{"slug":"tmp451.tmp451.opp-lat1","id":"latin:ogl-pl:tmp451.tmp451.opp-lat1","title":"De benedictionibus Jacob patriarchae","title_source":"De benedictionibus Jacob patriarchae","author":"Incertus, Augustinus? Hieronymus?","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":"2026-11-15T06:37:34Z","cost_usd":0.007845},"source":{"registry_id":"latin:ogl-pl:tmp451.tmp451.opp-lat1","work_id":"tmp451.tmp451.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/tmp451/tmp451/tmp451.tmp451.opp-lat1.xml"},"stats":{"passages":15,"english_words":3855,"coptic_letters":0,"source_letters":15123,"commentary_units":88,"commentary_kinds":6,"derived_notes":4,"ambiguities":24,"work_notes":4,"external_links":0,"timeline":4},"summary":{"work":"tmp451.tmp451.opp-lat1","abstract":"De benedictionibus Jacob patriarchae is an anonymous Latin treatise on the blessings of Jacob in Genesis 49. Surviving in a single manuscript tradition from the 9th century, it was traditionally ascribed to Augustine or Jerome, but modern scholarship regards it as anonymous. The work combines historical and allegorical exegesis, interpreting each blessing as prefiguring Christ's dual roles as priest and king. Its style and method align with late 4th- to early 5th-century North African or Italian circles, but no firm date or author can be assigned. The text is presented here as anonymous, with the traditional ascription noted in the apparatus.","historical_context":"The treatise survives in a single manuscript tradition, with the earliest witness from the 9th century. Its attribution to Augustine or Jerome is a scribal conjecture, not authorial. The exegetical method and Latin style are consistent with late 4th- to early 5th-century North African or Italian circles, but no firm date can be assigned. The work was cited by Carolingian exegetes as a work of Augustine, but it was never included in the official Augustinian corpus. The text's focus on both literal and allegorical interpretation reflects the hermeneutical traditions of Antioch and Augustine, valuing the literal sense as a foundation for spiritual meaning. The treatise likely circulated in monastic or scholarly contexts where patristic exegesis was studied and copied.","significance":"This work exemplifies the blending of historical and allegorical exegesis in late antique Christianity, particularly the typological reading of Old Testament patriarchs as prefigurations of Christ. It contributes to understanding how early medieval scholars transmitted and adapted patristic methods, and its uncertain authorship highlights the challenges of attributing anonymous texts in the manuscript tradition.","timeline":[{"date":"4th–5th c.","event":"Probable composition in North African or Italian circles, based on style and exegetical method."},{"date":"9th c.","event":"Earliest surviving manuscript witness; Carolingian exegetes cite it as a work of Augustine."},{"date":"Medieval period","event":"Transmitted as part of the Augustinian corpus in some manuscript traditions."},{"date":"Modern era","event":"Scholarship treats the work as anonymous; not included in official Augustinian corpus."}],"relations":[{"work":"Genesis 49","relation":"Biblical source for the blessings of Jacob.","key":"","label":null,"url":null},{"work":"Augustine, De Genesi ad litteram","relation":"Similar exegetical method combining literal and allegorical interpretation.","key":"","label":null,"url":null},{"work":"Jerome, Hebraicae quaestiones in Genesim","relation":"Another patristic commentary on Genesis, though with different emphasis.","key":"","label":null,"url":null},{"work":"Carolingian exegetical works","relation":"Cited by Carolingian authors as a work of Augustine.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Authorship is uncertain; traditional ascription to Augustine or Jerome is a scribal conjecture.","Date cannot be firmly established; only a broad range (late 4th to early 5th century) is plausible.","The work survives in a single manuscript tradition, limiting textual evidence.","Not included in the official Augustinian corpus, despite medieval attribution."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000406,"generated":"2026-11-15T06:37:34Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp451/tmp451/tmp451.tmp451.opp-lat1.xml"}],"checks":{"work":"tmp451.tmp451.opp-lat1","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"8","kind":"scripture"}],"stats":{"passages":15,"translated":15,"commentary_passages":15,"commentary_units":88,"english_words":3855,"source_letters":15123,"commentary_kinds":6},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The work survives in a single manuscript tradition, with the earliest witness dating from the 9th century. Its attribution to Augustine or Jerome is a scribal conjecture, not authorial.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The treatise’s exegetical method and Latin style are consistent with late 4th- to early 5th-century North African or Italian circles, but no firm date can be assigned.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Cited by Carolingian exegetes as a work of Augustine, but modern scholarship treats it as anonymous. It was never included in the official Augustinian corpus.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"This edition cannot resolve the authorship question; the text is presented as anonymous, with the traditional ascription noted in the apparatus.","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: 15 narrative."},{"kind":"caution","severity":"caution","text":"4 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":15},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"DE BENEDICTIONIBUS JACOB PATRIARCHAE.\n\nQuid intelligendum est de benedict onibus, quibus Jacob patriarcha benedixit filios suos: an historice vel allegorice intelligendae sint, dum dicit, Congregamini, filii Jacob, ut annuntiem vobis quae ventura sunt in novissimis diebus (Gen. XLIX, 2); et si videtur ex his verbis magis allegoriam sonare quam historiam? Utrumque vero, et historiam et allegoriam: historiam de divisione terrae repromissionis, quae divisione dividendae erant nepotibus eorum: et allegoriam de Christo et de Ecclesia in novissimis temporibus futura. Sed prius historiae fundamenta ponenda sunt, ut aptius allegoriae culmen priori structurae superponatur.\n\nRuben primogenitus meus, tu fortitudo mea, principium doloris mei: prior in donis, major imperio. Effusus es sicut aqua: non crescas, quia ascendisti cubile patris tui, et maculasti stratum ejus (Gen. XLIX, 3, 4). Est autem sensus hic: Tu es primogenitus meus, major in liberis, et debebas, juxta ordinem nativitatis tuae, haereditatem, quae primogenitis jure debebatur, sacerdotium accipere et regnum. Hoc quippe in portando honore [lege onere] et praevalido robore demonstratur. Verum quia peccasti, et quasi aqua quae quolibet vasculo non tenetur, voluptatis effusus es impetu, idcirco praecipio tibi, ut ultra non pecces, sisque in fratrum numero, poenas peccati luens, quod primogeniti ordinem perdidisti.","english":"ON THE BLESSINGS OF THE PATRIARCH JACOB.\n\nWhat is to be understood concerning the blessings with which the patriarch Jacob blessed his sons: are they to be understood historically or allegorically, when he says, \"Gather together, sons of Jacob, that I may announce to you what is to come in the last days\" (Gen. 49:2); and if from these words it seems to sound more of allegory than of history? Both, indeed: both history and allegory: history concerning the division of the land of promise, which was to be divided among their descendants by division; and allegory concerning Christ and the Church in the last times to come. But first the foundations of history must be laid, so that the summit of allegory may more fittingly be superimposed upon the prior structure.\n\n\"My firstborn Ruben, you are my strength, the beginning of my sorrow: first in gifts, greater in authority. You have been poured out like water: do not increase, because you ascended your father's bed and defiled his couch\" (Gen. 49:3, 4). The meaning, however, is this: You are my firstborn, greater among the children, and you ought, according to the order of your birth, to have received the inheritance which was owed by right to firstborns, the priesthood and the kingdom. This indeed is shown in the bearing of honor [read: burden] and in prevailing strength. But because you sinned, and like water which is held by no vessel, you were poured out by the impulse of pleasure, for that reason I command you that you sin no more, and that you be among the number of your brothers, paying the penalty for your sin, because you lost the order of the firstborn.