{"slug":"tmp452.tmp452.opp-lat1","id":"latin:ogl-pl:tmp452.tmp452.opp-lat1","title":"De benedictionibus Jacob patriarchae. Aliud exemplar.","title_source":"De benedictionibus Jacob patriarchae. Aliud exemplar.","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":"2026-11-15T06:09:46Z","cost_usd":0.003435},"source":{"registry_id":"latin:ogl-pl:tmp452.tmp452.opp-lat1","work_id":"tmp452.tmp452.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/tmp452/tmp452/tmp452.tmp452.opp-lat1.xml"},"stats":{"passages":6,"english_words":1356,"coptic_letters":0,"source_letters":5444,"commentary_units":36,"commentary_kinds":6,"derived_notes":1,"ambiguities":12,"work_notes":5,"external_links":0,"timeline":4},"summary":{"work":"tmp452.tmp452.opp-lat1","abstract":"De benedictionibus Jacob patriarchae. Aliud exemplar is a Latin treatise on the blessings of Jacob from Genesis 49, preserved in a manuscript tradition that attributes it uncertainly to Augustine or Jerome. The incipit 'Aliud exemplar' indicates a second copy or variant recension. The work interprets the patriarchal blessings typologically, contrasting allegorical and historical senses, and treats Jacob as an instrument of divine prophecy. No firm date or provenance is established; it likely belongs to the early medieval period (5th–8th century) and may have been used in monastic or cathedral schools. The edition does not resolve authorship, and the textual variation signaled by 'Aliud exemplar' remains uncollated.","historical_context":"The work's date and place of composition are unknown. The manuscript tradition, with its ambiguous attribution to Augustine or Jerome, suggests a context of Latin patristic or early medieval exegesis, possibly in a monastic or cathedral school in Gaul, Italy, or North Africa. The treatise's focus on the blessings of Jacob (Genesis 49) reflects a common interest in patriarchal typology as prefiguring Christian history. The use of 'sensus historicus' and 'allegorical sense' aligns with standard hermeneutical frameworks of Latin Fathers like Augustine and Jerome, but the work's style and method do not securely match either. The 'Aliud exemplar' note indicates transmission in multiple copies, suggesting some circulation, but no liturgical or canonical reception is recorded. The work likely belongs to the 5th–8th centuries, a period when spurious or anonymous texts were often attributed to authoritative Fathers.","significance":"De benedictionibus Jacob patriarchae illustrates the persistence of typological exegesis of the Old Testament in early medieval Latin Christianity. Its uncertain authorship and textual variation highlight the challenges of attributing anonymous or spurious works. The treatise contributes to understanding how Genesis 49 was interpreted as prophecy, and its manuscript tradition reflects the fluidity of patristic attribution in medieval transmission.","timeline":[{"date":"5th–8th c.","event":"Probable composition of the treatise, based on exegetical method and manuscript tradition."},{"date":"Medieval","event":"Transmission of the work in multiple copies, as indicated by the incipit 'Aliud exemplar'."},{"date":"Undated","event":"Attribution to Augustine or Jerome in manuscript tradition, likely spurious."},{"date":"Modern","event":"Edition in the ogl-pl corpus, with notes on textual variation and uncertain authorship."}],"relations":[{"work":"Genesis 49 (Vulgate)","relation":"Biblical source for the blessings of Jacob.","key":"","label":null,"url":null},{"work":"De benedictionibus Jacob patriarchae (other recension)","relation":"Related as 'Aliud exemplar' indicates a second copy or variant.","key":"","label":null,"url":null},{"work":"Augustine, De Genesi ad litteram","relation":"Possible influence or parallel in exegetical method, though authorship is uncertain.","key":"","label":null,"url":null},{"work":"Jerome, Hebraicae quaestiones in Genesim","relation":"Possible influence or parallel in typological interpretation.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The date of composition is unknown; the 5th–8th century range is a scholarly estimate based on exegetical style and manuscript tradition.","Authorship is uncertain; the attribution to Augustine or Jerome is not confirmed and may be spurious.","The incipit 'Aliud exemplar' indicates textual variation, but the edition does not collate the variants.","No specific place of composition or community can be identified from the available evidence."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000442,"generated":"2026-11-15T06:09:45Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp452/tmp452/tmp452.tmp452.opp-lat1.xml"}],"checks":{"work":"tmp452.tmp452.