{"slug":"tmp454.tmp454.opp-lat1","id":"latin:ogl-pl:tmp454.tmp454.opp-lat1","title":"Decem tentationes populi Israel in deserto","title_source":"Decem tentationes populi Israel in deserto","author":"Pseudo-Hieronymus / Auctor incertus (Hieronymus Stridonensis?)","genre":"other","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":"2026-11-15T06:12:59Z","cost_usd":0.003776},"source":{"registry_id":"latin:ogl-pl:tmp454.tmp454.opp-lat1","work_id":"tmp454.tmp454.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/tmp454/tmp454/tmp454.tmp454.opp-lat1.xml"},"stats":{"passages":7,"english_words":1672,"coptic_letters":0,"source_letters":6335,"commentary_units":37,"commentary_kinds":7,"derived_notes":0,"ambiguities":11,"work_notes":4,"external_links":0,"timeline":4},"summary":{"work":"tmp454.tmp454.opp-lat1","abstract":"The work, known as *Decem tentationes populi Israel in deserto*, is a brief moralizing catalogue attributed spuriously to Jerome. It enumerates ten trials of the Israelites in the desert, drawing on Exodus and Numbers, but the surviving text breaks off after the third temptation. Structured as a commentary on Deuteronomy 1:1-2 and Numbers 14:22-23, it employs imprecise biblical citations and a free paraphrase, suggesting a non-standard Vulgate or a lost source. Transmitted among Jerome's spuria, it was first printed in the 16th century from a single late manuscript. No critical edition exists, and the date remains uncertain, though it likely belongs to the early medieval period. The work reflects a genre of numerical lists popular in medieval exegesis.","historical_context":"The work's date and place of composition are unknown, but it likely originates from the early medieval Latin West, possibly within a monastic or scholarly community that produced moralizing exegetical lists. The ascription to Jerome (c. 347–420) is rejected, as the text's imprecise biblical citations and genre do not align with Jerome's known works. The work survives in a single late manuscript, first printed in the 16th century among Jerome's spuria, indicating a limited transmission. The genre of numerical lists (e.g., ten temptations) was popular in medieval exegesis, often used for moral instruction. The text's reliance on Exodus and Numbers, with a focus on the 'water of contradiction' (Meribah), suggests a typological or allegorical reading common in early medieval commentaries. The lack of a critical edition and minimal apparatus means variant readings in the ten-trial list are unrecorded, and the work's relationship to other similar catalogues (e.g., by Gregory the Great or Isidore of Seville) remains unexplored.","significance":"The work exemplifies the medieval genre of numerical exegetical lists, used for moral and allegorical instruction. Its attribution to Jerome, though spurious, reflects the authority of Jerome's name in medieval manuscript culture. The text's imprecise biblical citations and free paraphrases offer insights into non-standard Vulgate traditions or lost sources. Its fragmentary survival and lack of critical edition highlight the challenges of studying spurious and poorly transmitted works.","timeline":[{"date":"c. 5th–8th c.","event":"Possible composition of the work, based on genre and transmission context."},{"date":"c. 8th–12th c.","event":"Manuscript transmission among Jerome's spuria in Latin monastic libraries."},{"date":"16th c.","event":"First printed edition of the work, included in collections of Jerome's spuria."},{"date":"Modern era","event":"No critical edition produced; text based on a single late manuscript."}],"relations":[{"work":"Exodus","relation":"Source for the trials, especially the water of Meribah (Exod. 17:1-7).","key":"","label":null,"url":null},{"work":"Numbers","relation":"Source for the trials, including the 'water of contradiction' (Num. 20:13).","key":"","label":null,"url":null},{"work":"Deuteronomy","relation":"Cited imprecisely in the work (Deut. 1:1-2).","key":"","label":null,"url":null},{"work":"Jerome's spuria","relation":"Transmitted among works falsely attributed to Jerome.","key":"","label":null,"url":null},{"work":"Moralizing numerical lists","relation":"Belongs to a genre of exegetical lists popular in medieval Christianity.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Date unknown; the work may be early medieval, but no firm terminus ante quem exists.","Authorship is rejected as Jerome; the true author is unknown.","The surviving text is fragmentary, breaking off after the third temptation.","No critical edition exists; the text follows a single late manuscript with minimal apparatus.","Variant readings in the ten-trial list are not recorded."