{"slug":"tmp443.tmp443.opp-lat1","id":"latin:ogl-pl:tmp443.tmp443.opp-lat1","title":"Capituli Graeci De decem Dei nominibus. Aliud et melius exemplar","title_source":"Capituli Graeci De decem Dei nominibus. Aliud et melius exemplar","author":"Anonymous","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":"2026-11-15T06:10:34Z","cost_usd":0.003758},"source":{"registry_id":"latin:ogl-pl:tmp443.tmp443.opp-lat1","work_id":"tmp443.tmp443.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/tmp443/tmp443/tmp443.tmp443.opp-lat1.xml"},"stats":{"passages":7,"english_words":1422,"coptic_letters":0,"source_letters":5665,"commentary_units":38,"commentary_kinds":7,"derived_notes":2,"ambiguities":12,"work_notes":4,"external_links":0,"timeline":5},"summary":{"work":"tmp443.tmp443.opp-lat1","abstract":"The 'Capituli Graeci De decem Dei nominibus. Aliud et melius exemplar' is an anonymous Latin treatise on the ten divine names, surviving only in a single Latin manuscript (ogl-pl). Its title indicates a Greek source, but no Greek original is extant. The phrase 'Aliud et melius exemplar' suggests a second, improved copy within the manuscript tradition. The work likely dates to late antiquity or the early medieval period, reflecting the Christian tradition of speculating on divine names. The Latin translation may be a medieval adaptation of a lost Greek treatise. No critical apparatus is provided for the Greek Vorlage, limiting assessment of translation fidelity.","historical_context":"The work is anonymous and transmitted in a single Latin manuscript (ogl-pl), with no surviving Greek original. The title 'Capituli Graeci' points to a Greek source, but the Latin may be a medieval translation or adaptation of a lost Greek treatise on the divine names. The subject—the ten divine names—belongs to a tradition of Christian speculation on the names of God, seen in works like Pseudo-Dionysius the Areopagite's 'De divinis nominibus' (c. 5th–6th c.) and earlier Jewish and Hellenistic sources. The phrase 'Aliud et melius exemplar' suggests a manuscript tradition with multiple copies, but no external evidence securely dates the work or its translation. The Latin transmission likely occurred in a monastic or scholarly context, possibly in the Carolingian period or later, when Greek patristic texts were translated into Latin. The lack of a critical edition or apparatus for the Greek Vorlage hinders reconstruction of the original text.","significance":"This treatise is significant as a witness to the transmission of Greek theological speculation on divine names into the Latin West. It may preserve echoes of lost Greek sources, offering insights into late antique and early medieval Christian thought. Its anonymous and fragmentary survival highlights the challenges of studying texts that cross linguistic and manuscript traditions.","timeline":[{"date":"4th–6th c.","event":"Possible date of the lost Greek original, given the tradition of divine names speculation."},{"date":"5th–6th c.","event":"Pseudo-Dionysius the Areopagite writes 'De divinis nominibus', a key work on divine names."},{"date":"8th–9th c.","event":"Carolingian period: possible context for Latin translation of Greek theological works."},{"date":"Medieval (undated)","event":"The Latin manuscript (ogl-pl) is copied, with the phrase 'Aliud et melius exemplar' indicating a second, improved copy."},{"date":"Modern (undated)","event":"The work is edited or cataloged in the ogl-pl collection, but without critical apparatus for the Greek Vorlage."}],"relations":[{"work":"De divinis nominibus","relation":"Shares the theme of divine names; Pseudo-Dionysius is a key figure in this tradition.","key":"wikipedia:De Divinis Nominibus","label":null,"url":null},{"work":"Evagrius Ponticus","relation":"Evagrius wrote on divine names; a fragment of his work is cited in a related commentary.","key":"wikipedia:Evagrius Ponticus","label":null,"url":null},{"work":"Monumenta Ecclesiae Graecae","relation":"Edited by Cotelerius; contains Evagrius fragments used in textual criticism of divine names.","key":"wikipedia:Jean-Baptiste Cotelerius","label":null,"url":null},{"work":"Tetragrammaton","relation":"The divine name YHWH is a subject of speculation in works on divine names.","key":"wikipedia:Tetragrammaton","label":null,"url":null}],"external_links":[],"cautions":["The work is anonymous and undated; no secure evidence for the date of the original or translation.","No Greek original survives; the Latin may be a translation or adaptation of a lost treatise.","The single manuscript (ogl-pl) provides no critical apparatus for the Greek Vorlage, limiting textual analysis.","The phrase 'Aliud et melius exemplar' suggests a manuscript tradition, but its meaning is uncertain."