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":6,"translated":6,"commentary_passages":6,"commentary_units":36,"english_words":1356,"source_letters":5444,"commentary_kinds":6},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The title De benedictionibus Jacob patriarchae identifies the work as a treatise on the blessings of the patriarch Jacob (Genesis 49). The incipit 'Aliud exemplar' suggests a second copy or variant version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"caution","text":"The manuscript tradition attributes the work to 'Incertus, Augustinus? Hieronymus?' indicating uncertainty. It may be a spurious or anonymous text later associated with these Fathers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"No firm date is established. The work likely belongs to the early medieval period, possibly 5th–8th century, given its thematic focus and the ambiguity of authorship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The treatise may have been used in monastic or cathedral schools for typological exegesis of the patriarchal blessings, but no specific liturgical or canonical reception is recorded.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"This edition does not resolve the authorship question. The 'Aliud exemplar' note indicates textual variation that is not collated here.","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: 6 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":6},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"DE BENEDICTIONIBUS JACOB PATRIARCHAE. ALIUD EXEMPLAR.1\n\nSacrosancta atque praesaga sanctorum Patriarcharum benedictio, quae per Spiritum sanctum atque os beati Jacob singulis est competenti qualitate distributa, nec per omnia sensu litterario potest intelligi, maxime cum idem beatus Patriarcha dicat, Ut annuntiem vobis quas ventura sunt in novissimis diebus (Gen. XLIX, i), nec ita extenuanda per sensum allegoricum, ut omnimodo evacuari debeat sensus historicus: quia et quaedam, uti post videbimus, sic eis praedicta sunt, ut in proximo quaedam2 quaedam multo post venerint: tamen plura ex iliis in finem servata sunt. Quae ergo [antea ego] historialiter in ipsis verbis intelligere postumus, primum quasi fundamenta jaciendo, donante Domino, strictim pandamus: quae autem omnimodis litteram refugiunt 3, ea per spiritualem intelligentiam sicut et spiritali sunt intellectu carpenda, discutiamus.","english":"On the Blessings of the Patriarch Jacob. Another Copy.\n\nThe sacrosanct and prophetic blessing of the holy Patriarchs, which was distributed through the Holy Spirit and the mouth of the blessed Jacob to each according to his fitting quality, cannot be understood entirely in a literal sense, especially since the same blessed Patriarch says, “That I may announce to you what is to come in the last days” (Gen. 49:1); nor should it be so diminished through an allegorical sense that the historical sense must be entirely voided, because certain things, as we shall see later, were predicted to them in such a way that some came to pass soon after, some much later; yet many of them have been reserved for the end. Therefore, what we can understand historically in the words themselves, first laying foundations, as it were, with the Lord’s gift, let us set forth briefly; but those things that utterly shun the letter, let us discuss through spiritual understanding, as they are to be grasped with a spiritual intellect.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"DE BENEDICTIONIBUS JACOB PATRIARCHAE. ALIUD EXEMPLAR.","severity":"info","text":"The title 'Aliud exemplar' indicates this is a second copy or recension of a work on Jacob's blessings, possibly from a different manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ut annuntiem vobis quas ventura sunt in novissimis diebus (Gen. XLIX, i)","severity":"info","text":"The author cites Genesis 49:1, where Jacob announces future events, though the Vulgate reads 'quae ventura sunt' not 'quas ventura sunt'; the quotation supports the prophetic character of the blessings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sensum allegoricum","severity":"info","text":"The term 'allegorical sense' is contrasted with 'historical sense' (sensus historicus), reflecting a standard hermeneutical framework in Latin patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"per Spiritum sanctum atque os beati Jacob","severity":"info","text":"The author attributes the blessings to the Holy Spirit speaking through Jacob, a common patristic view that patriarchs and prophets were instruments of divine revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Incertus, Augustinus? Hieronymus?","severity":"caution","text":"The work's authorship is uncertain, attributed in the manuscript tradition to Augustine or Jerome, but not confirmed; the exegetical method resembles both but is not securely identifiable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quaedam2","severity":"caution","text":"The repeated 'quaedam' with a superscript '2' in the edition may indicate a textual variant or scribal correction; the sense is that some predictions came soon, some later.