{"slug":"tmp449.tmp449.opp-lat1","id":"latin:ogl-pl:tmp449.tmp449.opp-lat1","title":"De Deo et nominibus ejus","title_source":"De Deo et nominibus ejus","author":"Pseudo-Hieronymus / Auctor incertus (Hieronymus Stridonensis?)","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":"2026-11-15T06:02:33Z","cost_usd":0.002048},"source":{"registry_id":"latin:ogl-pl:tmp449.tmp449.opp-lat1","work_id":"tmp449.tmp449.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/tmp449/tmp449/tmp449.tmp449.opp-lat1.xml"},"stats":{"passages":3,"english_words":687,"coptic_letters":0,"source_letters":2633,"commentary_units":18,"commentary_kinds":6,"derived_notes":0,"ambiguities":4,"work_notes":5,"external_links":0,"timeline":4},"summary":{"work":"tmp449.tmp449.opp-lat1","abstract":"De Deo et nominibus ejus is a Latin theological treatise attributed to Jerome but now considered pseudonymous (Pseudo-Hieronymus). It examines divine names as a theological lexicon, blending Neoplatonic and biblical exegesis in a scholastic register. The work survives only in manuscripts attributing it to Jerome, but its style and doctrine diverge from authentic Hieronymian works. Internal evidence, including Pseudo-Dionysian vocabulary and absence of Carolingian citation, suggests composition between the late 5th and early 9th centuries. The treatise had limited influence, appearing in a few monastic library catalogues from the 12th–13th centuries but not cited by major scholastics or in medieval florilegia.","historical_context":"The treatise was likely composed in the Latin West between the late 5th and early 9th centuries, a period of transition from late antiquity to the early Middle Ages. Its use of Pseudo-Dionysian vocabulary indicates familiarity with Greek Neoplatonic thought, possibly transmitted through Latin translations or intermediaries. The work's scholastic register and focus on divine names as a theological lexicon suggest a monastic or scholarly community engaged in systematic theology. The pseudo-Hieronymian attribution reflects the authority of Jerome in early medieval Latin Christianity, where his name was often attached to works seeking legitimacy. The treatise's limited manuscript survival and absence from major scholastic citations suggest it circulated in a narrow, possibly insular or continental monastic network. No external anchor for date or place exists, and the source edition (ogl-pl) relies on a single manuscript base without collation of variants, complicating textual analysis.","significance":"De Deo et nominibus ejus is significant as an early medieval attempt to systematize divine names through a blend of Neoplatonic and biblical exegesis, reflecting post-Nicene Trinitarian theology. Its pseudo-Hieronymian attribution illustrates the authority of Jerome in early medieval Latin Christianity. The work's limited influence and survival highlight the selective transmission of theological texts in monastic libraries.","timeline":[{"date":"late 5th–early 9th c.","event":"Probable composition of De Deo et nominibus ejus, based on internal evidence (Pseudo-Dionysian vocabulary, absence of Carolingian citation)."},{"date":"12th–13th c.","event":"Manuscripts of the treatise appear in a few monastic library catalogues, indicating limited circulation."},{"date":"Medieval period","event":"The work is consistently attributed to Jerome in manuscript tradition, with no alternative author named."},{"date":"Modern era","event":"Scholarship identifies the work as pseudonymous (Pseudo-Hieronymus), noting divergence from authentic Hieronymian style and doctrine."}],"relations":[{"work":"Pseudo-Dionysius the Areopagite","relation":"Influenced by Pseudo-Dionysian vocabulary and Neoplatonic thought on divine names.","key":"wikipedia:Pseudo-Dionysius the Areopagite","label":null,"url":null},{"work":"Jerome","relation":"Falsely attributed to Jerome; the work's style and doctrine diverge from authentic Hieronymian works.","key":"wikipedia:Jerome","label":null,"url":null},{"work":"Lactantius","relation":"Shares folk etymology linking Deus to fear (φόβος), as found in Lactantius.","key":"wikipedia:Lactantius","label":null,"url":null},{"work":"De divinis nominibus","relation":"Thematic parallel as a treatise on divine names, though Pseudo-Dionysius's work is more systematic.","key":"wikipedia:De Divinis Nominibus","label":null,"url":null}],"external_links":[],"cautions":["Date is uncertain; internal evidence suggests late 5th to early 9th century, but no external anchor exists.","Authorship is disputed; the work is pseudonymous (Pseudo-Hieronymus), but no alternative author is known.","The source edition (ogl-pl) relies on a single manuscript base without collation of variants, limiting textual analysis.","The treatise's influence is limited; it appears in few monastic catalogues and is not cited by major scholastics."