to be sought, but everything is to be understood as spoken typologically. For the Lord and Savior bound his foal to the vine when he subjected the untamed people of the nations to the precepts of the Apostles, who were produced from the Jewish vine, concerning which Isaiah says: \"For the vine of the Lord of hosts is the house of Israel\" (Isa. 5:7). He also bound his she-ass to the vine-stock, that is, the Church, namely the Synagogue, which, at the end of the age, recalling it from perfidy and oppressed by the yoke of the law, he will subject to the discipleship of the Church, and thus there will be one flock and one shepherd (John 10:16).","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Hircano ultimo rege Judaeorum","severity":"info","text":"Hyrcanus II was the last Hasmonean ruler, deposed by Herod the Great in 37 BCE with Roman support. Paulinus uses this to mark the end of Jewish self-rule before Christ's birth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. xlix, 11","severity":"info","text":"The lemma is Jacob's blessing of Judah: 'Binding his foal to the vine, and his she-ass to the vine, O my son.' Paulinus reads it as a prophecy of Christ, not a literal address to Judah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. xxi, 5-7","severity":"info","text":"Paulinus cites Matthew 21:5-7, where Jesus enters Jerusalem on a donkey and foal, to argue that the Genesis verse is not historical but typological.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"vitem","severity":"info","text":"In the Latin, 'vitem' (vine-stock) is distinguished from 'vineam' (vine). Paulinus allegorizes the vine as Israel and the vine-stock as the Church, a typological pairing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"unus grex, et unus pastor","severity":"info","text":"The phrase echoes John 10:16, but Paulinus adapts it to his eschatological vision: the Synagogue will be reconciled to the Church at the end of the age.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ligans ad vineam pullum suum","severity":"info","text":"This unit marks a shift from historical narrative to typological exegesis. Paulinus explicitly rejects a literal reading ('nihil historicum requiratur') in favor of spiritual interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'vitem' could be read as 'vine' or 'vine-stock'; Paulinus distinguishes it from 'vineam' to support his allegory of Church and Synagogue."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"x, 16); et secundum beati Zachariae testimonium, duae virgae illae copulabuntur, et erunt in unionem in manu Domini.\n\nLavabit vino stolam suam, et sanguine uvae pallium suum (Gen. xlix, 11). Idioma Hebraici constat esse sermonis, ut unam eamdemque rem diversis sermonibus repetat, ut hic. Quid est enim vinum, nisi sanguis uvae? Sed quantum litterae superficies inconsequens est (nullus enim vel stolam, vel pallium vino lavat), tantum gratiori intelligentia interius commendatur. Salvator namque vino stolam suam, et sanguine uvae pallium suum lavit, quia pendens in cruce proprio sanguine sacram carnem quae stola illius fuit, perfundi voluit.\n\nSequitur: Pulchriores sunt oculi ejus vino, et dentes ejus lacte candidiores (Ibid., 12). Oculi Salvatoris pulchriores vino praedicantur, quia dona Spiritus sancti quae per Christum conferuntur, speciosiora vino legali comprobantur. Nam quod oculi Salvatoris dona Spiritus sancti significent, Zacharias testatur propheta dicendo: Super lapidem unum septem oculi sunt (Zach. iii, 9); quos Isaias enumerat dicendo: Spiritus sapientiae et intellectus, spiritus consilii et fortitudinis, spiritus scientia et pietatis, et spiritus timoris Domini (Isa. xi, 2, 3). Qui pulchriores suut vino legali quod in nuptiis defecet (Joan. ii, 3), quia per legem cognitio peccati (Rom. iii, 10), per gratiam autem Spiritus sancti nobis ejus remissio condonatur.","english":"... and according to the testimony of blessed Zechariah, those two rods will be joined together and will be united in the hand of the Lord.\n\n\"He will wash his stole with wine, and his cloak with the blood of the grape\" (Gen. 49:11). It is a characteristic of Hebrew speech to repeat the same thing with different words, as here. For what is wine but the blood of the grape? But as much as the literal surface is inconsistent (for no one washes either a stole or a cloak with wine), so much the more is a deeper meaning commended within. For the Savior washed his stole with wine and his cloak with the blood of the grape, because, hanging on the cross, he wished his sacred flesh, which was his stole, to be drenched with his own blood.\n\nIt follows: \"His eyes are more beautiful than wine, and his teeth whiter than milk\" (Ibid., 12). The eyes of the Savior are proclaimed more beautiful than wine, because the gifts of the Holy Spirit, which are conferred through Christ, are shown to be more splendid than the legal wine. For that the eyes of the Savior signify the gifts of the Holy Spirit, the prophet Zechariah testifies by saying: \"On one stone there are seven eyes\" (Zech. 3:9); which Isaiah enumerates by saying: \"The spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit of knowledge and piety, and the spirit of the fear of the Lord\" (Isa. 11:2-3). These are more beautiful than the legal wine which failed at the wedding (John 2:3), because through the law comes knowledge of sin (Rom. 3:10), but through the grace of the Holy Spirit its remission is granted to us.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 49:11","severity":"info","text":"Paulinus cites Gen. 49:11, interpreting the washing of the stole and cloak as a typological reference to Christ's crucifixion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Zech. 3:9","severity":"info","text":"Zech. 3:9 is quoted to support the interpretation that the seven eyes on one stone represent the gifts of the Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isa. 11:2-3","severity":"info","text":"Isa. 11:2-3 is cited to enumerate the seven gifts of the Holy Spirit, aligning with the seven eyes of Zechariah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 2:3","severity":"info","text":"John 2:3 is referenced as the 'legal wine which failed at the wedding,' contrasting the old law with the grace of the Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. 3:10","severity":"info","text":"Rom. 3:10 is cited to assert that through the law comes knowledge of sin, while grace grants remission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Hebrew speech","severity":"info","text":"Paulinus notes the Hebrew rhetorical device of synonymous parallelism, where the same idea is repeated in different words, as in Gen. 49:11.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Et secundum Evangelium, lex quidem per Moysem data est, gratia autem et veritas per Jesum Christum (Joan. i, 17).\n\nQuod autem dicitur: Et dentes ejus lacte candidiores: per dentes praedicatores novi Testamenti debent intelligi, qui cibos spiritales comminuendo, id est exponendo, multa nobis perutilia in ventrem memoria transmittunt. Lac autem doctrina veleris Testamenti non incongrue accipitur, qua incipienti populo adhuc ad perfectum libum invalido condita est. Candidiores ergo lacte dentes Jesus habet, quia Ecclesiae suae praedicatores puritatis munditia conspicuos perfecit. Nam quantum inter sectatores Evangelii et legales distet observantias, beatus Petrus testis est, qui ait: Non potuistis in lege justificari: in hoc omnis qui credit, justificatur (Act. xiii, 38, 39). Isti ergo dentes candidi sunt, quia fonte baptismatis abluti, a peccatorum naevis redduntur purissimi. De legis autem observatoribus nihil tale refertur: sed tantummodo dicitur, quia Qui fecerit ea, vivet in illis (Galat. iii, 12). Insuper omnes qui legi carnaliter deserviunt. sub maledicto sunt, dicendo terribiliter eadem Lege: Maledictas omnis qui non permanserit in mandatis legis hujus, ut faciat ea quae in ea scripta sunt (Dent. xxvii, 26).","english":"And according to the Gospel, the law was indeed given through Moses, but grace and truth through Jesus Christ (John 1:17).\n\nNow as to what is said: \"And his teeth whiter than milk\": by the teeth, the preachers of the New Testament should be understood, who, by breaking down spiritual foods—that is, by expounding them—transmit many things very useful to us into the stomach of memory. Milk, however, is not incongruously taken as the teaching of the Old Testament, which was prepared for a people just beginning, still weak for the perfect loaf. Therefore, Jesus has teeth whiter than milk, because he has made the preachers of his Church conspicuous for the purity of their cleanliness. For how great the difference is between the observances of the followers of the Gospel and those of the law, blessed Peter is a witness, who says: \"You were not able to be justified in the law; in this, everyone who believes is justified\" (Acts 13:38-39). Therefore, these teeth are white, because, washed by the font of baptism, they are rendered most pure from the stains of sins. But concerning the observers of the law, nothing of the sort is reported; rather, it is only said that \"Whoever does them will live in them\" (Galatians 3:12). Moreover, all who serve the law carnally are under a curse, the same Law saying terribly: \"Cursed is everyone who does not remain in the commandments of this law, to do those things that are written in it\" (Deuteronomy 27:26).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. i, 17","severity":"info","text":"The citation John 1:17 is used to contrast the law given through Moses with grace and truth through Jesus Christ, a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act. xiii, 38, 39","severity":"info","text":"The citation Acts 13:38-39 is attributed to Peter but does not correspond to the modern canonical Acts; it likely refers to a variant or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Galat. iii, 12","severity":"info","text":"The citation Galatians 3:12 is loosely paraphrased; the Vulgate reads 'Qui fecerit ea, vivet in illis' but the context differs from Paul's argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deut. xxvii, 26","severity":"info","text":"The citation Deuteronomy 27:26 is not found in the Vulgate; it may be a conflation or a reference to a lost version, as the canonical text lacks this curse formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"dentes lacte candidiores","severity":"info","text":"The allegory of teeth as preachers who break down spiritual food for the memory is a standard patristic exegetical trope, found in Origen and Jerome.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"lac doctrina veteris Testamenti","severity":"info","text":"The metaphor of milk as Old Testament teaching for beginners is common in early Christian catechetical literature, e.g., in Clement of Alexandria's Paedagogus.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Peter quotation (Acts 13:38-39) is uncertain; it may be a misattribution or from a non-canonical Acts.","The Deuteronomy citation (27:26) does not match the Vulgate; the text may be corrupt or from a different tradition."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"CAPUT IV.\n\nBenedictio Zabulon.\n\nZabulon In littore maris habitabit, et in statione navium pertingens usque ad Sidonem (Gen. xlix, 13). Juxta historiam dius sonis illius quam in terra repromissionis Deo donante accepturus erat, praedicitur: quod scilicet terra possessionis ejus ab uno latere a mari inciperet, et torrente finiretur ab alio, sicut in libro Jesu Nave (Josue xix, 11), ubi distributiones possessionum earum terminata sunt, manifeste declaratur: unde et Sidonis hic fit mentio, quae contigua mari est.