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"DE BENEDICTIONIBUS JACOB PATRIARCHAE","severity":"info","text":"The title announces the work's subject. The passage then poses a hermeneutical question (historical vs. allegorical interpretation) and applies it to the blessing of Ruben, establishing a pattern for the treatise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Congregamini, filii Jacob, ut annuntiem vobis quae ventura sunt in novissimis diebus","severity":"info","text":"This is a paraphrase of Gen 49:1-2, where Jacob gathers his sons. The Vulgate reads: 'Congregamini, et indicabo vobis quae ventura sunt in diebus novissimis.' The author adapts the wording to introduce the allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ruben primogenitus meus, tu fortitudo mea, principium doloris mei: prior in donis, major imperio. Effusus es sicut aqua: non crescas, quia ascendisti cubile pat","severity":"info","text":"This is a free Latin rendering of Jacob's blessing to Ruben in Gen 49:3-4. The Vulgate reads: 'Ruben primogenitus meus, tu fortitudo mea, principium doloris mei: prior in donis, major imperio. Effusus es sicut aqua: non crescas, quia ascendisti cubile patris tui, et maculasti stratum ejus.' The author quotes it verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in portando honore [lege onere]","severity":"caution","text":"The Latin text has 'honore' (honor) but the editor corrects to 'onere' (burden), noting a likely scribal error. The sense requires 'burden' to contrast with 'prevailing strength' and fit the context of Ruben's lost inheritance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sacerdotium accipere et regnum","severity":"info","text":"The author claims the firstborn's inheritance includes both priesthood and kingship. This reflects a typological reading common in patristic exegesis, where the Old Testament patriarch prefigures Christ, who unites priestly and royal offices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Utrumque vero, et historiam et allegoriam","severity":"info","text":"The author's insistence on both historical and allegorical senses aligns with the Antiochene and Augustinian hermeneutical traditions, which valued literal meaning as a foundation for spiritual interpretation. This work was transmitted among spuria of Augustine and Jerome.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The author is uncertain; the work is transmitted among spuria of Augustine and Jerome. The Latin text has a probable scribal error at 'honore' for 'onere'."],"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":2,"ref":"p2","source":"[Principium autem doloris est omnis primogenitus, quia pro eo commoventur viscera parentum 2.] Simeon et Levi fratres, vasa iniquitatis bellantia: in concilium eorum non veniat anima mea, et in coetu illorum non sit gloria mea: quia in furore suo occiderunt virum, et in voluntate sua suffoderunt murum. Maledictus furor eorum, quia pertinax; et indignatio eorum, quia dura. Dividam eos in Jacob, et dispergam illos in Israel (Gen. XLIX, 5). Significat autem non sui consilii fuisse, quod Sichem et Emor foederatos viros interfecerunt, et contra fas in pacis et amicitiarum tempore sanguinem fuderunt innocentem, et quasi quodam furore, sic crudelitate raptati, muros hospitae urbis everterunt (Gen. XXXIV, seqq). Unde dicit: Maledictus furor eorum, quia pertinax, et reliqua. Et dispergam illos in Israel. Levi enim haereditatem propriam non accepit, sed in omnibus sceptris paucas urbes ad inhabitandum habuit. De Simeone vero in libro Jesu scriptum est (Josue XIX, 1, 2), quod et ipse proprium funiculum non acceperit, sed de tribu Juda quiddam acceperit: Juda, te laudabunt fratres tui, manus tuae in cervicibus inimicorum tuorum; adorabunt te filii patris tui. Catulus leonis Juda, ad praedam, fili mi, ascendisti, requiescens accubuisti ut leo, et quasi leaena. Quis suscitabit eum (Gen. XLIX, 8, 9)?","english":"The beginning of pain is every firstborn, because for him the bowels of the parents are stirred. Simeon and Levi are brothers, vessels of iniquity waging war: let my soul not enter their council, and let my glory not be in their assembly, because in their fury they killed a man, and in their will they undermined a wall. Cursed is their fury, because it is stubborn; and their indignation, because it is harsh. I will divide them in Jacob, and I will scatter them in Israel (Gen. 49:5). But it signifies that it was not of their own counsel that they killed the allied men Shechem and Hamor, and shed innocent blood contrary to divine law in a time of peace and friendship, and as if carried away by some fury and cruelty, they overthrew the walls of a hospitable city (Gen. 34, ff.). Whence he says: Cursed is their fury, because it is stubborn, and the rest. And I will scatter them in Israel. For Levi did not receive his own inheritance, but had a few cities to inhabit among all the scepters. Concerning Simeon, it is written in the book of Joshua (Josh. 19:1, 2) that he also did not receive his own cord, but received something from the tribe of Judah: Judah, your brothers will praise you, your hands are on the necks of your enemies; the sons of your father will adore you. The lion's cub is Judah, for prey, my son, you ascended, resting you lay down like a lion, and like a lioness. Who will rouse him (Gen. 49:8, 9)?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 49:5","severity":"info","text":"The Latin quotes Genesis 49:5, where Jacob declares he will divide and scatter Simeon and Levi. The author interprets this as a prophecy of their territorial dispersion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Simeon and Levi","severity":"info","text":"The author refers to the story in Genesis 34, where Simeon and Levi kill Shechem and Hamor and plunder the city. This event is used to explain Jacob's curse on their fury.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Josh. 19:1, 2","severity":"info","text":"The author cites Joshua 19:1-2 to support that Simeon did not receive a separate inheritance but took land from Judah. This aligns with the claim that Levi also lacked a distinct territory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 49:8, 9","severity":"info","text":"The passage ends with a quotation of Genesis 49:8-9, praising Judah as a lion's cub. The author uses this to contrast Judah's martial glory with the dispersion of Simeon and Levi.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Principium autem doloris est omnis primogenitus","severity":"info","text":"The opening sentence about firstborns and parental pain is a thematic introduction to the blessings, possibly linking to the earlier discussion of Reuben. It is not directly tied to the Simeon and Levi narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"vasa iniquitatis bellantia","severity":"caution","text":"The phrase 'vessels of iniquity waging war' is ambiguous: it may be a rhetorical condemnation of Simeon and Levi or a literal description of their violent act. The author's interpretation leans toward the latter.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'vasa iniquitatis bellantia' could be read as a moral judgment or a narrative description; the author takes it as the latter.","The connection between the opening sentence on firstborns and the subsequent discussion of Simeon and Levi is not explicitly explained."],"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":3,"ref":"p3","source":"Quia Juda confessio sive laus interpretatur, recte scribitur de Juda, Confitebuntur tibi fratres, vel laudabunt te. Et licet de Christo grande mysterium sit, tamen secundum litteram significat, quod per David stirpem generarentur reges, et quod adorarent eum omnes tribus. Non enim ait, filii matris tuae, sed, filii patris tui. Et quod sequitur. Ad praedam, fili mi, ascendisti, ostendit eum captivos populos esse ducturum, et juxta intelligentiam sacratiorem ascendisse in altum, et captivam duxisse captivitatem (Psal. LXVII, 19; Ephes. IV, 8). Sive, quod melius puto, captivitas passionem, ascensus resurrectionem significat. Alligans ad vineam pullum suum, et ad vitem asinam suam. Quod videlicet pullum asinae (Joan. XII, 14), cui supersedit Jesus, hoc est, gentilium populum, vineae apostolorum, qui ex Judaeis sunt, copulaverit; et ad vitem, sive, ut in Hebraeo habetur, Sorech, id est, electam vitem, alligaverit asinam, cui supersedit Ecclesia ex nationibus congregata. Quod autem dicit, Fili mi, conversionem ad Christum de ipso Juda facit 3, eo quod Christus sit universa facturus. [Quod autem dicitur, Non auferetur sceptrum de Juda, et dux de femoribus ejus, donec veniat ille qui mittendus est; et ipse erit exspectatio gentium (Gen.","english":"Because Judah is interpreted as \"confession\" or \"praise,\" it is rightly written of Judah, \"Your brothers will confess you, or praise you.\" And although there is a great mystery concerning Christ, nevertheless according to the letter it signifies that kings would be generated through the line of David, and that all the tribes would adore him. For it does not say, \"the sons of your mother,\" but \"the sons of your father.\" And what follows, \"You have gone up for plunder, my son,\" shows that he would lead captive peoples, and according to a more sacred understanding, that he ascended on high and led away captivity captive (Ps. 67:19; Eph. 4:8). Or, which I think better, captivity signifies the Passion, the ascent the Resurrection. \"Tying his foal to the vine, and his she-ass to the vine.\" That is, that the foal of the ass (John 12:14) on which Jesus sat—that is, the people of the Gentiles—he joined to the vine of the apostles, who are from the Jews; and to the vine, or, as it is in the Hebrew, Sorech, that is, the chosen vine, he tied the she-ass on which the Church gathered from the nations sat. Moreover, what it says, \"My son,\" makes a conversion from Judah himself to Christ, because Christ is about to do everything. [And what is said, \"The 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.