{"slug":"tmp459.tmp459.opp-lat1","id":"latin:ogl-pl:tmp459.tmp459.opp-lat1","title":"Excerpta ex commentario in Jobum, qui manuscriptus Amstelodami exstabat, et putatur esse Hieronymi","title_source":"Excerpta ex commentario in Jobum, qui manuscriptus Amstelodami exstabat, et putatur esse Hieronymi","author":"Pseudo-Hieronymus / Auctor incertus (Hieronymus Stridonensis?)","genre":"commentary","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":"2026-11-15T06:46:31Z","cost_usd":0.010141},"source":{"registry_id":"latin:ogl-pl:tmp459.tmp459.opp-lat1","work_id":"tmp459.tmp459.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/tmp459/tmp459/tmp459.tmp459.opp-lat1.xml"},"stats":{"passages":20,"english_words":5093,"coptic_letters":0,"source_letters":19027,"commentary_units":116,"commentary_kinds":10,"derived_notes":0,"ambiguities":36,"work_notes":6,"external_links":0,"timeline":6},"summary":{"work":"tmp459.tmp459.opp-lat1","abstract":"The Excerpta ex commentario in Jobum is a set of excerpts from a Latin commentary on the Book of Job, preserved in a single manuscript once held in Amsterdam. The manuscript was attributed to Jerome (Hieronymus Stridonensis), but modern scholarship rejects this attribution, classifying the work as pseudo-Hieronymian or of uncertain authorship. The original commentary likely dates from after the 5th century, possibly into the early medieval period. The text survives only in this excerpted form, with unknown selection criteria, and the manuscript itself may now be lost. It was included in the OGL edition among Jerome's spurious works.","historical_context":"The work's date and place of composition are unknown. The manuscript was reportedly in the library of Marcus Meibomius in Amsterdam, but its earlier provenance is unclear. The commentary likely postdates Jerome (d. 420) and could have been produced anywhere in the Latin-speaking Christian world, possibly in a monastic or scholarly setting where Job was a subject of exegetical interest. The text was transmitted as part of a corpus of works attributed to Jerome, reflecting a common medieval practice of ascribing anonymous or pseudonymous writings to authoritative Church Fathers. The excerpts were edited by Vallarsius, who added material from a Roman manuscript, indicating editorial intervention. The work's survival in a single, possibly lost manuscript underscores the fragility of textual transmission for minor patristic and medieval commentaries.","significance":"The Excerpta represent a witness to the reception of the Book of Job in Latin Christianity, showing how later commentators engaged with Jerome's exegetical tradition. Its uncertain authorship and fragmentary state illustrate the challenges of attributing and reconstructing early medieval biblical commentaries. The work also highlights the role of manuscript collections and early modern editors in preserving texts that might otherwise have been lost.","timeline":[{"date":"5th c. or later","event":"Original commentary composed, possibly in a Latin Christian context."},{"date":"Medieval period","event":"Manuscript copied and attributed to Jerome, entering the pseudo-Hieronymian corpus."},{"date":"17th–18th c.","event":"Manuscript held in the library of Marcus Meibomius in Amsterdam."},{"date":"18th c.","event":"Vallarsius edits the text, adding material from a Roman manuscript."},{"date":"Modern period","event":"Scholars reject Hieronymian authorship; work classified as Pseudo-Hieronymus / Auctor incertus."},{"date":"20th–21st c.","event":"Included in OGL edition as a spurious work of Jerome."}],"relations":[{"work":"Commentary on Job by Jerome","relation":"Falsely attributed to Jerome; part of pseudo-Hieronymian tradition","key":"","label":null,"url":null},{"work":"Book of Job (Vulgate)","relation":"Biblical text commented upon; echoes Job 7:15 and 3:3","key":"","label":null,"url":null},{"work":"OGL edition of Jerome's works","relation":"Source of the text; includes it among spurious works","key":"","label":null,"url":null},{"work":"Moralia in Job by Gregory the Great","relation":"Another major Latin commentary on Job, possibly contemporary or later","key":"","label":null,"url":null},{"work":"Excerpta ex commentario in Jobum (manuscript)","relation":"Single manuscript, now possibly lost; basis for the edition","key":"","label":null,"url":null}],"external_links":[],"cautions":["The date of composition is unknown; it may be as early as the 5th century or as late as the early medieval period.","Authorship is uncertain; the attribution to Jerome is rejected by modern scholars.","The text survives only in excerpts; the selection criteria are unknown, so the surviving text may not represent the original work's scope or argument.","The single manuscript is described as 'exstabat' (was extant), implying it may now be lost or its location unknown."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00049,"generated":"2026-11-15T06:46:31Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp459/tmp459/tmp459.tmp459.opp-lat1.xml"}],"checks":{"work":"tmp459.tmp459.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":20,"translated":20,"commentary_passages":20,"commentary_units":116,"english_words":5093,"source_letters":19027,"commentary_kinds":10},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a set of excerpts from a commentary on Job, preserved in a single manuscript once in Amsterdam. The attribution to Jerome is traditional but not secure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The manuscript is described as 'exstabat' (was extant), implying it may now be lost or its location unknown. The text survives only in this source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The work was included in the OGL edition as part of the spurious works of Jerome, reflecting its reception as a pseudo-Hieronymian text in modern scholarship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"No firm date can be assigned. The commentary likely postdates Jerome (5th cent.) but could be as late as the early medieval period. Attribution to Jerome is rejected by modern scholars.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition provides only excerpts, not the full commentary. The selection criteria are unknown, so the surviving text may not represent the original work's scope or argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"The work is cited as 'Pseudo-Hieronymus / Auctor incertus' in the metadata, indicating scholarly consensus that Jerome is not the author. Do not assume Hieronymian style or theology.","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: commentary in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 20 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":20},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"EX COMMENTARIO IN JOBUM\n\nQui manuscriptum Amstelodami in bibliotheca et. Viri Marci Meabomii exstabat ET PUTATUR ESSE S. HIERONYMI, Huc primum (Vallarsio loquente) adscita, nec non aliquot locis aucta, atque emendata ex Romano altero manuscripto.\n\nEX PROOEMIO AD HUNC COMMENTARIUM.\n\nDE MODO EXPONENDI1.\n\nQuaedam historice hic dicuntur, et allegorice, et moraliter. Quaedam nequeunt ad litteram accipi, quia erronea essent, vel impossibilia2, vel a se invicem discordantia; ut, sub quo curvantur, qui ponant orbem: quasi gigantes mundum vehant. Et: Elegit suspendium anima mea; quasi tam patiens velit suspendio vitam finire. Et: Pereat dies in qua natus sum, etc. Aliquando qui sensum litterae negligit, veritatis lumen sibi abscondit, dum intrinsecus aliud quaerendo, quod est foris, perdit: dum de misericordiae operibus dicit: Si negavi, quod volebant, pauperibus.","english":"From the Commentary on Job\n\nA manuscript that existed in Amsterdam in the library of the distinguished man Marcus Meibomius and is thought to be by St. Jerome, here first (as Vallarsius says) added, and also in several places enlarged and corrected from another Roman manuscript.\n\nFrom the Preface to This Commentary\n\nOn the Method of Exposition\n\nSome things here are said historically, and allegorically, and morally. Some things cannot be taken literally, because they would be erroneous, or impossible, or mutually contradictory; for example: \"under whom they bend, who place the orb,\" as if giants carry the world. And: \"My soul chooses hanging,\" as if a patient person wishes to end his life by hanging. And: \"Let the day perish in which I was born,\" etc. Sometimes he who neglects the literal sense hides the light of truth from himself, while seeking something else within, he loses what is without: as when he says concerning works of mercy: \"If I denied what they wanted to the poor.","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Qui manuscriptum Amstelodami in bibliotheca et. Viri Marci Meabomii exstabat ET PUTATUR ESSE S. HIERONYMI","severity":"info","text":"The manuscript is said to have been in the library of Marcus Meibomius in Amsterdam and is attributed to Jerome, but this attribution is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Huc primum (Vallarsio loquente) adscita, nec non aliquot locis aucta, atque emendata ex Romano altero manuscripto","severity":"info","text":"The text was first added here, according to Vallarsius, and was enlarged and corrected from another Roman manuscript, indicating editorial intervention.","cites":[],"named_sources":["Vallarsius"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"DE MODO EXPONENDI","severity":"info","text":"This section heading introduces a methodological discussion on the modes of exegesis: historical, allegorical, and moral.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Elegit suspendium anima mea","severity":"info","text":"This phrase echoes Job 7:15 (Vulgate: 'elegit suspendium anima mea'), where Job speaks of preferring death by hanging to his suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pereat dies in qua natus sum","severity":"info","text":"This phrase recalls Job 3:3 (Vulgate: 'pereat dies in qua natus sum'), a lament of Job cursing the day of his birth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"sub quo curvantur, qui ponant orbem: quasi gigantes mundum vehant","severity":"caution","text":"The reference to giants carrying the world is not a direct biblical quotation but a metaphorical example of literal impossibility, possibly alluding to Atlas or similar myths.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has a typographical error: 'et. Viri' likely for 'et viri'.","The phrase 'Si negavi, quod volebant, pauperibus' is incomplete and its biblical source is unclear; it may be a paraphrase of Job 31:16-17 or a similar passage."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"Divinus sermo, sicut mysteriis3 prudentes exerret: ita superficie simplices refovet, quia est ut fluvius planus et altus, in quo equus ambulet, elephas natet.\n\nErranti homini data est lex: inobediens legi confunditur, exemplo maximi hominis, sine lege qui legaliter vixit. Unde, erubesce Sidon, id est stabilitas in lege positorum; ait mare, id est gentilitas, quae dum legem custodit, auditores legis redarguit.\n\nDicitur Moses haec de Jacob, quasi de antecedente scripsisse, quia in Genesi legitur Jobab de Esau descendisse, et Bela filio Beor in regnum successisse. Sed mos eat sacri Eloquii, in prioribus patribus breviter longe post secutura perstringere, dum ad alia properat. Non igitur fuit Job ante legem, sed tempore Judicum. Qui ipse verius creditur gesta victoriae4 suae scripsisse. Nec nocet quod ait: dixit vel fecit hoc Job: quia mos est sancti, de se quasi de aliis loqui. Spiritus enim est qui loquitur in illis de ipsis, sicut do aliis. Unde angelus Mosi modo angelus dicitur, qui exterius servit: modo dominus, qui interius praesidet. Unde et David: Attendite, populus meus, legem meam. Non enim populus vel lex erat David 1, sed ejus, qui in eo loquitur.","english":"The divine word, just as it exercises the wise with its mysteries, so it refreshes the simple with its surface, because it is like a river both shallow and deep, in which a horse may walk and an elephant may swim.