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000519,"generated":"2026-11-15T06:12:58Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp454/tmp454/tmp454.tmp454.opp-lat1.xml"}],"checks":{"work":"tmp454.tmp454.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":7,"translated":7,"commentary_passages":7,"commentary_units":37,"english_words":1672,"source_letters":6335,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work enumerates ten trials of Israel in the desert, drawing on Exodus and Numbers. It is a brief moralizing catalogue, not a continuous narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"Transmitted among spuria of Jerome; first printed in the 16th century. No critical edition exists; the present text follows a single late manuscript.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Date unknown; the ascription to Jerome is rejected. The work may be early medieval, but no firm terminus ante quem has been established.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not collate all known witnesses. Variant readings in the ten-trial list are not recorded; the apparatus is minimal.","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: other in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 7 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":7},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"DECEM TENTATIONES POPULI ISRAEL IN DESERTO.\n\nHaec sunt verba, quos locutus est Moyses ad omnem Israel, in transitu Jordanis, in solitudine, in campestri, contra mare Rubrum, inter Pharam et Thophel, et Laban et Aseroth et auri abundantiam. Undecim dierum iter de Horeb ad montem Seir, usque Cades-Barne (Deut. I, 1. 2). Haec sunt verba, quibus corripuit Moyses filios Israel pro decem tentationibus, quibus Dominum tentaverunt. Unde Dominiis in libro Numerorum dicit: At omnes homines qui viderunt majestatem meam, et signa quae feci in AEgypto et in solitudine, et tentaverunt me jam per decem vices, nec obedierunt voci meae, non videbunt terram pro qua juravi patribus eorum (Num. XIV, 22, 23). Quas tentationes hic breviter et obscure Moyses enumerat dicens: In solitudine, in qua ostendit eos pro aquae penuria duabus vicibus tentasse Dominum. De prima tentatione ita in Exodo legitur: Jurgatus populus contra Moysem ait: Da nobis aquam ut bibamus (Exod. XVIII, 2). Quibus respondit Moyses: Quid jurgamini contra me: cur tentatis Dominum (Ibid.)? De secunda tentatione ita in libro Numerorum dicitur: Cumque indigeret aqua populus, etc. (Num. XX, 2), usque ad eum locum in quo ait: Hoc est, aqua contradictionis, ubi jurgati sunt filii Israel contra Dominum, et sanctificatus est in eis (Ibid. 13)·. Tertia tentatio continetur in eo quod ait: In campestri contra mare Rubrum.","english":"The Ten Temptations of the People of Israel in the Desert.\n\nThese are the words which Moses spoke to all Israel, at the crossing of the Jordan, in the wilderness, in the plain, opposite the Red Sea, between Pharan and Thophel, and Laban and Aseroth and the abundance of gold. An eleven-day journey from Horeb to Mount Seir, as far as Cades-Barne (Deut. 1:1-2). These are the words with which Moses rebuked the children of Israel for the ten temptations with which they tempted the Lord. Whence the Lord says in the book of Numbers: \"But all the men who have seen my majesty and the signs which I performed in Egypt and in the wilderness, and have tempted me now ten times, and have not obeyed my voice, shall not see the land for which I swore to their fathers\" (Num. 14:22-23). Which temptations Moses here briefly and obscurely enumerates, saying: \"In the wilderness,\" in which he shows that they tempted the Lord twice on account of a lack of water. Concerning the first temptation, it is read thus in Exodus: \"The people, quarreling against Moses, said: Give us water to drink\" (Exod. 18:2). To whom Moses replied: \"Why do you quarrel against me? Why do you tempt the Lord?\" (Ibid.). Concerning the second temptation, it is said thus in the book of Numbers: \"And when the people lacked water, etc.\" (Num. 20:2), up to the place where it says: \"This is the water of contradiction, where the children of Israel quarreled against the Lord, and it was sanctified among them\" (Ibid. 13). The third temptation is contained in what he says: \"In the plain opposite the Red Sea.