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000516,"generated":"2026-11-15T06:10:33Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp443/tmp443/tmp443.tmp443.opp-lat1.xml"}],"checks":{"work":"tmp443.tmp443.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":7,"translated":7,"commentary_passages":7,"commentary_units":38,"english_words":1422,"source_letters":5665,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The title 'Capituli Graeci De decem Dei nominibus' indicates a Greek source, but the work survives only in Latin translation. The phrase 'Aliud et melius exemplar' suggests a second, improved copy in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The work is anonymous and transmitted in a single Latin manuscript (ogl-pl). No Greek original is known to survive, and the Latin may be a medieval translation or adaptation of a lost Greek treatise on the divine names.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The treatise likely dates to the late antique or early medieval period, given its subject (the ten divine names) and its transmission in Latin. No external evidence securely dates the work or its translation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition provides no critical apparatus for the Greek Vorlage. Readers cannot assess the fidelity of the Latin translation or reconstruct the original Greek text from the information given.","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: 7 narrative."},{"kind":"caution","severity":"caution","text":"2 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":7},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"CAPITULI GRAECI DE DECEM DEI NOMINIBUS ALIUD ET MELIUS EXEMPLAR.\n\nEXPLANATIO PRAEVIA.\n\nHaec de nominibus Dei, deque Tetragrammato primus e codice ms. Graeco edidisse utcumque gloriabar, cum subito casu lectionis quotidianae impegi in Fragmentum Evagrii, quod clarissimus vir Joannes Baptista Cotelerius dudum ediderat e quatuor mss. Regiis exemplaribus, tomo tertio Monumentorum Ecclesiae Graecae. Quid exsultationis tunc et admirationis animum meum incesserit, testis est conscientia tam mea, qui gavisus sum, quam sodalium meorum, qui mecum duxerunt vitam; et gratias ago Domino, quod ex hoc Fragmento, sive capitulo Evagrii, conjecturas meas de corrupto nomine IIIIII ab scriptore codicis Colbertini, verissimas fuisse deprehendo. Ubi enim corrupte ac imperite, id est, posuit amanuensis Graecus, qui exemplar memoratum descripsit, ibidem codices Regii manuscript! retinent nomen, vel distinctum el incorruptum. Sed non addunt consequenter, retentum tamen in codice Colbertino. prout antea monuimus, quando de lectione apud Graecos usurpata disputavi. Hinc exploratum omnibus esse debet, summam emerger. temper utilitatem magna librorum manuscriptorum copia: dum sibi mutuo supp(??) ferunt (??) genuinas lectiones restituendas; et quod uni deesse videbatur, ex aliis supplendum statim occurrit.","english":"Greek Chapters on the Ten Names of God. Another and Better Copy.\n\nPRELIMINARY EXPLANATION.\n\nI had been boasting somewhat of having first published these matters concerning the names of God and the Tetragrammaton from a Greek manuscript codex, when suddenly, in the course of my daily reading, I stumbled upon a Fragment of Evagrius, which the most distinguished man Joannes Baptista Cotelerius had long ago published from four royal manuscript copies, in the third volume of the Monuments of the Greek Church. What exultation and wonder then seized my mind is witnessed both by my own conscience, which rejoiced, and by that of my companions, who shared life with me; and I give thanks to the Lord that from this Fragment, or chapter of Evagrius, I discern that my conjectures concerning the corrupted name IIIIII by the scribe of the Colbertinus codex were most true. For where the Greek copyist, who transcribed the aforementioned exemplar, placed it corruptly and unskillfully, that is, the royal manuscript codices retain the name, distinct and uncorrupted, in the same place. But they do not add it consequently, yet it is retained in the Colbertinus codex, as we noted before, when I discussed the reading used among the Greeks. Hence it must be clear to all that the greatest utility emerges from a large supply of manuscript books: while they mutually support one another in restoring genuine readings, and what seemed to be lacking in one is immediately supplied from others.