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'antea ego' is bracketed in the edition, suggesting a possible interpolation or variant reading; the authorial voice is uncertain.","The reference to 'quaedam2' may reflect a manuscript anomaly or editorial mark, not a clear textual corruption."],"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":2,"ref":"p2","source":"DE RUREN.\n\nRuben primogenitus meus, tu fortitudo mea, et principium doloris mei: prior in donis, major imperio (Ibid. 3). Patet litterae sensus, quia beatus Jacob primum filium Ruben ex Lia uxore sua susceperit, qui si se digne tanto patre tractasset, ad eum primogenita regnumque pertineret. Unde dicit sibi eum primogenitum, quasi cui deberentur dona primogenita: sed et fortitudinem suam eum nominat, eo quod robur imperii ad eum debuerit declinare. Haec autem non ideo indicative protulit, quod ita futura esse aut praeviderit, vel voluerit; sed ut eum per haec dicta ad poenitentiam cohortaretur, cum recoleret, a quanta dignitate peccando decidisset. Unde dicit, et principium doloris mei (Ibid.); principium namque doloris illius fuit, qui ruptis castimoniae habenis, infrenis irruit ad constuprandam conjugem patris, quae res non mediocri dolore eum stimulasse credenda est. Bene autem dicitur principium doloris iste, quia et reliqui fratres accusati sunt a beato Joseph apud patrem crimine pessimo. Quod autem ait, prior in donis (Ibid.), ad primogenita pertinet quae illi tanquam primogenito debebantur: quod vero subjungit, major imperio (Ibid.), aperte declaratur ad eum pertinuisse, ut de ejus semine reges reliquorum fratrum crearentur. Quod vero ait, effusus es sicut aqua (Ibid.","english":"Concerning Reuben.\n\nReuben, my firstborn, you are my strength and the beginning of my sorrow: first in gifts, greater in command (Gen. 49:3). The literal sense is clear, because the blessed Jacob received Reuben as his first son from his wife Leah; if he had conducted himself worthily of such a father, the primogeniture and the kingdom would have pertained to him. Hence he calls him his firstborn, as one to whom the firstborn gifts were owed; but he also names him his strength, because the power of rule ought to have devolved upon him. He did not, however, utter these things indicatively because he either foresaw or willed that they would be so, but in order to exhort him through these words to repentance, when he recalled from how great a dignity he had fallen by sinning. Hence he says, \"and the beginning of my sorrow\" (Gen. 49:3); for the beginning of that sorrow was he who, having broken the reins of chastity, rushed unbridled to defile his father's wife—a matter which is believed to have stung him with no small grief. It is well said that this one is the beginning of sorrow, because the other brothers were also accused by the blessed Joseph before their father of a most wicked crime. As for what he says, \"first in gifts\" (Gen. 49:3), this pertains to the primogeniture which was owed to him as firstborn; and what he adds, \"greater in command\" (Gen. 49:3), clearly declares that it pertained to him that kings of the remaining brothers should be created from his seed. As for what he says, \"you have poured forth like water\" (Gen. 49:4).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ruben primogenitus meus, tu fortitudo mea, et principium doloris mei: prior in donis, major imperio","severity":"info","text":"The passage paraphrases and comments on Gen 49:3, the blessing of Reuben. The Latin text closely follows the Vulgate wording.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"principium doloris mei","severity":"info","text":"The author interprets Reuben's sin (incest with Bilhah, cf. Gen 35:22) as the 'beginning of sorrow' for Jacob, a moral reading common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"effusus es sicut aqua","severity":"info","text":"This phrase, from Gen 49:4, is quoted but not commented on in the surviving passage. The English draft marks it as incomplete.