\n\nJuxta mysticos autem intellectus, Zabulon primitias Ecclesia sanctae designat; ex cujus tribu aliqui sanctorum Apostolorum fuisse creduntur, quod in littore maris assidue morarentur, utpote ex eo vicium manu et arte captantes a Domino ad apostolatus culmen vocali sunt, secundum prophetiam beati David dicentis: Principes Juda duces eorum, principes Zabulon, principes a Nephthali (Psal. lxvii, 28). Qui etiam in statione navium habitant, quia in Domino Jesu Christo fiducialiter secura pace requiescunt. Naves namque Ecclesia intelliguntur, quae fidissima statione portum salutis sua Dominum requirunt, et inveniunt. Et bene additur: Pertingens usque ad Sidonem; quia videlicet eadem sancta Ecclesia non uno mundi coarctata est angulo, sed crescendo usque ad populos devenit gentilium.","english":"CHAPTER IV.\n\nThe Blessing of Zabulon.\n\nZabulon shall dwell by the seashore, and shall reach to Sidon in the station of ships (Gen. 49:13). According to the historical sense, the portion of his sons which he was to receive in the land of promise by God's gift is foretold: namely, that the land of his possession would begin on one side from the sea and be bounded by a torrent on the other, as is clearly declared in the book of Joshua (Joshua 19:11), where the distributions of those possessions are defined; hence Sidon is also mentioned here, which is adjacent to the sea.\n\nAccording to the mystical understanding, however, Zabulon designates the firstfruits of the holy Church; from whose tribe some of the holy Apostles are believed to have come, who, because they constantly tarried by the seashore, as they sought their livelihood from it by hand and craft, were called by the Lord to the summit of the apostolate, according to the prophecy of blessed David saying: The princes of Judah are their leaders, the princes of Zabulon, the princes of Nephthali (Ps. 67:28). They also dwell in the station of ships, because they rest in secure peace with trust in the Lord Jesus Christ. For ships are understood as the Church, which in the most faithful station seek the port of salvation, their Lord, and find him. And it is well added: Reaching to Sidon; because evidently the same holy Church is not confined to one corner of the world, but by growing comes even to the peoples of the Gentiles.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT IV","severity":"info","text":"The chapter heading marks a new unit in the treatise, following the pattern of successive blessings of the patriarchs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Zabulon In littore maris habitabit, et in statione navium pertingens usque ad Sidonem","severity":"info","text":"This is a paraphrase of Genesis 49:13, the blessing of Zabulon, which Paulinus interprets both historically and mystically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sicut in libro Jesu Nave (Josue xix, 11)","severity":"info","text":"Paulinus cites Joshua 19:11 to support the historical interpretation of Zabulon's territorial boundaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Principes Juda duces eorum, principes Zabulon, principes a Nephthali (Psal. lxvii, 28)","severity":"info","text":"Psalm 67:28 (LXX) is quoted as a prophecy linking the tribes of Judah, Zabulon, and Nephthali to apostolic leadership.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Zabulon primitias Ecclesia sanctae designat","severity":"info","text":"Paulinus identifies Zabulon as a type of the 'firstfruits' of the Church, a common patristic typology linking Old Testament tribes to New Testament apostolic origins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sidon","severity":"info","text":"Sidon, a coastal Phoenician city, is used here to symbolize the expansion of the Church beyond Israel to Gentile nations, reflecting the missionary context of early Christianity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify which apostles are from Zabulon; Paulinus only says 'some of the holy Apostles are believed to have come' from that tribe.","The phrase 'in statione navium' is interpreted both literally (as a harbor) and metaphorically (as the Church's secure faith), but the Latin allows both readings."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Sidon enim venatio interpretatur, significans, ut dictum est, gentilitatem moribus ferinis idololatriae cultum quasi lustra deserti sectantem. Quae postea rete Dominicae praedicationis, et latratu sanctorum Apostolorum intra consepta sanctae Ecclesia admitti meruit.\n\nCAPUT V.\n\nBenedictio Issachar.\n\nIssachar, asinus fortis accubans in terminos. Vidit requiem quod esset bona, et terram quod optima, et supposuit humerum suum ad portandum, factusque est tribulis serviens (Gen. xlix, 14, 15). Per haec verba hac tribus significatur doctrinae legis operam datura, el promptius se ad mandata Dei scrutanda translatura. Dicitur namque vidisse requiem quod esset bona, el terram quod optima; id est, mente degustasse, quam esset dulce in Dei mandatis sensum occupare. Atque ideo supposuisse ad portandum humerum dicitur, id est, toto conamine ad scrutanda divini verbi eloquia mentem transtulisse: ac per hoc inferiores quosque ei munera et honorem tamquam magistro et praeceptori detulisse. Concinit huic intelligentiae liber Paralipomenon, qui de hac tribu ita dicit: De filiis quoque Issachar viri eruditi, qui noverant singula tempora, ad praecipiendum quid facere debent principes ducenti (I Paral, xii, 32).","english":"For Sidon is interpreted as \"hunting,\" signifying, as has been said, the gentiles who, with beastly customs, pursue the cult of idolatry as if it were the lairs of the desert. This people later, by the net of the Lord's preaching and the barking of the holy Apostles, merited to be admitted within the enclosures of the holy Church.\n\nCHAPTER V.\n\nThe Blessing of Issachar.\n\nIssachar, a strong ass lying down at the boundaries. He saw that the rest was good, and that the land was very good, and he placed his shoulder under the burden to carry it, and he became a servant of tributes (Gen. 49:14, 15). Through these words, this tribe is signified as one that will devote itself to the study of the law, and will more readily transfer itself to the scrutiny of God's commandments. For it is said that he saw that the rest was good, and that the land was very good; that is, he tasted in his mind how sweet it is to occupy one's senses with God's commandments. And therefore he is said to have placed his shoulder under the burden to carry it, that is, to have transferred his mind with all effort to the scrutiny of the eloquence of the divine word: and through this, all those inferior to him brought him gifts and honor as to a master and teacher. The book of Chronicles agrees with this understanding, which says of this tribe: \"Also from the sons of Issachar were learned men, who knew the times, to instruct the leading princes what they ought to do\" (1 Chron. 12:32).","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Sidon","severity":"info","text":"Paulinus interprets Sidon as 'hunting' (venatio), a folk etymology common in patristic exegesis, linking the name to the gentiles' beastly idolatry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 49:14, 15","severity":"info","text":"The lemma 'Issachar, asinus fortis accubans in terminos' conflates Gen 49:14a and 15a, with 'asinus fortis' reflecting the Vetus Latina rendering of Issachar's name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Chron. 12:32","severity":"info","text":"The citation from 1 Chronicles 12:32 (LXX/ Vulgate numbering) supports the interpretation of Issachar as a tribe of learned men instructing princes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Issachar","severity":"info","text":"The etymology 'asinus fortis' (strong ass) for Issachar derives from Hebrew 'ish sakar' (man of reward) reinterpreted via popular etymology, common in patristic sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage marks the transition from the blessing of Zabulon (Chapter IV) to that of Issachar (Chapter V), following the sequence of Jacob's sons in Genesis 49.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Paulinus's allegorical reading of Issachar as devoted to law and teaching reflects a monastic ideal of scriptural study, influencing later medieval exegesis of the tribes.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'asinus fortis' may render a Vetus Latina variant; the exact Hebrew etymology of Issachar is uncertain."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Typum autem gestat hic asinus [ortis populi gentilis, qui antequam Dominum sessorem habuisset, brutus erat, et frenorum impatiens proprio libitu ferebatur. Postquam autem Dominum sessorem habere meruit, fortis asini nomen ab eo mutuavit. Qui vidit regalem quod esset bona, audiens a sessore suo: Venite ad me, omnes qui laboratis et onerati estis, et ego vos requiescere faciam (Matth. xi. 28). Terram autem quod optima esset, prospexit; quia relictis philosophorum inanibus doctrinis, ad Scripturae sacrae lectionem se studiosissime vertit. Unde quia didicit inter alia, non auditores legis justificari, subditur: supposuit humerum suum ad portandum (Rom. ii, 13); id esi, totum suum posse mandatis subjecit divinis, cl maxime in dilectione Dei et proximi. Neque enim proximus diligitur, si non portetur. Et additur: factusque est tributis serviens; quasi enim quoddum tributum quotidie persolvit, audiens ab Apostolo: Reddite omnibus omnia: cui timorem, timorem: cui honorem, honorem: cui vectigal, vectigal (Rom. xiii, 7), et reliqua.","english":"This ass bears a type of the gentile people, who, before they had the Lord as their rider, were brutish and, impatient of bridles, were carried about by their own whim. But after they merited having the Lord as their rider, they borrowed the name of a strong ass from him. He saw that the royal [way] was good, hearing from his rider: \"Come to me, all you who labor and are burdened, and I will give you rest\" (Matt. 11:28). He also perceived that the land was excellent, because, having abandoned the empty teachings of the philosophers, he turned most zealously to the reading of sacred Scripture. Whence, because he learned among other things that hearers of the law are not justified, it is added: \"he put his shoulder to carrying\" (Rom. 2:13); that is, he subjected his whole power to the divine commands, and especially in the love of God and neighbor. For a neighbor is not loved if he is not carried. And it is added: \"and he became a servant of tributes\"; for as if paying a certain tribute daily, he hears from the Apostle: \"Render to all their due: fear to whom fear, honor to whom honor, tax to whom tax\" (Rom. 13:7), and so forth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"asinus","severity":"info","text":"The Latin 'asinus' (ass) is the central typological figure for the gentile people, drawn from the Vulgate of Genesis 49:14-15 (Issachar).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Venite ad me, omnes qui laboratis et onerati estis, et ego vos requiescere faciam","severity":"info","text":"This is a paraphrase of Matthew 11:28, though the Vulgate reads 'Venite ad me omnes qui laboratis et onerati estis, et ego reficiam vos'.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"supposuit humerum suum ad portandum","severity":"info","text":"The phrase echoes Romans 2:13, but the Vulgate reads 'non auditores legis iustificantur' (not 'justificari') and does not contain 'supposuit humerum'.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Reddite omnibus omnia: cui timorem, timorem: cui honorem, honorem: cui vectigal, vectigal","severity":"info","text":"This is a loose paraphrase of Romans 13:7, which in the Vulgate reads 'reddite omnibus quod debetis'.