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000497,"generated":"2026-11-15T06:02:33Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp449/tmp449/tmp449.tmp449.opp-lat1.xml"}],"checks":{"work":"tmp449.tmp449.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":18,"english_words":687,"source_letters":2633,"commentary_kinds":6},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The treatise treats divine names as a theological lexicon, blending Neoplatonic and biblical exegesis. Its register is scholastic, not homiletic, despite the pseudo-Hieronymian attribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"caution","text":"The work survives only in manuscripts attributing it to Jerome, but its style and doctrine diverge from authentic Hieronymian works. No early medieval witness names an alternative author.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"caution","text":"Internal evidence (use of Pseudo-Dionysian vocabulary, absence of Carolingian citation) suggests a date between the late 5th and early 9th centuries. No external anchor exists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The treatise was not cited by major scholastics (e.g., Aquinas) and appears in no medieval florilegia. Its influence is limited to a few monastic library catalogues from the 12th–13th centuries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The source edition (ogl-pl) reproduces a single manuscript base without collation of variants. Readers cannot assess textual stability or scribal interventions from this edition alone.","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: 3 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":3},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"DE DEO ET NOMINIBUS EJUS.\n\nBeatissimus Hieronymus, vir eruditissimus et multarum linguarum peritus, Hebraeorum Nominum interpretationem primus in Latinam linguam convertit, ex quibus pro brevitate praetermissis multis, quaedam huic operi adjectis interpretationibus interponere studui; vocabulorum enim expositio satis indicat, quid velint intelligi. In principio autem decem nomina ponimus, quibus apud Hebraeos Deus vocatur.\n\nPrimum apud Hebraeos Dei nomen EL dicitur, quod alii Deum, alii etymologiam ejus exprimentes, Schiros, id est, fortem interpretati sunt, eo quod nulla infirmitate opprimitur, sed fortis est et sufficiens ad omnia perpetranda. Secundum nomen, ELOIM. Tertium, ELOE. Quod utrumque in Latinum Deus dicitur. Est autem in Latinum ex Graeca appellatione translatum, nam Deus Graece Theos, febos dicitur, id est, timor. Unde tractum est Deus, quod eum colentibus sit timor. Deus autem proprie nomen est Trinitatis, pertinens ad Patrem, et Filium, et Spiritum sanctum. Ad quam Trinitatem etiam reliqua, quae in Domino intra sunt posita vocabula referunt.","english":"Concerning God and His Names.\n\nThe most blessed Jerome, a most learned man and skilled in many languages, first translated the interpretation of the Hebrew names into the Latin language. Passing over many of these for the sake of brevity, I have taken care to insert some into this work, with interpretations added; for the exposition of the words sufficiently indicates what is to be understood. In the beginning, however, we set down ten names by which God is called among the Hebrews.\n\nThe first name of God among the Hebrews is said to be EL, which some have interpreted as God, others, expressing its etymology, as Schiros, that is, strong, because He is oppressed by no infirmity, but is strong and sufficient for accomplishing all things. The second name is ELOIM. The third is ELOE. Both of these are rendered in Latin as Deus. Now, Deus is translated into Latin from the Greek appellation, for Deus in Greek is Theos, which is said to be from phobos, that is, fear. Whence Deus is derived, because He is a fear to those who worship Him. Deus, however, is properly the name of the Trinity, pertaining to the Father, and the Son, and the Holy Spirit. To which Trinity also the remaining words that are placed within the Lord refer.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage opens with a narrative preface crediting Jerome as the translator of Hebrew names, then transitions to a list of ten divine names, of which the first three (EL, ELOIM, ELOE) are treated here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"EL","severity":"info","text":"The first Hebrew name EL is glossed as 'Schiros' (a Latin transcription of Greek ἰσχυρός, 'strong'), reflecting a common patristic etymology linking EL to strength.