{"slug":"tmp472.tmp472.opp-lat1","id":"latin:ogl-pl:tmp472.tmp472.opp-lat1","title":"Commentariorum In Abdiam Prophetam Liber Unus","title_source":"Commentariorum In Abdiam Prophetam Liber Unus","author":"Hieronymus","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":"2026-11-15T07:37:54Z","cost_usd":0.019638},"source":{"registry_id":"latin:ogl-pl:tmp472.tmp472.opp-lat1","work_id":"tmp472.tmp472.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/tmp472/tmp472/tmp472.tmp472.opp-lat1.xml"},"stats":{"passages":40,"english_words":10482,"coptic_letters":0,"source_letters":41197,"commentary_units":236,"commentary_kinds":10,"derived_notes":5,"ambiguities":63,"work_notes":5,"external_links":2,"timeline":4},"summary":{"work":"tmp472.tmp472.opp-lat1","abstract":"Jerome's commentary on the Book of Obadiah, written in Latin around 395–396 CE, is a patristic exegesis that interprets the prophet's oracles against Edom allegorically. Composed during Jerome's later years in Bethlehem, the work reflects his polemical concerns, reading Edom as a type of earthly sin, the Roman Empire, or heretics. The text survives in numerous manuscripts from the 9th century onward, often transmitted with Jerome's other minor-prophets commentaries. The edition used derives from Migne's Patrologia Latina and lacks a critical apparatus. Jerome's commentary became a standard source for medieval exegesis, cited by Bede, Rabanus Maurus, and in the Glossa Ordinaria.","historical_context":"Jerome wrote this commentary on Obadiah around 395–396 CE, during his later years in Bethlehem. The dating rests on references to earlier works and his correspondence with Pammachius. The text survives in numerous manuscripts from the 9th century onward, often transmitted with Jerome's other minor-prophets commentaries. The edition used (ogl-pl) derives from Migne's Patrologia Latina. Jerome's commentary became a standard patristic source for medieval exegesis of Obadiah, cited by Bede, Rabanus Maurus, and in the Glossa Ordinaria. It shaped Latin Christian interpretation of Edom as a type of earthly sin. This edition does not collate variant manuscript readings or provide a critical apparatus. Readers should consult the CCSL edition for textual criticism. Jerome's allegorical reading of Edom as representing the Roman Empire or heretics reflects his polemical context, not a consensus of earlier Jewish or Christian interpretation.","significance":"Jerome's commentary on Obadiah is a key patristic source that shaped medieval Latin exegesis of the minor prophet. Its allegorical interpretation of Edom influenced later commentators like Bede and Rabanus Maurus, and it was incorporated into the Glossa Ordinaria. The work also illustrates Jerome's exegetical method and his polemical engagement with contemporary religious and political issues.","timeline":[{"date":"ca. 395–396 CE","event":"Jerome writes the commentary on Obadiah in Bethlehem."},{"date":"9th century","event":"Earliest surviving manuscripts of the commentary appear."},{"date":"Medieval period","event":"Commentary cited by Bede, Rabanus Maurus, and in the Glossa Ordinaria."},{"date":"19th century","event":"Migne's Patrologia Latina edition published."}],"relations":[{"work":"Commentary on the Minor Prophets (Jerome)","relation":"Part of Jerome's series of commentaries on the twelve minor prophets.","key":"","label":null,"url":null},{"work":"Glossa Ordinaria","relation":"Incorporates Jerome's exegesis of Obadiah.","key":"","label":null,"url":null},{"work":"Bede's Commentary on Obadiah","relation":"Depends on Jerome's work.","key":"","label":null,"url":null},{"work":"Rabanus Maurus's Commentary on Obadiah","relation":"Depends on Jerome's work.","key":"","label":null,"url":null},{"work":"Patrologia Latina (Migne)","relation":"Source edition for the present text.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Jerome","label":"Jerome","url":"https://en.wikipedia.org/wiki/Jerome","reason":"Biographical context for the author."},{"key":"wikipedia:Book of Obadiah","label":"Book of Obadiah","url":"https://en.wikipedia.org/wiki/Book_of_Obadiah","reason":"Biblical book being commented upon."}],"cautions":["The dating of the commentary to 395–396 CE is based on internal references and correspondence, not on explicit colophons.","The edition used (ogl-pl) does not collate variant manuscript readings or provide a critical apparatus; consult the CCSL edition for textual criticism.","Jerome's allegorical reading of Edom as representing the Roman Empire or heretics reflects his polemical context, not a consensus of earlier Jewish or Christian interpretation."