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"fortis asini nomen","severity":"info","text":"The phrase 'strong ass' likely alludes to the etymology of Issachar (Hebrew 'yissakar', interpreted as 'there is reward' or 'strong ass' in patristic tradition).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Typum autem gestat hic asinus","severity":"info","text":"This sentence opens the allegorical interpretation of Issachar's blessing, following the pattern of earlier chapters (e.g., Sidon as 'hunting').","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'ortis populi gentilis' is unclear; the English draft reads 'gentile people' but 'ortis' may be a corruption or variant of 'ortus' (origin) or 'hortus' (garden).","The phrase 'non auditores legis justificari' is a loose citation; the Vulgate of Romans 2:13 reads 'non auditores legis iustificantur'."],"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":21,"ref":"p21","source":"CAPUT VI.\n\nBenedictio Dan.\n\nDan judicabit populum suum, sicut et alia tribus Israel e. Fiat Dan coluber in via, cerastes in semita, mordens ungulas equi, ut cadat ascensor ejus retro. Salutare tuum exspectabo, Domine (Gen. xlix, 18). Historialiter quidem praenuntiatur a non solum de aliis nobilioribus tribubus, sed et de Dan, principem futurum Israeli, et per modum descriptionalem, qualis futurus sit, designatur. Samson namque his verbis praefiguratur, qui more colubri serpentisque terribilis fuit: et quo terribilior insinuaretur, cornutus describitur propter eximiam potestatem atque fortitudinem. Ric ergo vias et semitas Israelitici regni tempore sui praesulatus obsedit, nequis hostium vi terram ditionis illius invadere praesumeret. Sed et si quis immanior, et de propria tamquam equi velocitate confisus et fortitudine, eum aggredi voluisset; mox corrosis plantis atque consumptis viribus stabilitatis, insectatorem suum ad terram perturbaret. Quem ne quis errore deceptus plus quam hominem aestimaret, mox qui vere princeps exspectandus esset, adjecit dicens: Salutare tuum exspectabo, Domine; in cujus videlicet iste ex parte aliqua typo praecessit.","english":"CHAPTER VI\n\nThe Blessing of Dan\n\nDan will judge his people, as also the other tribes of Israel. Let Dan be an adder on the path, a horned serpent in the byway, biting the hooves of the horse, so that its rider falls backward. I will await your salvation, O Lord (Gen. 49:18). Historically, indeed, it is foretold not only concerning the other more noble tribes, but also concerning Dan, that he will be a future prince for Israel, and by a descriptive manner, what sort he will be is indicated. For Samson is prefigured by these words, who was like an adder and a terrible serpent; and to suggest how much more terrible he was, he is described as horned on account of his exceptional power and strength. Thus he beset the roads and byways of the Israelite kingdom during the time of his leadership, lest any enemy by force presume to invade the land of his dominion. But if anyone more savage, trusting in his own swiftness and strength as of a horse, wished to attack him, soon, with his plants gnawed away and his powers of stability consumed, he would cast his pursuer to the ground. Lest anyone, deceived by error, esteem him as more than a man, he immediately added, saying: I will await your salvation, O Lord, in whose image this one, in some part, preceded as a type.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT VI","severity":"info","text":"The chapter heading marks the beginning of the blessing of Dan, following the pattern of the preceding chapters for each of Jacob's sons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dan judicabit populum suum, sicut et alia tribus Israel e. Fiat Dan coluber in via, cerastes in semita, mordens ungulas equi, ut cadat ascensor ejus retro. Salu","severity":"info","text":"This is a paraphrase of Jacob's blessing of Dan in Genesis 49:16-18, though the Vulgate text differs slightly; Paulinus adapts the wording to fit his typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Samson","severity":"info","text":"Samson, a judge of Israel, is here identified as the historical figure prefigured by Dan's blessing, a common patristic typology linking the tribe's serpent imagery to Samson's exploits.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"cerastes","severity":"info","text":"Cerastes is a horned viper, used here to emphasize Samson's exceptional power; the term appears in classical natural history (e.g., Pliny) and patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Salutare tuum exspectabo, Domine","severity":"info","text":"Paulinus interprets Samson's words as a typological anticipation of Christ, the true salvation, a common Christological reading in early medieval exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"corrosis plantis","severity":"caution","text":"The phrase 'gnawed away his plants' is ambiguous: it may refer to the horse's hooves (as in the serpent biting them) or metaphorically to the enemy's footing; the Latin allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'corrosis plantis' could be read literally as the serpent gnawing the horse's hooves or metaphorically as undermining the enemy's stability.","The identification of Samson as the subject of Dan's blessing is asserted but not explicitly supported by the biblical text, reflecting a typological rather than historical reading."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Praefigurat autem Dan iste Antichristum, qui futurus est velut coluber in via, et cerastes in semita: quia in via et semita mandatorum Dei ambulantibus, quantum in se est, obicem se praefert duplici armatus contra eos ingenio: in serpente namque calliditas illius praefiguratur, quia decipere astute quaerit viam Domini gressu operum tenentes. In cornibus autem demonstratur furor illius, quo usurus est contra eos quos callida machinatione decipere nequiverit. Cerasta namque Graece, Latine cornua dicuntur; atque ideo serpens iste cornutus describitur. Cum ergo Antichristus veniens ante oculos spectantium signa magna fecerit, ignem de sublimi deposuerit, serpens in via est (Apoc. xiii, 13). Cum autem se ad poenas et tormenta sibi non credentibus infligenda verterit, cerastes in semita fit; quia per angustam Domini semitam gradientes, cornibus potestatis sibi subigere nititur. Qui dum extollitur super omne quod dicitur Deus, aut quod colitur (II Thess. ii, 4), ungulas equi mordet, ut cadat ascensor ejus retro: quia mundialem gloriam ad hoc sibi non acquiescentibus aufert, ut amore bonorum praesentium illecti ibi cadant, ubi non vident. Retrorsum enim cadere, esi et hic et inverecunde, tibi non videas, ruere, et post in exteriores tenebras devenire.","english":"This Dan prefigures the Antichrist, who will be like a serpent on the path and a horned serpent in the byway: because for those walking in the path and byway of God’s commandments, he sets himself as an obstacle, as far as in him lies, armed with a twofold cunning against them. For in the serpent his craftiness is prefigured, because he cunningly seeks to deceive those who hold to the way of the Lord by the step of their works. In the horns, however, his fury is shown, which he will use against those whom he has not been able to deceive by cunning machination. For *cerasta* in Greek is called *cornua* in Latin; and therefore this serpent is described as horned. Therefore, when the Antichrist, coming, has performed great signs before the eyes of onlookers, has brought down fire from on high, he is a serpent on the path (Apoc. xiii, 13). But when he turns to inflict punishments and torments on those not believing in him, he becomes a horned serpent in the byway; because he strives to subdue to himself by the horns of his power those walking along the narrow byway of the Lord. And while he exalts himself above everything that is called God or that is worshipped (II Thess. ii, 4), he bites the hooves of the horse, so that its rider falls backward: because he takes away worldly glory from those who do not acquiesce to him, so that, enticed by love of present goods, they fall there where they do not see. For to fall backward is to fall both here and shamelessly, without seeing, and to come afterward into outer darkness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"cerastes","severity":"info","text":"The Latin 'cerastes' transliterates Greek κεράστης, 'horned serpent'. Paulinus glosses it as 'cornuta' (horned), linking the serpent's horns to the Antichrist's fury.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apoc. xiii, 13","severity":"info","text":"The citation 'Apoc. xiii, 13' likely refers to Revelation 13:13, though the verse numbering differs in some Vulgate traditions. The text describes the Antichrist's deceptive signs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Thess. ii, 4","severity":"info","text":"The citation 'II Thess. ii, 4' corresponds to 2 Thessalonians 2:4, which speaks of the Antichrist exalting himself above God. Paulinus uses it to illustrate the Antichrist's pride.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Antichrist","severity":"info","text":"Paulinus interprets Dan's blessing as a typological prefiguration of the Antichrist, a common patristic and medieval exegetical move. The Antichrist is depicted as a deceiver and persecutor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"serpens in via ... cerastes in semita","severity":"info","text":"The passage develops a twofold structure: the Antichrist as a serpent (deception) and as a horned serpent (persecution), mirroring the two aspects of his assault on believers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"retrorsum cadere","severity":"info","text":"The image of falling backward (retrorsum cadere) as spiritual ruin appears in earlier Christian writers (e.g., Gregory the Great). Paulinus uses it to describe the loss of worldly glory leading to damnation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact verse numbering of 'Apoc. xiii, 13' is uncertain; it may not correspond to modern chapter/verse divisions.","The phrase 'et inverecunde' (shamelessly) is ambiguous: it may modify the manner of falling or the moral state of the fallen."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Qui enim in faciem cadit, de retro actis erubescit; qui autem retro decidit, ut jam praefati sumus, impoenitenti corde sibi iram in die irae nutrit (Rom. ii, 5). Ne quis porro pro miraculorum tanta sublimitate Antichristum pro Deo putaret colendum, addidit: Salutare tuum exspectabo, Domine; quasi diceret: licet Antichristus multis miraculorum fulgeat insignibus, mihi tamen Salutare tuum, quod hebraice dicitur Jesus, exspectandus est, ut veniens hujus potentiam aeterna proterat animad versione, et me inter fideles suos reperiens beata donet mansione.\n\nCAPUT VII.\n\nBenedictio Gad.\n\nGad accinctus praeliabitur ante eum, et ipse accingetur retrorsum (Gen. xlix, 19) Patet litterae sensus legentibus librum Jesu Nave; quia Gad qui trans Jordanem petivit et accepit a Moyse haereditatem, ea conditione ejus potiri meruit, ut accinctus armis ante Israel, juncto sibi Ruben et dimidia tribu Manasse, contra adversarios pugnando incederet (Deut, iii, 18); quod postea sub Josue et fecit. Attamen subjugatis hostibus, cura retro ad possessionem propriam rediret, neccsse habuit gentium finitimarum incursionibus insistere (I Paral. v, 18). Hoc est ergo quod ait, primum eum ante fratres suos accinctum praeliatum fuisse, et postea iterum ad praelia reaccingi.","english":"He who falls on his face blushes for his past deeds; but he who falls backward, as we have already said, nourishes wrath for himself in his unrepentant heart on the day of wrath (Rom. 2:5). Lest anyone, on account of such great sublimity of miracles, should think the Antichrist is to be worshipped as God, he added: \"I will await your salvation, O Lord\"; as if to say: although the Antichrist shines with many insignia of miracles, yet for me your Salvation, which in Hebrew is called Jesus, is to be awaited, so that when he comes he may crush the power of this one with eternal punishment, and finding me among his faithful, may bless me with a blessed dwelling.