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Decem tentationes populi Israel in deserto","severity":"info","text":"The title announces a list of ten temptations, but the surviving text breaks off after describing the third. The work is structured as a commentary on Deut. 1:1-2 and Num. 14:22-23.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deut. I, 1. 2","severity":"info","text":"The citation of Deut. 1:1-2 is imprecise: the Latin text conflates the geographical list from those verses with the phrase 'undecim dierum iter' (eleven-day journey), which is not in the Vulgate at that point.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Num. XIV, 22, 23","severity":"info","text":"The quotation attributed to Num. 14:22-23 does not correspond to any known Vulgate text; it appears to be a free paraphrase or a citation from a lost source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"aqua contradictionis","severity":"info","text":"The phrase 'water of contradiction' (aqua contradictionis) refers to Num. 20:13, where the Vulgate has 'aqua contradictionis' for the waters of Meribah, a site of Israelite quarreling with Moses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Exod. XVIII, 2","severity":"caution","text":"The citation Exod. 18:2 does not match the Vulgate; Exod. 18:2 describes Jethro's arrival, not a water quarrel. The author likely misremembered or used a non-standard chapter division.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Pseudo-Hieronymus","severity":"info","text":"This work is attributed to Jerome in manuscripts but is considered spurious. It belongs to a genre of numerical lists (e.g., ten temptations) popular in medieval exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The text breaks off mid-sentence after describing the third temptation; the remaining seven are not given.","The biblical citations are often inaccurate or paraphrased, making it unclear which specific passages the author intended."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"In quo loco murmurasse dicuntur contra Dominum, quia peremptos AEgyptios fuisse· Moysi non crediderunt1 sibi de verbo Domini dicenti, sed potius eos se subsequi timuerunt (Exod. XV, 22). Unde dicitur: Patres nostri non intellexerunt mirabilia 2, etc. (Psal. CV, 7). Quarta et quinta tentatio continetur in eo quod ail: Inter Pharon et Thophel, et Laban. Pharan interpretatur onager; Thophel, stultitia; Laban, album. Quod ita intelligitur, quia similes onagro facti filii Israel, stulte egerunt tentantes Dominum duabus vicibus super albo, id est, super manna. Manna vero alhum dicitur, ut est illud Exodi: Appellavitque domus Israel nomen ejus Man, quod erat quasi semen coriandri album (Exod. XVI, 31). tentatio fuit super idem manna, sicut in Exodo dicitur: Hie est sermo quem praecepit Dominus: colligat ex eo unusquisque quantum sufficit ad vescendum (Ibid. 32). Et post pauca: Dixit ad eos Moyses, Nullus ex eo reservet in mane1. Qui non audierunt eum, sed dimiserunt ex eo quidam usque mane (Ibid. 16). Altera fuit tentatio, de qua post pauca in eodem libro dicitur: Sex diebus colligite, in die autem septima Sabbatum est Domini, idcirco non invenietur. Venit autem septima dies, et egressi de populo ut colligerent, non invenerunt. Dixit autem Dominus ad Moysen: Usquequo non vultis servare mandata mea, et legem meam? etc. (Ibid. seqq.).","english":"In which place they are said to have murmured against the Lord, because they did not believe that the Egyptians had been slain, according to the word of the Lord speaking to Moses, but rather feared that they would follow them (Exod. 15:22). Whence it is said: Our fathers did not understand the wonders, etc. (Ps. 105:7). The fourth and fifth temptation is contained in this: Between Pharan and Thophel, and Laban. Pharan is interpreted as wild ass; Thophel, folly; Laban, white. Which is understood thus, because the children of Israel, made like a wild ass, acted foolishly, tempting the Lord twice over the white, that is, over the manna. Manna is indeed called white, as in that passage of Exodus: And the house of Israel called its name Man, which was like white coriander seed (Exod. 16:31). The temptation was over the same manna, as is said in Exodus: This is the word which the Lord commanded: let each one gather from it as much as suffices for eating (Ibid. 32). And after a little: Moses said to them, Let no one keep any of it until morning. Those who did not listen to him, but some left some of it until morning (Ibid. 16). The other temptation was that of which it is said a little later in the same book: For six days gather, but on the seventh day is the Sabbath of the Lord, therefore it will not be found. The seventh day came, and some of the people went out to gather, and they did not find it. And the Lord said to Moses: How long will you refuse to keep my commandments and my law? etc. (Ibid. and following).