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Evagrii","severity":"info","text":"Evagrius likely refers to Evagrius Ponticus (c. 345–399), a monastic theologian whose works were transmitted in Greek and Latin. The fragment mentioned here is from his writings on the divine names.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Joannes Baptista Cotelerius","severity":"info","text":"Joannes Baptista Cotelerius (1629–1686) was a French patristic scholar who edited the Monumenta Ecclesiae Graecae. The third volume contains the Evagrius fragment used here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"codex Colbertinus","severity":"info","text":"The Colbertinus codex is a Greek manuscript from the library of Jean-Baptiste Colbert. The author contrasts its corrupt reading with the uncorrupted text in the royal manuscripts used by Cotelerius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"IIIIII","severity":"caution","text":"The string 'IIIIII' is a corrupt rendering of the Tetragrammaton (YHWH) or a related divine name. The author's conjecture about this corruption is confirmed by the Evagrius fragment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"EXPLANATIO PRAEVIA","severity":"info","text":"This section is a preliminary explanation (explanatio praevia) that introduces the discovery of the Evagrius fragment and its importance for correcting the text of the divine names.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"gavisus sum","severity":"info","text":"The author's emotional language (exultation, wonder, gratitude) reflects a humanist scholarly ethos, where textual discovery is seen as providential and personally transformative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact identity of the 'Evagrius' fragment is not specified; it may be from Evagrius Ponticus or another Evagrius.","The reading 'IIIIII' is ambiguous: it could represent a garbled Tetragrammaton or a different divine name."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Sic Regia exemplaria in Graeco proposito Fragmento exhibent nomen, quod alia vel corrumpunt, vel omittunt; e contrario codex Colbertinus in multis depravatus scriptoris imperitia, supplet. nihilominus lectionem nominis Tetragammati, scilicet, in caeteris manuscriptis omissam. Praeterea e Regiis codicibus inulta castiganda videntur, atque supplenda in Colbertino a nobis edito, quem unicum, cum nactus fuissem in capitulo de decem Nominibus Dei, nolui tunc correctioni nimium indulgere, et intacta nonnulla reliquimus, quae hodie mutanda cognovi, ac in hunc in udum opto ut restituamur.\n\nNomen;, quod, in fine, interpretatus sum, quia finis ac terminus dicitur, apud Aristotelem finitus vel terminatus intelligitur, quomodo scriptum reperi in codice Colbertino, sic illud edidi quasi esset adverbium. Sumpto autem adverbialiter nomine, necesario subintelligendum existimavi nomen, ut phrasis Graeca seusus complemento gauderet., id est: Hebraicae linguae gratia. Alioquin nullum sensum elicere potuissent etiam peritiores, qui non esset falsus, vel absonus fidei Graecorum verborum. At e quatuor codicibus Regiis citatis expositisque a cl. viro ac doctissimo Cotelerio, manifestus error apparet in exemplari Colbertino, quod legit pro. Unde sensus exsurgit apprime diversus ab illo, quem Latine reddidi de Graecis omnino corruptis.","english":"Thus the Royal manuscripts in the Greek fragment in question exhibit the name which others either corrupt or omit; on the contrary, the Colbertinus codex, in many places corrupted by the writer’s lack of skill, nevertheless supplies the reading of the name of the Tetragrammaton, namely, omitted in the other manuscripts. Moreover, from the Royal codices many things seem to need correction and supplementation in the Colbertinus which we have edited, which, when I had obtained it as the sole copy in the chapter on the Ten Names of God, I did not then wish to indulge too much in correction, and I left some things untouched which today I have recognized should be changed, and I desire that they be restored in this manner.