\n\nCHAPTER VII.\n\nThe Blessing of Gad.\n\n\"Gad, girded, will fight before him, and he himself will be girded from behind\" (Gen. 49:19). The literal sense of the text is clear to those reading the book of Joshua; because Gad, who sought and received an inheritance from Moses across the Jordan, merited to possess it on this condition: that, girded with arms before Israel, together with Reuben and the half-tribe of Manasseh, he would advance fighting against adversaries (Deut. 3:18); which he later did under Joshua. Nevertheless, after the enemies were subdued, in order to return to his own possession, he had to attend to the incursions of neighboring peoples (1 Chron. 5:18). This, therefore, is what it says: first he fought girded before his brothers, and afterwards he was again girded for battle.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. ii, 5","severity":"info","text":"The citation 'Rom. ii, 5' refers to Romans 2:5, where Paul speaks of storing up wrath for the day of wrath.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Salutare tuum","severity":"info","text":"'Salutare tuum' (your Salvation) is glossed as the Hebrew 'Jesus', identifying Christ as the awaited deliverer against Antichrist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. xlix, 19","severity":"info","text":"Genesis 49:19 is the blessing of Gad, quoted as 'Gad accinctus praeliabitur ante eum, et ipse accingetur retrorsum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deut. iii, 18","severity":"info","text":"Deuteronomy 3:18 is cited as the condition for Gad's inheritance, involving girded fighting before Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Paral. v, 18","severity":"info","text":"1 Chronicles 5:18 is referenced for Gad's later need to defend against incursions after enemies were subdued.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Gad accinctus","severity":"info","text":"Paulinus interprets Gad's double girding as literal military action under Joshua, then defensive re-arming, not allegorically.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'retro actis' could mean 'past deeds' or 'things done behind'; the translation takes 'past deeds' as the sense."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Significat autem spiritaliter electos quosque ex Judaeis, qui populo novo quasi quidam praeduces exstiterunt, et in terram olim promissam introduxerunt. Quales exstiterunt prophetae et sancti patriarchae, qui idololatriam cunctorum vitiorum matrem, et ejus innumeram prolem verborum suorum spiculis confoderunt. Qui tamen iterum sursum accingentur, quia in novissimis temporibus intrante plenitudine gentium ad redidiva suscitabuntur certamina, quae cis cum Antichristo et ejus satellitibus futura erunt. Nunc enim non trans fluenta Jordanis habent haereditatem, quia per Baptismi gratiam non intrant Ecclesiam, sed sequestratim extra fratres commorantur remanentes in ceremoniis legalibus.\n\nCAPUT VIII.\n\nBenedictio Aser.\n\nAser, pinguis panis ejus, etpreebebit delieias regibus (Gen. xlix, 20). Videtur quidem juxta litteram huic tribui ubertas terrae repromitti; habuit enim in sorte possessionis suae Carmelum montem ubertate insignem; simulque mari conlimitavit, ae per hoc delicias quibus Ipse abundabat, maris terraeque, etiam regibus suis non est dubium eum obtulisse.","english":"Spiritually, however, it signifies certain chosen ones from among the Jews, who stood forth as leaders, as it were, for the new people, and led them into the land once promised. Such were the prophets and holy patriarchs, who pierced with the darts of their words the mother of all vices, idolatry, and its countless offspring. Yet they will again be girded up above, because in the last times, when the fullness of the nations enters, they will be roused to renewed struggles, which will be theirs against the Antichrist and his satellites. For now they do not have their inheritance across the streams of the Jordan, because they do not enter the Church through the grace of Baptism, but dwell apart, outside the brethren, remaining in the legal ceremonies.\n\nCHAPTER VIII.\n\nThe Blessing of Asher.\n\nAsher, his bread is fat, and he will provide delicacies for kings (Gen. 49:20). According to the letter, indeed, the fertility of the land seems to be promised to this tribe; for in the portion of its possession it had Mount Carmel, renowned for its fertility; and at the same time it bordered on the sea, and by this means it is not doubted that he, abounding in the delicacies of both sea and land, offered them even to his own kings.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Significat autem spiritaliter electos quosque ex Judaeis","severity":"info","text":"Paulinus interprets the patriarchs as typological figures for Jewish converts who lead the new people into the promised land, a common patristic reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Aser, pinguis panis ejus, et praebebit delicias regibus (Gen. xlix, 20)","severity":"info","text":"The lemma quotes Genesis 49:20, the blessing of Asher, which Paulinus reads as a prophecy of earthly fertility and later spiritual abundance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Carmelum montem ubertate insignem","severity":"info","text":"Mount Carmel, in Asher's tribal allotment, was famed in antiquity for its fertility, supporting Paulinus's literal interpretation of the tribe's abundance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT VIII","severity":"info","text":"This chapter heading marks a new section on the blessing of Asher, following the pattern of the twelve patriarchs in Genesis 49.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"electos quosque ex Judaeis","severity":"info","text":"Paulinus's identification of the patriarchs as Jewish converts who will fight the Antichrist reflects eschatological themes in early Latin Christianity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'iterum sursum accingentur' is ambiguous: it may mean 'they will again be girded up above' (spiritually) or 'they will be armed again' for battle; the translation opts for the former."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Praedicuntur autem per haec verba sancti viri ex Synagoga futuri, quorum panis pinguis est; doctrinam videlicet propheticam sancti Spiritus sagina redundans. Quorum unus inexplebili aviditate succensus clamabat: Sicut adipe et pinguedine repleatur anima mea (Ps. lxii, 6). Qui delicias suas regibus ministrant e; quia illis qui in semetipsis et sibi subjectis regnum justae moderationis tenere cupiunt, regiam normam praemonstrant.\n\nCAPUT IX.\n\nBenedictio Nephthali.\n\nNephthalim, cervus emissus, et dans eloquia pulchritudinis (Gen. xlix, 21). Beato Hieronymo docente a, discimus, non haberi in Hebraeo cervus emissus, sed ager irriguus, et significari per agrum irriguum ubertatem calidarum aquarum, quae in suburbio Tiberiadis abundantissime exuberant. Attamen traditio Hebraeorum est, hanc civitatem mandatorum divinorum fuisse studiosissimam; ac per hoc agrum irriguum significare docentium magistrorum uberrimam doctrinam, quae ignorantium corda quasi quidam rivus ad proferendos intelligentiae fructus inebriare soleret b; et hoc exponi in inferioribus, cum dicitur: dans eloquia pulchritudinis.","english":"Through these words, however, are foretold the holy men who would come from the Synagogue, whose bread is rich; that is, prophetic doctrine abounding in the fatness of the Holy Spirit. One of them, inflamed with insatiable eagerness, cried out: “Let my soul be filled with fat and suet” (Ps. 62:6). They serve their delights to kings; because they show forth the royal standard to those who desire to hold a kingdom of just moderation in themselves and over those subject to them.\n\nCHAPTER IX.\n\nThe Blessing of Naphtali.\n\n“Naphtali, a deer set free, and giving utterances of beauty” (Gen. 49:21). With the blessed Jerome as teacher, we learn that in the Hebrew it is not “a deer set free,” but “an irrigated field,” and that by “an irrigated field” is signified the abundance of hot waters, which abound most plentifully in the suburb of Tiberias. Yet the tradition of the Hebrews is that this city was most zealous for the divine commandments; and by this “irrigated field” they signify the most abundant teaching of the instructing masters, which would water the hearts of the ignorant, as by a certain stream, to bring forth the fruits of understanding; and this is explained in the following words, when it is said: “giving utterances of beauty.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sicut adipe et pinguedine repleatur anima mea (Ps. lxii, 6)","severity":"info","text":"Paulinus cites Psalm 62:6 (LXX) to illustrate the prophetic craving for spiritual richness, linking the 'rich bread' of the holy men to the psalmist's desire for fat and suet.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Beato Hieronymo docente","severity":"info","text":"Paulinus invokes Jerome's authority to correct the Vulgate reading of Gen. 49:21, noting that the Hebrew original means 'irrigated field' not 'deer set free'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"traditio Hebraeorum","severity":"info","text":"Paulinus reports a Jewish tradition identifying Naphtali with Tiberias, a city zealous for divine commandments, and interprets the 'irrigated field' as the abundant teaching of masters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ager irriguus","severity":"info","text":"The Latin 'ager irriguus' (irrigated field) is Paulinus's preferred rendering of the Hebrew underlying Gen. 49:21, contrasting with the Vulgate's 'cervus emissus' (deer set free).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT IX","severity":"info","text":"The passage marks the start of Chapter IX, 'The Blessing of Naphtali', following the pattern of the treatise's verse-by-verse commentary on the patriarchal blessings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"dans eloquia pulchritudinis","severity":"info","text":"Paulinus interprets the phrase 'giving utterances of beauty' as the outcome of the irrigating teaching, linking it to the fruits of understanding mentioned in the Jewish tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Jewish tradition about Tiberias is not specified; Paulinus may be drawing on oral or written sources now lost.","The exact relationship between the 'holy men from the Synagogue' and the 'prophets and holy patriarchs' of the previous passage is left implicit."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"Nos autem per Nephthalim sanctos intelligimus praedicatores Ecclesiae, qui missi ad sanctam Ecclesiam, more cervorum dare saltus intelligentiae noverunt, atque contemplationis montes e intrepide conscendere, et sic populis eloquia pulchritudinis dare: ut quod illi in altitudine contemplationis sublevati didicerint, hoc inferius positis strenue ministrent.\n\nCAPUT X.\n\nBenedictio Joseph.\n\nFilius accrescens Joseph, filius accrescens, et decorus aspectu (Gen. xlix, 22; xxxix, 6). Juxta litteram quidem beatus Jacob praevidebat, tribum Joseph innumera prole abundaturam; unde et duarum tribuum fuit pater, sicut eis superius benedicendo praedixerat. Unde quasi duabus tribubus benedicens repetivit: filius accrescens.