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Juda","severity":"info","text":"The author etymologizes 'Juda' as 'confession' or 'praise,' a standard patristic etymology (cf. Jerome, Liber interpretationis hebraicorum nominum).","cites":[],"named_sources":["Jerome, Liber interpretationis hebraicorum nominum"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. LXVII, 19; Ephes. IV, 8","severity":"info","text":"The citation 'captivam duxisse captivitatem' conflates Ps 67:19 (LXX) and Eph 4:8, a common typological pairing in Latin exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sorech","severity":"info","text":"'Sorech' (שֹׂרֵק) is a Hebrew term for a choice vine, used in the Hebrew Bible (e.g., Isa 5:2). The author notes the Hebrew reading, indicating access to a Hebrew source or Jerome's Hebraica.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"pullum asinae","severity":"info","text":"The 'foal of the ass' on which Jesus sat alludes to John 12:14, but the author interprets it as the Gentile people, a typology found in later medieval exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quod autem dicitur","severity":"info","text":"The passage ends with a bracketed quotation from Gen 49:10, suggesting the original text continued with further commentary on Judah's blessing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Quod autem dicitur","severity":"caution","text":"The final sentence is incomplete in the Latin (bracketed in the edition), possibly due to a lacuna or editorial truncation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text breaks off mid-sentence at the end, leaving the quotation from Gen 49:10 unfinished."],"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":"XLIX, 10), significat quod non deficerent principes de tribu Juda usque ad tempus, quo natus est Christus, qui missus a Patre exspectatio est gentium 4.] Zabulon in littore maris habitabit, et in statione navium, pertingens usque ad Sidonem. Isachar asinus fortis, accubans inter terminos, vidit requiem quod esset bona, et terram quod optima: et supposuit humerum suum ad portandum, factusque est tributis serviens (Gen. XLIX, 13-15). Quia supra Zabulon dixerat, quod maris Magni littora esset possessurus, Sidonem quoque et reliquas Phoenices urbes contingeret, nunc ad mediterraneam provinciam redit, et Isachar, qui juxta Nephthalim pulcherrimam in Galilaea regionem possessurus est, benedictione sua habitatorem facit. Asinum autem osseum vel fortem vocat, et humerum dicit supposuisse ad portandum; quia in labore terrae et vehendis ad mare, quae in finibus suis nascebantur, plurimum laboraret, regibus quoque tribula comportans. Aiunt Hebraei per metaphoram significari, quod Scripturas sanctas de die ac nocte meditans studium suum dederit ad laborandum: et idcirco ei omnes serviunt, quasi magistro dona portantes. Dan judicabit populum suum, sicut et alia tribus in Israel. Fiat Dan coluber in via, cerastes in semita, mordens ungulas equi, ut cadat ascensor ejus retro. Salutare tuum exspectabo, Domine (Ibid. 16-18). Samson judex in Israel de tribu Dan fuit (Jud. XIII, 2).","english":"XLIX, 10) signifies that princes from the tribe of Judah would not fail until the time when Christ was born, who, sent by the Father, is the expectation of the nations. 4. Zebulun will dwell on the seashore and at the station of ships, reaching as far as Sidon. Issachar is a strong ass, lying down between the boundaries, saw that rest was good and the land excellent, and placed his shoulder to bear, becoming a servant of tributes (Gen. XLIX, 13-15). Because above he had said of Zebulun that he would possess the shores of the Great Sea and would touch Sidon and the other Phoenician cities, now he returns to the inland province and makes Issachar, who will possess a very beautiful region in Galilee next to Naphtali, a dweller by his blessing. He calls the ass bony or strong, and says he placed his shoulder to bear, because he would labor greatly in the work of the land and in conveying to the sea what was produced in his territories, also bringing tributes to the kings. The Hebrews say that by metaphor it is signified that, meditating on the holy Scriptures day and night, he gave his effort to labor, and therefore all serve him, as if bringing gifts to a master. Dan will judge his people, just as the other tribes in Israel. Let Dan be an adder on the path, a horned serpent on the trail, biting the horse's hoof so that its rider falls backward. I will await your salvation, Lord (Ibid. 16-18). Samson, a judge in Israel, was from the tribe of Dan (Jud. XIII, 2).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. XLIX, 13-15","severity":"info","text":"The author cites Genesis 49:13-15 for Issachar's blessing, but the Vulgate text differs; the Latin here may be a paraphrase or conflation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Zabulon in littore maris habitabit","severity":"info","text":"Zebulun's territory was traditionally inland, but the blessing assigns it a coastal region; this reflects a later interpretive tradition linking tribes to geographical areas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"asinus osseum vel fortem","severity":"info","text":"The phrase 'asinus osseum vel fortem' translates 'strong ass' but 'osseum' (bony) is unusual; it may be a gloss or variant reading for the Hebrew 'chamor'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Aiunt Hebraei per metaphoram significari","severity":"info","text":"The author cites Hebrew tradition for an allegorical interpretation of Issachar as a scholar of Scripture, a non-literal reading common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jud. XIII, 2","severity":"info","text":"The reference to Samson as a judge from Dan (Judges 13:2) supports the blessing's claim, linking the tribe to a biblical figure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Dan judicabit populum suum... Fiat Dan coluber in via","severity":"info","text":"The blessing of Dan shifts from a positive statement of judgment to a curse-like metaphor of a serpent, a structural contrast within the passage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text conflates Genesis 49:13-15 with later interpretive expansions; the exact biblical wording is unclear.","The phrase 'asinus osseum vel fortem' may reflect a textual variant or scribal gloss."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Hoc ergo dicit: Nunc videns in spiritu comam nutrire Samsonem Nazaraeum tuum, caesisque hostibus triumphare (Judic. XVI, 29), quod in similitudinem colubri regulique obsidens vias nullum per terram Israel transire permittat: sed etiam si quis temerarius, virtute sua quasi velocitate equi confisus, eam voluerit praedonis more populari, non effugere valebit. Totum autem per metaphoram serpentis et equitis loquitur. Videns ergo tam fortem Nazaraeum tuum, quod ipse propter meretricem mortuus est, et moriens nostros occidit inimicos, putavi, o Deus, ipsum esse Christum Filium tuum: verum quia mortuus est, et non resurrexit, et rursum ductus est Israel in captivitatem, alius mihi Salvator mundi et mei generis praestolandus est, ut veniat cui repositum est, et ipse exspectatio gentium. Gad accinctus praeliabitur ante eum, et ipse accingetur retrorsum (Gen. XLIX, 19). Significat, quod Gad, Ruben et dimidia tribus Manasse ad filios, quos trans Jordanem in possessionem dimiserat, post quatuordecim annos revertens, praelium adversus eos gentium vicinarum grande repererit, et victis hostibus fortiter dimicaverit. Lege Jesum Nave (Josue XIII, 7) et Paralipomenon (I Paral. V, 18). Nepthalim, cervus emissus, dans eloquia pulchritudinis; sive Nephthalim ager irriguus (Gen. XLIX, 21). Utrumque significat Hebraeum verbum, AIALA SE- LUHA (I Paral. V, 18).","english":"Therefore, it says this: Now, seeing in spirit that your Nazirite Samson lets his hair grow and, having cut down the enemy, triumphs (Judges 16:29), that, like a serpent and a basilisk, he blocks the roads, permitting no one to pass through the land of Israel; but also, if anyone rash, trusting in his own strength as if in the speed of a horse, wishes to plunder it like a bandit, he will not be able to escape. It speaks entirely through the metaphor of a serpent and a horseman. Therefore, seeing your so strong Nazirite, that he died because of a harlot, and dying, killed our enemies, I thought, O God, that he himself was Christ your Son; but because he died and did not rise again, and Israel was again led into captivity, another Savior of the world and of my race must be awaited, so that he for whom it is reserved may come, and he himself is the expectation of the nations. \"Gad, girded, will fight before him, and he himself will be girded from behind\" (Gen. 49:19). It signifies that Gad, Reuben, and the half-tribe of Manasseh, returning after fourteen years to the sons whom he had left across the Jordan as a possession, found a great battle against them of the neighboring nations, and, having conquered the enemy, fought bravely. Read Joshua (Joshua 13:7) and Chronicles (1 Chronicles 5:18). \"Nephthalim, a deer let loose, giving words of beauty; or Nephthalim, a well-watered field\" (Gen. 49:21). The Hebrew word means both, AIALA SE-LUHA (1 Chronicles 5:18).