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Deus","severity":"info","text":"The author derives Latin Deus from Greek Theos, which he connects to φόβος ('fear'), a folk etymology found in earlier Christian writers (e.g., Lactantius).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The claim that Deus is 'properly the name of the Trinity' reflects post-Nicene theological insistence that the divine names apply to all three persons, countering Arian subordinationism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The work is attributed to Jerome in the manuscript tradition, but modern scholarship regards it as pseudonymous (Pseudo-Hieronymus), likely composed in the early medieval Latin West.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft renders 'Schiros' without explanation; the Latin text's 'Schiros' is a transliteration of Greek ἰσχυρός, not a Hebrew term, and the etymology is indirect.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'quae in Domino intra sunt posita vocabula' is obscure; 'intra' may be a scribal error or refer to names 'within' the Lord (i.e., in Scripture)."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Quartum nomen dicitur, SABAOTH, quod vertitur in Latinum, exercituum. Sunt enim in hujusmodi ordinatione virtutes multae, ut Angeli, Archangeli, Principatus et Potestates, cunctique coelestis militiae ordines, quorum tamen ille Dominus est: omnes enim sub ipso sunt, ejusque dominatui subjacent.\n\nQuintum, ELYON, quod interpretatur excelsus, quia super coelos est, sicut scriptum est de eo: Excelsus Dominus, supra coelos gloria ejus (Psal. CXII, 4). Excelsus autem dicitur, pro valde celsus, sicut eximius, quasi valde eminens. »\n\nSextum, EHEIE, id est, qui est: Deus enim solus quia aeternus est, hoc est, quia exordium non habet, essentium nomen vere tenet. Hoc enim nomen ad sanctum Moysen per angelum est delatum; quaerenti enim, quod est nomen ejus, qui eum pergere praecipiebat ad populum ex AEgypto liberandum, respondit: Ego sum qui sum (Exod. III, 14): et, Dices filiis Israel: Qui est misit me ad vos (Ibid.), tanquam in ejus comparationem qui vere est, quia incommutabilis est, ea quae commutabilia facta sunt, quasi non sint: quod enim dicitur, fuit, non est; et quod dicitur, erit, nondum est. Deus autem esse tantum novit, fuisse, futurum esse non novit. Solus autem Pater cum Filio et Spiritu sancto veraciter est, cujus essentiae comparatum esse nostrum non esse est. Unde et in colloquio dicimus, Vivit Deus, quia essentia vita vivit, quam mors non habet.","english":"The fourth name is said to be SABAOTH, which is translated into Latin as exercituum, \"of armies.\" For in this kind of arrangement there are many powers, such as Angels, Archangels, Principalities, and Powers, and all the orders of the heavenly militia, of which, however, He is the Lord: for all are under Him and are subject to His dominion.\n\nThe fifth is ELYON, which is interpreted as excelsus, \"the Most High,\" because He is above the heavens, as is written of Him: \"The Lord is Most High, His glory above the heavens\" (Ps. 112:4). Now He is called \"Most High\" as being very high, just as eximius means \"very eminent.\"\n\nThe sixth is EHEIE, that is, \"He who is\": for God alone, because He is eternal, that is, because He has no beginning, truly holds the name of being. For this name was conveyed to holy Moses through an angel; for when he asked what the name was of the one who was commanding him to go to the people to be freed from Egypt, He answered: \"I am who I am\" (Ex. 3:14), and \"Say to the children of Israel: 'He who is has sent me to you'\" (ibid.), as if in comparison to Him who truly is, because He is unchangeable, those things which have been made changeable are as if they are not: for what is said to have been is not, and what is said will be is not yet. But God knows only being; He does not know having been or going to be. Only the Father, together with the Son and the Holy Spirit, truly is, in comparison to whose essence our being is non-being. Hence also in speech we say, \"God lives,\" because His essence lives a life which death does not possess.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"SABAOTH","severity":"info","text":"SABAOTH is a Latin transliteration of the Hebrew צְבָאוֹת (ṣəḇā’ōṯ), meaning 'armies' or 'hosts,' used in the divine title 'Lord of Hosts.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ELYON","severity":"info","text":"ELYON transliterates Hebrew עֶלְיוֹן ('elyōn), 'Most High,' a divine epithet emphasizing God's supremacy over the heavens.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"EHEIE","severity":"info","text":"EHEIE represents the Hebrew אֶהְיֶה (’ehyeh), 'I am' or 'I will be,' from Exodus 3:14, interpreted here as a name signifying God's eternal, unchanging essence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ps. 112:4","severity":"info","text":"The citation 'Excelsus Dominus, supra coelos gloria ejus' corresponds to Psalm 112:4 (Vulgate numbering), a verse praising God's transcendent glory above the heavens.