\n\nTo erring man the law was given; the one disobedient to the law is confounded by the example of the greatest man, who without the law lived lawfully. Hence, \"Be ashamed, Sidon,\" that is, the stability of those placed in the law; it says \"sea,\" that is, gentility, which, while it keeps the law, rebukes the hearers of the law.\n\nIt is said that Moses wrote these things about Jacob, as if about a predecessor, because in Genesis it is read that Jobab descended from Esau and succeeded Bela son of Beor in the kingdom. But it is the custom of sacred Eloquence, in earlier fathers, to briefly touch upon things that will follow long after, while it hastens to other matters. Therefore Job was not before the law, but in the time of the Judges. He himself is more truly believed to have written the account of his own victory. Nor does it harm that it says, \"Job said or did this,\" because it is the custom of a holy man to speak of himself as of others. For it is the Spirit who speaks in them about themselves, just as about others. Hence the angel of Moses is sometimes called \"angel,\" who serves externally, sometimes \"lord,\" who presides internally. Hence also David: \"Attend, my people, to my law.\" For the people or the law were not David's, but of him who speaks in him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Divinus sermo","severity":"info","text":"The author introduces a hermeneutical principle: Scripture has both a literal surface and a deeper mystery, a common patristic topos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"erubesce Sidon","severity":"info","text":"The phrase 'Be ashamed, Sidon' likely echoes a biblical admonition, possibly from the prophetic books, though the exact verse is not identified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Jobab de Esau","severity":"info","text":"The author references the genealogy linking Job to Esau via Jobab, a tradition found in Genesis 36 and later in the Septuagint's Job appendix.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"tempore Judicum","severity":"info","text":"The author places Job in the time of the Judges, not before the Law, reflecting a debated chronological tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"angelus Mosi","severity":"info","text":"The distinction between 'angel' and 'lord' in reference to Moses reflects a later exegetical tradition, possibly influenced by Origen or Ambrose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Attendite, populus meus, legem meam","severity":"caution","text":"The attribution of this phrase to David is uncertain; it may be a loose citation or a conflation of Psalm verses.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'erubesce Sidon' is not a direct biblical quotation; its source is unclear.","The reference to 'angelus Mosi' may conflate Exodus and later angelological traditions."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"Et a gentili, sicut a Judaeo, voluit prophetari, qui pro utroque populo venerat.\n\nInfructuosa loquacitas quasi verborum folia a divinis resecatur, dum in templo Dei nemus plantari prohibetur. Indignum est, ut verba coelestis oraculi restringantur sub regulis Donati.\n\nVirtus Job in quiete magna fuit sibi nota et Deo, sed flagellis commota, ut aromata, nobis redolet. Unde et fides grano sinapis comparatur, quod non contritum lene est, sed si conteritur, inardescit, et quod latebat in eo, prodit. Unde in psalmo; In die mandavit Dominus misericordiam suam, et nocte declaravit eam. Donum misericordiae. quod in diei quiete praecipitur, nocte adversitatis manifestari dicitur. Flagellatur autem, ut et inter mala gratias agere sciret: quod uno profecto deerat2. Quod ergo hostis ad malum petiit, Deus ad bonum permisit. Nec putet quis, aliquando verba Job reprebendenda, quem Deus adeo commendat; in quo, quasi medio, diabolus contra Dominum certat. Quod tero3 bona sua narrat, non est arrogantia, sed per ea se, ne desperet, confirmat, cum per tot mala et amicorum opprobria cogeretur desperare de vita sua.","english":"And from a Gentile, as from a Jew, he wished to be prophesied, who had come for both peoples.\n\nUnfruitful loquacity, like the leaves of words, is cut away from divine matters, while in the temple of God the planting of a grove is forbidden. It is unworthy that the words of a heavenly oracle be constrained under the rules of Donatus.\n\nThe virtue of Job was great in quiet, known to himself and to God, but stirred by the scourges, like spices, it gives off fragrance for us. Hence faith is compared to a grain of mustard, which, if not crushed, is mild, but if it is crushed, it grows hot, and what lay hidden in it comes forth. Whence in the psalm: \"By day the Lord commanded his mercy, and by night he declared it.\" The gift of mercy, which is commanded in the quiet of the day, is said to be manifested in the night of adversity. He is scourged, moreover, so that he might know how to give thanks even amid evils: which indeed was lacking to him. Therefore, what the enemy sought for evil, God permitted for good. And let no one think that Job's words are ever to be reproached, whom God so commends; in whom, as a middle ground, the devil contends against the Lord. That he recounts his own goods is not arrogance, but through them he strengthens himself, lest he despair, since through so many evils and the reproaches of his friends he was compelled to despair of his life.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Donati","severity":"info","text":"Donatus refers to Aelius Donatus, the fourth-century grammarian whose rules for Latin rhetoric were standard in late antique schools. The author rejects constraining biblical language by pagan grammatical norms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In die mandavit Dominus misericordiam suam, et nocte declaravit eam","severity":"info","text":"This psalm citation is not verbatim from the Vulgate; it may be a loose paraphrase or a variant reading. The sense aligns with themes of divine mercy revealed in adversity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"grano sinapis","severity":"info","text":"The mustard seed simile echoes Matthew 13:31–32, where the kingdom of heaven is likened to a mustard seed. Here it illustrates faith activated through suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quod ergo hostis ad malum petiit, Deus ad bonum permisit","severity":"info","text":"This sentence functions as a thematic pivot, summarizing the paradox that divine permission transforms demonic intent into providential good, a key motif in the commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sub regulis Donati","severity":"info","text":"The rejection of Donatus’ rules reflects a broader patristic tension between classical rhetoric and biblical exegesis, common in Latin commentaries of the fourth and fifth centuries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quod uno profecto deerat2","severity":"caution","text":"The phrase 'quod uno profecto deerat' is textually uncertain; the superscript '2' may indicate a scribal note or variant. The sense is that Job lacked only the ability to give thanks amid evils.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'quod uno profecto deerat2' is ambiguous due to the superscript numeral, possibly a scribal correction or marginal note. The reading taken treats it as 'which indeed was lacking to him'.","The psalm citation is not exact; it may be a paraphrase or a variant text."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Omni genere tentationis feritur Job. Damnis rerum, quibus potens in saeculo moveri putabatur; sed haec despicit. Orbitate prolis, sed hanc aequanimiter dolet. Percussione carnis, quam patienter tolerat. Et haec fuerunt quasi exterior impetus belli, et quasi hostes a facie pugnantes. Intus vero per uxorem quasi per civem mens sustinet venena consilii; sed et hanc sapienter docet.\n\nAmici ad consolationem veniunt, sed ad increpationem prosiliunt. Inter quos et ultimus junior. Quod2 indignus sit, acrius increpat; quia aliquando plus conturbant verba, quam vulnera. Ecce quasi hostes ex latere. Per vulnera probatur patientia; illa robore, haec ratione superavit.\n\nAmici Job magis ignorantia deliquerunt, quam malitia. Non enim tantus vir amicos iniquos habuit, sed dum causam percussionum discernere nequeunt, in culpam labuntur. Percussionum enim alia est, qua premitur iniquus ut puniatur; alia, ut corrigatur: alia, ne futura committal; alia, ut, cum sequitur salus, Salvator amplius ametur. Bonus si percutitur, merita cumulantur: quod nescientes distinguere, percussum pro culpa credunt. Unde et citius ad veniam redeunt. Quos Deus sic humiliat, ut non nisi per eum, quem despexerant, ad gratiam reciperet.","english":"Job is struck by every kind of trial. By losses of property, by which he was thought to be powerful in the world, he is shaken; but he scorns these. By bereavement of offspring, but he grieves this with equanimity. By the scourging of the flesh, which he patiently endures. And these were like the external onslaught of war, and like enemies fighting from the front. Within, however, through his wife, as through a fellow citizen, his mind endures the poisons of counsel; but he wisely instructs even her.\n\nFriends come for consolation, but they leap forth to rebuke. Among them, the youngest is last. Because he is unworthy, he rebukes more harshly; because sometimes words disturb more than wounds. Behold, like enemies from the side. Through wounds, patience is tested; he overcame those by strength, these by reason.\n\nJob’s friends sinned more through ignorance than through malice. For such a great man did not have wicked friends, but because they cannot discern the cause of the blows, they fall into fault. For there is one kind of blow by which the wicked is pressed so that he may be punished; another, so that he may be corrected; another, so that he may not commit future wrongs; another, so that, when salvation follows, the Savior may be loved more. If a good man is struck, merits are accumulated: not knowing how to distinguish these things, they believe the stricken man is guilty. Hence they return more quickly to pardon. Whom God humbles in such a way that he would receive them back into grace only through the one whom they had despised.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Omni genere tentationis feritur Job","severity":"info","text":"The passage is structured as a tripartite exposition: external trials (property, offspring, flesh), internal trial (wife), and the friends' misguided rebukes, each overcome by a different virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"quasi hostes ex latere","severity":"info","text":"The phrase 'enemies from the side' extends the military metaphor, distinguishing the friends' verbal attacks from the earlier 'external onslaught of war' and 'enemies fighting from the front'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"per uxorem quasi per civem","severity":"info","text":"The comparison of the wife to a 'fellow citizen' (civis) reflects a classical topos of internal betrayal, akin to a traitor within the city walls, common in Roman moral and rhetorical literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Percussionum enim alia est...","severity":"info","text":"The fourfold classification of blows (punishment, correction, prevention, and increase of love for the Savior) echoes patristic exegesis of Job's trials, particularly Gregory the Great's Moralia in Job.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Quos Deus sic humiliat...","severity":"info","text":"The final sentence, emphasizing that God humbles the friends so they are received back only through the despised Job, anticipates later medieval readings of Job as a type of Christ and the friends as types of sinful humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Quod2 indignus sit","severity":"caution","text":"The reading 'Quod2' is uncertain; it may be a scribal error for 'Quod' or 'Qui'. The sense taken is that the youngest friend, being unworthy, rebukes more harshly, but the text could be corrupt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Quod2 indignus sit' is ambiguous: 'Quod2' may be a scribal error or a numeral; the reading adopted is that it refers to the youngest friend's unworthiness.","The classification of blows (punishment, correction, prevention, increase of love) is not explicitly biblical but reflects patristic interpretation; the source is not directly cited."