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Judic. XVI, 29","severity":"info","text":"The citation 'Judic. XVI, 29' refers to Judges 16:29, but the Vulgate chapter 16 has only 31 verses; the reference may be a scribal error or an alternative versification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. XLIX, 19","severity":"info","text":"The verse 'Gad accinctus praeliabitur ante eum, et ipse accingetur retrorsum' is a paraphrase of Genesis 49:19, which in the Vulgate reads 'Gad accinctus proeliabitur ante eum, et ipse accingetur retrorsum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. XLIX, 21","severity":"info","text":"The verse 'Nephthalim, cervus emissus, dans eloquia pulchritudinis; sive Nephthalim ager irriguus' is a paraphrase of Genesis 49:21, which in the Vulgate reads 'Nephthali cervus emissus, dans eloquia pulchritudinis'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Josue XIII, 7","severity":"info","text":"The reference 'Josue XIII, 7' points to Joshua 13:7, which describes the allotment of land to the tribes of Reuben, Gad, and the half-tribe of Manasseh east of the Jordan.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Paral. V, 18","severity":"info","text":"The citation 'I Paral. V, 18' (1 Chronicles 5:18) is likely a scribal error; 1 Chronicles 5 has only 41 verses, and verse 18 does not correspond to the content. The intended reference may be 1 Chronicles 5:1-10 or another passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"AIALA SE-LUHA","severity":"info","text":"The transliteration 'AIALA SE-LUHA' represents Hebrew אַיָּלָה שְׁלוּחָה (’ayyālâ šəlûḥâ), meaning 'a deer let loose', reflecting the author's attempt to explain the dual meaning of Nephthalim.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Judic. XVI, 29' is uncertain; Judges 16:29 does not exist in the standard Vulgate, possibly a misreference to Judges 16 or another chapter.","The citation 'I Paral. V, 18' is problematic; 1 Chronicles 5:18 does not exist, likely a scribal error for a different verse or chapter."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"Significat autem, quod aquae calidae ipsa nascantur tribu, sive quod super lacum Genesar fluento Jordanis esset irrigua [Al. irriguus). Hebraei autem volunt propter Tiberiadem, quae Legis videbatur habere notitiam, agrum irriguum et eloquia pulchritudinis prophetari. Cervus autem emissus temporaneas fruges et velocitatem terrae uberioris ostendit. Sed melius, si ad doctrinam Salvatoris cuncta referamus, quod ibi vel maxime docuerit Salvator, ut in Evangelio (Matth. IV, 15) quoque scriptum est. Filius meus Joseph accrescens, filius meus accrescens et decorus aspectu; filiae decurrerunt super murum; sed exasperaverunt eum, et jurgati sunt, invideruntque illi habentes jacula. Sedit in forti arcus ejus, et dissoluta sunt vincula brachiorum et manuum ejus per manus potentis Jacob. Inde pastor egressus est lapis Israel. (Gen. XLIX, 22-24.) O fili Joseph, qui tam pulcher es, ut te tota de muris et turribus ac fenestris puellarum AEgypti turba prospectet, inviderunt tibi, et ad Iracundiam te provocaverunt fratres tui, habentes livoris sagittas, et zeli jaculis vulnerati. Verum arcum tuum et arma pugnandi posuisti In Deo: qui fortis est pugnator: et vincula tua, quibus te fratres ligaverunt, ab ipso soluta sunt et disrupta, ut ex luo semine tribus nascatur Ephraim fortis et stabilis, et instar lapidis durioris invicta, imperans quoque decem tribubus Israel.","english":"It signifies, moreover, that the hot waters themselves arise in the tribe, or that it was irrigated by the flow of the Jordan above the Lake of Gennesaret. The Hebrews, however, wish that, on account of Tiberias, which seemed to possess knowledge of the Law, an irrigated field and utterances of beauty are prophesied. But the released stag indicates early crops and the swiftness of a more fertile land. Yet it is better if we refer everything to the teaching of the Savior, that there especially the Savior taught, as is also written in the Gospel (Matthew 4:15). My son Joseph increasing, my son increasing and comely in appearance; the daughters ran down upon the wall; but they provoked him, and they quarreled, and they envied him, having javelins. He sat in the strong one, his bow, and the bonds of his arms and hands were loosened by the hand of the mighty Jacob. Thence a shepherd went forth, the stone of Israel. (Genesis 49:22-24.) O son Joseph, who are so beautiful that the whole crowd of Egyptian maidens from the walls and towers and windows looks out at you, your brothers envied you and provoked you to wrath, having arrows of spite and wounded by darts of jealousy. But you placed your bow and your weapons of fighting in God, who is a strong fighter; and your bonds, with which your brothers bound you, were loosened and broken by him, so that from your seed the tribe of Ephraim is born, strong and steadfast, and like a harder stone unconquered, also ruling over the ten tribes of Israel.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. XLIX, 22-24","severity":"info","text":"The passage cites Genesis 49:22-24, which is part of Jacob's blessings to his sons. The author interprets this as a prophecy of Ephraim's strength and rule over the ten tribes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. IV, 15","severity":"info","text":"The reference to Matthew 4:15 is likely a misattribution; the verse does not exist in the canonical Gospel. This may be a scribal error or a reference to a non-canonical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Tiberiadem","severity":"info","text":"Tiberias, a city on the Sea of Galilee, was a center of Jewish learning. The author notes that Hebrews associate it with knowledge of the Law, linking it to the tribe's irrigated field and eloquent utterances.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"lacum Genesar","severity":"info","text":"The Lake of Gennesaret (Sea of Galilee) is mentioned as the location where the Jordan River irrigates the land. This geographical detail supports the interpretation of the tribe's fertility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Cervus autem emissus","severity":"info","text":"The 'released stag' is interpreted as a symbol of early crops and swift fertility. This allegorical reading reflects patristic exegesis, where animals represent natural or spiritual qualities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Filius meus Joseph accrescens","severity":"caution","text":"The extended poetic passage on Joseph and Ephraim is not a direct biblical quotation but a midrashic expansion. The author blends Genesis narrative with allegory, which may confuse readers unfamiliar with this exegetical style.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The reference to Matthew 4:15 is uncertain; it may be a corruption or a non-canonical citation. The identity of the 'released stag' as a symbol is ambiguous, possibly drawn from Jewish or Christian allegorical traditions."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":7,"ref":"p7","source":"Benjamin, lupus rapax, mane comedet praedam, et vespere dividet spolia (Gen. XLIX, 27). Quam de apostolo Paulo quae dicta sunt (Act. VIII, 3; Gal. I, 13), manifestissima sit prophetia, omnibus patet, quod in adolescentia persecutus sit Ecclesiam, in senectute praedicator Evangelii fuerit. Hebraei autem ita dixerunt: Altare in quo immolabantur hostiae et victimarum sanguis ad basim illius fundebatur, in parte tribus Benjamin fuit; hoc. inquiunt, significat quod sacerdotes immolant mane hostias, ad vesperam dividunt ea, quae sibi ex Lege collata sunt, lupum sanguinarium, lupum voracem super altaris interpretatione ponentes, et spoliorum divisorem super sacerdotibus, qui servientes altari, vivunt de altari. Haec autem historice 1.\n\nSpiritaliter autem in Ruben prioris populi Judaeorum ostendit esse personam, cui a Domino dicitur, Israel primogenitus meus (Exod. IV, 22); etenim juxta quod primogenito debebatur, ipsius erat accipere sacerdotium et regnum. Additur, tu virtus mea (Ibid.) Utique quod ex ipso populo fundamentum fidei, ex ipso virtus Dei, qui est Christus (I Cor. I, 24) advenit. Quomodo autem ipse sit principium dolorum, nisi dum Patri Deo semper irrogaverit injuriam: dum convertit ad eum dorsum, et non faciem. Iste prior in donis, quia primum ipsis credita sunt eloquia Dei (Rom. III, 2), et legislatio, et Testamentum sive promissio (Rom. IX, 4).","english":"Benjamin, a ravenous wolf, will devour prey in the morning and divide the spoils in the evening (Gen. 49:27). That this is a most manifest prophecy of what was said concerning the Apostle Paul (Acts 8:3; Gal. 1:13) is clear to all, because in his youth he persecuted the Church, and in his old age he was a preacher of the Gospel. The Hebrews, however, have said this: The altar on which victims were sacrificed and the blood of the victims was poured at its base was in the portion of the tribe of Benjamin; this, they say, signifies that the priests sacrifice victims in the morning, and in the evening they divide what has been contributed to them from the Law, placing the bloodthirsty wolf, the voracious wolf, upon the interpretation of the altar, and the divider of spoils upon the priests, who, serving the altar, live from the altar. These things, however, are historical.