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"DE RUREN","severity":"info","text":"The section heading 'DE RUREN' (Concerning Reuben) introduces a new unit of commentary, following the order of Jacob's sons in Genesis 49.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Patet litterae sensus","severity":"info","text":"The author explicitly distinguishes literal from moral interpretation, a method typical of early medieval Latin exegesis, possibly influenced by Augustine or Jerome.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Quod vero ait, effusus es sicut aqua","severity":"caution","text":"The passage breaks off mid-sentence after quoting Gen 49:4, suggesting the manuscript or exemplar is incomplete at this point.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The author's identity is uncertain (Incertus, Augustinus? Hieronymus?).","The text ends abruptly; the commentary on 'effusus es sicut aqua' is missing."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"4), hunc habet sensum: Sicut aqua quae vase non cohibetur, quaquaversum fluit, et ubi declivior locus humiliorem se praebuerit, toto impetu decidit: ita tu nulla mensura conjugali libidinem cohibuisti: sed quo te impetus voluptatis allexit, eo sentinam tuae concupiscentiae diffudisti. Cum vero subjungit, non crescas (Ibid.), prohibet eum ulterius a tali et simili turpitudine. Unde et Dominus ad Cain Peccasti tu, quiesce (Gen. IV, 7, sec. LXX), Quo autem ista tendant, subjuncta verba testantur: quia ascendisti cubile patris tui, et maculasti stratum ejus (Gen. XLIX, 4). Manifeste enim his verbis incesti crimen, quod ille in Balam concubinam patris sui commiserat, exaggeratur: quod nc cui forsan violentum videatur eo quod superius praemissum est.\n\nAnnuntiabo vobis quee ventura sunt in novissimis diebus: audiat quid liber Paralipomenon de hac re dicat: Filii quoque Ruben, iste primogenitus Israel (I Paral. V, 3): ipse quippe fuit primogenitus ejus; sed cum violasset torum patris sui, data sunt primogenita ejus filiis Joseph, filiis Israel, et non est reputatus in primogenitum: typice autem Ruben iste primogenitus populum designat Judaicum, qui primogenitus fuit Dei, juxta quod de illo Dominus ad Moysen ait: Filius primogenitus meus Israel est (Exod. IV, 22). Et beatus Jeremias, Sanctus Israel Domino, primitiae frugum ejus (Jer.","english":"4), this is the sense: Just as water not contained by a vessel flows in every direction, and where a lower place offers itself as more humble, it falls with its full force, so you restrained your conjugal lust by no measure, but wherever the impulse of pleasure enticed you, there you poured out the bilge of your concupiscence. When he adds, \"you shall not increase\" (Ibid.), he forbids him from such and similar turpitude in the future. Whence also the Lord to Cain: \"You have sinned, be still\" (Gen. 4:7, according to the LXX). But whither these things tend, the following words testify: because you ascended your father's bed and defiled his couch (Gen. 49:4). For by these words the crime of incest, which he had committed against Bala, his father's concubine, is clearly exaggerated, lest it seem violent to anyone because of what was set forth above.\n\nI will announce to you what is to come in the last days: let him hear what the book of Chronicles says about this matter: \"The sons also of Reuben, this firstborn of Israel\" (1 Chron. 5:3): he indeed was his firstborn; but when he had violated his father's bed, his firstborn rights were given to the sons of Joseph, the sons of Israel, and he was not counted as firstborn. Typologically, however, this Reuben, the firstborn, designates the Jewish people, who were the firstborn of God, according to what the Lord said to Moses about him: \"My firstborn son is Israel\" (Exod. 4:22). And blessed Jeremiah: \"Israel is holy to the Lord, the first fruits of his harvest\" (Jer.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 49:4","severity":"info","text":"The Latin quotes 'ascendisti cubile patris tui, et maculasti stratum ejus' from Gen. 49:4, referring to Reuben's incest with Bilhah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 4:7 (LXX)","severity":"info","text":"The text cites 'Peccasti tu, quiesce' as from Gen. 4:7 according to the Septuagint, a non-standard reading not in the Hebrew or Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Chron. 5:3","severity":"info","text":"The passage cites 'Filii quoque Ruben, iste primogenitus Israel' from 1 Chronicles 5:3 to support Reuben's loss of primogeniture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. 