\n\nJoseph autem in typo praecessisse Salvatoris constat, quia Aegyptum fame deficientem frumento verbi Dei pascit: et venditus a fratribus suis Judaeis usque hodie gentium nutrit Ecclesiam. Cui dicitur, filius accrescens, et decorus aspectu: ipse enim filius Dei, idemque filius hominis quodammodo accrevit, cum populum Israel per praevaricationem legis Deum inhonorantem, in Apostolis et reliquis illius temporis fidelibus sibimet adscivit. Idem filius accrescens est, cum etiam inter gentes nominis sui dilatavit cognitionem, et in eis usque mundi terminum crescit per fidei operumque illuminationem.","english":"Through Nephthali, however, we understand the holy preachers of the Church, who, sent to the holy Church, have known, like stags, how to make leaps of understanding, and to ascend the mountains of contemplation intrepidly, and thus to give to the peoples the eloquence of beauty: so that what they have learned, raised up in the height of contemplation, they may diligently minister to those placed below.\n\nCHAPTER X.\n\nThe Blessing of Joseph.\n\nJoseph, the increasing son, Joseph, the increasing son, and comely in appearance (Gen. 49:22; 39:6). According to the letter, indeed, blessed Jacob foresaw that the tribe of Joseph would abound with countless offspring; whence he was also the father of two tribes, as he had foretold above while blessing them. Hence, as if blessing two tribes, he repeated: the increasing son.\n\nIt is established, however, that Joseph prefigured the Savior in type, because he fed Egypt, wasting with hunger, with the grain of the word of God; and, sold by his brothers the Jews, he nourishes the Church of the Gentiles even to this day. To him it is said, the increasing son, and comely in appearance: for he himself, the Son of God, and likewise the Son of Man, in a certain way increased, when he joined to himself the people of Israel, who were dishonoring God through transgression of the law, in the Apostles and the other faithful of that time. He is the same increasing son, when he also spread the knowledge of his name among the Gentiles, and grows among them even to the end of the world through the illumination of faith and works.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Nephthalim","severity":"info","text":"Paulinus interprets Nephthali as a type of the Church's preachers, contrasting with the earlier allegory of the Synagogue's holy men.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"cervorum","severity":"info","text":"The stag (cervus) was a common patristic symbol for Christ or the faithful, often associated with leaping in spiritual understanding, as in Psalm 42:1.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 49:22; 39:6","severity":"info","text":"The blessing of Joseph cites Genesis 49:22 and 39:6, linking Joseph's name to increase and comeliness, which Paulinus reads as a type of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT X","severity":"info","text":"Chapter X begins the blessing of Joseph, following the pattern of earlier patriarchal blessings, each treated as a separate chapter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Joseph autem in typo praecessisse Salvatoris","severity":"info","text":"Paulinus follows a well-established typology (e.g., in Ambrose, On Joseph) where Joseph prefigures Christ as savior and nourisher of the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"filius accrescens","severity":"caution","text":"The repetition 'filius accrescens' may reflect a textual variant or Paulinus's emphasis on Joseph's dual role as father of two tribes, but the source text is not specified.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'filius accrescens' is repeated in the Latin, possibly indicating a textual variant or deliberate emphasis; the English draft renders it as 'the increasing son' twice."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Idem autem Joseph decorus aspectu est, quia speciosus prae filiis hominum forma (Ps. xliv, 3).\n\nFiliae discurrerunt super murum. Sed exasperaverunt eum, et jurgati sunt, invideruntque illi habentes jacula (Gen. xlix, 22, 23). Quantum quidem ad rem gestam pertinet, filias, fratres illius appellat propter dedecus inhumanitatis. Neque enim virilis et stabilis fuit consilii innocentem vel exstinguere voluisse, vel vendidisse fratrem; sed potius femineae mobilitatis. Super murum autem discurrerunt, quia invictum se consilium super eo, ne eis futurus rex foret, invenisse putaverunt. Exasperaverunt autem eum, nudantes tunica polymita (Gen. xxviii, 23), et indignis contumeliis afficientes. Jurgati sunt autem, invideruntque illi habentes jacula: Numquid rex noster eris? aut subjiciemur ditioni tuae (Gen. xxxvii, 8)? Unde superius dictum est: Invidebant igitur ei fratres sui (Gen. xxxviii, 11). Habebant autem jacula; id est, corda ad nocendum parata. Unde de Judaeis Dominum interficere cupientibus dicitur: Sagittae parvulorum factae sunt plagae eorum (Ps. lxiii, 9).","english":"Now Joseph himself is comely in appearance, because he is beautiful in form beyond the sons of men (Ps. 44:3). The daughters ran about upon the wall. But they provoked him, and they quarreled, and they envied him, having javelins (Gen. 49:22, 23). As far as the historical event is concerned, it calls his brothers “daughters” on account of the disgrace of their inhumanity. For it was not a manly and steadfast counsel to have wished either to kill or to sell an innocent brother; but rather a womanly fickleness. Moreover, they ran about upon the wall, because they thought they had found an invincible plan concerning him, lest he become king over them. But they provoked him, stripping him of his coat of many colors (Gen. 28:23) and afflicting him with unworthy insults. They quarreled, and they envied him, having javelins: “Will you be our king? Or shall we be subjected to your rule?” (Gen. 37:8). Whence it was said above: “Therefore his brothers envied him” (Gen. 38:11). Moreover, they had javelins; that is, hearts prepared for harming. Whence it is said of the Jews desiring to kill the Lord: “Their wounds have become the arrows of little ones” (Ps. 63:9).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ps. xliv, 3","severity":"info","text":"The lemma 'speciosus prae filiis hominum forma' is from Psalm 44:3 (Vulgate), describing Joseph's beauty as surpassing other men.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. xlix, 22, 23","severity":"info","text":"The citation 'Filiae discurrerunt super murum...' refers to Genesis 49:22-23, where Jacob's blessing of Dan uses the imagery of a serpent and a viper, here reinterpreted by Paulinus.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"term","kind":"term","basis":"text","lemma":"filiae","severity":"info","text":"Paulinus explains that 'daughters' (filiae) is a figurative term for Joseph's brothers, used to denote their unmanly, fickle behavior in plotting against him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tunica polymita","severity":"info","text":"The 'coat of many colors' (tunica polymita) is a reference to Genesis 37:3, where Joseph's garment is stripped by his brothers as an act of humiliation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ps. lxiii, 9","severity":"info","text":"The final citation 'Sagittae parvulorum factae sunt plagae eorum' is from Psalm 63:9 (Vulgate), applied by Paulinus to the Jews' hostility toward Christ, paralleling the brothers' malice.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from allegorical interpretation of the patriarchs to a literal-historical explanation of Joseph's story, using the Genesis narrative to illustrate moral failings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identification of 'daughters' as brothers is a figurative reading; the literal text of Genesis 49:22-23 refers to Dan's tribe, not Joseph's siblings."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Juxta mysticos autem sensus, filiae, Judaei intelliguntur, qui feminea censentur appellatione, quia relinquentes e Dominum et Salvatoris nostri solidam doctrinam, et adhaerentes Pharisae superstitioni, mente turbati sunt. Nam illi quibus solidus sensus deest, et mens eorum varia fluctuatione vacillat, mulierum nomine ab Apostolo censentur, dicente de malis doctoribus: Qui penetrant domos, et captivas ducunt mulierculas oneratas peccatis f, semper discentes, et numquam ad scientiam va itatis pervenientes (II Tim. iii, 6). Discurrerunt autem super murum, quando munitissimum se invenisse putaverunt consilium, dicente Caipha: Expedit vobis, ut unus moriatur pro populo homo, et non tota gens pereat (Joan. xi, 50). Exasperaverunt autem eum, quando quodammodo taedio incredulitatis eorum commotus dixit: O generatio prava, quamdiu apud vos ero? quamdiu vos patiar (Marc. ix, 19)? Jurgati sunt, dicentes: Quousque animam nostram tollis (Joan. x, 24)? Invideruntque illi, dum dicunt in concilio suo: Quid faciemus, quia hic homo multa signa facit? si dimittimus eum sic, omnes credent in cum (Joan. xi, 47, 48). Itemque: Videtis, quia nihil proficimus? ecce mundus totus post eum abiit (Joan xii, 19). Habebant jacula, de quibus scriptum est: Sagitta parvulorum facta sunt plaga eorum (Ps. lxiii, 9).","english":"According to the mystical senses, however, the daughters are understood as the Jews, who are designated by a feminine appellation because, abandoning the solid teaching of our Lord and Savior and adhering to the superstition of the Pharisees, they were disturbed in mind. For those who lack solid sense and whose mind wavers with various fluctuation are designated by the name of women by the Apostle, who says concerning evil teachers: \"Who penetrate houses and lead captive little women laden with sins, always learning and never arriving at the knowledge of truth\" (2 Tim. 3:6). They ran about upon the wall, when they thought they had found a most fortified plan, with Caiaphas saying: \"It is expedient for you that one man die for the people, and not the whole nation perish\" (John 11:50). They provoked him, when, moved in some way by the weariness of their unbelief, he said: \"O perverse generation, how long will I be with you? How long will I endure you?\" (Mark 9:19). They quarreled, saying: \"How long do you take away our soul?\" (John 10:24). And they envied him, while they said in their council: \"What shall we do, because this man does many signs? If we let him go like this, all will believe in him\" (John 11:47, 48). And again: \"You see that we accomplish nothing? Behold, the whole world has gone after him\" (John 12:19). They had darts, concerning which it is written: \"The arrows of the little ones have become their wound\" (Ps. 63:9).","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"filiae","severity":"info","text":"Paulinus interprets the 'daughters' of the Jacob narrative as the Jews, using a feminine appellation to denote their abandonment of Christ's teaching for Pharisaic superstition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Tim. iii, 6","severity":"info","text":"The citation of 2 Timothy 3:6 (Vulgate) supports the characterization of those lacking solid sense as 'little women' (mulierculas), a Pauline term for false teachers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. xi, 50","severity":"info","text":"Caiaphas's advice from John 11:50 is quoted to illustrate the Jews' 'fortified plan' to sacrifice one man for the people.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Marc. ix, 19","severity":"info","text":"Mark 9:19 (Vulgate) is cited as Christ's exasperated response to the Jews' unbelief, though the verse numbering differs from modern editions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ps. lxiii, 9","severity":"info","text":"Psalm 63:9 (Vulgate) is quoted to interpret the 'darts' as the wounds inflicted by the 'little ones,' linking the Jews' attacks to scriptural prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Pharisae superstitioni","severity":"info","text":"Paulinus contrasts Christian teaching with 'Pharisaic superstition,' reflecting late antique Christian polemic against Jewish tradition, common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'discurrerunt super murum' may be read literally or as a metaphor for a defensive strategy; Paulinus adopts the latter."