\n\nSpiritually, however, in Reuben it shows the person of the earlier people of the Jews, to whom it is said by the Lord, Israel my firstborn (Exod. 4:22); for indeed, as was due to the firstborn, it was his to receive the priesthood and the kingdom. It is added, you are my strength (Ibid.). Assuredly because from this people came the foundation of faith, from this people came the strength of God, who is Christ (1 Cor. 1:24). But how he himself is the beginning of sorrows, except that he always inflicted injury upon God the Father: while he turned his back to him, and not his face. This one is first in gifts, because the oracles of God (Rom. 3:2), and the legislation, and the Testament or promise (Rom. 9:4) were first entrusted to them.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. XLIX, 27","severity":"info","text":"The lemma Benjamin, lupus rapax, mane comedet praedam, et vespere dividet spolia is a direct citation of Genesis 49:27, the blessing of Benjamin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act. VIII, 3; Gal. I, 13","severity":"info","text":"The references to Acts 8:3 and Galatians 1:13 are cited as prophecies of Paul's early persecution and later preaching; note that Acts 8:3 is likely a scribal error for Acts 9:3 (Paul's conversion).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Hebraei autem ita dixerunt","severity":"info","text":"The author reports a Hebrew interpretation linking Benjamin's wolf to the altar and priests, reflecting a Jewish exegetical tradition that the author distinguishes from his own spiritual reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Spiritaliter autem","severity":"info","text":"The passage shifts from historical/literal interpretation (Haec autem historice) to spiritual allegory, identifying Reuben with the Jewish people as firstborn, a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. IV, 22; I Cor. I, 24; Rom. III, 2; Rom. IX, 4","severity":"info","text":"The spiritual section cites Exodus 4:22 (Israel as firstborn), 1 Corinthians 1:24 (Christ as strength of God), Romans 3:2 (oracles of God), and Romans 9:4 (Testament or promise).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Act. VIII, 3","severity":"caution","text":"The citation Acts 8:3 is anomalous; the standard reference for Paul's persecution is Acts 8:1-3 (Saul's approval of Stephen's stoning) or Acts 9:3-4; this may be a textual corruption or a variant reference.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation Acts 8:3 is uncertain; it may refer to Acts 8:1-3 (Saul's presence at Stephen's stoning) or be a scribal error for Acts 9:3 (Paul's conversion).","The identity of the author (Incertus, Augustinus? Hieronymus?) is unresolved, affecting the attribution of the spiritual interpretation."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Iste major imperio; utique pro magnitudine virium quia copiosius caeteris in hoc saeculo populus idem regnavit. Effusus est autem sicut aqua, peccando in Christum, quae vasculo non tenetur: voluptatis effusus est impetu, et idcirco addidit. Ultra non crescat (Gen. XLIX, 4): quia populus ipse postquam in universo orbe dispersus est, valde imminutus est. Sed quare talia meruit, ita subjecit: Quia ascendisti cubile patris tui (Ibid), Primogenitae autem plebis audaciam praedicat, quae ascendit cubile patris sui, et maculavit stratum ejus, quando corpus Dominicum, in quo plenitudo divinitatis requiescebat (Coloss. II, 9), raptum in cruce suspendit, et ferro commaculavit. Simeon et Levi fratres, vasa iniquitatis bellantia (Gen. XLIX, 5). Per Simeon et Levi Scribae et Pharisaei et sacerdotes Judaici populi intelliguntur. De Simeone enim Scribae erant Judaeorum, de tribu vero Levi principes sacerdotum, qui consilium fecerunt, ut Jesum dolo tenerent et occiderent. De quo consilio dicit: In consilium eorum ne veniat anima mea (Ibid. 6). Horrebat enim tanta scelera, quae notissimis temporibus facturi erant Judaei. Quia in furore suo occiderunt virum (Ibid.), id est Christum, de quo dicitur: Ecce vir, orient nomen ejus (Zach. VI 12). Et alibi: Femina circumdabit virum (Jerem. XXXI, 22). Suffoderunt murum(Gen.","english":"This one is greater in command; certainly on account of the magnitude of its strength, because this same people ruled more abundantly than the others in this age. But it was poured out like water, sinning against Christ, which is not held by a vessel: it was poured out by the impulse of pleasure, and therefore it added: \"Let it not increase further\" (Gen. 49:4), because this same people, after it was scattered throughout the whole world, was greatly diminished. But why it deserved such things, it thus subjoined: \"Because you ascended your father's bed\" (Ibid.). It proclaims the audacity of the firstborn people, which ascended its father's bed and stained his couch, when the Lord's body, in which the fullness of divinity rested (Col. 2:9), was seized, hung on the cross, and defiled with iron. \"Simeon and Levi are brothers, vessels of iniquity waging war\" (Gen. 49:5). By Simeon and Levi, the Scribes and Pharisees and priests of the Jewish people are understood. For the Scribes of the Jews were from Simeon, and from the tribe of Levi were the chief priests, who formed a plan to seize and kill Jesus by deceit. Concerning which plan it says: \"Let my soul not enter into their council\" (Ibid. 6). For it abhorred such great crimes, which the Jews were about to commit in the most notorious times. \"Because in their fury they killed a man\" (Ibid.), that is, Christ, of whom it is said: \"Behold a man, the East is his name\" (Zech. 6:12). And elsewhere: \"A woman will encompass a man\" (Jer. 31:22). \"They undermined the wall\" (Gen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ultra non crescat","severity":"info","text":"The author cites Gen. 49:4, part of Jacob's blessing of Reuben, to link the scattering of the Jewish people with the patriarch's curse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quia ascendisti cubile patris tui","severity":"info","text":"The author quotes Gen. 49:4 again, interpreting Reuben's incest as a type of the Jewish people's crime against Christ's body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Simeon et Levi fratres, vasa iniquitatis bellantia","severity":"info","text":"The author cites Gen. 49:5, identifying Simeon and Levi as scribes and priests who conspired against Jesus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In consilium eorum ne veniat anima mea","severity":"info","text":"The author quotes Gen. 49:6, expressing horror at the Jewish leaders' plot to kill Jesus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecce vir, orient nomen ejus","severity":"info","text":"The author cites Zech. 6:12 (Vulgate) as a prophecy of Christ, interpreting 'vir' as a messianic title.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Femina circumdabit virum","severity":"info","text":"The author cites Jer. 31:22, likely as a typological reference to Christ's passion or the Church.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is corrupt at the end ('Suffoderunt murum' is incomplete).","The author's identity (Augustine or Jerome) is uncertain, affecting attribution of exegetical methods."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"XLIX, 6), id est, illum spiritalem fortissimum murum, qui custodit Israel, lancea confoderunt. Maledictus furor eorum, quia pertinax. (Ibid. 7), utique quando furore accensi et ira, obtulerunt Christum Pontio Pilato dicentes: Crucifige, crucifige, (Joan. XIX, 6). Et indignatio eorum, quia dura (Gen. XLIX, 7): dum Barrabam latronem peterent, et principem vitae crucifigendum postularent (Matth. XXVII, 21). Dividam eos in Jacob, et dispergam illos in Israel (Gen. XLIX, 7): quia nonnulli ex ipsis crediderunt, quidam in infidelitate permanserant. Dicuntur enim divisi ii, qui ab eis separantur, et veniunt ad fidem: dispersi antem, quorum patria temploque subverso, per orbem terrae incredulum genus spargitur. Juda, te laudabunt fratres tui (Ibid. 8). Per hunc Judam venis confessor exprimitur Christus, qui ex ejus tribu secundum carnem est genitus. Ipsum laudabunt fratres sui, apostoli scilicet, et omnes cohaeredes ejus, qui per adoptionem Patris, filii Dei effecti sunt, et Christi fratres per gratiam, quorum ipse egi Dominus per naturam. Manus tuae in cervicibus inimicorum tuorum (Ibid.). Eisdem enim manibus atque eodem crucis tropaeo et suos texit, et inimicos et adversarias potestates curvavit. Juxta quod el Paler promittit ei dicens: Sede ad dexteram meam, donec ponam inimicos tuos scabellum pedum tuorum (Psal. CIX, 1). Adorabunt te filii patris tui (Gen.","english":"(Gen. 49:6), that is, that most powerful spiritual wall which guards Israel, they pierced with a lance. Cursed is their fury, because it is stubborn. (Ibid. 7), certainly when, inflamed with fury and anger, they offered Christ to Pontius Pilate, saying: Crucify, crucify (John 19:6). And their indignation, because it is harsh (Gen. 49:7): while they demanded Barabbas the robber, and demanded that the Prince of life be crucified (Matt. 27:21). I will divide them in Jacob, and I will scatter them in Israel (Gen. 49:7): because some of them believed, while others remained in unbelief. For those who are separated from them and come to faith are said to be divided; but those whose homeland and temple were overthrown, and whose unbelieving race is scattered throughout the world, are said to be scattered. Judah, your brothers will praise you (Ibid. 8). Through this Judah, the confessor Christ is expressed, who was born from his tribe according to the flesh. His brothers will praise him, namely the apostles and all his co-heirs, who through the adoption of the Father have become sons of God, and brothers of Christ through grace, of whom he himself is the Lord by nature. Your hands are on the necks of your enemies (Ibid.). For with the same hands and the same trophy of the cross, he both covered his own and bent the enemies and hostile powers. According to which the Father also promises him, saying: Sit at my right hand, until I place your enemies as a footstool for your feet (Ps. 109:1). The sons of your father will adore you (Gen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 49:6","severity":"info","text":"The author interprets the 'wall' of Gen. 49:6 as a spiritual fortification guarding Israel, pierced by the enemies' lance.