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. XV, 22","severity":"info","text":"The citation Exod. 15:22 refers to the Israelites' murmuring after the crossing of the Red Sea, a key narrative moment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Pharan","severity":"info","text":"Pharan is interpreted as 'onager' (wild ass), symbolizing the Israelites' stubbornness in the fourth and fifth temptations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Thophel","severity":"info","text":"Thophel is interpreted as 'stultitia' (folly), reflecting the foolishness of the Israelites in tempting the Lord over manna.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Laban","severity":"info","text":"Laban is interpreted as 'album' (white), referring to the manna, which is described as white like coriander seed in Exod. 16:31.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. CV, 7","severity":"info","text":"The citation Ps. 105:7 (Vulgate numbering) echoes the theme of the fathers not understanding God's wonders, linking to the murmuring incident.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"quarta et quinta tentatio","severity":"info","text":"The fourth and fifth temptations are identified with the place names Pharan, Thophel, and Laban, interpreted allegorically as the manna-related tests.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text conflates two distinct manna-related temptations (gathering limits and Sabbath observance) under the fourth and fifth, but the exact assignment is unclear.","The citation 'Psal. CV, 7' may refer to a different versification in the Vulgate; the English draft renders it as Ps. 105:7."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Sexta tentatio continetur in eo quod ait: Et Aseroth. Aseroth vero civitas est vicina solitudini, et interpretatur Villa, in cujus territorio, id est, in sepulcris concupiscentiae facta fuisse legitur secanda tentatio carnium, in qua et prima tentatio carnium complectitur. Oe prima ita in libro Exodi legitur: Dixerunt Moyses et Aaron ad omnes filios Israel: Vespere scietis, quia Dominus eduxerit vos de terra AEgypti, et mane videbitis gloriam Domini: audivit enim murmur vestrum; nec contra nos est murmur vestrum, sed contra Dominum (Ibid. seqq.); et post pauca: Locutus est Dominus ad Moysen, dicens: Audivi murmurationes filiorum Israel; loquere ad eos: Vespere comedetis carnes, et mane saturabimini panibus, scietisque quod ego sum Dominus Deus vester. Factum eat ergo vespere, et conscendens coturnix operuit castra (Ibid. seqq.). De secunda2 autem in Numeris dicitur: Interea ortum est murmur populi quasi dolentium pro labore contra Dominum. Quod eum audisset, iratus est, et accensus ignis Domini3 devoravit extremam partem castrorum (Num. XI, 1); et post pauca: Sanctificamini, cras etenim comedetis carnes. Ege enim audivi vos dicere, Quia dabit nobis escam carnium? Bene nobis erat in AEgypto.","english":"The sixth temptation is contained in what it says: \"And Aseroth.\" Aseroth is a city near the wilderness, and it is interpreted as \"Village,\" in whose territory, that is, in the tombs of concupiscence, the second temptation of meat is read to have taken place, in which the first temptation of meat is also included. The first is thus read in the book of Exodus: \"Moses and Aaron said to all the children of Israel: 'In the evening you will know that the Lord has led you out of the land of Egypt, and in the morning you will see the glory of the Lord; for he has heard your murmur; nor is your murmur against us, but against the Lord'\" (Exod. 16:6-8, and following); and after a little: \"The Lord spoke to Moses, saying: 'I have heard the murmurings of the children of Israel; speak to them: In the evening you will eat meat, and in the morning you will be filled with bread, and you will know that I am the Lord your God.' So it was done in the evening, and a quail came up and covered the camp\" (Exod. 16:12-13, and following). Concerning the second, however, it is said in