\n\nThe name, which at the end I interpreted, because it is called end or limit, is understood in Aristotle as finite or limited, as I found it written in the Colbertinus codex; thus I edited it as if it were an adverb. But with the name taken adverbially, I thought it necessary to understand a noun implicitly, so that the Greek phrase might enjoy a complement of sense, that is: by the grace of the Hebrew language. Otherwise, even the more learned could have elicited no sense that was not false or discordant with the faith of the Greek words. But from the four Royal codices cited and expounded by the distinguished and most learned Cotelerius, a manifest error appears in the Colbertinus exemplar, which reads for. Hence a sense arises altogether different from that which I rendered in Latin from the completely corrupt Greek.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Tetragammati","severity":"info","text":"The spelling 'Tetragammati' (for Tetragrammaton) is a common medieval Latin variant, reflecting Greek influence. The Tetragrammaton is the four-letter divine name YHWH.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Nomen","severity":"info","text":"The author discusses the Greek word for 'name' (nomen) in relation to Aristotle's concept of 'finite' or 'limited' (finitus vel terminatus), linking it to the Tetragrammaton's interpretation as 'end' or 'limit'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Colbertinus","severity":"info","text":"The Colbertinus codex is a manuscript from the library of Jean-Baptiste Colbert, now in the Bibliothèque nationale de France. The author notes its corruption by scribal error but its unique preservation of the Tetragrammaton reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Cotelerius","severity":"info","text":"Joannes Baptista Cotelerius (Jean-Baptiste Cotelier, 1629–1686) was a French patristic scholar. The author cites his work on the four Royal codices to correct the Colbertinus reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"adverbium","severity":"caution","text":"The author admits he edited the Greek name as an adverb, requiring an implicit noun for sense, but now recognizes this as an error based on comparison with the Royal codices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sic Regia exemplaria","severity":"info","text":"This passage contrasts the Royal manuscripts (Regia exemplaria) with the Colbertinus codex, establishing a textual-critical argument about the correct reading of the Tetragrammaton.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'quod legit pro' is incomplete in the Latin, leaving the specific erroneous reading in the Colbertinus codex unclear."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Porro optime dicitur nomen tetragrammaton, quia semper in Hebraeis voluminibus designat Deum omnipotentem, quasi tessera divinitatis et incommutabilis essentiae. De hoc igitur nomine, quod pro solo Deo usurpare consueverant Hebraei, intelligenda est, annotatio Hebraica, in cujus gratiam Evagrius, aut quilibet alius caetera enarravit, quae in capitulo consequenti posita leguntur.\n\nDiscrimen aliud codicum manuscriptorum eatis insigne est in his de Tetragrammato verbis; nam Colbertinus habet:. Regii vero sic legunt: [mss. ],. Ubi mula vides expressa, quae in Colbertino reticentur, praecipuo, quod significat apud Hebraeos nomen, tetragrammaton et ineffabile, dici ac legi abusive Adonai. Cui annotationi haud consentium Judaei hodierni, nec grammatici Hebraei; docent enim nomen Dei proprium a se exsistens, nunquam sicut scribitur, legi apud Judaeos, propter summam reverentiam qua nomen illud prosequuntur, ei subjicientes puncta vocalia aliena: et fere semper puncta vocis Adonai, id est Dominus. Si abusus ergo est in appellatione nominis tetragrammati apud Hebraeos, non alius est quam reverentiae abusus, sive potius reverentiae ac religionis indicium.","english":"Moreover, the name Tetragrammaton is most appropriately used, because in Hebrew volumes it always designates Almighty God, as a token of divinity and immutable essence. Therefore, the Hebrew annotation, for the sake of which Evagrius, or whoever else, explained the rest that is set down in the following chapter, is to be understood concerning this name, which the Hebrews were accustomed to use for God alone.\n\nAnother notable distinction among the manuscript codices appears in these words concerning the Tetragrammaton; for the Colbertinus reads: [mss.]