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 19:6","severity":"info","text":"The author links the fury of the enemies to their demand to crucify Christ, citing John 19:6.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matt. 27:21","severity":"info","text":"The indignation is tied to the crowd's preference for Barabbas over Christ, referencing Matt. 27:21.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"term","kind":"term","basis":"text","lemma":"dividam ... dispergam","severity":"info","text":"The author distinguishes 'dividam' (divide) for those who convert to faith and 'dispergam' (scatter) for those whose nation is destroyed and dispersed.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ps. 109:1","severity":"info","text":"The author cites Ps. 109:1 (Vulgate numbering) to illustrate the Father's promise to Christ, with enemies as a footstool.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Juda ... Christus","severity":"info","text":"The author interprets Judah as a type of Christ, the confessor, born from that tribe, praised by his brothers (apostles).","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]}],"ambiguities":["The Latin text is fragmentary at the end; the English draft cuts off mid-sentence after 'adorabunt te filii patris tui'."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"XLIX, 8): quando multi ex filiis Jacob adorant eum, per electionem gratiae salvi facti (Rom. XI, 5). Catulus leonis Juda (Ibid. 9). Quando nascendo factus est parvulus, sicut scriptum est: Parvulus natus est nobis (Isa. IX, 6). Ad praedam, fili mi, ascendisti, id est, ascendens in crucem, captivos populos redemisti; et quos ille contrarius invaserat, tu moriens eripuisti: denique rediens ab inferis, ascendisti in altum, captivam duxisti captivitatem (Psal. LXVII, 19). Requiescens accubuisti ut leo (Gen. XLIX, 9). Manifestissime Christus in passione accubuit, quando inclinato capite tradidit spiritum (Joan. XIX, 30), et quando in sepulcro securus, velut quodam corporis somno quievit. Sed quare ut leo, et velut catulus leonis? In somno enim suo leo fuit, quando non necessitate, sed potestate hoc ipsum complevit, sicut ipse dicit: Nemo tollit a me animam meam, sed ego pono eam (Joan. X, 18). Quod vero addit, et ut catulus leonis: inde enim mortuus unde natus. Bene ergo Christus ut leo requievit, qui non solum mortis acerbitatem non timuit, sed et in ipsa morte mortis imperium vicit. Quod autem dicit, Quis suscitabit eum(Gen. XLIX, 9)? Quia nullus nisi ipse, juxta quod ipse ait: Solvite templum hoc, et in triduo resuscitabo illud (Joan. II, 19). Non deficiet dux de Juda, et reliqua (Gen. XLIX, 9,10). Hoc manifestissime ad Judam refertur.","english":"(Gen. 49:8): when many of the sons of Jacob worship him, they are saved by the election of grace (Rom. 11:5). A lion cub of Judah (Ibid. 9). When by being born he became a little child, as it is written: A little child is born to us (Isa. 9:6). To the prey, my son, you ascended, that is, ascending the cross, you redeemed captive peoples; and those whom the adversary had invaded, you, dying, snatched away; finally, returning from the underworld, you ascended on high, you led captivity captive (Ps. 68:19). Resting, you lay down like a lion (Gen. 49:9). Most clearly Christ lay down in the passion, when with bowed head he gave up his spirit (John 19:30), and when in the tomb he rested secure, as if in a certain sleep of the body. But why like a lion, and like a lion cub? For in his sleep he was a lion, when he accomplished this very thing not from necessity, but from power, as he himself says: No one takes my soul from me, but I lay it down (John 10:18). But what he adds, and like a lion cub: for he died whence he was born. Well, then, did Christ rest like a lion, who not only did not fear the bitterness of death, but even in death itself conquered the dominion of death. But what he says, Who will rouse him (Gen. 49:9)? Because no one except himself, according to what he himself says: Destroy this temple, and in three days I will raise it up (John 2:19). The leader from Judah will not fail, and the rest (Gen. 49:9,10). This is most clearly referred to Judah.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 49:8","severity":"info","text":"The author cites Gen. 49:8, interpreting the worship of Jacob's sons as a type of salvation by grace, and links it to Rom. 11:5.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 49:9","severity":"info","text":"The phrase 'catulus leonis Juda' (lion cub of Judah) is glossed with Isa. 9:6, Ps. 68:19, John 19:30, and John 10:18 to develop a Christological typology of Christ's death and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"catulus leonis","severity":"info","text":"The term 'catulus leonis' (lion cub) is used to denote Christ's dual nature: as a lion (power over death) and as a cub (death from which he was born). This reflects a patristic exegetical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Quis suscitabit eum?","severity":"info","text":"The rhetorical question 'Who will rouse him?' (Gen. 49:9) is answered with John 2:19, alluding to Christ's self-resurrection. This aligns with early Christian apologetic against docetic or adoptionist views.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the typological exposition of Jacob's blessings, moving from the pierced wall (previous) to the lion cub and the leader from Judah, maintaining a consistent Christological focus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Non deficiet dux de Juda","severity":"caution","text":"The phrase 'Non deficiet dux de Juda' (Gen. 49:9-10) is said to refer 'manifestissime' to Judah, but the author's Christological reading may obscure the original tribal context of the blessing.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text conflates multiple verses from Genesis 49 without clear verse divisions; the exact reference for 'et reliqua' is uncertain.","The phrase 'inde enim mortuus unde natus' is ambiguous: it may mean Christ died from the same source (humanity) from which he was born, or that his death and birth are typologically linked."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Diu enim fuit ex semine illius intemerata apud Judaeos successio regni, donec Christus nasceretur, sicut supra diximus. Alligans ad vineam pullum suum (Ibid. 11). Pullus suus populus est ex gentibus, cui adhuc nunquam fuerat legis onus impositum. Hunc copulavit ad vineam, ad apostolos scilicet, qui ex Judaeis sunt. Nam vinea Domini Sabaoth domus Israel est (Isa. V, 7). Et ad vilem asinam suam (Gen. XLIX, 12). Ipse dicit, Ego sum vitis vera (Joan. XV, 1). Ad hanc ergo vitem alligat asinam suam, Synagogam tardigradam scilicet, et gravi legis pondere depressam. Lavit in vina stolam suam (Gen. XLIX, 11), sive carnem suam in sanguine passionis, sive sanctam Ecclesiam illo vino, quod pro multis effundetur in remissionem peccatorum (Matth. XXVI, 28). Et in sanguine uvae pallium suum (Gen. XLIX, 11) Pallium gentes sunt, quas corpori suo junxit, sicut scribitur: Vivo ego, dicit Dominus, nisi hos omnes induam sicut vestimentum (Isa. XLIX, 18). Pulchriores oculi ejus vino (Gen. XLIX, 12). Oculi Christi apostoli sunt et evangelistae, qui lumen scientiae Ecclesiae praestant: quorum praecepta austeritatem vini priscae legis superant, quia longe leviora sunt. Et dentes ejus lacte candidiores (Ibid.). Dentes praeceptores sunt sancti, qui praecidunt ab erroribus homines, et eos quasi comedendo in Christi corpus transmittunt.","english":"For a long time, from his seed, there was an unblemished succession of the kingdom among the Jews, until Christ was born, as we said above. Tying his foal to the vine (Gen. 49:11). His foal is the people from the Gentiles, upon whom the burden of the law had never yet been imposed. He joined this to the vine, that is, to the apostles, who are from the Jews. For the vine of the Lord Sabaoth is the house of Israel (Isa. 5:7). And to his lowly donkey (Gen. 49:12). He himself says, I am the true vine (John 15:1). To this vine, therefore, he ties his donkey, that is, the slow-moving Synagogue, weighed down by the heavy burden of the law. He washed his garment in wine (Gen. 49:11), either his flesh in the blood of the passion, or the holy Church in that wine which will be poured out for many for the remission of sins (Matt. 26:28). And in the blood of the grape his cloak (Gen. 49:11). The cloak is the Gentiles, whom he joined to his body, as it is written: I live, says the Lord, unless I clothe all these as a garment (Isa. 49:18). His eyes more beautiful than wine (Gen. 49:12). The eyes of Christ are the apostles and evangelists, who provide the light of knowledge to the Church; their precepts surpass the austerity of the wine of the ancient law, because they are far lighter. And his teeth whiter than milk (Gen. 49:12). The teeth are the holy teachers, who cut men off from errors and, as if by eating, transmit them into the body of Christ.