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Moraliter3. Multa fa.... Innumera turba cogitationum, quae quasi ancillae domina, et ratione absente opus deserunt, perstrepunt, et ea redeunte cum silentio operantur. His scilicet, unde dominam in earum multitudine animus superat. Orientales et angelos orienti luci inhaerentes magni sumus eorum socii, etc.\n\nEX IPSO COMMENTARIO.\n\nAd Cap. I, 1.\n\nNecesse est ut simplicitatem columbae astutia serpentis instituat, et astutiam simplicitas temperet. Unde Christus in columba et igne apparuit: quia pleni illo sic mansuetudini simplicitatis deserviunt, ut contra mala zelo rectitudinis accendantur. Timens Deum1. Salomon: Qui timet Deum, nihil negligit. Recedens a malo. Item Salomon: Qui in uno offendit, multa bona perdit. Prius persona apta describitur, quam pugna ejus dicatur, ut talis posse vicem reddere videatur.\n\nAd Cap. III, 8.\n\nMaledicant ei, qui maledicunt diei. Moraliter. In veteri translatione. Maledicat eam, qui maledicit diem, qui capturus est grande cetum. Diabolus, qui modo nox, in fine erit visus dies, cum extolletur supra omne id quod dicitur Deus, vel quod colitur. Sed modo malitiam ejus destruit, qui in fine adventu suo potentiam ejus destruet: qui in aquis sancti baptismi grande cetum, id est fortitudinem ejus, exstinguit. Vel maledicant ei, id est nocti, tenebras damnando nuntiantes electi angeli.","english":"Morally. Many things... An innumerable crowd of thoughts, which, like handmaidens to their mistress, abandon their work when reason is absent, clamor, and when it returns, they labor in silence. These are the things, namely, by which the mind overcomes the mistress in their multitude. The Easterners and the angels clinging to the rising light—we are great associates of theirs, etc.\n\nFROM THE SAME COMMENTARY.\n\nOn Chapter I, 1.\n\nIt is necessary that the simplicity of the dove be instructed by the cunning of the serpent, and that cunning be tempered by simplicity. Hence Christ appeared in the dove and in fire: because those filled with him serve the gentleness of simplicity in such a way that they are inflamed against evils by the zeal of righteousness. Fearing God. Solomon: He who fears God neglects nothing. Withdrawing from evil. Likewise Solomon: He who offends in one thing loses many good things. First, the person is described as suitable, before his battle is recounted, so that such a one may seem capable of giving back the victory.\n\nOn Chapter III, 8.\n\nLet them curse him who curse the day. Morally. In the old translation. Let him curse her who curses the day, who is about to catch the great whale. The devil, who is now night, will be seen as day in the end, when he is exalted above everything that is called God, or that is worshipped. But now his malice is destroyed by him who in the end will destroy his power by his coming: who in the waters of holy baptism extinguishes the great whale, that is, his strength. Or, let them curse him, that is, the night, condemning the darkness, announcing the chosen angels.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Moraliter3","severity":"info","text":"The heading 'Moraliter3' signals a third moral interpretation, a common exegetical layer in patristic commentary, distinct from literal or allegorical senses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Orientales et angelos orienti luci inhaerentes","severity":"info","text":"'Orientales' likely refers to Eastern Christians or ascetics; 'angels clinging to the rising light' may allude to angelic beings associated with dawn, possibly a reference to the Watchers or a liturgical image.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Timens Deum1","severity":"info","text":"The phrase 'Timens Deum' echoes Proverbs 14:2 (Vulgate: 'Qui timet Deum, nihil negligit'), though the exact wording varies; the attribution to Solomon is standard for wisdom literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Maledicant ei, qui maledicunt diei","severity":"info","text":"This adapts Job 3:8 (Vulgate: 'Maledicat diei qui maledicit eam'), where Job curses the day of his birth; the commentary reinterprets 'day' as the devil or night.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"grande cetum","severity":"info","text":"'Grande cetum' (great whale) is a rare term for a sea monster, possibly from Greek κῆτος; here it symbolizes the devil's strength, linked to baptismal waters as a type of Leviathan.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Multa fa....","severity":"caution","text":"The text breaks off with 'Multa fa....', indicating a lacuna or illegible passage in the manuscript; the English draft omits this corruption, but the Latin shows a gap.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Orientales et angelos' is syntactically unclear: it may be a fragment or a list; 'magni sumus eorum socii' suggests a claim of fellowship but the referent is ambiguous.","The transition between the moral interpretation and the commentary on Job 1:1 is abrupt, possibly due to manuscript damage or editorial selection."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"Qui maledicunt diei, id est, qui fictam ejus claritatem, qua praesumpsit aequalis Dea fieri, despiciendam monstrant. Qui parati sunt suscitare, id est relaxare, ut totis viribus contra Ecclesiam agat. Modo ligatus tenetur in abysso et pressus, et qui superbus prae aliis se extulit, substratus ditioni eorum succubuit, ut modo eis ministris ligatus lateat, etsi in fine solutos aperte bella gerat.\n\nAd Cap. IV, 10, 11.\n\nPostquam clementer monuit, aperte increpat. Rugitus leonis, id est, severitas et terror ipsius Job. Vox leaenae, loquacitas conjugis: dentes catulorum, edacitas filiorum, destructa est. His rigidus insultat, quasi in re damnata. Tigridi etiam Job comparat, pro maculis simulationis. Hypocrita enim, qui rectus videtur, habet latentia vitia, quae aliquando erumpentia colorem variant. Praeda est justorum gloria, quam sibi arripit. Putans ergo iste sanctum Job bona, quae in eo noverat, per hyporrisin tenuisse, dicit: Tigris periit, hoc est, varietas simulationis tuae exstincta est, quia adulatio laudis ablata. Pro tigride hic apud LXX myrmicoleon legitur, quod Latine dicitur formicarum leo, vel expressius, formica et leo. Est autem parvum animal, quod latens in pulvere insidiatur formicis, eas comedit; volatilibus et aliis animalibus formica est, a quibus comeditur.","english":"Those who curse the day, that is, those who show that its false brightness, by which it presumed to become equal to God, is to be despised. Those who are ready to rouse, that is, to release, so that it may act with all its strength against the Church. Now it is held bound in the abyss and pressed down, and that which raised itself up proudly above others has succumbed, subjected to the dominion of them, so that now it lies hidden, bound by them as servants, even if at the end, when they are loosed, it wages war openly.\n\nOn Chapter 4, verses 10, 11.\n\nAfter he has kindly warned, he openly rebukes. The roaring of a lion, that is, the severity and terror of Job himself. The voice of a lioness, the talkativeness of his wife; the teeth of cubs, the voracity of his children, has been destroyed. This he rigidly mocks, as if in a condemned matter. He also compares Job to a tiger, on account of the spots of pretense. For a hypocrite, who seems upright, has hidden vices, which sometimes, bursting forth, change their color. The prey is the glory of the righteous, which he seizes for himself. Therefore, thinking that this holy man Job held the good things he knew in him through hypocrisy, he says: The tiger has perished, that is, the variety of your pretense has been extinguished, because the flattery of praise has been taken away. For \"tiger\" here in the Septuagint is read as \"myrmicoleon,\" which in Latin is called \"ant-lion,\" or more precisely, \"ant and lion.\" It is, however, a small animal that, lying hidden in the dust, lies in wait for ants and eats them; for birds and other animals it is an ant, by which it is eaten.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ad Cap. IV, 10, 11","severity":"info","text":"This heading marks a transition from the preceding moral allegory to a verse-by-verse commentary on Job 4:10-11, where Eliphaz describes a vision.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"myrmicoleon","severity":"info","text":"The Greek μυρμηκολέων (ant-lion) is a Septuagint reading for the Hebrew term translated as 'tiger' in the Vulgate. The author notes the textual variant and explains the animal's dual nature as predator and prey.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job 4:10-11","severity":"info","text":"The commentary addresses Job 4:10-11, where Eliphaz describes a roaring lion, a lioness, and cubs' teeth, which the author allegorizes as Job's severity, his wife's talkativeness, and his children's voracity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tigris","severity":"info","text":"The tiger's spots are interpreted as symbols of hypocrisy, reflecting a patristic tradition that associates the tiger's variegated coat with deceit or hidden vice, as seen in Physiologus and later bestiaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"myrmicoleon","severity":"info","text":"The author's identification of the Septuagint's myrmicoleon with a small ant-eating animal anticipates medieval encyclopedic accounts, such as those in Isidore of Seville's Etymologies, where the ant-lion is a hybrid creature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Qui maledicunt diei","severity":"caution","text":"The opening sentence's referent is ambiguous: 'those who curse the day' may refer to Job's comforters or to allegorical figures opposing the Church, but the text does not specify the antecedent clearly.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those who curse the day' is not explicitly tied to a biblical figure or group.","The transition from the previous passage's moral allegory to this commentary on Job 4 is abrupt, with no clear connective tissue."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"Per hoc notat Job fuisse contra erectos timidum, contra subjectos audacem, sed jam non habet praedam ejus elatio, quia percussus ab aliena laesione prohibetur. Eadem typice de haereticis. Leo diabolus pro saevitia. Leaena civitas mundi Babylonia, leoni sociata, catuli. Qui quod reprobi ab illis generati, ab his cavent sibi sancti. At haeretici securi omnia se superasse putant, quasi dicant: Ideo non flagellamur, quia virtutem diaboli vincimus, et vocem, id est gloriam saeculi, et dentes id est persuasionem reproborum. Tigris iterum diabolus pro multiformi astutia, vel myrmicoleon, qui contra resistentes debilis, contra consentientes fortis. Quem dicunt periisse, quia in eis praedam non habet. Hoc pro2 gaudio repetunt, quia saepe repetitur quod per gaudium dicitur.\n\nAd Cap. XIX, 24.\n\nQuod in plumbo scribitur, citius deletur. In silice difficile scribitur, sed manet. Sic Judaea verba Dei cito recipit et deserit: gentilitas vix recipit, sed fortiter servat.","english":"Through this it is noted that Job was timid against the proud, bold against the submissive, but his elation no longer has its prey, because, struck by another's injury, it is restrained. The same is typologically about heretics. The lion is the devil for his savagery. The lioness is the city of the world, Babylon, joined to the lion, her cubs. Those who are reprobate, generated by them, the saints beware of. But heretics, secure, think they have surpassed everything, as if to say: Therefore we are not scourged, because we overcome the devil's power, and his voice, that is, the glory of the world, and his teeth, that is, the persuasion of the reprobate. The tiger is again the devil for his manifold cunning, or the ant-lion, which is weak against those who resist, strong against those who consent. They say he has perished, because in them he has no prey. They repeat this with joy, because what is said with joy is often repeated.\n\nTo Chapter 19, verse 24.