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"Sedit in (orti arcus ejus, et dissoluta sunt vincula brachiorum ejus, et manuum illius per manus potentis Jacob: inde pastor egressus est, lapis israel (Gen. xlix, 24). Historicus quidem sensus, quantum intelligi datur, iste est. Per arcum intelligitur mens futurorum praescia. In arcu namque sagitta ponitur, ut eminus feriat: et mens futurorum praesaga longius sagittas sententiarum emittere solet. Tale ergo, quod dicitur: sedit in forti arcus ejus, quasi diceret: requievit mens illius undique tribulationibus afflicta: in forti, id est, in Deo solidata, atque sagittis sententiarum, quibus quod futurum esset, praenuntians, tempora futura sterilitate feriret.\n\nQuod autem ait: Et dissoluta sunt vincula brachiorum et manuum illius, ad tempus refertur quo, jubente Pharaone, solutus de carcere, et, sicut hic dicitur, vincula brachiorum et manuum illius, quibus vinciri in carcere jussus fuerat, soluta sunt per manus, id est, per virtutem potentis Jacob, videlicet Dei omnipotentis, cujus adjutorio Jacob potentia claruit.","english":"He sat in the strength of his bow, and the bonds of his arms and his hands were loosened by the hand of the mighty Jacob: then a shepherd came forth, the stone of Israel (Gen. 49:24). The historical sense, as far as can be understood, is this. By the bow is meant the mind foreknowing future things. For in a bow an arrow is placed so that it may strike from afar: and a mind presaging future things is accustomed to send forth arrows of judgments more distantly. Such, therefore, is what is said: he sat in the strength of his bow, as if it said: his mind, afflicted on all sides by tribulations, rested; in the strong, that is, in God, made firm, and with arrows of judgments, by which it foretold what was to be, it would strike future times with barrenness.\n\nNow what it says: And the bonds of his arms and his hands were loosened, refers to the time when, at Pharaoh’s command, he was released from prison, and, as is said here, the bonds of his arms and his hands, with which he had been ordered to be bound in prison, were loosened by the hands, that is, by the power of the mighty Jacob, namely of almighty God, by whose help Jacob’s power was made manifest.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 49:24","severity":"info","text":"The lemma is a conflation of Gen 49:24 (Jacob's blessing of Joseph) and the phrase 'lapis israel' (stone of Israel), which does not appear in the Vulgate at this verse; it may reflect a variant or a liturgical echo.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"arcus","severity":"info","text":"Paulinus interprets 'arcus' (bow) as the mind foreknowing future things, a metaphorical reading not found in the literal sense of the Genesis narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Pharaone","severity":"info","text":"The reference to Pharaoh's command to release Joseph from prison is drawn from the Genesis account (Gen 41:14), where Joseph is freed to interpret Pharaoh's dream.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"historicus sensus","severity":"info","text":"Paulinus explicitly distinguishes the 'historicus sensus' (historical sense) from the mystical sense, a common exegetical framework in patristic and medieval commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"lapis israel","severity":"info","text":"The phrase 'lapis israel' (stone of Israel) is a rare epithet for Joseph, possibly derived from a variant reading or a typological tradition linking Joseph to the foundation of Israel.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'orti arcus ejus' is unclear; the edition reads 'forti arcus ejus' (strength of his bow), but the manuscript may have a variant.","The phrase 'lapis israel' does not correspond to any known Vulgate reading of Gen 49:24; its source is uncertain."],"confidence":"medium","notes":[]},{"i":30,"ref":"p30","source":"Illud porro, quod subjungit: inde pastor egressus est, lapis Israel, ad Christum refertur, qui de Jacob egressus est, videlicet de eo originem trahens. Qui bene lapis Israel dicitur, quia fortitudo in sc credenti sit.\n\nSalvatori autem haec sententia tali modo congruit. Sedit in forti arcus ejus; id est, sententia animadversionis, qua feriri Judaei debebant qui eum recipere noluerunt, sed usque ad mortem persecuti sunt; in forti sedit, id est, stabili cum Patre immutabilitate praefixa est, dicentis: Amen dico vobis: non relinquetur hic lapis super lapidem (Matth. xxiv, 2). Et: Ecce relinquetur vobis domus vestra deserta, etc. (Matth. xxiii, 38).\n\nDissoluta autem sunt vincula brachiorum et manuum illius per manus potentis Jacob, cum vincula sepulcralia enodata sunt, atque illi per manus potentis Jacob, id est, per virtutem Patris resurrectio non est denegata.","english":"Moreover, what follows: \"then a shepherd came forth, the stone of Israel\" (Gen. 49:24) refers to Christ, who came forth from Jacob, that is, deriving his origin from him. He is rightly called the stone of Israel, because he is strength for the one believing in him.\n\nThis sentence, however, fits the Savior in such a way. \"He sat in the strength of his bow\"; that is, the sentence of punishment, by which the Jews who refused to receive him and persecuted him even to death were to be struck, sat in the strong, that is, was fixed with the Father in immutable stability, as he says: \"Amen, I say to you, not one stone will be left upon another\" (Matt. 24:2). And: \"Behold, your house will be left deserted,\" etc. (Matt. 23:38).\n\nBut the bonds of his arms and his hands were loosened by the hand of the mighty Jacob, when the bonds of the tomb were untied, and resurrection was not denied to him by the hand of the mighty Jacob, that is, by the power of the Father.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"lapis Israel","severity":"info","text":"The phrase 'stone of Israel' (Gen. 49:24) is interpreted by Paulinus as a Christological title, linking Christ to Jacob and emphasizing strength for believers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non relinquetur hic lapis super lapidem","severity":"info","text":"Paulinus cites Matthew 24:2 ('not one stone will be left upon another') to illustrate the 'sentence of punishment' against the Jews, applying it to Christ's prophecy of destruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecce relinquetur vobis domus vestra deserta","severity":"info","text":"The reference to Matthew 23:38 ('Behold, your house will be left deserted') is used by Paulinus to reinforce the theme of divine judgment against those who rejected Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"in forti","severity":"info","text":"The phrase 'in forti' (in the strong) is interpreted by Paulinus as 'with immutable stability' with the Father, emphasizing the firmness of divine judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"vincula sepulcralia","severity":"info","text":"The 'bonds of the tomb' (vincula sepulcralia) refer to Christ's burial and resurrection, a common typological motif in patristic exegesis linking Jacob's blessing to Christ's passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the allegorical interpretation of Jacob's blessing (Gen. 49:24), moving from historical sense to Christological and soteriological application.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'in forti' could be read as 'in the strong one' (referring to God) or 'in strength'; Paulinus takes it as 'with immutable stability'.","The phrase 'per manus potentis Jacob' is ambiguous: it may refer to Jacob's literal hand or, as Paulinus interprets, to the power of God the Father."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"Inde autem pastor egressus est, et lapis Israel; id est, a Deo Patre Dominus et Salvator egressus, visibus se praesentavit humanis, sicut ipse dixit:\n\nExivi a Patre, et veni in mundum (Joan. xvi, 26).\n\nDeus patris tui erit adjutor tuus, et Omnipotens benedicet tibi benedictionibus coeli desuper, benedictionibus abyssi jacentis deorsnmt benedictionibus überum etvulvce (Gen. xlix, 25). Imprecatur filio suo adjutoriorium Dei patris sui, illius videlicet, cujus adjutorio tantis se exutum meminerat periculis, et quem omnipotentem per beneficia sibi praestita cognoverat. Quod autem ait: benedictionibus coeli desuper, ad pluviam aerisque pertinet temperiem, qua frugibus fecundatur terra, atque arborum nutriuntur proventus. Quod vero subjungit: benedictionibus abyssi jacentis deorsum, ad fertilitatem pertinet terrae, quae abyssi vaporibus velut spongiae concavitas irrigatur, ut non facile solis ignibus arefacta inutilis siccitate reddatur. Benedictionibus uberum et vulvae cum benedicit, ut prole numerosa concrescat, ne videlicet sterilitate aut virorum aut mulierum damnetur.","english":"From there, however, a shepherd came forth, and the stone of Israel; that is, the Lord and Savior came forth from God the Father, presenting himself to human sight, just as he himself said:\n\nI came forth from the Father, and came into the world (John 16:26).\n\nThe God of your father will be your helper, and the Almighty will bless you with the blessings of the heaven above, with the blessings of the abyss lying below, with the blessings of the breasts and the womb (Gen. 49:25). He prays to his son for the help of his father's God, namely that one by whose help he remembered having been freed from such great dangers, and whom he had come to know as all-powerful through the benefits granted to him. Now what he says: \"with the blessings of the heaven above\" pertains to rain and the tempering of the air, by which the earth is made fruitful for crops and the yields of trees are nourished. What he then adds: \"with the blessings of the abyss lying below\" pertains to the fertility of the earth, which is irrigated by the vapors of the abyss like the hollow of a sponge, so that it is not easily rendered useless by the dryness of the sun's fires. When he blesses with the blessings of the breasts and the womb, he does so that he may increase with numerous offspring, namely so that he may not be condemned to sterility of either men or women.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exivi a Patre, et veni in mundum (Joan. xvi, 26)","severity":"info","text":"Paulinus cites John 16:26, but the Vulgate reads 'Exivi a Patre et veni in mundum' as a paraphrase; the actual verse is John 16:28 ('Exivi a Patre et veni in mundum'). The citation may be a scribal error or a loose reference.