Numbers: \"Meanwhile, a murmur of the people arose, as of those complaining about their labor against the Lord. When he heard this, he was angry, and the fire of the Lord, kindled, devoured the outermost part of the camp\" (Num. 11:1, and following); and after a little: \"Purify yourselves, for tomorrow you will eat meat. For I have heard you saying, 'Will he give us food of meat? We were well off in Egypt.'","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Aseroth","severity":"info","text":"Aseroth is a place name from the biblical narrative, here glossed as 'Villa' (village). The author connects it to the site of the second temptation of meat, linking it to the 'tombs of concupiscence' (sepulcris concupiscentiae), a moralizing interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. 16:6-8, 12-13","severity":"info","text":"The passage cites Exodus 16:6-8 and 12-13, describing the quail covering the camp. The author conflates the first and second meat temptations, reading the Exodus account as the first and Numbers 11 as the second.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Num. 11:1","severity":"info","text":"Numbers 11:1 is cited for the second meat temptation, where the people murmur and a fire consumes part of the camp. The author adds a command to purify and eat meat, which is not in the canonical text, indicating a paraphrase or variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tentatio carnium","severity":"info","text":"The 'temptation of meat' (tentatio carnium) is a recurring motif in this work, referring to episodes where the Israelites murmur about food. The author distinguishes two such temptations, both linked to Aseroth, though the biblical accounts differ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"sepulcris concupiscentiae","severity":"caution","text":"The phrase 'tombs of concupiscence' (sepulcris concupiscentiae) is not a standard biblical or patristic term. It may be a moralizing gloss by the author, possibly corrupt in transmission. The Latin text is unclear whether this refers to a specific location or a symbolic interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The relationship between the first and second meat temptations is conflated; the author treats them as occurring at the same location (Aseroth), but the biblical sources (Exodus 16 and Numbers 11) describe different events. The phrase 'tombs of concupiscence' is ambiguous and may be a scribal error or a unique allegorical reading."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"Dabit Dominus vobis carnes, et comedetis non uno die, nec duobus, vel quinque, aut decem, nec viginti quidem, sed usque ad mensem dierum, donec exeat per nares vestras, et vertatur in nauseam; eo quod repuleritis Dominum qui in medio vestri est, et fleveritis coram eo dicentes, Quare egressi sumus ex AEgypto (Ibid. seqq.)? Item paulo post: Adhuc carnee erant inter dentes eorum, nec defecerat hujuscemodi cibus, et ecce furor Domini concitatus in populum, percussit eum plaga magna nimis (Ibid. seqq.). Septima tentatio continetur in eo quod ait: Ubi auri est plurimum. Notandum namque quod in Hebraeo et abundantia auri habeatur. Abundantia enim auri intelligitur vitulus aureus, quem fabricati sunt sibi filii Israel in deos, morante Moyse cum Domino in monte Sinai (Exod. XXXII, seqq.). Idcirco abundantia auri dicitur, quia in idolo moles omnium peccatorum consistit, et idolum pro omnibus peccatis abundat. Octava tentatio continetur in eo quod ait: Undecim diebus de Horeb per viam montis Seir. Quod in Hebraeo ita habetur: Undecim dierum iter de Horeb ad montem Seir. Fabricato itaque in Horeb idolo, undecimo die venerunt ad montem Seir, qui est in suburbano civitatis Cades-Barne, ubi filii Israel tentaverunt Dominum, sicut in libro Numerorum scribitur: Usque quo multitudo haec pessima murmurat contra me?","english":"The Lord will give you meat, and you will eat not for one day, nor two, nor five, nor ten, nor even twenty, but for a whole month of days, until it comes out through your nostrils and turns into nausea, because you have rejected the Lord who is in your midst, and you have wept before him saying, \"Why did we come out of Egypt?\" Likewise a little later: The meat was still between their teeth, nor had this kind of food run out, and behold, the wrath of the Lord was stirred up against the people, and he struck them with a very great plague. The seventh temptation is contained in what it says: \"Where there is much gold.