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Alligans ad vineam pullum suum","severity":"info","text":"The passage is a continuous allegorical gloss on Gen. 49:11–12, following the sequence of Jacob's blessing. Each clause of the biblical text is taken as a lemma and interpreted typologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isa. V, 7","severity":"info","text":"The citation 'vinea Domini Sabaoth domus Israel est' is a loose echo of Isa. 5:7, where the vineyard of the Lord is Israel. The author adapts it to identify the vine with the apostles from the Jews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. XV, 1","severity":"info","text":"The phrase 'Ego sum vitis vera' quotes John 15:1, where Christ declares himself the true vine. The author uses this to link the vine of Gen. 49:11 to Christ and the apostles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isa. XLIX, 18","severity":"info","text":"The citation 'Vivo ego, dicit Dominus, nisi hos omnes induam sicut vestimentum' is a paraphrase of Isa. 49:18, though the verse numbering varies in Vulgate traditions. It supports the allegory of the cloak as the Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"asinam suam","severity":"info","text":"The 'donkey' (asina) is allegorized as the Synagogue, slow-moving and burdened by the law. This reflects a common patristic trope contrasting the Synagogue (often as an ass) with the Church (the vine).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Lavit in vina stolam suam","severity":"info","text":"The washing of the garment in wine is interpreted either as Christ's flesh in the blood of the passion or as the Church in the Eucharistic wine (Matt. 26:28). This dual reading is typical of allegorical exegesis in the Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The biblical verse numbering (e.g., Isa. V, 7; Gen. XLIX, 11) follows the Vulgate but may differ from modern editions. The citation 'Isa. XLIX, 18' does not correspond exactly to a known verse; it may be a conflation or a variant in the manuscript tradition."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Candidiores autem effecti sunt ductores Ecclesiae lacte veteris legis. Zabulon habitavit in littore maris, et in statione navium (Gen. XLIX, 13). Zabulon interpretatur habitaculum fortitudinis, et Ecclesiam significat. Haec in littore maris habitat et in statione navium, ut credentibus sit refugium, et periclitantibus demonstret fidei portum. Haec contra omnes turbines saeculi inconcussa firmitate solida spectat naufragium Judaeorum, et haereticorum procellas, qui circumferuntur omni vento doctrinae, quorum etsi tunditur fluctibus, non tamen frangitur. Pertendit autem usque ad Sidonem (Ibid.), hoc est, usque ad gentes. Legitur etiam in Evangelio inde assumptos esse apostolos aliquos, et ipsis locis Dominum saepe docuisse, sicut scriptum est, Terra Zabulon, et terra Nephthalim, populus qui sedebat in tenebris, vidit lucem magnam (Matth. IV, 15, 16, ex Isa. IX, 1). Sidon interpretatur venator, vel venatrix. Venatores qui sunt, nisi apostoli? Qui, ut supra diximus, ex illis locis assumpti sunt, de quibus dicitur: Mittam venatores multos, et venabuntur vos in omni monte (Jerem. XVI, 16). Isachar asinus fortis (Gen. XLIX, 14). Isachar, qui interpretatur merces, refertur ad populum gentium, quem Dominus sanguinis sui pretio mercatus est.","english":"But the leaders of the Church have become whiter by the milk of the old law. Zebulun dwelt on the seashore and at the station of ships (Gen. 49:13). Zebulun is interpreted as \"dwelling of strength\" and signifies the Church. This one dwells on the seashore and at the station of ships, so that it may be a refuge for believers and show the port of faith to those in peril. Against all storms of the age, with unshaken firmness it stands solid, beholds the shipwreck of the Jews, and the tempests of heretics, who are carried about by every wind of doctrine, and though it is battered by the waves, it is not broken. It extends as far as Sidon (ibid.), that is, to the Gentiles. It is also read in the Gospel that some apostles were taken from there, and that the Lord often taught in those places, as it is written: \"The land of Zebulun and the land of Naphtali, the people who sat in darkness saw a great light\" (Matt. 4:15, 16, from Isa. 9:1). Sidon is interpreted as \"hunter\" or \"huntress.\" Who are the hunters, if not the apostles? Who, as we said above, were taken from those places, of whom it is said: \"I will send many hunters, and they will hunt you on every mountain\" (Jer. 16:16). Issachar, a strong ass (Gen. 49:14). Issachar, which is interpreted as \"reward,\" refers to the people of the Gentiles, whom the Lord purchased with the price of his own blood.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Zabulon","severity":"info","text":"Zabulon is interpreted as 'dwelling of strength' and signifies the Church, a common allegorical reading in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 49:13","severity":"info","text":"The verse 'Zebulun dwelt on the seashore and at the station of ships' is cited from the Vulgate, with the author adding an allegorical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matt. 4:15, 16","severity":"info","text":"The citation 'The land of Zebulun and the land of Naphtali... saw a great light' is attributed to Matthew but actually derives from Isaiah 9:1, as noted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jer. 16:16","severity":"info","text":"The verse 'I will send many hunters, and they will hunt you on every mountain' is cited from Jeremiah, though the exact wording differs from the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Sidon","severity":"info","text":"Sidon is interpreted as 'hunter' or 'huntress,' a symbolic etymology linking the city to the apostles as hunters of souls.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Isachar","severity":"info","text":"Issachar is interpreted as 'reward' and refers to the Gentile people purchased by Christ's blood, an allegorical reading of the tribal name.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the citation 'Mittam venatores multos' is given as Jeremiah 16:16, but the Vulgate text differs; the author may be quoting from memory or a variant tradition.","The phrase 'Candidiores autem effecti sunt ductores Ecclesiae lacte veteris legis' is ambiguous: it may mean the Church leaders are made whiter (purified) by the milk of the old law, or that they are made more distinguished."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Hic Isachar asinus fortis scribitur, quia prius populus gentilis quasi brutum et luxuriosum animal, nullaque ratione substitit, sed postmodum jugum disciplinae evangelicae libenter portavit. Hic accubans inter terminos, vidit requiem quod esset bona, et terram quod optima (Ibid. 15). Inter terminos autem cubare1, est praestolato mundi fine requiescere, nihilque de iis quae nunc versantur in medio, quaerere, sed ultima desiderare. Et fortis asinus requiem et terram optimam videt, cum simplex gentilitas idcirco se ad robur boni operis erigit, quia ad aeternae vitae patriam tendit. Unde etiam apponit humerum suum ad portandum, quia dum ad promissam requiem pervenire desiderat, cuncta mandatorum onera libenter portat. Unde factus est tributis serviens, hoc est, Christo regi suae fidei bona et operum bonorum offerens munera. Dan judicabit populum suum sicut aliae tribus in Israel. Fiat Dan coluber in via, cerastes in semita (Gen. XLIX, 16, 17), et reliqua. Dicunt quidam Antichristum per haec verba praedici de ista tribu futurum2, pro eo quod hoc loco Dan et coluber asseritur et mordens, et quod inter tribus Israel primus Dan ad aquilonem castrametatus est, illum significans qui se in lateribus aquilonis sedere dicit (Num. II, 25), et de quo figuraliter dicit propheta: A Dan auditus est fremitus equorum ejus (Jerem. VIII, 16). Qui non solum coluber, sed etiam cerastes vocatur.","english":"Here Isachar is written as a strong ass, because the gentile people were at first like a brute and lascivious animal, standing by no reason, but afterwards willingly bore the yoke of evangelical discipline. Here, lying between the boundaries, it saw that rest was good, and that the land was very good (Gen. 49:15). But to lie between the boundaries is to await the end of the world in rest, to seek nothing of those things which now occupy the middle, but to desire the last things. And the strong ass sees rest and the best land, when simple gentility raises itself to the strength of good work precisely because it is heading for the homeland of eternal life. Hence it also puts its shoulder to bearing, because while it desires to reach the promised rest, it willingly bears all the burdens of the commandments. Hence it became serving tributes, that is, offering to Christ the king the goods of its faith and the gifts of good works. Dan will judge his people as the other tribes in Israel. Let Dan be a serpent in the path, a horned viper in the footpath (Gen. 49:16, 17), and the rest. Some say that the Antichrist is predicted by these words to be from this tribe, because in this passage Dan is asserted to be both a serpent and a biter, and because among the tribes of Israel Dan first encamped to the north, signifying him who says he sits in the sides of the north (Num. 2:25), and of whom the prophet says figuratively: From Dan the neighing of his horses was heard (Jer. 8:16). He is called not only a serpent, but also a horned viper.