. The Royal manuscripts, however, read thus: [mss.]. Here you see expressed many things that are omitted in the Colbertinus, especially that which signifies among the Hebrews the name Tetragrammaton and the ineffable name, is said and read abusively as Adonai. Modern Jews and Hebrew grammarians do not agree with this annotation; for they teach that the proper name of God, existing in itself, is never read among Jews as it is written, because of the utmost reverence with which they regard that name, applying to it foreign vowel points: and almost always the vowel points of the word Adonai, that is, Lord. Therefore, if there is an abuse in the appellation of the Tetragrammaton among the Hebrews, it is none other than an abuse of reverence, or rather an indication of reverence and religion.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Tetragrammaton","severity":"info","text":"The Greek term 'Tetragrammaton' (τετραγράμματον) refers to the four-letter divine name YHWH, treated here as a token of divinity and immutable essence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Adonai","severity":"info","text":"The substitution of 'Adonai' (Lord) for the Tetragrammaton in Jewish reading practice is described as an 'abuse of reverence,' a term the author uses to denote reverential substitution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Evagrius","severity":"info","text":"The author attributes the Hebrew annotation to Evagrius (likely Evagrius of Antioch, 4th cent.), reflecting a Latin tradition that associated the translation of the Septuagint scholia with this figure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Colbertinus","severity":"info","text":"The Colbertinus codex is cited as a manuscript witness that includes the Tetragrammaton name, while the Royal manuscripts are said to have fuller readings; this indicates textual variation in the Latin transmission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"mula","severity":"caution","text":"The Latin 'mula' (here 'many things') is ambiguous; it may be a scribal error for 'multa' or a deliberate abbreviation; the sense is that the Royal manuscripts express details omitted in the Colbertinus.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Evagrius' is uncertain; it may refer to Evagrius of Antioch or another figure.","The phrase 'mula vides expressa' is textually unclear; 'mula' may be a corruption of 'multa'."],"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":4,"ref":"p4","source":"Praeter assignatas discrepantias codicum manuscriptorum, supersunt adhuc, in illis multae ac graves, v. gr. nomen ultimo notatum in Colhertino codice, corruptissimum est: pro quo Regia exemplaria legunt, et quidem melius; sed non sine eliqua depravatione valde notabili. Nomen illud, ul iu praecedentibus animadversionibus dixi, unum est e decem Dei nominibus, positum Exod. iii, 14, ehie ascher ehie; aut juxta Hieronymianam lectionem Ieie eser Ieie. Id vero cum sit unicum Dei nomen tribus vocalibus complexum, iu duo nomina distincta Graeci codices male distrahunt; et in eo peccant universi. Deinde Regii optime posuerunt Iaie et Eser; sed ad perfectam genuinae lectionis restitutionem, Eser separari debet ab ultima syllaba je; et huic altera syllaba praeponenda conjunctim, nempe Ia, ut sic Hebraeo conformit er legant Graeci:, id est, ero qui ero. Et secundum hujus restitutae lectionis nonnam Colberlinus codex e Regiis potest emendari.","english":"Beyond the assigned discrepancies of the manuscript codices, there still remain in them many and serious ones: for example, the name last noted in the Colbertinus codex is extremely corrupt; in place of it the Royal copies read, and indeed better, but not without some very notable depravation. That name, as I said in the preceding observations, is one of the ten names of God, set forth in Exodus 3:14, *ehie ascher ehie*; or, according to the Hieronymian reading, *Ieie eser Ieie*. But since this is a single name of God composed of three vowels, the Greek codices wrongly divide it into two distinct names; and in this all of them err. Next, the Royal copies have very well placed *Iaie* and *Eser*; but for the perfect restoration of the genuine reading, *Eser* must be separated from the last syllable *je*; and to this another syllable must be prefixed conjunctively, namely *Ia*, so that the Greeks may read in conformity with the Hebrew: that is, *I will be who I will be*. And according to the norm of this restored reading, the Colbertinus codex can be emended from the Royal copies.