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deus patris tui erit adjutor tuus... (Gen. xlix, 25)","severity":"info","text":"The Latin text quotes Genesis 49:25, which in the Vulgate reads 'Deus patris tui erit adiutor tuus et omnipotens benedicet tibi benedictionibus caeli desuper benedictionibus abyssi iacentis deorsum benedictionibus uberum et vulvae.' Paulinus interprets this as a blessing for fertility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"benedictionibus abyssi jacentis deorsum","severity":"info","text":"Paulinus explains 'blessings of the abyss' as subterranean vapors that irrigate the earth, comparing it to a sponge. This reflects ancient theories of hydrology, where the abyss was thought to supply moisture to the soil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"uberum et vulvae","severity":"info","text":"'Uberum et vulvae' (breasts and womb) is a literal rendering of the Hebrew idiom for fertility and progeny. Paulinus interprets it as a blessing for numerous offspring, avoiding sterility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Inde autem pastor egressus est, et lapis Israel","severity":"info","text":"This passage continues the typological interpretation of Jacob's blessings, identifying the 'shepherd' and 'stone of Israel' with Christ, linking to the previous passage's Christological reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation of John 16:26 may be a misattribution; the Vulgate has John 16:28 for the same wording.","The phrase 'benedictionibus uberum et vulvae' is a literal translation of a Hebrew idiom, but Paulinus does not comment on its potential obscenity or cultural context."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"Dicit autem: Benedictiones patris tui confortatis sunt benedictionibus patrum ejus (Ibid., 26); ut videlicet non dubitaret Joseph illud eventurum, quod ei sanctus Jacob non tam ex sua quasi novitia benedictione proventurum repromittebat: sed quia ad patres ejus, id est, Abraham et Isaac, jamdudum promissa sunt. Hoc est enim quod ait: benedictiones patris tui confortatae sunt, quasi diceret: non has benedictiones patris quasi proprias illius accipias, nec quasi semel datas: sed quia a Deo patribus meis primo datae sunt, et non semel, sed crebro. Atque inde est, quod ego super te easdem benedictiones, quae mihi et patribus meis promissae sunt, ex auctoritate Dominica capiti tuo superfundo.\n\nDomino autem et Salvatori Deus omnipotens et Pater adjutor exstitit clamanti in psalmo: Adjuva me, Domine Deus meus: salvum me fac secundum misericordiam tuam (Ps. cviii, 26). Qui enim individua deitate omnibus qui annuntiantur, auxilium praestat, ipse humanatus a et paulo minus ab Angelis minoratus (Hebr. ii, 7), non modo paterno, sed etiam adjutorio indiguit angelico, propter videlicet manifestandam geminam in se substantiam. Inde est enim, quod clamat: Deus, Deus meus, ut quid dereliquisti me (Marc. xv, 31)? Et in Evangelio: Apparuit ei Angelus de coelo, confortans eum ( Luc. xxii, 43). Ipse autem Omnipotens benedixit illi dicendo: Hic est mihi filius dilectus, in quo complacui (II Pet.","english":"He says, however: \"The blessings of your father are strengthened by the blessings of his fathers\" (Ibid., 26); so that Joseph would not doubt that what Saint Jacob promised him would come to pass, not as if from his own recent blessing, but because they were long ago promised to his fathers, that is, Abraham and Isaac. For this is what it means: \"the blessings of your father are strengthened,\" as if to say: do not take these blessings of your father as if they were his own, nor as if given once; but because they were first given by God to my fathers, and not once, but repeatedly. And hence it is that I pour over your head, by the Lord's authority, the same blessings that were promised to me and to my fathers.\n\nFor the Lord and Savior, God the Almighty and Father, was an aid to him crying out in the psalm: \"Help me, O Lord my God; save me according to your mercy\" (Ps. 108:26). For He who, by undivided divinity, provides help to all who are announced, He Himself, made human and a little less than the angels (Heb. 2:7), needed not only paternal but also angelic assistance, on account, of course, of manifesting the twofold substance in Himself. Hence it is that He cries out: \"God, my God, why have you forsaken me?\" (Mark 15:31). And in the Gospel: \"An angel from heaven appeared to him, strengthening him\" (Luke 22:43). He Himself, the Almighty, blessed him, saying: \"This is my beloved son, in whom I am well pleased\" (2 Pet.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Benedictiones patris tui confortatis sunt benedictionibus patrum ejus","severity":"info","text":"Paulinus cites Genesis 48:26 (Vulgate) as the lemma for his typological reading of Jacob's blessing of Joseph.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Adjuva me, Domine Deus meus: salvum me fac secundum misericordiam tuam","severity":"info","text":"The psalm verse is identified as Psalm 108:26 in the Vulgate (Psalm 109 in modern numbering), used here to illustrate Christ's cry for divine aid.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deus, Deus meus, ut quid dereliquisti me","severity":"info","text":"Paulinus adapts Mark 15:31 (Vulgate) to show Christ's human vulnerability, a key point in his argument for Christ's twofold nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apparuit ei Angelus de coelo, confortans eum","severity":"info","text":"The reference to Luke 22:43 (Vulgate) describes the angel strengthening Christ, supporting Paulinus's claim of angelic assistance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hic est mihi filius dilectus, in quo complacui","severity":"info","text":"Paulinus cites 2 Peter (likely 2 Peter 1:16-17, though the Vulgate differs) to affirm Christ as the beloved son blessed by the Almighty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"geminam in se substantiam","severity":"info","text":"Paulinus emphasizes Christ's dual nature (divine and human) as a central theme, linking it to the need for both paternal and angelic aid.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The English draft notes 'II Pet.' but the Latin text breaks off; the exact verse is uncertain, possibly 2 Peter 1:16-17."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"i, 17).\n\nBenedictionibus coeli desuper, et benedictionibus abyssi jacentis deorsum ilii benedixit, quando secundum Apostolum: Dedit illi nomen, quod est super omne nomen, ut in nomine ejus omne genu flectatur, terrestrium, coelestium et in femorum (Philip. ii, 10). Benedictionibus uberum et vulvae eum sublimavit, quando in filiis Ecclesiae, aliis catechumenis, quasi adhuc intra matris ubera jacentibus, aliis autem more jam genitorum ubera materna lambentibus, sibi praestat per orbem terrarum benedici. Nam qui necdum in fidei robur evaserunt, sed per ductores ad eam trahuntur, audiunt ab Apostolo: Filioli mei, quos iterum parturio, donec Christus formetur in vobis (Gal. iv, 19). Qui autem jam quidem fidei rudimenta perceperunt, sed necdum plene in doctrinae firmitate coaluerunt, audiunt ab eodem: Lac vobis potum dedi, non escam: necdum enim poteratis: sed nec adhuc quidem potestis (I Cor, iii, 2).","english":"He blessed him with the blessings of the heaven above and the blessings of the abyss lying below, when, according to the Apostle: He gave him a name which is above every name, so that in his name every knee might bow, of earthly, heavenly, and infernal beings (Philippians 2:10). He exalted him with the blessings of the breast and the womb, when among the sons of the Church—some catechumens, as it were still lying at their mother's breasts, others, however, in the manner of those already born, licking the maternal breasts—he causes himself to be blessed throughout the world. For those who have not yet advanced to the strength of faith, but are being drawn to it through leaders, hear from the Apostle: My little children, whom I am bringing forth again, until Christ is formed in you (Galatians 4:19). But those who have already received the rudiments of faith, but have not yet fully coalesced in the firmness of doctrine, hear from the same: I have given you milk to drink, not solid food; for you were not yet able; but neither indeed are you yet able (1 Corinthians 3:2).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Philip. ii, 10","severity":"info","text":"Paulinus cites Philippians 2:10, but the wording differs from the Vulgate; the phrase 'in femorum' likely reflects a variant or misreading for 'inferorum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gal. iv, 19","severity":"info","text":"The citation of Galatians 4:19 is adapted; Paulinus writes 'quos iterum parturio' echoing Paul's metaphor of spiritual childbirth, though the Vulgate reads 'quos iterum parturio' is not standard.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor, iii, 2","severity":"info","text":"The reference to 1 Corinthians 3:2 is loose; Paulinus paraphrases Paul's milk-and-food metaphor for catechetical instruction, not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"catechumenis","severity":"info","text":"The term 'catechumens' reflects early Christian initiation practice; Paulinus uses the image of nursing to distinguish stages of faith formation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"uberum et vulvae","severity":"info","text":"The blessing of 'breast and womb' allegorizes the Church's maternal role; this bodily imagery is characteristic of patristic exegesis of the Patriarchal blessings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in femorum","severity":"caution","text":"The phrase 'in femorum' is likely a scribal error for 'inferorum' (of the underworld), as the context contrasts heaven, earth, and underworld.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'in femorum' is ambiguous; it may be a corruption of 'inferorum' or a rare form of 'femur' (thigh), but the context favors the former."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"Sequitur: Donec veniret desiderium collium aeternorum (Gen. xlix, 26). Hic nihil historicum, sed totum resonat divinum. Tamdiu namque his praenuntiat populum Israeliticum sustentandum benedictionibus, donec desiderium collium aetenerum veniret. Colles namque, sancti intelliguntur in Ecclesia constituti, qui quamquam merito virtutum praecellant, tamen ex devotissima humilitate colles se esse meminerunt. Unde psalmus: Suscipiant montes pacem populo, et colles justitiam ( Ps, lxxi, ). Desiderium namque illorum, Domini Jesu constat fuisse semper adventum. Unde primus Moyses: Obsecro, Domine, mitte quem missurus es (Exod. iv, 13). Et beatus Simeon accepit responsum a Spiritu sancto, non visurum se mortem, nisi prius videret Christum Domini (Luc. ii, 26). Qui aeterni colles dicuntur; quia videlicet ad aeternitatem a Deo creati noscuntur. Non enim, sicut stultorum, eorum mutatur in diversa intentio; sed semper ad aeternitatum tendentes et aeterno inhaerentes, ipsi etiam ab eo aeternitatis mutaverunt nomen. De stultis enim dicitur: Stultus enim ut luna mutatur (Eccli. xxvii, 12): de vere autem sapientibus: Sapiens permanet ut sol (Ibid.).","english":"It follows: \"Until the desire of the eternal hills should come\" (Gen. 49:26). Here there is nothing historical, but everything resounds of the divine. For the Israelite people were to be sustained by these blessings until the desire of the eternal hills should come. For the hills are understood as the saints established in the Church, who, although they excel by the merit of their virtues, yet remember from their most devoted humility that they are hills. Whence the Psalm: \"Let the mountains receive peace for the people, and the hills justice\" (Ps. 71:3). For their desire is known to have always been the coming of the Lord Jesus. Whence Moses first: \"I beseech you, Lord, send whom you are to send\" (Exod. 4:13). And the blessed Simeon received a response from the Holy Spirit, that he would not see death unless he first saw the Christ of the Lord (Luke 2:26). They are called eternal hills because they are known to have been created for eternity by God. For, unlike that of fools, their intention does not change into diverse things; but always tending toward eternal things and clinging to the eternal, they themselves have also changed the name of eternity from him. For of fools it is said: \"For a fool changes like the moon\" (Sir. 27:12); but of the truly wise: \"The wise man remains like the sun\" (Ibid.).