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000428,"generated":"2026-11-15T07:37:53Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp472/tmp472/tmp472.tmp472.opp-lat1.xml"}],"checks":{"work":"tmp472.tmp472.opp-lat1","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"5","kind":"scripture"}],"stats":{"passages":40,"translated":40,"commentary_passages":40,"commentary_units":236,"english_words":10482,"source_letters":41197,"commentary_kinds":10},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Jerome wrote this commentary on Obadiah around 395–396 CE, during his later years in Bethlehem. The dating rests on references to earlier works and his correspondence with Pammachius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives in numerous manuscripts from the 9th century onward, often transmitted with Jerome's other minor-prophets commentaries. The edition used (ogl-pl) derives from Migne's Patrologia Latina.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Jerome's commentary became a standard patristic source for medieval exegesis of Obadiah, cited by Bede, Rabanus Maurus, and in the Glossa Ordinaria. It shaped Latin Christian interpretation of Edom as a type of earthly sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not collate variant manuscript readings or provide a critical apparatus. Readers should consult the CCSL edition for textual criticism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Jerome's allegorical reading of Edom as representing the Roman Empire or heretics reflects his polemical context, not a consensus of earlier Jewish or Christian interpretation.","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: 40 narrative."},{"kind":"caution","severity":"caution","text":"5 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":40},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"S. EUSEBII HIERONYMI STRIDONENSIS PRESBYTERI COMMENTARIORUM IN AUDIAM PROPHETAM LIBER UNUS.\n\nPROLOGUS 1.\n\n359-360 Cum essem parvulus, ut parvulus loquebar, ut parvulus sapiebam, ut parvulus cogitabam: postquam factus sum vir, quae parvuli erant, deposui (I Cor. XIII]. Si Apostolus proficit, et quotidie praeteritorum obliviscens, in priora se extendit, ac secundum praeceptum Domini Salvatoris, stivam tenens, post tergum non respicit (Philpp. III; Luc. IX): quanto magis ego, qui necdum ad aetatem perfecti viri, et in mensuram Christi (Ephes. IV) veni2, mereri debeo veniam, quod in adolescentia mea provocatus ardore et studio Scripturarum, allegorice interpretatus sum [Al. sim) Abdiam prophetam, cujus historiam nesciebam. Ardebat animus cognitione mystica, et quia legeram omnia possibilia credentibus, ignorabam diversa esse charismata: litteras saeculi noveram, et ob id putabam me librum legere posse signatum. Stultus ego, viginti quatuor seniores habentes in manibus phialas et citharas, et quatuor animalia plena oculis consurgunt de throno suo, imperitiam confitentur, gloriam Agno canunt (Apoc. V), et virgae de radice Jesse, et putabam posse me, quod credebam: cujus in manu non tiebat sermo Dei, nec dicere poteram: A mandatis tuis intellexi (Psal. CXVIII. 104): neque illius de Evangelio beatitudinis recordabar: Beati mundo corde, quoniam ipsi Deum videbunt (Matth. V, 8).","english":"S. Eusebius Hieronymus of Stridon, Presbyter: Commentary on the Prophet Obadiah, One Book.\n\nPrologue 1.\n\n359-360 When I was a little child, I spoke as a little child, I was wise as a little child, I thought as a little child; after I became a man, I put aside the things that were of a child (1 Cor. 13). If the Apostle makes progress, and daily, forgetting the past, stretches himself forward into the future, and according to the command of the Lord and Savior, holding the plow, does not look back (Phil. 3; Luke 9), how much more ought I, who have not yet come to the age of a perfect man, nor to the measure of Christ (Eph. 4), to deserve pardon, because in my youth, provoked by ardor and zeal for the Scriptures, I interpreted allegorically the prophet Obadiah, whose history I did not know. My mind burned with mystical knowledge, and because I had read that all things are possible for believers, I did not know that gifts are diverse; I knew the letters of the world, and on that account I thought I could read a sealed book. Fool that I was, the twenty-four elders, having in their hands phials and citharas, and the four living creatures full of eyes, rise up from their throne, confess their lack of skill, sing glory to the Lamb (Rev. 5), and rods from the root of Jesse, and I thought I could do what I believed; he in whose hand the word of God did not rest, nor could I say: \"From your commandments I understood\" (Ps. 118:104), nor did I recall that beatitude from the Gospel: \"Blessed are the pure in heart, for they themselves will see God\" (Matt. 5:8).