4:22","severity":"info","text":"The text quotes 'Filius primogenitus meus Israel est' from Exod. 4:22, a verse not found in the Vulgate; likely a Septuagint or patristic variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jer. 2:3?","severity":"caution","text":"The citation 'Sanctus Israel Domino, primitiae frugum ejus' is attributed to Jeremiah but does not match the Vulgate text; possibly a loose paraphrase or apocryphal source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ruben typice populum Judaicum","severity":"info","text":"The author interprets Reuben typologically as the Jewish people, a common patristic reading that aligns with the 'firstborn' motif in Exod. 4:22.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'nc cui forsan' which may be a scribal error for 'ne cui forsan' ('lest to anyone perhaps').","The citation from Jeremiah is unclear; the phrase does not correspond directly to any known verse, possibly a conflation or misattribution."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"II, 3): qui fortitudo illius fuit, quando in patriarchis et prophetis et caeteris quibusque fortissimis viris contra idololatriam et viliorum omnium impuram catervam fortiter dimicavit, qui tamen principium doloris ejus praeexstitit 3, quando adveniente Salvatore in incredulitate permanens, doctrinam illius suscipere mente tumida recusavit. Unde Dominus videns civitatem Jerusalem, flevisse dicitur: et in Lazari resuscitatione pro ejus populi caecitate lacrymatus esse perhibetur. Cum autem dicitur, prior in donis: ostenditur quidem praecessisse eumdem populum muneribus a Deo collatis, subsecuturam vero gentium Ecclesiam, quae eisdem et mulio potioribus esset donanda charismatibus. Cum vero subjungit, major imperio, non mirum si honoretur eadem gens, quae prima credidit praerogativa patrum: quando beatus apostolus Paulus multum per omnem modum amplius esse Judaeo dicat. Addit interea, effusus es sicut aqua, effrenationem illius populi mente considerans, qui nequaquam vase legis ac praeceptorum divinorum coercitus est mensura 4, sed abjectis omnium praeceptorum Dei vinculis, in Salvatoris necem toto conatu locutionis suae rivos effudit. Nam quod per aquam locutio bona vel mala significetur, Scriptura testis est divina, quae in bono dicit: Aqua profunda verba ex ore viri (Prov. XVIII, 4), itemque in malo, Qui dimittit aquam caput est jurgiorum.","english":"II, 3): That was his strength, when among the patriarchs and prophets and all other most valiant men he fought bravely against idolatry and the impure throng of all vices, which nevertheless preexisted as the beginning of his grief 3, when, with the Savior arriving, he remained in unbelief and, with a swollen mind, refused to accept his teaching. Hence the Lord, seeing the city of Jerusalem, is said to have wept; and at the raising of Lazarus, he is reported to have shed tears for the blindness of that people. But when it is said, \"first in gifts,\" it is shown that this same people preceded in gifts bestowed by God, while the Church of the Gentiles was to follow, which would be granted the same and much greater charisms. When he adds, \"greater in authority,\" it is not surprising that this same people, which first believed by the prerogative of the fathers, is honored: since the blessed apostle Paul declares that the Jew is much more in every way. Meanwhile, he adds, \"you have poured forth like water,\" considering in his mind the unbridledness of that people, who were by no means restrained by the measure of the law and divine precepts 4, but, having cast off all the bonds of God's commandments, poured forth the streams of their speech with full effort into the murder of the Savior. For that water signifies good or evil speech, divine Scripture is witness, which says in a good sense: \"Deep water, words from a man's mouth\" (Prov. 18:4), and likewise in an evil sense: \"He who lets water loose is the head of quarrels.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"II, 3","severity":"info","text":"This passage continues the allegorical interpretation of the blessings of Jacob, now focusing on the strength and subsequent fall of the Jewish people, contrasting them with the Church of the Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Aqua profunda verba ex ore viri (Prov. XVIII, 4)","severity":"info","text":"The author cites Proverbs 18:4 in the Vulgate, using it to support the dual symbolism of water for both good and evil speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui dimittit aquam caput est jurgiorum","severity":"info","text":"This appears to be a loose citation or paraphrase of a proverb, possibly from