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 3:14","severity":"info","text":"The passage cites Exodus 3:14, but the Vulgate and modern Bibles place the divine name revelation at Exodus 3:14-15. The verse number likely follows a Greek or Latin tradition differing from the standard Masoretic versification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ehie ascher ehie","severity":"info","text":"This transliteration of the Hebrew phrase אֶהְיֶה אֲשֶׁר אֶהְיֶה ('ehyeh 'ăšer 'ehyeh) means 'I will be who I will be.' The author treats it as a single divine name composed of three vowels, reflecting a tradition that the Tetragrammaton is ineffable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Colbertinus codex","severity":"info","text":"The Colbertinus codex is a manuscript from the library of Jean-Baptiste Colbert (17th century), now in the Bibliothèque nationale de France. Its corrupt reading of the divine name is contrasted with the 'Royal copies' (Regii), likely manuscripts from the French royal library.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Greek codices","severity":"info","text":"The author criticizes Greek manuscripts for dividing the single divine name into two distinct names, a scribal error that all Greek codices share. This suggests a systematic corruption in the Greek transmission of the divine name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Hieronymianam lectionem","severity":"info","text":"The 'Hieronymian reading' (Ieie eser Ieie) refers to Jerome's Latin translation or commentary on the Hebrew divine name. Jerome's Vulgate renders Exodus 3:14 as 'ego sum qui sum,' but the transliteration here reflects a different tradition, possibly from Jerome's Hebrew Questions on Genesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"nomen ultimo notatum","severity":"caution","text":"The phrase 'nomen ultimo notatum' is ambiguous: it could mean the last name listed in a series of ten divine names, or the name written at the end of a manuscript. The author's emendation suggests it is the name from Exodus 3:14, but the exact reference is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Colbertinus codex' and the 'Royal copies' is not specified; they may be lost or unidentified manuscripts.","The phrase 'nomen ultimo notatum' could refer to the last name in a list or the final entry in a codex; the author assumes it is the divine name from Exodus 3:14.","The verse number 'Exod. iii, 14' may reflect a different versification than the standard Masoretic text."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Omisit etiam idem exemplar Colbertinum haec necessaria verba, quae in Regiis leguntur:, etc.; hoc est: Reliqua vero nomina here sunt: El, etc. Notaveram supra in codice Colbertino praetermissum fuisse nomen Dei El cum duobus aliis, Elion et Eloe; ac in eo sex tantum ani septem nomina, quibus Deus apud Hebraeos appellatur, fuisse recensita. Idipsum modo observandum venit circa Regios codices Graecos, quia in illis nulla est mentio Elion, neque Eloe. Sed ut rem accuratiorem faciamus, capitulum Graecum Evagrii de decem Dei Nominibus totum ab integro prelis subjicimus cum notis et. viri Joannis Baptistae Cotelerii, cujus nomini do integro gratulari percupio; etsi nonnulla supplenda decreverim, qui eruditissimi scriptoris videmur effugisse diligentiam. Insigne igitur Evagrii Fragmentum ita nobis edidit vir optimae memoriae nunc laudatus, tomo III Monumentorum Ecclesiae Graecae, pag. et ac 555.","english":"The same Colbertine copy also omitted these necessary words, which are read in the Royal copies: etc.; that is: The remaining names, however, are these: El, etc. I had noted above that in the Colbertine codex the name of God El, together with two others, Elion and Eloe, had been omitted; and that in it only six or seven names by which God is called among the Hebrews had been enumerated. The same thing is now to be observed concerning the Royal Greek codices, because in them there is no mention of Elion, nor of Eloe. But to make the matter more accurate, we are submitting the entire Greek chapter of Evagrius on the Ten Names of God from beginning to end to the press, together with the notes of the man John Baptist Cotelier, at whose name I greatly rejoice to congratulate myself anew; although I have decided that some things are to be supplied, which seem to have escaped the diligence of that most learned writer. Therefore, the distinguished man of blessed memory now praised published this notable Fragment of Evagrius for us in volume III of the Monuments of the Greek Church, page 555.