\n\nWhat is written in lead is quickly erased. On flint it is written with difficulty, but it remains. Thus Judea quickly receives and abandons the words of God: the Gentile world receives them with difficulty, but preserves them steadfastly.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ad Cap. XIX, 24","severity":"info","text":"This heading marks a transition to a new lemma from Job 19:24, though the verse numbering differs from modern Bibles; the Vulgate Job 19:24 corresponds to 'Quamdiu scribitur in plumbo?'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"myrmicoleon","severity":"info","text":"The 'ant-lion' (myrmicoleon) is a legendary beast, weak against resisters but strong against consenters, used here as a type of the devil's cunning; the term appears in patristic bestiaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Leo diabolus ... Leaena civitas mundi Babylonia","severity":"info","text":"The lion as devil and lioness as Babylon reflects a typological reading of Job 4:10-11, where beasts symbolize hostile powers; this allegory is common in early Latin exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quod in plumbo scribitur, citius deletur","severity":"info","text":"This proverb echoes Job 19:24 (Vulgate: 'Quamdiu scribitur in plumbo?'), contrasting lead and flint to illustrate the receptivity of Judea versus the Gentile world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Sic Judaea verba Dei cito recipit et deserit","severity":"info","text":"The anti-Jewish trope of Jews as fickle recipients of divine words reflects a common patristic polemic, contrasting with the steadfastness of Gentile converts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Hoc pro2 gaudio repetunt' may be a scribal error for 'pro gaudio' (with joy) or a misreading of 'pro' as a numeral; the translation follows the sense of joyful repetition.","The heading 'Ad Cap. XIX, 24' likely refers to a chapter division in an early Latin Bible, but the exact correspondence to modern verse numbers is uncertain."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Ad Cap. XIX, 25-27.\n\nScio enim quod redemptor meus vivit. Non ait conditor, sed redemptor, eum aperte denuntians, qu(??), postquam omnia creavit, de captivitate passione sua nos redemit. Vivit autem, quod inter manus impiorum occubuit. Quem visurus sum ego, in est, caro nostra post resurrectionem eadem erit, et diversa. Eadem per naturam, diversa per gloriam. Eritque spiritualis, quia incorruptibilis, et palpabilis, quia non amittitur essentia veracis naturae. Reposita est haec spes mea in sinu meo. Nihil nos certius habere credimus, quam quod in sinu tenemus. In sinu ergo spem repositam tenuit, quia vera certitudine de spe resurrectionis praesumpsit. Expresse indicat veritatem resurrectionis. Non alius moritur, alius resurgit: ut qui dicunt invisibile corpus futurum, sed idem ipse. Redemptor meus vivit, et per resurrectionem spero mihi similem; ut aliae virgae manserunt aridae, sed virga Aaron, id est corpus sacerdotis nostri, in florem resurrectionis erupit, quo flore sacerdos ille ostenditur, qui pro nobis interpellat.","english":"To Chapter 19, verses 25–27.\n\nFor I know that my redeemer lives. He does not say creator, but redeemer, plainly declaring that he, after he created all things, redeemed us from captivity by his passion. And he lives, although he fell among the hands of the impious. Whom I am about to see, that is, our flesh after the resurrection will be the same and yet different. The same by nature, different by glory. And it will be spiritual, because incorruptible, and tangible, because the essence of true nature is not lost. This hope of mine is placed in my bosom. We believe we hold nothing more certainly than what we hold in our bosom. Therefore he held hope placed in his bosom, because he presumed with true certainty concerning the hope of resurrection. He expressly indicates the truth of the resurrection. It is not that one person dies and another rises: as those who say the future body will be invisible, but it is the same person himself. My redeemer lives, and through the resurrection I hope for a similar thing for myself; just as other rods remained dry, but the rod of Aaron, that is, the body of our priest, burst forth into the flower of resurrection, by which flower that priest is shown who intercedes for us.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ad Cap. XIX, 25-27","severity":"info","text":"The lemma marks the start of a new passage, corresponding to Job 19:25–27 in the Vulgate, though the commentary treats it as a continuous unit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"redemptor","severity":"info","text":"The author insists on 'redemptor' rather than 'conditor' to emphasize Christ's salvific role, a common patristic distinction between creation and redemption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"virga Aaron","severity":"info","text":"The rod of Aaron (Numbers 17:8) is used typologically: as Aaron's rod budded, so Christ's body (the priest's body) blooms in resurrection. This is a standard patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"spem repositam in sinu","severity":"info","text":"The image of hope placed in the bosom reflects a common Latin idiom for intimate certainty, here applied to the resurrection hope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Non alius moritur, alius resurgit","severity":"info","text":"This phrase counters docetic or spiritualizing views of resurrection, asserting the identity of the risen body with the earthly one, a key concern in early Christian eschatology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"qu(??)","severity":"caution","text":"The Latin has 'qu(??)' indicating a textual corruption or abbreviation; the intended word is likely 'qui' or 'quod', but the sense is clear from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'qu(??)' is corrupt; the intended relative pronoun is uncertain but does not affect the overall meaning.","The identity of 'sacerdos noster' (our priest) is ambiguous: it could refer to Christ as high priest or to a specific bishop, but context favors Christ."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Ad Cap. XXII, 11.\n\nEt impetu aquarum inundantium non oppressum iri. Tribulationes aquis inundantibus comparantur, quia aliae super alias irruunt, sicut unda super undam. Ideo non putabas te opprimendum, quia cogitabas Deum non videre haec inferiora. Et an adhuc cogitas? Haeretici se sapientes putant3 et irrident catholicos, quod Deum non timeant, quia corporaliter eum non vident; nec putant eum terrena videre ex longinquo. Imo quod coelo altior sit, et quasi in nube latens per caliginem judicet. Ideo, quod inter nos et coelum aeriae partes sunt, et, superioribus intentus, minus videat ima, vel, ambiens cardines coeli, inferiora non respiciat.\n\nAd Cap. XXII, 15, 16.\n\nNunquid semitam saeculorum custodire cupis? Sicut semita redemptoris humilitas, ita semita saeculorum superbia. Saeculorum itaque semitam viri iniqui calcant, quia per hujus vitae desideria in elatione perambulant. Qui sublati sunt ante tempus suum, qui praesentem vitam diligunt, longiora sibi spatia ejusdem vitae promittunt. Sed cum eos superveniens mors subtrahit, eorum vitae spatia, quae in cogitatione tetenderant, intercidit. Et fluvius subvertit fundamentum eorum. Iniqui, dum praesentia fugitiva esse non intuentur, mentem in amore praesentis vitae infigunt, et quasi longae habitationis in ea sibi fundamentum construunt.","english":"To Chapter 22, verse 11.\n\nAnd that you will not be overwhelmed by the force of flooding waters. Tribulations are compared to flooding waters, because they rush one upon another, just as wave upon wave. Therefore you did not think you would be overwhelmed, because you thought God does not see these lower things. And do you still think so? Heretics consider themselves wise and mock Catholics, saying they do not fear God because they do not see him physically; nor do they think he sees earthly things from afar. Indeed, that he is higher than the sky, and, as if hidden in a cloud, judges through the darkness. Therefore, because between us and the sky there are airy regions, and, intent on higher things, he sees lesser things less, or, encompassing the poles of the sky, he does not look upon lower things.\n\nTo Chapter 22, verses 15, 16.\n\nDo you wish to keep the path of the ages? Just as the path of the Redeemer is humility, so the path of the ages is pride. Therefore, wicked men tread the path of the ages, because they walk in elation through the desires of this life. Those who are taken away before their time, who love the present life, promise themselves longer spans of the same life. But when death overtakes them, it cuts short the spans of their life, which they had stretched out in thought. And the river overturns their foundation. The wicked, because they do not see that present things are fleeting, fix their mind on love of the present life, and build for themselves a foundation of long habitation in it.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is divided into two lemmata: Ad Cap. XXII, 11 and Ad Cap. XXII, 15, 16, each followed by commentary. This structure mirrors the verse-by-verse format typical of patristic commentaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"semita saeculorum","severity":"info","text":"The phrase 'semita saeculorum' (path of the ages) is glossed as pride, contrasting with the 'semita redemptoris' (path of the Redeemer) as humility. This allegorical interpretation is characteristic of the commentary's moral reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The critique of heretics who 'do not fear God because they do not see him physically' reflects a common anti-heretical trope in Latin patristic literature, possibly targeting rationalist or anthropomorphic views.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The comparison of tribulations to flooding waters (aquae inundantes) echoes a widespread exegetical tradition, found in authors like Gregory the Great, who similarly uses water imagery for trials.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"info","text":"The Latin text contains a possible corruption: 'et an adhuc cogitas?' may be a rhetorical question, but the syntax is ambiguous. The English draft renders it as 'And do you still think so?' which is plausible.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'et an adhuc cogitas?' could be read as a direct question or as an elliptical statement; the commentary's rhetorical tone supports the interrogative reading."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Sed fluvius subvertit fundamentum eorum; quia ipse cursus mutabilitatis statum ejus subrui1 pravae constructionis.\n\nAd Cap. XXII, 16.\n\nQui sublati sunt ante tempus suum. Sciendum quod ordinat2 annos Deus juxta merita singulorum, disponit et terminum, ut et malus breviter vivat, ne pluribus noceat, vel bonus diutius vivat, ut pluribus prosit; vel rursus malus diutius, ut mala augeat, quibus boni probentur, et bonus citius subtrahitur, ne si diutius vivat, malitia corrumpatur. Et mutatur sententia Dei, sed non consilium aeternum.\n\nAd Cap. XXIV, 5-11.\n\nAlii quasi onagri in deserto egrediuntur ad opus suum. Sunt enim haeretici, qui populis admisceri refugiunt, sed secessum vitae secretioris petunt, et eo amplius peste suae persuasionis inficiunt, quo quasi ex vitae meritis reverentiores videntur. Onagris autem comparantur, quod in suis voluntatibus dimissi a vinculo fidei et rationis sunt alieni. Egrediuntur ad opus suum. Non enim Dei, sed opus suum peragunt, dum non recta dogmata, sed propria desideria sequuntur. Vigilantesque ad praedam, praeparant panem liberis. Ad praedam vigilant, qui verba justorum ad sensum proprium semper rapere conantur, ut per haec perversis (??)liis panem erroris parent. Agrum non suum demetunt.","english":"But the river undermines their foundation; because the very course of mutability subverts the state of his perverse construction.\n\nTo Chapter 22, verse 16.\n\nThose who are taken away before their time. It should be known that God ordains years according to the merits of each, and arranges and sets a limit, so that the wicked may live briefly, lest he harm many, or the good may live longer, to benefit many; or again, the wicked may live long, to increase evils by which the good are tested, and the good is more quickly removed, lest if he live longer, he be corrupted by malice. And the sentence of God is changed, but not the eternal counsel.