Ecclesiasticus or a similar wisdom text, but not directly identified in the Vulgate; it reinforces the negative connotation of water as discord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"prior in donis ... major imperio","severity":"info","text":"These phrases likely refer to the blessings of Jacob (Genesis 49), where the patriarch grants precedence and authority to certain tribes, here allegorized to the Jewish people and the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"beatus apostolus Paulus multum per omnem modum amplius esse Judaeo dicat","severity":"info","text":"The author references Paul's epistles (e.g., Romans 9-11) to argue for the continued honor of the Jewish people, reflecting a nuanced patristic view that acknowledges their primacy while supersession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"effusus es sicut aqua","severity":"caution","text":"The Latin phrase 'effusus es sicut aqua' is ambiguous: it could be a direct quotation from a biblical passage (e.g., Psalm 58:7) or a patristic invention; the author uses it to denote unbridled speech, but its source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'effusus es sicut aqua' is not clearly identified as a biblical quotation; it may be a paraphrase or a reference to a lost source.","The citation 'Qui dimittit aquam caput est jurgiorum' does not match a known Vulgate verse; it may be a misremembered proverb or a variant reading."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"Quod vero subjungit, Non crescas, ostendit eumdem populum, sicut et oculis cernimus, inter cunctas gentes paucissimo numero diminutum: quare autem ista perpessus sil, subjuncta verba testantur, quia ascendisti cubile patris tui, et maculasti stratum ejus: per cubile patris tui5, carnem Salvatoris insinuans: nec mirum cubile patris ejus, gentes et corpus Dominicum intelligi: quia ab eo idem populus creatus est. Nam scriptum de eo, Omnia per ipsum facta sunt (Joan. I, 3); per stratum vero idem corpus intelligitur: quod quasi a Judaeis maculatum est, quando eorum acclamatione Dominus in cruce suspensus, et lancea transverberatus atque cruore proprio est perfusus.\n\nSECUNDUS PATRIARCHA, SIMEON.\n\nSimeon et Levi vasa iniquitatis bellantia (Gen. XLIX, 5). Patet litterae sensus, quia hi duo fratres ob ulciscendum stuprum sororis, subornata pace et fictis amicitiis deceperunt Sychem et Emor patrem illius, quos vasa iniquitatis bellantia nominal, quia iniquum valde fuit amicitiam praetendisse, et eam postea prodidisse. In concilio eorum ne veniat anima mea (Ibid. 6), videlicet exsecrans omnem simulatam pacem. Unde et beatas David talibus quibusque fictis imprecatur, qui loquuntur pacem eum proximo suo, mala autem sunt in cordibus eorum. Da illis secundum opera ipsorum (Psal. XXVII, 3, 4). Quod vero subjungit, et in coetu illorum non sit gloria mea(Gen.","english":"What he adds, \"Do not increase,\" shows that this same people, as we see with our own eyes, is diminished to a very small number among all nations. But why it has suffered this, the following words testify: \"because you ascended the bed of your father and defiled his couch.\" By \"the bed of your father\" he intimates the flesh of the Savior; nor is it surprising that \"the bed of his father\" means the Gentiles and the Lord's body, because this same people was created by him. For it is written of him, \"All things were made through him\" (John 1:3). By \"couch,\" however, the same body is understood, which was defiled, as it were, by the Jews when, at their outcry, the Lord was suspended on the cross, pierced through with a lance, and drenched with his own blood.\n\nTHE SECOND PATRIARCH, SIMEON.\n\n\"Simeon and Levi are vessels of iniquity, warlike\" (Gen. 49:5). The literal sense is clear, because these two brothers, to avenge their sister's rape, having feigned peace and false friendships, deceived Shechem and his father Hamor, whom he calls \"vessels of iniquity, warlike,\" because it was very iniquitous to have pretended friendship and afterwards to have betrayed it. \"Let my soul not come into their council\" (ibid. 6), that is, cursing every feigned peace. Whence also the blessed David imprecates such things against all such false persons, \"who speak peace with their neighbor, but have evil in their hearts. Give them according to their works\" (Ps. 27:3-4). What he adds, \"and in their assembly let there be no glory for me\" (Gen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non crescas","severity":"info","text":"The phrase 'Non crescas' echoes a biblical reproach, likely from Jacob's blessing of Benjamin (Gen 49:7), where the tribe is warned against increase due to sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"cubile patris tui","severity":"info","text":"The author interprets 'cubile patris tui' (bed of your father) as the flesh of the Savior, a typological reading common in patristic exegesis, linking the patriarch's bed to Christ's body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Omnia per ipsum facta sunt","severity":"info","text":"The citation 'Omnia per ipsum facta sunt' (John 1:3) supports the claim that the people were created by Christ, aligning with Johannine theology of the Logos as creator.