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Evagrii","severity":"info","text":"Evagrius of Pontus (c. 345–399) was a major theologian of the Origenist tradition, though his works were later condemned. The attribution of a treatise on the ten divine names to him is uncertain and may reflect a pseudepigraphical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Colbertinum","severity":"info","text":"The Colbertinus codex, named after the library of Jean-Baptiste Colbert, is a manuscript witness to the Greek text of Evagrius. The author notes its omissions of the divine names El, Elion, and Eloe, contrasting it with the Royal codices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Joannis Baptistae Cotelerii","severity":"info","text":"Jean-Baptiste Cotelier (1629–1686) was a French patristic scholar. His edition of Evagrius’ fragment in volume III of the Monumenta Ecclesiae Graecae (page 555) is the source the author uses, though he notes the need for supplements.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"El, Elion, Eloe","severity":"info","text":"These are Hebrew divine names: El (God), Elion (Most High), and Eloe (a variant of Eloah). Their omission in some manuscripts is central to the author’s textual criticism of the ten-name tradition from Exodus 3.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"capitulum Graecum Evagrii de decem Dei Nominibus","severity":"info","text":"This passage announces the author’s decision to print the entire Greek chapter of Evagrius on the ten divine names, with Cotelier’s notes, as a corrective to manuscript discrepancies. It serves as a transitional narrative within the treatise.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact identity of the 'Royal Greek codices' (Regios codices Graecos) is not specified; they may refer to manuscripts in the French royal library. The page number 555 is given without a volume or edition detail beyond 'tomo III'."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"EVAGRII\n\nIn.\n\nPropter Hebraicam de Domino notationem, haec dicenda sunt. Decem nominibus apud Hebraeos Deus appellatur. Quorum unum quidem effertur, Adonai, id est Dominus; alterum autem, Ia, quod et ipsum in lingua nostra versum est Dominus. Aliud vero praeter haec est tetragrammaton, seu quatuor litterarum, ineffabile apud Hebraeos, quod per catachresim, seu abusionem, ipsis quidem dicitur Adonai, nobis autem Dominus, Porro hoc aiunt scriptum fuisse in lamina aurea, quam front gerebal Pontifex, juxta illud quod in lege dictum est, Formationem sigilli, santificationem Domino (Exod. xxviii, 36). Reliqua vero nomina haec sunt: El, Eloim, Adon, Sabaoth, Saddai, Iae, Eserie. Et superius exarata tria, inter quae est tetragammatum, quod hisce elementis scribunt, Joth, Hep, Vau, Hiep,, Deus.\n\nQuod do Domino ponitur ineffabile nomen, per quatuor scribitur elementa, scilicet, Ioth, Hep, Van, ei Hheth, interposito a medio inter haec, seu post duo priora, elemento quod Hebraei vocant Sen, et significat dentes. Adeo ut quinque littere translate hanc seriem sive sententiam conficiant: Principium hoc, denies in eo, is qui vivit. Quatuor quippe elementa interpretationem habent; Ioth. principium; Hep, hoc; Van, in eo; Heth, qui vivit.","english":"EVAGRIUS\n\nOn.\n\nOn account of the Hebrew designation of the Lord, these things must be said. God is called by ten names among the Hebrews. One of these is pronounced, Adonai, that is, Lord; another, however, Ia, which itself is rendered in our language as Lord. Another besides these is the tetragrammaton, or of four letters, ineffable among the Hebrews, which by catachresis, or abuse, is called Adonai by them, but by us Lord. Moreover, they say this was written on a golden plate, which the High Priest wore on his forehead, according to what is said in the law, \"The formation of the seal, the sanctification of the Lord\" (Exod. 28:36). The remaining names, however, are these: El, Eloim, Adon, Sabaoth, Saddai, Iae, Eserie. And the three written above, among which is the tetragrammaton, which they write with these elements, Joth, Hep, Vau, Hiep, God.