\n\nTo Chapter 24, verses 5-11.\n\nOthers go forth like wild asses in the desert to their own work. For there are heretics who shun mingling with the people, but seek a retreat of more secluded life, and infect all the more with the plague of their persuasion, the more reverent they seem by reason of the merits of their life. They are compared to wild asses, because, released from the bond of faith and reason, they are alien to their own wills. They go forth to their own work. For they accomplish not God’s work, but their own work, while they follow not right doctrines, but their own desires. And, watchful for prey, they prepare bread for their children. They are watchful for prey who always try to snatch the words of the just to their own sense, so that through these they prepare the bread of error for their perverse offspring. They reap a field not their own.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ad Cap. XXII, 16","severity":"info","text":"The lemma 'Ad Cap. XXII, 16' marks a new section, but the preceding sentence on the river and foundation likely belongs to the previous chapter (22, 11) and is a loose continuation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ordinat","severity":"info","text":"The verb 'ordinat' (ordains) is a theological term indicating divine predestination of lifespan, not merely arrangement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui sublati sunt ante tempus suum","severity":"info","text":"This phrase echoes Job 22:16 (Vulgate: 'qui sublati sunt ante tempus suum'), though the exact wording varies slightly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"onagris","severity":"info","text":"The comparison of heretics to wild asses (onagris) is a patristic trope, found in Jerome and Augustine, symbolizing untamed, solitary error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"haeretici","severity":"info","text":"The description of heretics as seeking secluded life to appear reverent reflects anti-heretical polemic common in Latin commentaries of the 4th–5th centuries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"perversis (??)liis","severity":"caution","text":"The text has 'perversis (??)liis', likely a scribal corruption or lacuna; the English draft reads 'perverse offspring', but the Latin is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'perversis (??)liis' is corrupt; the intended word may be 'filiis' (offspring) or another term.","The transition between the first sentence and the lemma 'Ad Cap. XXII, 16' is unclear; the river metaphor may belong to a different verse."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"Agri vel vineae nomine Ecclesia signatur, quam perversi praedicatores demetunt, et auctorem ejus in membris opprimendo vindemiant; qui Creatoris gratiam persequentes, dum quosdam de ilia, qui recti videbantur, rapiunt, quid aliud, quam spicas, vel botros animorum tollunt? Nudos dimittunt homines, indumenta tollentes, quibus non est operimentum in frigore. Sicut vestimenta corpus, sic bona opera protegunt animam. Haeretici itaque, cum quorumdam bona opera destruunt, vestimenta tollunt. Quibus non est operimentum in frigore, Operin entum ad justitiam pertinet, frigus ad culpam. Alget ergo, et legitur, qui ex alio opere fervescit ad justitiam, ex alio frigescit ad culpam. Sed cum haeretici talibus bona opera subtrahunt, agunt ne in frigore habeant unde vestiantur. Quos imbres montium rigant, id est, fluenta praedicatorum sacrant. Et non habentes velamen, amplexantur lapides. Dicit fortes in Ecclesia viros, ut martyres. Qui itaque de nullo opere suo confidunt, sed ad sanctorum martyrum protectionem orando currunt, quid isti faciunt, nisi qui bonae actionis velamen non habent3 lapides amplexantur. Vim fecerunt depraedantes pupillos, et vulgum pauperem spoliaverunt. Haeretici depraedantes vim faciunt quia contra infirmas fidelium mentes verborum et operum violentia grassantur. Vulgum pauperem spoliant, quia, dum doctis non praevalent, indoctos a velamine fidei denudant.","english":"By the name \"field\" or \"vineyard\" the Church is signified, which perverse preachers reap, and they harvest its author by oppressing the members; those who persecute the Creator's grace, while they snatch away some from her who seemed upright, what else do they do but carry off the ears of grain or the clusters of souls? They strip men naked, taking away the garments, so that they have no covering in the cold. Just as clothing protects the body, so good works protect the soul. Heretics, therefore, when they destroy the good works of certain people, take away their garments. \"For whom there is no covering in the cold\": \"covering\" pertains to righteousness, \"cold\" to guilt. Therefore, one who grows hot for righteousness from one work and grows cold for guilt from another work is cold, and it is read. But when heretics take away good works from such people, they act so that they have nothing with which to be clothed in the cold. \"Whom the rains of the mountains water,\" that is, the streams of preachers consecrate. \"And having no covering, they embrace stones.\" It speaks of strong men in the Church, such as martyrs. Therefore, those who trust in none of their own works but run to the protection of the holy martyrs by praying, what do these do but embrace stones, since they have no covering of good action? \"They used violence by plundering orphans, and they despoiled the common poor.\" Heretics, by plundering, use violence because they rage with the violence of words and works against the weak minds of the faithful. They despoil the common poor because, while they do not prevail over the learned, they strip the unlearned of the covering of faith.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Agri vel vineae nomine Ecclesia signatur","severity":"info","text":"The author interprets the field and vineyard as allegories for the Church, a common patristic trope (cf. Song of Songs 2:3).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"spicas, vel botros animorum","severity":"info","text":"The phrase 'ears of grain or clusters of souls' metaphorically represents the souls of the faithful, harvested by heretical preachers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quibus non est operimentum in frigore","severity":"info","text":"This phrase echoes Job 24:7 (Vulgate: 'nudum et absque operimento in frigore'), though the exact wording differs; the author adapts it to his allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"haeretici","severity":"info","text":"The term 'heretics' likely refers to contemporary opponents of Nicene orthodoxy, possibly Arians or other groups active in the 4th–5th centuries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Vim fecerunt depraedantes pupillos, et vulgum pauperem spoliaverunt","severity":"info","text":"This sentence introduces a new allegorical layer: heretics are accused of violence against the weak, mirroring the literal sense of Job's accusations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"amplexantur lapides","severity":"info","text":"The image of embracing stones (martyrs) as a substitute for good works reflects a later devotional practice of seeking intercession, possibly critiqued by the author.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Alget ergo, et legitur' is syntactically unclear; 'legitur' may be a scribal error or a passive construction meaning 'it is read'."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Nudis et incedentibus absque vestitu et esurientibus tulerunt spicas. Qui nec bona nec mala operatur, nudus est et otiosus; qui mala agit, nudus incedit, quia sine velamine boni operis per iter pravitatis pergit. Esurientibus et per poenitentiam pabulum verbi concupiscentibus4, haeretici spicas tollunt, quia in eorum mente Patrum sententias destruunt, quae per spicas significantur. Quia dum per figuram eloquia proferuntur, ab iis tegimen litterae, quasi aristarum paleas, subtrahimus, ut medulla spiritus reficiamus. Inter acervos eorum meridiati sunt, qui calcatis torcularibus sitiunt. Qui Ecclesiam persequuntur, torcular calcant. Nam dum injusti justos deprimunt, botros sub pedibus mittunt, qui carne exuti ad coelestia velut in apothecam currunt. Calcant autem et sitiunt, qui agendo crudelia eo ipso crudeliores fiunt, et graviora facere ambiunt; quos cum contra catholicos haeretici agere crudelia conspiciunt, inter acervos eorum meridiantur. Qui calcatis torcularibus sitiunt, quia eorum se multitudini adjungunt, quos vident gravia agere, et adhuc graviora sitire, et cum per se non possunt persecutionem suscitare, potentes saeculi ad hoc excitant, quorum fervor dum eorum desideria satiat, in eorum actibus, quasi in meridie, quiescunt.","english":"They took the ears of grain from the naked and from those going about without clothing and from the hungry. He who does neither good nor evil is naked and idle; he who does evil goes about naked, because he proceeds along the path of wickedness without the covering of a good work. To the hungry, who through penance long for the nourishment of the word, heretics take away the ears of grain, because they destroy in their minds the sayings of the Fathers, which are signified by the ears of grain. For when utterances are brought forth through figurative language, we remove from them the covering of the letter, like the chaff of the husks, so that we may refresh ourselves with the marrow of the spirit. Among their heaps they have taken their midday rest, those who thirst after treading the winepresses. Those who persecute the Church tread the winepress. For when the unjust oppress the just, they place the grapes underfoot, which, stripped of flesh, hasten to the heavens as to a storehouse. Moreover, they tread and thirst, who by doing cruel deeds become themselves more cruel, and strive to do even worse things; when heretics see them acting cruelly against Catholics, they take their midday rest among their heaps. They thirst after treading the winepresses, because they join themselves to the multitude of those whom they see doing grievous things and still thirsting for more grievous ones, and when they cannot themselves stir up persecution, they rouse the powerful of the world to this, and while their fervor satisfies their desires, they rest in their deeds, as if at midday.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"nudis et incedentibus absque vestitu et esurientibus","severity":"info","text":"The tripartite description of the victims (naked, without clothing, hungry) is allegorized: the naked are those who do neither good nor evil, the unclothed are those who do evil, and the hungry are penitents seeking the word.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"spicas","severity":"info","text":"The 'ears of grain' (spicas) are interpreted as the sayings of the Fathers (Patrum sententiae), which heretics destroy in the minds of the hungry penitents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"torcular calcant","severity":"info","text":"The image of treading the winepress (torcular calcant) echoes Job 24:11 (Vulgate: torcular calcant), where the wicked oppress the just; the commentary applies it to heretics persecuting the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"meridiati sunt","severity":"info","text":"The phrase 'they have taken their midday rest' (meridiati sunt) is a rare verb form, likely drawn from the Vetus Latina of Job 24:11, where it describes the wicked resting among heaps after oppression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"nudis ... esurientibus","severity":"info","text":"The passage develops a threefold allegorical scheme: the naked (idle), the unclothed (evil-doers), and the hungry (penitents) correspond to different spiritual states, each exploited by heretics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"medulla spiritus","severity":"info","text":"The contrast between the 'covering of the letter' and the 'marrow of the spirit' reflects a common patristic hermeneutic, later influential in medieval exegesis, prioritizing spiritual interpretation over literal.