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Simeon et Levi vasa iniquitatis bellantia","severity":"info","text":"The author references the story of Simeon and Levi avenging Dinah's rape (Gen 34), interpreting their deception as 'vessels of iniquity' due to feigned peace, a moral condemnation common in patristic commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Da illis secundum opera ipsorum","severity":"info","text":"The quotation 'Da illis secundum opera ipsorum' (Ps 27:3-4) is used to support the curse against false peacemakers, showing the author's integration of Psalms into the exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"SECUNDUS PATRIARCHA, SIMEON","severity":"info","text":"The passage marks a clear structural division with the heading 'SECUNDUS PATRIARCHA, SIMEON', introducing the second patriarch in a series of blessings, typical of a treatise on Jacob's blessings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is incomplete at the end, breaking off mid-sentence after 'Gen.'; the intended continuation is unclear.","The author's identity remains uncertain (Incertus, Augustinus? Hieronymus?), affecting attribution of exegetical methods."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"XLIX, 6), nolebat utique tali victoria et potius caede gloriari, in qua non virtus bellatoris poterat laudari, sed potius falsius deceptoris coargui. Quia in furore tuo occiderunt sirum, et in voluntate sua suffoderunt murum (Ibid.). Per virum Sychem intelligi debet, et per eum omnes qui ejus causa perempti sunt (Gen. XXXIV, seqq). Suffossio autem muri non quidem in libro Geneseos legitor ibidem fuisse patrata.","english":"(Gen. 49:6) he certainly did not wish to glory in such a victory, which was more a slaughter, in which the virtue of a warrior could not be praised, but rather the deceit of a deceiver could be exposed. \"Because in your fury they killed the Syrian, and in their will they undermined the wall\" (Ibid.). By the man Shechem must be understood, and through him all those who were killed on his account (Gen. 34 ff.). The undermining of the wall, however, is not read in the book of Genesis to have been perpetrated there.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 49:6","severity":"info","text":"The citation 'Gen. 49:6' refers to Jacob's blessing of Dan, where the verse describes Dan as a serpent that bites the horse's heels. The author interprets this as a negative victory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 34 ff.","severity":"info","text":"The reference to Genesis 34 and following concerns the story of Dinah and the massacre of the Shechemites, which the author uses to explain the killing of 'the Syrian' (Shechem).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sirum","severity":"info","text":"'sirum' is a Latin transliteration of the Greek 'Σύρον' (Syrian), referring to Shechem, who is identified as a Syrian in some traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"suffoderunt murum","severity":"info","text":"The 'undermining of the wall' is not in the biblical account of Genesis 34; the author notes this discrepancy, possibly drawing from a non-canonical tradition or a misreading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the author's allegorical interpretation of Jacob's blessing of Dan, linking it to the story of Shechem and critiquing the nature of the victory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ibid.","severity":"caution","text":"The repeated 'Ibid.' is ambiguous: it may refer to Genesis 49:6 or to the preceding verse; the context suggests it refers to the same verse, but the reference is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'sirum' (Syrian) is ambiguous: it could refer to Shechem or to a broader group; the author takes it as Shechem.","The source of the 'undermining of the wall' is unclear; it is not in the canonical Genesis account, suggesting a possible apocryphal or interpretive addition."],"confidence":"medium","notes":[]}]}