\n\nThat the ineffable name is placed for the Lord is written with four elements, namely, Ioth, Hep, Vau, and Hheth, with an element interposed in the middle among these, or after the two prior ones, which the Hebrews call Sen, and it signifies teeth. So that five letters, translated, produce this series or meaning: Beginning this, teeth in him, he who lives. For the four elements have an interpretation: Ioth, beginning; Hep, this; Vau, in him; Heth, he who lives.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"tetragrammaton","severity":"info","text":"The term 'tetragrammaton' refers to the four-letter divine name YHWH, considered ineffable in Jewish tradition. The text describes its pronunciation by catachresis as 'Adonai'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. 28:36","severity":"info","text":"The reference to a golden plate on the high priest's forehead alludes to Exodus 28:36, which describes the plate inscribed with 'Holy to the Lord'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"catachresis","severity":"info","text":"The term 'catachresis' (Latin: abusio) denotes a rhetorical misuse or substitution. Here it explains the conventional but improper use of 'Adonai' for the ineffable tetragrammaton.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ioth, Hep, Vau, Hiep","severity":"info","text":"The transliteration of the tetragrammaton as 'Ioth, Hep, Vau, Hiep' reflects a Latinized rendering of Hebrew letters (Yod, He, Waw, He). The variant 'Hheth' for the final letter may indicate confusion with the letter Heth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Eserie","severity":"caution","text":"The name 'Eserie' among the ten divine names is unusual and may be a corruption or variant of 'Ezer' or 'Azriel'. The text's list differs from standard Hebrew enumerations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Decem nominibus","severity":"info","text":"The passage enumerates ten Hebrew divine names, a common topos in patristic and medieval theology, but the list here is idiosyncratic, including 'Ia' and 'Eserie'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity and spelling of 'Eserie' is uncertain; it may be a scribal error or a rare name.","The description of the tetragrammaton's letters as 'Ioth, Hep, Vau, Hiep' with an interposed 'Sen' (teeth) is obscure and may reflect a corrupt tradition."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"· [Al. ], [Al. ],, ·2, [Al..], [Al. ].","english":"f is interpreted as the ineffable name; the third is Elohim, which means God; the fourth is El, that is, strong; the fifth is Eloah, which is also God; the sixth is Elohi, that is, my God; the seventh is Shaddai, meaning the Almighty; the eighth is Zebaoth, that is, of hosts; the ninth is Ehyeh, which means I am; the tenth is Yod, which is the first letter of the ineffable name.","structure":"narrative","commentary":[{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text for this passage is almost entirely lost, consisting only of bracketed editorial markers ([Al.], [Al.],, ·2, [Al..], [Al. ]). The English draft is a reconstruction, likely from a Greek or Coptic source, and its precise correspondence to the original Latin cannot be verified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The ten Hebrew divine names listed (Adonai, Ia, tetragrammaton, Elohim, El, Eloah, Elohi, Shaddai, Zebaoth, Ehyeh, Yod) are a standard set in Jewish and Christian mystical traditions, often discussed in patristic and medieval treatises on the divine names.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Yod","severity":"info","text":"Yod (י) is the tenth letter of the Hebrew alphabet and the first letter of the tetragrammaton (YHWH). Its interpretation here as the first letter of the ineffable name aligns with Jewish and Christian exegetical traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the list of ten divine names, continuing from the previous passage which introduced Adonai, Ia, and the tetragrammaton. The English draft enumerates names 3 through 10, completing the sequence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is fragmentary, consisting only of editorial markers; the English draft is a reconstruction whose source (Greek or Coptic) is uncertain. The exact order and identification of the ten names in the original Latin cannot be confirmed."],"confidence":"low","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."}]}]}