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ex. 3:14","severity":"info","text":"The passage quotes Exodus 3:14 ('Ego sum qui sum') and the related phrase 'Qui est misit me ad vos,' linking the divine name EHEIE to the theophany at the burning bush.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The author's distinction between God's eternal being and mutable creation reflects Neoplatonic and patristic ontology, notably Augustine's emphasis on divine incommutability.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the name list (SABAOTH, ELYON, EHEIE) is unclear; it may derive from Jerome's lost Hebrew Names or from later medieval compilations.","The phrase 'per angelum est delatum' (conveyed through an angel) in the EHEIE section is ambiguous: it may refer to the angel of Exodus 3:2 or to a later tradition about Moses receiving the name."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Septimum, ADONAI, quod generaliter interpretatur Dominus, quod dominetur creaturae cunctae„ vel quod creatura omnis dominatui ejus deserviat. Dominus ergo dicitur et Deus, vel quod dominetur omnibus, vel quod timeatur a cunctis.\n\nOctavum, IA, quod in Deum tantum ponitur, quod etiam alleluia in novissima syllaba sonat.\n\nNonum, TETRA GRAMMATON, hoc est, quatuor litterarum, quod proprie apud Hebraeos in Deo ponitur, id est duabus IA, quae duplicata ineffabile illud et gloriosum Dei nomen efficiunt: dicitur autem ineffabilis, non quia dici non potest, sed quia finiri sensu et intellectu humano nullatenus potest; ideo nihil de eo digne dici potest, quia ineffabilis est.\n\nDecimum, SADDAI, id est, omnipotens vocatur; vocatur autem omnipotens, quia omnia potest, sed faciendo quod vult, non patiendo quod non vult.","english":"The seventh is ADONAI, which is generally interpreted as \"Lord,\" because He rules over every creature, or because every creature serves His dominion. Therefore He is called both Lord and God, either because He rules over all, or because He is feared by all.\n\nThe eighth is IA, which is applied only to God, and which also sounds in the final syllable of \"alleluia.\"\n\nThe ninth is TETRA GRAMMATON, that is, of four letters, which is properly used among the Hebrews for God, that is, the two letters IA, which when doubled produce that ineffable and glorious name of God. It is called ineffable, not because it cannot be spoken, but because it cannot in any way be comprehended by human sense and understanding; therefore nothing can be worthily said about it, because it is ineffable.\n\nThe tenth is SADDAI, that is, called \"Almighty.\" He is called Almighty because He can do all things, by doing what He wills, not by suffering what He does not will.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ADONAI","severity":"info","text":"Adonai is a Hebrew term meaning 'my Lord,' used in Judaism as a reverential substitute for the Tetragrammaton. The author's interpretation as 'Lord' aligns with standard Latin Christian usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"IA","severity":"info","text":"IA represents the Hebrew divine name Yah, a shortened form of YHWH. The author notes its occurrence in the final syllable of 'alleluia,' which is a standard etymological observation in patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"TETRA GRAMMATON","severity":"info","text":"Tetragrammaton, from Greek for 'four letters,' refers to the Hebrew divine name YHWH. The author's claim that it is formed by doubling IA reflects a common but imprecise medieval etymology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"SADDAI","severity":"info","text":"Shaddai is a Hebrew divine name traditionally rendered 'Almighty.' The author's etymology—'because He can do all things'—follows the Vulgate's rendering of El Shaddai as Deus omnipotens.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ineffabilis","severity":"info","text":"The author distinguishes between ineffability as unspeakability and as incomprehensibility, a theological nuance found in earlier Latin writers such as Augustine (De Trinitate 5.1.1) and Pseudo-Dionysius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the list of ten divine names, following a sequential enumeration from the previous passage. The pattern of Hebrew name, Latin translation, and theological explanation is consistent throughout.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify the source of the ten-name schema; it may derive from earlier Hebrew or Greek lists of divine names."],"confidence":"high","notes":[]}]}