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Prologus 1","severity":"info","text":"This passage opens the prologue of Jerome's commentary on Obadiah, establishing a personal, retrospective tone before the exegetical body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. XIII","severity":"info","text":"Jerome cites 1 Corinthians 13:11, alluding to the idea of putting aside childish things, though the verse is not directly quoted in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Philpp. III; Luc. IX","severity":"info","text":"References to Philippians 3 and Luke 9:62 (the plow not looking back) are combined to illustrate spiritual progress.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apoc. V","severity":"info","text":"Jerome alludes to Revelation 5:8-14, describing the twenty-four elders and four living creatures, though the imagery is freely adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. CXVIII. 104","severity":"info","text":"Psalm 118:104 (Vulgate numbering) is quoted: 'A mandatis tuis intellexi' (From your commandments I understood).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. V, 8","severity":"info","text":"Matthew 5:8 is cited: 'Beati mundo corde, quoniam ipsi Deum videbunt' (Blessed are the pure in heart, for they will see God).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'stivam tenens' (holding the plow) is a conflation of Luke 9:62 and a common agricultural metaphor; the exact source is unclear.","The reference to 'virgae de radice Jesse' (rods from the root of Jesse) is obscure; it may allude to Isaiah 11:1 or a patristic tradition, but the text is corrupt or incomplete."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":2,"ref":"p2","source":"Necdum de altari carbo sublatus, labia mea purgaverat (Isa. VI, 6, 7). Necdum error veteris ignorantiae igne Spiritus sancti fuerat circumcisus 361-362 et audacter loquebar ad Dominum: Ecce ego, mitte me. Sperabam in scriniolis latere quod scripseram, et ingenioli mei primam temeritatem ignibus voveram, cum subito de Italia affertur exemplar a quodam juvene tot annis, quot et ego quondam scripseram, laudante opuscolum meum. Fateor miratus sum, quod quantumvis aliquis male scripserit invenit similem lectorem sui. Ille praedicabat, ego erubescebam: ille quasi mysticos intellectus ferebat ad coelum, ego demisso capite confiteri meum pudorem prohibebar. Quid igitur? condemnamus in quibus pueri lusimus? minime. Scimus enim in tabernaculum Dei. et aurum, et pilos caprarum similiter oblatos. Legimus in Evangelio (Marc. XII), viduae pauperis duo minuta, magis quam divitum substantias approbunt. Et tunc dedimus quod habuimus, et nunc, si tamen aliquid profecimus, Domino suum reddimus. Gratia enim ejus sum quod sum (I Cor. XV). Nec diffiteor per hosce triginta annos in ejus opere me ac labore sudasse.","english":"The coal had not yet been taken from the altar to purify my lips (Isa. 6:6-7). The error of ancient ignorance had not yet been circumcised by the fire of the Holy Spirit, and I was speaking boldly to the Lord: \"Behold me, send me.\" I hoped that what I had written would lie hidden in little boxes, and I had vowed the first rashness of my little talent to the flames, when suddenly a copy was brought from Italy by a certain young man, praising my little work as many years old as I had once written it. I confess I was amazed, that however badly someone writes, he finds a reader like himself. He was praising, I was blushing; he was raising mystical interpretations to the heavens, I, with head bowed, was prevented from confessing my shame. What then? Do we condemn the games of our boyhood? Not at all. For we know that into the tabernacle of God both gold and goats' hair are offered alike. We read in the Gospel (Mark 12) that the two mites of the poor widow are more approved than the riches of the wealthy. And then we gave what we had, and now, if indeed we have made any progress, we render to the Lord what is His. For by His grace I am what I am (1 Cor. 15). Nor do I deny that for these thirty years I have labored and sweated in His work.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isa. VI, 6, 7","severity":"info","text":"Jerome alludes to Isaiah 6:6-7, where a coal from the altar purifies the lips, a ritual for prophetic speech. The Vulgate reference is to the seraphim's purification of Isaiah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Necdum de altari carbo sublatus","severity":"info","text":"The image of a coal from the altar purifying the lips reflects a Jewish and early Christian tradition of ritual purification before prophecy, possibly linked to the burning of incense or sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. XV","severity":"info","text":"Jerome quotes 1 Corinthians 15:10, 'By His grace I am what I am,' adapting Paul's humility about apostolic identity to his own literary and spiritual development.