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'meridiati sunt' is ambiguous: it may mean 'they have taken a midday rest' or 'they have spent the midday', but the commentary interprets it as rest after oppression.","The identity of 'they' in 'inter acervos eorum meridiati sunt' is unclear: it could refer to heretics joining the powerful, or to the powerful themselves; the commentary takes it as heretics joining the cruel."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Ad Cap. XXVI, 2, 3, 4.\n\nCujus adjutor es? nunquid imbecillis? etc. Adjuvare imbecillem charitatis est; adjuvare potentem velle, elationis est. Et est sensus. Dum eum juvare intendas, sub cujus magnitudine succumbis, quod impendis solatium, de ostentatione est, non de pietate. Cui dedisti consilium? Consilium dare stulto, charitatis est: consilium dare sapienti, ostentationis est: consilium dare ipsi Sapientiae, perversitatis est. Unde sequitur, et prudentiam. Omnis, cui prudentia est. recta est. Plurima non est, quia non plus appetit sapere. Nonne eum, qui fecit spiramentum? Baldad. quia Job flagellatum pro culpa credidit, occultum Dei judicium, quod venerari debuit humiliter, superba nisus est temeritate penetrare. Ipsi ergo se per prudentiam praetulit, cujus judicium non intelligendo judicavit. Sed quia Job, Ecclesiae typum gerens, pauca in superborum correctione protulit, repente se ad doctrinam per sententias expandit, dicens (vers. 5): Ecce gigantes gemunt sub aquis. Gigantes, superbi; aquae sunt populi. Elati autem, dum in hoc saeculo assequi honorem celsitudinis cupiunt, sub ponderibus populorum gemunt. Eis populis supponitur quis mente, quibus supponitur dignitate. Et his verbis indicatur, quod omnis superbia eo ipso in imo jacet, quo se in altum erigit.","english":"To Chapter 26, verses 2, 3, 4.\n\nWhom do you help? Surely not the weak? etc. To help the weak is a work of charity; to wish to help the powerful is a work of pride. And this is the meaning: While you intend to help him under whose greatness you succumb, the solace you offer proceeds from ostentation, not from piety. To whom have you given counsel? To give counsel to a fool is a work of charity; to give counsel to a wise man is a work of ostentation; to give counsel to Wisdom itself is a work of perversity. Hence follows: *and prudence*. Everyone to whom prudence belongs is upright. It is not abundant, because he does not seek to know more. Does he not [question] the one who made the breath? Baldad, because he believed Job was scourged for a fault, strove with proud temerity to penetrate the hidden judgment of God, which he ought to have reverenced humbly. He therefore set himself above [Wisdom] through prudence, whose judgment he judged by not understanding. But because Job, bearing the type of the Church, set forth a few things in the correction of the proud, he suddenly expands into teaching through sententiae, saying (verse 5): *Behold, the giants groan beneath the waters.* The giants are the proud; the waters are the peoples. The haughty, while they seek to attain the honor of high station in this world, groan beneath the weight of the peoples. One is subjected to these peoples in mind, to whom one is subjected in rank. And by these words it is indicated that all pride lies at the very bottom by the very fact that it raises itself on high.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ad Cap. XXVI, 2, 3, 4.","severity":"info","text":"The lemma heading marks the start of commentary on Job 26:2–4, but the following exposition actually addresses Job 26:2–3 and then moves to verse 5, indicating a loose structural link.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecce gigantes gemunt sub aquis","severity":"info","text":"This is a direct citation of Job 26:5 (Vulgate: 'Ecce gigantes gemunt sub aquis'), which the commentator interprets allegorically: giants as the proud, waters as the peoples.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"spiramentum","severity":"info","text":"The Latin 'spiramentum' (breath) likely renders the Vulgate's 'flatum' in Job 26:4, but the commentator uses it to introduce a theological point about divine judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Baldad","severity":"info","text":"Baldad (Bildad) is one of Job's interlocutors; the commentator here attributes to him the view that Job's suffering is punishment for sin, a common patristic reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Job, Ecclesiae typum gerens","severity":"info","text":"The identification of Job as a type of the Church is a standard patristic and medieval exegetical move, found in Gregory the Great and others, reflecting the allegorical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Nonne eum, qui fecit spiramentum?","severity":"caution","text":"The Latin text is elliptical; the English draft supplies '[question]' to clarify the sense, but the original may be corrupt or abbreviated, leaving the exact rhetorical force uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Nonne eum, qui fecit spiramentum?' is syntactically incomplete; the intended verb (e.g., 'interrogat' or 'reprehendit') is missing, possibly due to scribal omission.","The transition from commenting on Job 26:2–4 to verse 5 is abrupt; the commentator may have intended a fuller treatment."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"Ad Cap. XXIX, 19, 20.\n\nRadix mea aperta est juxta aquas.1 Radicis nomine occulta cogitatio signatur. Juxta aquas radix aperitur, quoniam ad percipienda veritatis fluentia2 latenter cogitatio mentis aperitur. Et ros morabitur in messione mea. Subaudis3, dicebam. Messio Ecclesiae accipitur, cum perfectae animae corporibus abstractae velut maturae segetes a terra decisae, ad coelestia horrea demigrant. Ros morabitur in messione, quia gratia desuper veniens agit, ut digni simus, qui de inferioribus colligamur. Gloria mea semper innovabitur: Quia4 amissam gloriam deplorat; quia eos, quos ipse novae vitae militare crediderat, vetustis desideriis servire cognoscit.\n\nAd Cap. XXXI, 25-28.\n\nIntellectus vel otio torpet, vel elatione vanescit, et ideo ait: Si laetatus sum. Cum quis, quae intelligit, operatur, ex eo, quod foras ostenditur, saepe labitur. Sed beatum Job sicut intelligentiae aurum non extulit, sic nec lumen operationis. Et hoc est, si vidi solem. Bene soli boni hona sua non vident, quae aliis videnda praebent, nec lunam, id est, famam boni operis, quae in tenebris ambulantibus lucet. Haec enim Job non extulit, quae plus timenda. Tunc5 enim, quasi alta arbor, flatibus amplius agitatur, quae per intelligentiam erat quasi in semine operationum mortua. De laudibus vero non modo non est factus arrogans in verbis, sed nec in tanta cogitatione.","english":"To Chapter 29, verses 19, 20.\n\nMy root is laid open beside the waters. By the name “root” a hidden thought is signified. The root is laid open beside the waters, because for the purpose of receiving the streams of truth, the hidden thought of the mind is opened. And the dew will linger in my harvest. It is understood, I was saying. The harvest of the Church is taken, when perfect souls, abstracted from bodies, like ripe crops cut off from the earth, migrate to the heavenly granaries. The dew will linger in the harvest, because grace coming from above acts so that we may be worthy, who are gathered from the lower things. My glory will always be renewed: Because he laments lost glory; because he recognizes that those whom he himself had believed to serve a new life, serve old desires.\n\nTo Chapter 31, verses 25-28.\n\nThe intellect either grows sluggish with idleness or vanishes with elation, and therefore he says: If I rejoiced. When someone performs what he understands, from that which is shown outwardly, he often slips. But blessed Job, just as the gold of understanding did not exalt him, so neither did the light of action. And this is: if I saw the sun. Truly, good men do not see their own goods, which they offer to be seen by others, nor the moon, that is, the fame of a good work, which shines for those walking in darkness. For Job was not exalted by these things, which are more to be feared. For then, like a tall tree, it is more agitated by winds, that which through understanding was as if dead in the seed of works. Concerning praises, indeed, he not only did not become arrogant in words, but not even in such great thought.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Radix mea aperta est juxta aquas","severity":"info","text":"The phrase 'root laid open beside the waters' is interpreted allegorically: 'root' signifies hidden thought, and 'waters' the streams of truth. This reflects a standard exegetical move in patristic commentary, where physical imagery is spiritualized.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job 29:19-20","severity":"info","text":"The lemma 'Radix mea aperta est juxta aquas' and 'Et ros morabitur in messione mea' correspond to Job 29:19-20 in the Vulgate. The commentary interprets these verses as allegories of spiritual receptivity and divine grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"messio Ecclesiae","severity":"info","text":"The harvest ('messio') is identified with the Church, and the gathering of perfect souls to heavenly granaries echoes the patristic theme of the Church as a field where the faithful are harvested at death. This metaphor appears in Augustine and Gregory the Great.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ad Cap. XXIX, 19, 20","severity":"info","text":"The passage is divided into two lemmata: the first on Job 29:19-20, the second on Job 31:25-28. Each is followed by allegorical exposition, a common structure in this commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"alta arbor flatibus amplius agitatur","severity":"info","text":"The image of a tall tree more agitated by winds is a proverbial expression for the dangers of prominence. It parallels Gregory the Great's 'Moralia in Job' (e.g., 5.45), where the tree symbolizes the soul exposed to temptations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"boni hona sua non vident","severity":"info","text":"The remark that good men do not see their own goods echoes a topos in Christian ascetic literature: the humble are blind to their own virtues. This is reminiscent of Cassian's 'Conferences' and later monastic tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Subaudis, dicebam' is ambiguous: it may indicate a parenthetical remark by the commentator, or a textual corruption. The reading taken treats it as an explanatory aside ('it is understood, I was saying').","The clause 'Quia amissam gloriam deplorat' could be read as a continuation of the previous sentence or as a new statement. The translation treats it as a separate explanation."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"Et hoc est, laetatum est cor meum in absconlito. Et quia inconsiderata mens, favoribus erecta, aliquando laudat, quae fecit, addit: et osculatus sum manum meam ore meo. Quae iniquitas est maxima. Omne peccatum, quod ex infirmitate est, spiritum non perdit, quia a Deo veniam quaerit. Praesumptio vero, quanto longius est ab humilitate, tanto gravior in desperatione est, et, dum vires sibi tribuit, a Deo non requirit. — Dum mali bona mirantur, lucerna ardet in nocte. Si et boni optima mirantur, sol fulget. In6 die dum bonum actione corporis lucet, lucerna est, id est, lumen in testa: dum contemplatione mentis, sol de coelo.\n\nAd Cap. XXXVIII, 7.\n\nCum me laudarent simul astra matutina. Incarnationis Christi mysterium etiam electi angeli mirati sunt, quia primi in tempore creati sunt, non in initio. Astra matutina dicuntur, vel quia saepe ad exhortandos homines missi, dum venturum mane nuntiant, ab humanis cordibus praesentis vitae tenebras fugant. Quae matutina astra etiam cum vespertinis Redemptoris potentiam laudant; quia redemptis in fine mundi hominibus largitatem supernae gratiae glorificant. Et jubilarent omnes filii Dei. Jubilatio dicitur, cum cordis laetitia oris efficacia non expletur.","english":"my heart rejoiced in secret. And because an unthinking mind, puffed up by favors, sometimes praises what it has done, it adds: and I kissed my hand with my mouth. This is the greatest iniquity. Every sin that arises from weakness does not destroy the spirit, because it seeks pardon from God. But presumption, the farther it is from humility, the graver it is in despair, and, while it attributes strength to itself, it does not seek it from God. — When the wicked admire good things, the lamp burns in the night. If the good also admire the best things, the sun shines. On the sixth day, when good shines through bodily action, it is a lamp, that is, light in a clay vessel; when through contemplation of the mind, the sun from heaven.