\" For it is to be noted that in Hebrew there is also an abundance of gold. For the abundance of gold is understood as the golden calf, which the children of Israel fashioned for themselves as gods while Moses was staying with the Lord on Mount Sinai. Therefore it is called an abundance of gold, because in the idol the mass of all sins consists, and the idol abounds for all sins. The eighth temptation is contained in what it says: \"Eleven days from Horeb by way of Mount Seir.\" Which in Hebrew is thus: An eleven-day journey from Horeb to Mount Seir. So, having fashioned the idol at Horeb, on the eleventh day they came to Mount Seir, which is in the suburb of the city of Cades-Barne, where the children of Israel tempted the Lord, as is written in the book of Numbers: \"How long will this worst multitude murmur against me?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dabit Dominus vobis carnes...","severity":"info","text":"The passage echoes Numbers 11:4-6 and 11:33, where the people demand meat and are struck by a plague. The author conflates the quail episode with a divine punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ubi auri est plurimum","severity":"info","text":"This refers to the golden calf episode in Exodus 32. The author interprets 'abundance of gold' as the idol itself, linking it to the sin of idolatry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Undecim diebus de Horeb per viam montis Seir","severity":"info","text":"This alludes to Numbers 10:33 and the journey from Horeb to Mount Seir, where the people murmured against God. The author cites a direct quotation from Numbers 14:27.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Cades-Barne","severity":"info","text":"Cades-Barne (Kadesh-barnea) is a key location in the wilderness wanderings, associated with the Israelites' rebellion and the spies' report. It appears in Numbers 13-14.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Septima tentatio... Octava tentatio","severity":"info","text":"The author numbers the temptations sequentially: the seventh (golden calf) and eighth (journey to Mount Seir) are clearly demarcated, following the pattern of the previous six.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Adhuc carnee erant inter dentes eorum","severity":"caution","text":"The Latin text may be corrupt: 'carnee' is likely a scribal error for 'carnes' (meat). The sense is clear, but the form is non-standard.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Adhuc carnee erant' is ambiguous due to the non-standard form 'carnee'; it is interpreted as 'carnes' (meat).","The exact biblical references for the plague and the murmuring are not explicitly cited in the Latin, but are inferred from Numbers."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"querelas filiorum Israel audivi; die ergo eis, Vivo ego, ait Dominus, sicut locuti estis, audiente me, sic faciam vobis. In solitudine hac jacebunt cadavera vestra (Num. XIV, seqq.). Et post paululum: Juxta numerum quadraginta dierum quibus considerastis terram, annus pro die computabitur. Quadraginta annis recipietis iniquitates vestras, et scietis ultionem meam; quoniam sicut locutus sum, ita faciam huic multitudini pessimae, quae consurrexit adversum me. In solitudine hac deficiet et morietur (Ibid. seqq.). Itemque: Locutus est Moyses universa verba haec ad filios Israel, et luxit populus nimis. Et ecce mane primo surgentes, ascenderunt verticem montis, et dixerunt: Parati sumus ascendere ad locum, de quo loculus est Dominus, quia peccavimus. Quibus Moyses, Cur, inquit, transgredimini verbum Domini, quod vobis non cedet in prosperum? Nolite ascendere, non enim est Dominus in medio vestrum, ne corruatis coram inimicis vestris (Ibid. seqq.). Itemque: At illi contenebrati ascenderunt verticem montis; Arca autem testamenti Domini, et Moyses non recesserunt de castris. Descendit Amalecites et Chananaeus, qui habitabant in monte, et percutiens eos atque concideus, persecutus est eos usque Horma (Ibid. seqq.).","english":"I have heard the complaints of the children of Israel; therefore say to them, I live, says the Lord, just as you have spoken, with me listening, so I will do to you. In this wilderness your corpses will lie (Num. 14, ff.). And shortly after: According to the number of forty days during which you surveyed the land, a year will be counted for each day. For forty years you will receive your iniquities, and you will know my vengeance; for just as I have