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Donec veniret desiderium collium aeternorum","severity":"info","text":"Paulinus cites Gen. 49:26, but the Vulgate reads 'donec veniat desiderium collium aeternorum' (future tense). The perfect subjunctive 'veniret' may reflect a variant or a scribal adaptation.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"term","kind":"term","basis":"text","lemma":"colles","severity":"info","text":"Paulinus interprets 'colles' (hills) as saints in the Church, distinguished from 'montes' (mountains). This allegorical reading is common in patristic exegesis, contrasting humility with pride.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Suscipiant montes pacem populo, et colles justitiam","severity":"info","text":"The citation of Ps. 71:3 is loose; the Vulgate reads 'montes' and 'colles' but the verse order differs. Paulinus adapts the psalm to his allegory of mountains and hills.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Obsecro, Domine, mitte quem missurus es","severity":"info","text":"This quotation from Exod. 4:13 is not verbatim in the Vulgate; it may be a paraphrase or a memory variant. Paulinus uses it to illustrate the desire for Christ's coming.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Stultus enim ut luna mutatur... Sapiens permanet ut sol","severity":"info","text":"The citation of Sir. 27:12 is approximate; the Vulgate reads 'stultus mutatur ut luna' and 'sapiens permanet ut sol'. Paulinus uses it to contrast the constancy of the wise (eternal hills) with fools.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"reception","kind":"reception","basis":"text","lemma":"beatus Simeon accepit responsum a Spiritu sancto","severity":"info","text":"The tradition that Simeon was told by the Holy Spirit he would not die before seeing Christ is found in Luke 2:26 and in apocryphal sources. Paulinus reflects a widespread patristic reception.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]}],"ambiguities":["The Latin text has 'aetenerum' for 'aeternorum' (line 2), likely a scribal error.","The citation of Exod. 4:13 is not exact; Paulinus may be quoting from memory or a variant tradition.","The phrase 'desiderium collium aeternorum' is interpreted as the desire of the hills for Christ's coming, but the grammar could also mean the desire that the hills themselves feel."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"Sequitur: Fiant in capite Joseph, et in vertice Nazaraei inter fratres suos (Gen. xlix, 26). Hae: benedictiones fuerunt ta capite Joseph; quia per Christum omnis laus et benedictio Patri redditur. Unde ipse Patri dicit: Pater, clarifica Filium tuum, ut et Filius tuus clarificet te (Joan. xvii, 1). Bene autem in capite illius fieri dicuntur; quia caput Christi, Deus (I Cor. xi, 3). Dicitur autem ipse filius Nazareus a inter fratres suos; quia ipse speciali dignitate sanctus est, quod interpretatur Nazaraeus, De quo veracissime Scriptura dicit, quod peccatum non fecit, nec inventus est dolus in ore ejus (I Petr, ii, 22); et quem unxit Deus Pater speciali unctione prae participibus suis (Hebr. i, 9).\n\nCAPUT XI.\n\nBenedictio Benjamin.\n\nBenjamin b, lupus rapax, mane comedet praedam, et vespere dividet spolia (Gen. xlix, 27). Traditio Hebraeorum etiam, et beati Hieronymi consensus habet, his verbis significari altare Hierosolymitanum, quod in tribu Benjamin constructum constat, Quod more lupi rapacis matutinum sacrificium ignis excoctione devorabat: vespere autem dici, consummatis sacrificiis et hostiarum ceremoniis, inter sacerdotes et levitas ea quae residua erant igni, et per legis mandatum victui debebantur sacerdotum, inter eos dividere solebat.","english":"It follows: \"Let them be upon the head of Joseph, and upon the crown of the Nazirite among his brothers\" (Gen. 49:26). These blessings were upon the head of Joseph, because through Christ all praise and blessing is rendered to the Father. Whence He Himself says to the Father: \"Father, glorify Your Son, so that Your Son may glorify You\" (John 17:1). Now they are said to be made upon his head, because the head of Christ is God (1 Cor. 11:3). Moreover, the Son Himself is called a Nazirite among his brothers, because He is holy by a special dignity, which is what Nazirite means, concerning whom Scripture most truly says that he committed no sin, nor was deceit found in his mouth (1 Pet. 2:22); and whom God the Father anointed with a special unction above His fellows (Heb. 1:9).\n\nCHAPTER XI.\n\nThe Blessing of Benjamin.\n\nBenjamin, a rapacious wolf, will devour prey in the morning, and in the evening will divide the spoils (Gen. 49:27). The tradition of the Hebrews, and also the agreement of the blessed Jerome, holds that by these words the altar of Jerusalem is signified, which is known to have been built in the tribe of Benjamin. This altar, like a rapacious wolf, devoured the morning sacrifice by the consumption of fire; in the evening, however, after the sacrifices and the ceremonies of the victims were completed, it was accustomed to divide among the priests and Levites those things which remained from the fire and, by the mandate of the law, were owed for the sustenance of the priests.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. xlix, 26","severity":"info","text":"The lemma conflates two distinct verses: 'Fiant in capite Joseph' echoes Gen 49:26, but the phrase 'in vertice Nazaraei' is not present in the Vulgate; it may be a conflation with Num 6:5 or a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Nazaraeus","severity":"info","text":"Paulinus uses 'Nazaraeus' to mean 'Nazirite' (one consecrated by vow), but also plays on 'Nazarene' (of Nazareth), applying it to Christ as a type of Joseph.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. xi, 3","severity":"caution","text":"The citation 'caput Christi, Deus' does not correspond to 1 Cor 11:3; it may be a misremembering of 1 Cor 11:3 (on head coverings) or a conflation with Col 1:18 (Christ as head of the Church).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Benjamin, lupus rapax","severity":"info","text":"The interpretation of Benjamin as a 'rapacious wolf' and the altar of Jerusalem derives from Jewish tradition and Jerome's commentary on Genesis, linking the tribe to the Temple site.","cites":[],"named_sources":["Jerome, Hebraicae Quaestiones in Genesim"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Traditio Hebraeorum etiam, et beati Hieronymi consensus","severity":"info","text":"Paulinus explicitly cites Hebrew tradition and Jerome's authority for the allegorical reading of Benjamin's blessing as the Jerusalem altar, showing reliance on patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XI","severity":"info","text":"The chapter break marks the transition from Joseph's blessing to Benjamin's, following the sequence of Jacob's blessings in Genesis 49.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Nazaraeus' may be a scribal variant for 'Naziraeus' (Nazirite) or a deliberate conflation with 'Nazarenus' (of Nazareth).","The citation 'I Cor. xi, 3' is likely erroneous; the intended reference may be to 1 Cor 11:3 or another Pauline passage on headship."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"Significatur autem per hanc scientiam beatus Paulus de eadem tribu futurus, qui more lupi rapacis, mane, id est, in adolescentia sua comedit; quonium dum in nece beati Stephani consentiens, et a principibus sacerdotum atque majoribus natu populi Judaici epistolas In Damascum et ad caeteras civitates accipiens, quot sanctos diversa caede laceravit, tot quasi lupus rapax praedas comedit. Attamen vespere spolia divisit, quando prostratus voce dominica et visione, fidelibus intra sanctam Ecclesiam constitutis congrua divinae alimonia doctrinae distribuit: aliis, ut parvulis in Christo, lac dans sapientiae; et quibusdam adhuc compatiens more parturientis condolet; perfectioribus autem solidum doctrinae cibum contradens. Spolia namque divina significare mandata, testis est David, dicendo: Laetabor ego super eloquia tua, sicut qui invenit spolia multa (Ps. cxviii, 162). Et beatus Isaias de Apostolis: Laetabuntur coram te, sicut laetantur in messe: sicut exsultant qui dividunt spolia (Isa. ix, 3).","english":"By this knowledge, however, the blessed Paul is signified, who was to come from the same tribe, and who, like a ravenous wolf, devoured in the morning, that is, in his youth; for while he consented to the death of the blessed Stephen and received letters from the chief priests and elders of the Jewish people to Damascus and to other cities, as many saints as he tore apart by various slaughter, so many spoils he devoured like a ravenous wolf. Yet in the evening he divided the spoils, when, prostrated by the Lord’s word and vision, he distributed to the faithful established within the holy Church the fitting divine nourishment of teaching: to some, as to little ones in Christ, giving the milk of wisdom; and to certain ones still suffering, he sympathizes like a woman in labor; to the more perfect, however, he hands over the solid food of doctrine. For that spoils signify divine commandments, David bears witness, saying: “I will rejoice over your words, as one who finds much spoil” (Ps. 118:162). And the blessed Isaiah says of the Apostles: “They will rejoice before you, as they rejoice in the harvest: as those who divide spoils exult” (Isa. 9:3).","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"beatus Paulus","severity":"info","text":"Paulinus identifies the apostle Paul with the tribe of Benjamin, following a tradition that Paul was of Benjamite descent (cf. Rom. 11:1; Phil. 3:5). The wolf imagery (lupus rapax) plays on the name Benjamin, interpreted as 'son of the right hand' but also linked to the wolf (Gen. 49:27).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ps. cxviii, 162","severity":"info","text":"The psalm citation (Ps. 118:162 in the Vulgate) corresponds to Ps. 119:162 in modern numbering. The verse is used to support the allegorical interpretation of 'spoils' as divine commandments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isa. ix, 3","severity":"info","text":"The Isaiah citation (Isa. 9:3) is applied to the apostles, linking the division of spoils to apostolic teaching. The verse is not a direct quotation but a paraphrase of the Vulgate text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"more lupi rapacis","severity":"info","text":"The wolf metaphor for Paul's pre-conversion persecution of Christians echoes the 'wolf' of Benjamin in Gen. 49:27. The 'morning' and 'evening' structure follows a typological pattern of sin and redemption common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"beati Stephani","severity":"info","text":"The reference to Stephen's death and Paul's complicity reflects the account in Acts 7:58–8:1, where Paul (then Saul) approved of Stephen's stoning. This detail is part of the later hagiographic tradition, not explicit in the New Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"spolia divisit","severity":"caution","text":"The phrase 'spolia divisit' (divided the spoils) is ambiguous: it may refer to Paul's distribution of spiritual gifts or to the allegorical division of spoils as teaching. The text does not clarify whether the spoils are the saints Paul persecuted or the divine commandments.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'spolia' (spoils) is ambiguous: they could be the saints Paul persecuted or the divine commandments he later taught. The text shifts between literal and allegorical senses.","The phrase 'more parturientis condolet' (sympathizes like a woman in labor) is unclear in its referent: it may describe Paul's pastoral care for the suffering or a specific group of converts."],"confidence":"high","notes":[]}]}