\n\nTo Chapter 38, verse 7.\n\nWhen the morning stars praised me together. Even the elect angels marveled at the mystery of Christ's incarnation, because they were created first in time, not in the beginning. They are called morning stars, either because, often sent to exhort men, when they announce the coming morning, they put to flight the darkness of the present life from human hearts. These morning stars also praise the Redeemer's power together with the evening stars; because they glorify the bounty of heavenly grace for men redeemed at the end of the world. And all the sons of God would rejoice. It is called jubilation when the joy of the heart is not fully expressed by the efficacy of the mouth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"laetatum est cor meum in absconlito","severity":"info","text":"The phrase 'my heart rejoiced in secret' is a paraphrase of Job 29:19, continuing the previous passage's allegorical reading of Job's root and harvest.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"absconlito","severity":"info","text":"The Latin 'absconlito' is a variant spelling of 'abscondito' (hidden, secret), reflecting late or careless orthography in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et osculatus sum manum meam ore meo","severity":"info","text":"The phrase 'and I kissed my hand with my mouth' echoes Job 31:27, where Job denies such an act of self-worship, here interpreted as a sin of presumption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"lucerna ardet in nocte","severity":"info","text":"The contrast between lamp (lucerna) and sun (sol) for bodily action versus contemplation reflects a common patristic trope, e.g., in Gregory the Great's Moralia, distinguishing active and contemplative life.","cites":[],"named_sources":["Gregory the Great"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ad Cap. XXXVIII, 7","severity":"info","text":"The heading 'To Chapter 38, verse 7' marks a new lemma from Job 38:7, where God speaks of the morning stars; the commentary shifts from moral allegory to Christological interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"jubilatio","severity":"info","text":"The definition of 'jubilatio' as inexpressible inner joy is a standard patristic and medieval gloss, found in Augustine and Isidore of Seville, linking the term to liturgical acclamations.","cites":[],"named_sources":["Augustine","Isidore of Seville"],"dropped_cites":[]}],"ambiguities":["The Latin 'absconlito' may be a scribal error for 'abscondito', but the sense is clear.","The phrase 'In6 die' is ambiguous: it could mean 'on the sixth day' (of creation) or 'on the sixth day' of the week; the context suggests a typological reference to the six days of creation."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Laudant itaque angeli, qui jam tantae claritatis latitudinem in sublimibus vident: jubilant vero homines, qui adhuc in inferioribus, oris sui angustias sustinent: quae quia futura Dominus noverat, facta narrat. Sed quia cum boni jubilant, malos invidia inflammat, quos tamen Dominus temperat, de his protinus subdit.\n\nAd Cap. XXXVIII, 31.\n\nNunquid7 conjungere valebis micantes stellas. etc. Constat hoc nullum hominem posse; sed cum Job de his interrogatur, ut humilis ad eum refugiat, qui solus posset hoc, ostenditur.\n\nAd principium Capitis XXXIX.\n\nIbices parva8 quadrupedia dicuntur, quae in petris motantur, et pariunt: et ruentia in suis se cornibus illaesa suscipiunt. In quibus magistrorum spiritualium persona signatur, qui velut ibices in petris pariunt, quia in doctrina Patrum, qui petrae pro soliditate sunt vocati, ad conversionem animas gignunt. Ipsi, velut ibices, casus nullius damna sentiunt, dum in suis cornibus excipiuntur: quia, quicquid ruinae temporalis adversitatis accesserit, in testamentis se sacrae Scripturae suscipiunt, et quasi cornuum exceptione salvantur. Ipsi c(??)rv(??) vocantur, qui interemptis vitiis, quasi exstinctis serpentibus, vivunt, et de ipsa exstinctione vitiorum ad fontem vitae acrius inardescunt.","english":"The angels therefore praise, who already see such a breadth of brightness in the heights; but men rejoice, who still in the lower regions endure the narrowness of their mouths. Because the Lord knew these things would come to pass, he relates them as done. But because when the good rejoice, envy inflames the wicked, whom the Lord nevertheless tempers, he immediately adds concerning them.\n\nTo Chapter 38, verse 31.\n\n“Can you join together the glittering stars,” etc. It is established that no man can do this; but when Job is questioned about these things, it is shown that he may take refuge in humility with the one who alone could do this.\n\nTo the beginning of Chapter 39.\n\nIbices are said to be small quadrupeds which move about on rocks and give birth; and falling on their own horns, they receive themselves unharmed. In these, the person of spiritual teachers is signified, who, like ibices, give birth on rocks, because in the teaching of the Fathers, who are called rocks for their solidity, they generate souls for conversion. They themselves, like ibices, suffer no harm from any fall, while they are caught on their own horns: because whatever temporal adversity of ruin may come, they receive themselves in the testaments of Sacred Scripture, and are saved as if by the catching of horns. They themselves are called “cervi” (deer), who, with vices slain, as if with serpents killed, live, and from that very extinction of vices burn more fiercely for the fountain of life.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is divided into three sections: a narrative on angelic praise and human joy, a brief comment on Job 38:31, and an allegorical exposition of ibices and deer from Job 39.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nunquid conjungere valebis micantes stellas","severity":"info","text":"This is a paraphrase of Job 38:31, where God challenges Job to bind the Pleiades. The Vulgate reads: 'Numquid coniungere valebis micantia sidera Pliadis?'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ibices","severity":"info","text":"Ibices (singular ibex) are wild goats, here described as small quadrupeds that give birth on rocks and land unharmed on their horns. The author uses them as a type for spiritual teachers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ibices","severity":"info","text":"The natural history of ibexes—their sure-footedness on rocks and ability to survive falls—was a common trope in patristic exegesis, e.g., in Gregory the Great's Moralia in Job.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"c(??)rv(??)","severity":"caution","text":"The Latin text is corrupt: 'c(??)rv(??)' likely reads 'cervi' (deer). The author allegorizes deer as those who slay vices (serpents) and thirst for the fountain of life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"c(??)rv(??)","severity":"caution","text":"The manuscript's abbreviation or damage leaves the word uncertain; 'cervi' is the most plausible reading given context and common allegory.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The reading 'c(??)rv(??)' is ambiguous; resolved as 'cervi' (deer) based on context and allegorical tradition."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Ad Cap. XLII, 15.\n\nDeditque eis pater suus haereditatem inter fratres ipsarum. Ergo ex perfectorum numero speciosae memorantur. Ipsae etiam ex imperfectorum typo velut infirmae mentes haereditatem accipiunt. Sorores ergo cum fratribus ad haereditatem perveniunt: quia infirmi ad coelestia cum fortibus admittuntur. Vixit autem Job post haec. Vacuus dierum est, qui et quamlibet multum vixerit, aetatis suae tempora in vanitate consumpsit: at contra plenus dierum dicitur, cui nequaquam dies sui pereundo transeunt, sed ex quotidiana mercede boni operis apud justum judicem, et postquam transacti sunt vel fuerint, reservantur. In typo Ecclesie, si per denarium ducimus, ad centesimum et quadragesimum numerum pervenimus. Et recte Ecclesiae et multiplicata et computatur1: quia utrumque testamentum custodiens, et tam secundum Legis decalogum, quam secundum Evangelii quatuor libros vivens, usque ad perfectionis culmen extenditur. Bene autem Job post flagella vivere dicitur. quia Ecclesia prius flagello disciplinae percutitur, et postmodum vitae perfectione roboratur. Quae etiam filios suos, et filios filiorum suorum usque ad quartam generationem conspicit: quia hac aetate, quae annuis temporibus volvitur usque ad finem mundi, per ora praedicantium nascentes sibi soboles contemplatur. Videt filiorum filios, cum ab eisdem ad finem gigni et alios agnoscit.","english":"To Chapter 42, verse 15.\n\nAnd their father gave them an inheritance among their brothers. Therefore, from the number of the perfect, the beautiful ones are mentioned. They themselves also, from the type of the imperfect, as weak minds, receive an inheritance. Therefore, the sisters together with the brothers arrive at the inheritance: because the weak are admitted to heavenly things together with the strong. Moreover, Job lived after these things. A person is empty of days who, however much he may have lived, has consumed the times of his life in vanity; but on the contrary, a person is said to be full of days whose days do not pass away in perishing, but are preserved by the daily reward of good work before the just judge, even after they have been or will have been completed. In the type of the Church, if we proceed by tens, we arrive at the number one hundred and forty. And rightly is the Church both multiplied and counted: because, guarding both testaments, and living according to both the Decalogue of the Law and the four books of the Gospel, it is extended to the summit of perfection. Well, moreover, is Job said to live after the scourges: because the Church is first struck by the scourge of discipline, and afterwards is strengthened by the perfection of life. It also beholds its sons, and the sons of its sons, up to the fourth generation: because in this age, which revolves through the yearly seasons until the end of the world, it contemplates offspring being born to it through the mouths of preachers. It sees the sons of sons, when it recognizes that still others are begotten by them unto the end.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ad Cap. XLII, 15","severity":"info","text":"The lemma cites Job 42:15, which in the Vulgate reads: 'Deditque eis pater suus haereditatem inter fratres ipsarum.' The verse describes Job giving his daughters an inheritance alongside their brothers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"plenus dierum","severity":"info","text":"'Full of days' is a biblical phrase (e.g., Gen 35:29) denoting a life completed in righteousness, here contrasted with 'empty of days' (vacuus dierum), a non-biblical coinage emphasizing vanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"centesimum et quadragesimum numerum","severity":"info","text":"The number 140 is derived by multiplying 10 (Decalogue) by 14 (10 + 4 Gospels), symbolizing the Church's union of Old and New Testaments. This numerological exegesis is typical of patristic commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Vixit autem Job post haec","severity":"info","text":"This phrase transitions from the inheritance allegory to Job's post-trial life, mirroring the biblical narrative (Job 42:16-17) and the commentary's shift to ecclesiological typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"usque ad quartam generationem","severity":"info","text":"The four generations echo Job 42:16 (sons to great-grandsons) and are allegorized as the Church's enduring witness through preachers until the world's end, a common eschatological motif.