spoken, so I will do to this most wicked multitude, which rose up against me. In this wilderness it will fail and die (Ibid., ff.). And again: Moses spoke all these words to the children of Israel, and the people wept exceedingly. And behold, rising early in the morning, they ascended the summit of the mountain, and said: We are ready to ascend to the place of which the Lord spoke, because we have sinned. To whom Moses said, Why, he says, do you transgress the word of the Lord, which will not turn out well for you? Do not ascend, for the Lord is not in your midst, lest you fall before your enemies (Ibid., ff.). And again: But they, darkened, ascended the summit of the mountain; however, the Ark of the Covenant of the Lord and Moses did not depart from the camp. The Amalekite and the Canaanite, who dwelt in the mountain, came down, and striking them and cutting them down, pursued them as far as Horma (Ibid., ff.).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Num. XIV, seqq.","severity":"info","text":"The repeated citation 'Num. XIV, seqq.' refers to Numbers 14 and following, but the narrative echoes Numbers 14:2-3, 14:9, and 14:45, not a single continuous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Amalecites et Chananaeus","severity":"info","text":"The Amalekites and Canaanites are traditional enemies of Israel in the wilderness; the mention of Horma recalls Numbers 14:45, where Israel is defeated at Horma after a failed ascent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Itemque","severity":"info","text":"The repeated 'Itemque' ('And again') marks a series of scriptural excerpts, each introduced as a new stage in the narrative of Israel's punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"contenebrati","severity":"caution","text":"The Latin 'contenebrati' ('darkened') is unusual; it may reflect a Coptic Vorlage meaning 'in darkness' or 'confused', but the sense is that the people acted in spiritual blindness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Arca autem testamenti Domini","severity":"info","text":"The Ark of the Covenant is depicted as remaining in camp while the people ascend, a detail not in the biblical account (Numbers 14:44-45), suggesting a homiletic expansion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'contenebrati' may be a corruption or a translation of a Coptic term meaning 'in darkness' or 'confused'; the reading taken is 'darkened' in a moral sense.","The phrase 'Num. XIV, seqq.' is vague; the specific verses echoed are Numbers 14:2-3, 14:9, and 14:45, but the exact reference is uncertain."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"Mons iste, in quo Amalecites et Chananaeus habitare dicuntur, mons Seir intelligitur, sicut in Deuteronomio scribitur: Itaque egressus Amorrhaeus, qui habitabat in montibus, et obviam veniens, persecutus est vos, sicut solent apes persequi: et cecidit de Seir usque Horma (Deut. I, 44). Decima tentatio continetur in eo quod ait: Usque Cades-Barne; unde Moyses misit exploratores ad terram considerandam Chanaan, sicut in libro Numerorum dicitur: Et loculus est Dominus ad Moysen: Mitte viros qui considerent terram Chanaan, quam daturus sum filiis Israel (Num. XIII, 2, 3). Et paulo post: Et dixit Dominus ad Moysen: Usquequo detrahet mihi populus iste? Quousque non credent mihi in omnibus signis, quae feci coram eis? Feriam igitur eos pestilentia, atque consumam. Te autem faciam in gentem magnam (Num. XIV, 11, 12). Item post paulum: Attamen omnes homines, qui viderunt majestatem meam, qua feci in AEgypto, et in solitudine, et tentaverunt me jam per decem vices, nec obedierunt voci meae, non videbunt terram, pro qua juravi patribus eorum, nec quisquam ex illis, qui detraxerit mihi, intuebitur eam (Num. XIV, 22,23). Nec moveatur quis, quod a deserto Pharan, non de Cades-Barne Moyses exploratores misit. Cades enim Barne ipsa est Pharan, quod in libro Josue ita dicitur: Loculus est Caleb ad Josue: Nosti quid locutus sit Dominus ad Moysen de me et te in Cades- Barne.","english":"This mountain, on which the Amalekites and Canaanites are said to dwell, is understood to be Mount Seir, as it is written in Deuteronomy: \"So the Amorite, who dwelt in the mountains, came out and, meeting you, pursued you, as bees are wont to pursue, and fell from Seir unto Horma\" (Deut. 1:44). The tenth temptation is contained in what follows: \"as far as Kadesh-Barnea\"; whence Moses sent spies to survey the land of Canaan, as it is said in the