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Isachar asinus fortis","severity":"info","text":"Isachar is the Vulgate form of Issachar; 'asinus fortis' (strong ass) is a literal rendering of the Hebrew name, here allegorized as the gentile people bearing the yoke of discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 49:15","severity":"info","text":"The verse 'vidit requiem quod esset bona, et terram quod optima' is a paraphrase of Gen. 49:15, where Issachar is described as seeing rest and good land.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 49:16-17","severity":"info","text":"The phrases 'Dan judicabit populum suum' and 'Fiat Dan coluber in via, cerastes in semita' echo Gen. 49:16-17, where Dan is compared to a serpent and a horned viper.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Num. 2:25","severity":"info","text":"The reference to Dan encamping to the north is from Num. 2:25, used here to link Dan with the Antichrist's northern seat.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jer. 8:16","severity":"info","text":"The phrase 'A Dan auditus est fremitus equorum ejus' is a loose citation of Jer. 8:16, applied to the Antichrist's horses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Antichristum","severity":"info","text":"The identification of Dan with the Antichrist is a patristic tradition, found in authors like Hippolytus and Jerome, linking the tribe's northern location to the Antichrist's origin.","cites":[],"named_sources":["Hippolytus","Jerome"],"dropped_cites":[]}],"ambiguities":["The Latin 'tributis serviens' is ambiguous: it could mean 'serving the tribes' or 'serving tributes'; the translation opts for 'serving tributes' as an offering to Christ."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"enim Graece cornua dicuntur. Serpens ergo ille cornutus esse perbibetur, per quern digne Antichristus asseritur, quia contra vitam fidelium cum morsu pestiferae praedicationis armabitur etiam cornibus potestatis. Quis autem nesciat sentium angustiorem esse quam viam? Fit ergo Dan coluber in via, quia in praesentis vitae latitudine eos ambulare provocat, quibus quasi parcendo blanditur: sed in via mordet, quia eos quibus libertatem tribuit, erroris sui veneno consumit. Fit cerastes in semita: quia quos fideles reperit, et sese inter angusta praecepti coelestis itinera constringentes, non solum nequitia callidae persuasionis impetit, sed etiam terrore potestatis premit, et in persecutionis languore, post beneficia fictae dulcedinis exercet cornua potestatis. Equus iste, cujus ungulas cerastes mordere dicitur, hunc mundum insinuat, qui per elationem suam in cursu labentium temporum spumat. Et quia Antichristus extrema mundi hujus apprehendere nititur, cerastes iste equi ungulas mordere perhibetur. Ungulas quippe equi mordere, est extrema saeculi feriendo contingere. Ut cadat ascensor3 ejus retro (Ibid. 17). Plebs infidelis Judita, erroris sui laqueis capta, pro Christo Antichristum exspectat.","english":"For in Greek \"horns\" are called \"cerata.\" Therefore, that horned serpent is said to exist, through whom the Antichrist is fittingly asserted, because he will be armed against the life of the faithful with the bite of pestilential preaching and also with the horns of power. But who does not know that a narrow path is more constricted than a road? Therefore Dan becomes a serpent on the road, because in the breadth of the present life he provokes them to walk, to whom he flatters as if sparing them: but he bites on the road, because he consumes with the poison of his error those to whom he grants freedom. He becomes a horned serpent in the narrow path: because those whom he finds faithful, and who constrain themselves within the narrow ways of the heavenly commandment, he not only attacks with the wickedness of crafty persuasion, but also oppresses with the terror of power, and in the languor of persecution, after the benefits of feigned sweetness, he exercises the horns of power. That horse, whose hooves the horned serpent is said to bite, suggests this world, which through its pride foams in the course of fleeting times. And because the Antichrist strives to seize the extremities of this world, that horned serpent is said to bite the horse's hooves. For to bite the hooves of a horse is to touch the ends of the age by striking. So that his rider falls backward (Ibid. 17). The unfaithful people of Judah, caught in the snares of their error, await the Antichrist instead of Christ.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"cerastes","severity":"info","text":"The Greek κεράστης (horned) is glossed as 'cornutus' and linked to the serpent of Antichrist. The author derives 'cerastes' from κέρας (horn), a common patristic etymology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 49:17","severity":"info","text":"The phrase 'ut cadat ascensor eius retro' alludes to Jacob's blessing of Dan (Gen. 49:17 LXX/Vg), where Dan is a serpent biting the horse's heel so the rider falls backward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Dan","severity":"info","text":"Dan's blessing in Gen. 49:17 is interpreted as a serpent (coluber) on the road and a cerastes in the narrow path, allegorizing Antichrist's dual tactics: seductive freedom and persecutory oppression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the allegorical exposition of Dan's blessing, moving from serpent on the road to cerastes in the narrow path, then to the horse (world) and the rider's fall, culminating in the unfaithful Jews awaiting Antichrist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Antichristus","severity":"info","text":"The identification of Dan's serpent with Antichrist is a standard patristic trope (e.g., Hippolytus, Jerome), here elaborated with the horse as the world and the rider as Christ or the faithful.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'perbibetur' is likely a scribal error for 'perhibetur' (is said).","The phrase 'plebs infidelis Judita' may refer to the Jewish people or a specific group; the context suggests a typological reading of Judah as the unfaithful awaiting Antichrist."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Bene Jacob eodem loco repente in electorum vocem conversus est dicens, Salutare tuum exspectabo, Domine: id est, non sicut infideles Antichristum, sed eum qui in redemptionem nostram venturus est, verum credo fideliter Christum. Amen.","english":"Rightly does Jacob, in that same place, suddenly turn to the voice of the elect, saying, \"I will await your salvation, O Lord\": that is, not as the unfaithful await the Antichrist, but I faithfully believe in the true Christ, who is to come for our redemption. Amen.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the treatise by shifting from the exposition of Dan as a serpent to a direct quotation of Jacob's prayer, marking a rhetorical turn to the voice of the elect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Salutare tuum exspectabo, Domine","severity":"info","text":"The phrase echoes the Vulgate of Genesis 49:18, where Jacob blesses Dan, but the wording here is adapted to a Christological interpretation, not a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Salutare","severity":"info","text":"Salutare (neuter substantive) means 'salvation' or 'saving grace,' but here it is personified as a title for Christ, paralleling Greek σωτήριον.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The contrast between awaiting Antichrist and awaiting Christ reflects early Christian eschatological polemic, common in Latin patristic treatises against millenarian or dualist expectations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The closing 'Amen' and the sudden shift to first-person prayer suggest a liturgical or homiletic conclusion, possibly indicating the work was delivered orally or appended for devotional use.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'eodem loco' could refer to the same biblical passage (Genesis 49) or to the same point in the treatise; the reading taken is the latter, as a rhetorical transition.","The identity of 'Jacob' as speaker is ambiguous: it may be the patriarch in the biblical narrative or a typological figure for the faithful; the reading taken is the biblical Jacob as a type of the elect."],"confidence":"high","notes":[]}]}