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'computatur' (line 10) may be a scribal error for 'computata' (feminine, agreeing with Ecclesia) or a deponent form; the sense is clear: the Church is counted as 140."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Que senex et plena dierum moritur: quia subsequent luce ex mercede quotidianorum operum, deposito corruptionis pondere, ad incorruptionem spiritualis patriae mutatur. Plena dierum moritur, cui labentes anni non transeunt, sed stantium actuum retributione solidantur. Plena dierum moritur, quia per haec transeuntia tempora id, quod non transit, operatur. — Usu veteris vitae feminae inter mares haereditatem non habent: quia legis severitas fortia eligens, infirma contemnens, districta potius studuit, quam benigna sancire. Sed pio Redemptore veniente, et infirmus cum perfectis ad regnum assumitur.\n\nMISCELLA\n\nExcerpta ex variis paginis ejusdem codicis manuscripti.\n\nPag. 3. Sicut omnes justi, ita Job, non modo verbis, sed rebus, Christum praesignavit1, ut per passionem passurum ostendat Christum, id est caput cum corpore, quod Ecclesia est. Uxor ejus carnales significat, qui intra Ecclesiam, quo per fidem propius sunt, durius in vita premuntur2. Amici Job haereticos, qui specie consulendi, decipere volunt, et dum quasi pro Domino loquuntur, veritati adversantur. Job, dolens dicitur, quo passio Christi, vel labor Ecclesiae exprimitur. Eliphaz, domini contemptus3; id est, haeretici, qui, dum falsa de Deo sentiunt, eum superbiendo contemnunt.","english":"An old woman, full of days, dies: because, following the light from the reward of daily works, with the burden of corruption laid aside, she is changed into the incorruption of the spiritual homeland. She dies full of days for whom the slipping years do not pass away, but are solidified by the recompense of steadfast deeds. She dies full of days because through these transitory times she works at that which does not pass away. — By the usage of the old life, women do not have an inheritance among males: because the severity of the law, choosing the strong, despising the weak, was zealous to decree strictly rather than kindly. But with the coming of the merciful Redeemer, even the weak one is taken up with the perfect into the kingdom.\n\nMISCELLANEA\n\nExcerpts from various pages of the same manuscript codex.\n\nPage 3. Just as all the righteous, so Job prefigured Christ not only in words but in deeds, so that through the passion he might show Christ about to suffer, that is, the head with the body, which is the Church. His wife signifies the carnal, who within the Church, the closer they are through faith, the more harshly they are pressed in life. Job’s friends signify the heretics, who under the appearance of giving counsel wish to deceive, and while they speak as if for the Lord, they oppose the truth. Job is said to be grieving, whereby the passion of Christ or the labor of the Church is expressed. Eliphaz means “contempt of the Lord”; that is, the heretic, who, while thinking false things about God, contemns him through pride.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"plena dierum moritur","severity":"info","text":"The phrase 'plena dierum moritur' (she dies full of days) is a biblical echo of Job 42:16 (Vulgate: 'mortuus est Job senex et plenus dierum'), here applied allegorically to the weak (the 'femina') who attains spiritual reward through daily works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Usu veteris vitae feminae inter mares haereditatem non habent","severity":"info","text":"Roman law (e.g., the Lex Voconia) restricted women's inheritance rights, a context the author uses to contrast Old Law severity with New Testament mercy. The 'old life' refers to the Mosaic or pre-Christian legal order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"pio Redemptore veniente","severity":"info","text":"The phrase 'pio Redemptore veniente' reflects a Christological reading of Job common in Latin patristic exegesis, where Christ's coming overturns the strictures of the Old Law, allowing the weak (infirmus) to share in the kingdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Eliphaz","severity":"info","text":"The etymology 'domini contemptus' (contempt of the Lord) for Eliphaz is a standard patristic gloss (cf. Jerome, Liber interpretationis hebraicorum nominum), used here to typify heretics who oppose truth under pretense of counsel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Miscella","severity":"info","text":"The 'Miscella' heading signals that the following excerpt (from page 3 of the same codex) is a separate, thematically related note, not a continuation of the previous commentary on Job 42.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"per passionem passurum ostendat Christum","severity":"caution","text":"The phrase 'per passionem passurum ostendat Christum' is grammatically awkward; it may reflect a scribal error or a compressed syntax. The sense is that Job's passion prefigures Christ's suffering.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'plena dierum moritur' is ambiguous: it could refer to Job's wife (the 'femina' of the previous passage) or to a generic weak person; the English draft takes it as 'an old woman'.","The 'Miscella' excerpt's page number 'Pag. 3' may refer to a folio in the manuscript, but its exact relation to the main commentary is unclear."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Baldad, vetustas, id est sola, quia non intentione bona, sed appetitu gloriae loquuntur: id est, non zelo novi hominis, sed pravitate vitae veteris. Sophar, dissipatio speculae vel speculatorem dissipans, quia haeretici mentes superna contemplantes verbis pervertere appetunt. Contemnendo ergo Deum in vetustate se retinent, in qua manentes, malis sermonibus speculantibus nocent. Sed quia et ipsi aliquando ad Ecclesiam redeunt, haec annorum4 reconciliatio ostendit, pro quibus Job orat: quia haereticorum sacrificia Deo non sunt accepta, nisi manibus Ecclesiae oblata. Septem procis sacrificia offeruntur5, quia, dum septiformem Spiritum accipiunt, quasi septem oblationibus expiantur. Tauri et arietes pro eis oblati sunt. In tauro cervix superbiae signatur: in ariete ducatus gregis, quia per superbiam ab Ecclesia resilientes, post se infirmos greges trahebant.","english":"Baldad, old age, that is, alone, because they speak not with good intention but from a desire for glory: that is, not from the zeal of the new man, but from the depravity of the old life. Sophar, the scattering of a watchtower or one who scatters the watcher, because heretics seek to pervert minds that contemplate higher things with their words. Therefore, by despising God, they keep themselves in old age, remaining in which they harm those who contemplate with evil speeches. But because they themselves sometimes return to the Church, this reconciliation of the years shows, for whom Job prays: because the sacrifices of heretics are not acceptable to God unless offered by the hands of the Church. Sacrifices are offered for the seven princes, because, as they receive the sevenfold Spirit, they are purified as if by seven offerings. Bulls and rams have been offered for them. In the bull, the neck of pride is signified; in the ram, the leadership of the flock, because, springing back from the Church through pride, they afterwards drew weak flocks after them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Baldad","severity":"info","text":"The author etymologizes Baldad as 'vetustas' (old age) and 'sola' (alone), linking the name to the depravity of the old life rather than good intention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Sophar","severity":"info","text":"Sophar is interpreted as 'dissipatio speculae' (scattering of a watchtower) or 'speculatorem dissipans' (one who scatters the watcher), reflecting the heretical aim to pervert contemplative minds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"septem procis","severity":"info","text":"The 'seven princes' likely refer to the seven sons of Job (Job 1:2; 42:13) or a typological group; the sevenfold Spirit evokes the seven gifts of the Holy Spirit (cf. Isaiah 11:2 Vulgate).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"tauri et arietes","severity":"info","text":"Bulls and rams as sacrificial animals recall Old Testament offerings (e.g., Leviticus 1:3, 5; Numbers 7:12-17), here allegorized as pride (bull) and leadership (ram) of heretical groups.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"haereticorum sacrificia","severity":"info","text":"The claim that heretical sacrifices are invalid unless offered by the Church reflects a standard patristic and medieval position (e.g., Augustine, Cyprian), emphasizing ecclesiastical mediation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"annorum4 reconciliatio","severity":"caution","text":"The phrase 'annorum4 reconciliatio' is textually uncertain; the superscript '4' may indicate a variant or gloss. It likely refers to a reconciliation after a period of years, possibly the seven years of Job's trials.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'seven princes' (septem procis) is ambiguous: they may be Job's sons or a typological group; the text does not specify.","The phrase 'annorum4 reconciliatio' is unclear due to the superscript '4', possibly a textual corruption or marginal note."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":"Pag. 147. Sardonychus terrae rubrae similitudinem tenet: sapphirus aeriam tenet speciem.\n\nPag. 148. Et topazion de Aethiopia, pro eo, quod omni colore resplendet6, topazion quasi topadion vocatur.\n\nPag. 150. Mos veterum fuit ut seniores in porta civitatis consisterent, et causas innocentium judicarent, si urbis populus esset pacificus, in quam discordes ingredi non liceret. Quod et fecit divinus Job.\n\nPag. 158. Adversariorum semita fluctibus comparatur, quia pravorum insolenti inquietudine molesta, ad obruendam, ut ita dixerim, navem cordis, quasi tempestas illabitur.\n\nPag. 169. Librum in humero portare, est Scripturam sacram operando perficere.","english":"Page 147. The sardonyx holds a likeness of red earth; the sapphire holds an airy appearance.\n\nPage 148. And the topaz from Ethiopia, because it shines with every color, is called topazion as if topadion.\n\nPage 150. It was the custom of the ancients that elders would stand at the gate of the city and judge the cases of the innocent, if the city’s populace were peaceful, into which the discordant were not permitted to enter. And this divine Job did.\n\nPage 158. The path of adversaries is compared to waves, because the insolent restlessness of the wicked is troublesome, and, so to speak, like a storm it rushes in to overwhelm the ship of the heart.\n\nPage 169. To carry a book on the shoulder is to fulfill sacred Scripture by working.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The description of gemstones (sardonyx, sapphire, topaz) and their colors reflects late antique lapidary lore, often used allegorically in biblical commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The custom of elders judging at the city gate echoes ancient Near Eastern and classical practices, but the specific phrasing may derive from a patristic commonplace about Job's justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The comparison of adversaries' path to waves and the ship of the heart to a storm is a moral allegory for the spiritual danger posed by the wicked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Carrying a book on the shoulder is interpreted as performing sacred Scripture through works, a common patristic theme linking study and action.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The etymological note on topazion (quasi topadion) reflects a popular ancient etymology, possibly from Greek τοπάζιον, but the derivation is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The page numbers (147, 148, 150, 158, 169) likely refer to a manuscript or edition, but their exact reference is unclear.","The source of the lapidary and legal customs is not specified; they may derive from lost patristic or encyclopedic works."],"confidence":"medium","notes":[]}]}