book of Numbers: \"And the Lord spoke to Moses: Send men who shall survey the land of Canaan, which I am about to give to the children of Israel\" (Num. 13:2, 3). And a little later: \"And the Lord said to Moses: How long will this people revile me? How long will they not believe me in all the signs which I have performed before them? Therefore I will strike them with pestilence and consume them. But I will make you into a great nation\" (Num. 14:11, 12). Again, shortly after: \"Yet all the men who have seen my majesty, which I wrought in Egypt and in the wilderness, and have tempted me now ten times, and have not obeyed my voice, shall not see the land for which I swore to their fathers, nor shall any one of those who have reviled me behold it\" (Num. 14:22, 23). And let no one be disturbed that Moses sent the spies from the wilderness of Paran, not from Kadesh-Barnea. For Kadesh-Barnea is itself Paran, as it is said in the book of Joshua: \"Caleb spoke to Joshua: You know what the Lord said to Moses concerning me and you at Kadesh-Barnea.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Mons iste, in quo Amalecites et Chananaeus habitare dicuntur, mons Seir intelligitur","severity":"info","text":"The identification of the mountain with Seir and the citation of Deut. 1:44 follow a tradition that conflates the Amalekites and Canaanites with the inhabitants of Seir.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Decima tentatio continetur in eo quod ait: Usque Cades-Barne","severity":"info","text":"The tenth temptation is linked to Kadesh-Barnea, citing Num. 13:2-3 and Num. 14:11-12, 22-23, which recount the sending of spies and the Lord's response to Israel's complaints.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Cades enim Barne ipsa est Pharan","severity":"info","text":"The author equates Kadesh-Barnea with the wilderness of Paran, citing Joshua, to resolve a geographical discrepancy in the biblical narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Decima tentatio","severity":"info","text":"This passage marks the tenth and final temptation in the series, concluding the enumeration of Israel's trials in the wilderness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Nec moveatur quis, quod a deserto Pharan, non de Cades-Barne Moyses exploratores misit","severity":"caution","text":"The author anticipates a potential objection about the location of the spies' mission and defends the identification of Kadesh-Barnea with Paran, though this harmonization is not universally accepted.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise relationship between Kadesh-Barnea and the wilderness of Paran is assumed to be identical, but the biblical texts do not consistently support this equation."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Quadraginta annorum eram, quando me misit Moyses ad considerandam terram (Josue, XIV, 6,7).","english":"I was forty years old when Moses sent me to survey the land (Joshua 14:6-7).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quadraginta annorum eram, quando me misit Moyses ad considerandam terram","severity":"info","text":"The verse is a direct quotation of Joshua 14:6-7, where Caleb recalls his age when Moses sent him to spy out Canaan. The Latin follows the Vulgate closely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Quadraginta annorum eram","severity":"info","text":"Caleb's age of forty years at the time of the spying mission is a detail from the biblical narrative (Joshua 14:7). The number forty often symbolizes a period of testing or preparation in Scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quadraginta annorum eram, quando me misit Moyses ad considerandam terram","severity":"info","text":"This passage concludes the tenth temptation by citing Caleb's own words from Joshua 14, linking the desert wanderings to the later conquest of Canaan. The first-person voice shifts from the narrator to Caleb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ad considerandam terram","severity":"info","text":"The phrase 'to survey the land' echoes the mission of the spies in Numbers 13-14, where Moses sends twelve men to explore Canaan. Caleb's role as a faithful spy contrasts with the others' fearful report.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a direct biblical quotation; no ambiguity in the lemma. The passage's function as the tenth temptation is clear from the preceding English summary."],"confidence":"high","notes":[]}]}