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Marc. XII","severity":"info","text":"The reference to Mark 12 (likely Mark 12:42-44) recalls the widow's two mites, a parable about humble offerings being more valuable than rich ones, used to justify Jerome's early works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"in scriniolis latere","severity":"info","text":"Scriniola are small boxes or chests for storing scrolls or codices. Jerome implies he hoped his early writings would remain hidden, a common trope of authorial modesty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"per hosce triginta annos","severity":"info","text":"Jerome states he has labored for thirty years, likely dating this commentary to around 392-395 CE, given his ordination in 379 and earlier literary activity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact identity of the 'certain young man' from Italy is unknown; Jerome may be referring to a specific critic or patron.","The phrase 'error veteris ignorantiae' could refer to Jerome's pre-Christian or pre-monastic life, but the text does not specify."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Clemens est pater: cito revertentem filium suscipit, nec exspectat donec quis aperiat ostium: ipse egreditur obviam, annulum et stolam parat; licet germanus invideat, et scortatorem ac nepotem vocet, de salute illius symphonia angelicae laetitiae cunctarumque virtutum in coelestibus personat (Luc. XV). Hoc est illud tempus, mi Pammachi, hac luce dulcius, quo egressi scholam rhetorum, diverso studio ferebamur, quando ego et Heliodorus charissimus pariter habitare solitudinem Syriae Chalcidis nitebamur; quod putabam latere, vulgatum est. Per vetera vestigia rursum ingrediar, emendans, si fieri potest, curvos apices litterarum. Infans eram, necdum scribere noveram: titubabat manus, tremebant articuli. Nunc, ut nihil aliud profecerim, saltem Socraticum illud habeo: Scio, quod nescio. Dicit et Tullius tuus, adulescentulo sibi inchoata quaedam et rudia excidisse. Si hoc ille tam de libris ad Herennium, quam de Rhetoricis, quos ego vel perfectissimos puto, ad comparationem senilis peritiae dicere potuit: quanto magis ego libere profitebor, et illud fuisse pucrilis ingenii, et hoc maturae senectutis! In libris quoque contra Marcionem Septimius Tertullianus hoc idem passus est, et Origenes in Cantico canticorum: et Quintilianus in duodecim libris Institutionis oratoriae. Ex quibus perspicue ostenditur unamquamque aetatem in suo esse perfectam, et ex annorum debere numero judicari.","english":"The father is merciful: he receives the returning son quickly, nor does he wait until someone opens the door; he himself comes out to meet him, he prepares a ring and a stole; even if a brother envies and calls him a fornicator and a spendthrift, concerning his salvation the symphony of angelic joy and of all the virtues resounds in the heavens (Luke 15). This is that time, my Pammachius, sweeter than this light, when, having left the school of the rhetors, we were carried away by different pursuits, when I and the most dear Heliodorus were striving to dwell together in the solitude of Syrian Chalcis; what I thought was hidden has been made public. I will enter again upon the old tracks, correcting, if it can be done, the crooked strokes of the letters. I was an infant, I did not yet know how to write; my hand faltered, my joints trembled. Now, if I have achieved nothing else, at least I have that Socratic saying: I know that I know nothing. Your Cicero also says that certain things begun and rough slipped out from him as a young man. If he could say this of the books To Herennius as well as of the Rhetorics, which I consider very perfect, in comparison with the skill of old age, how much more freely will I profess that that was of a boyish mind, and this of mature old age! In the books Against Marcion, Septimius Tertullian also suffered the same thing, and Origen in the Song of Songs, and Quintilian in the twelve books of the Institutes of Oratory. From which it is clearly shown that each age is perfect in its own way, and ought to be judged by the number of its years.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. XV","severity":"info","text":"The reference is to the Parable of the Prodigal Son (Luke 15:11-32). Jerome adapts the narrative to his own return to orthodoxy, with the father representing God or the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Heliodorus","severity":"info","text":"Heliodorus was a close friend of Jerome, with whom he shared ascetic life in the Syrian desert of Chalcis. His death around 374 is lamented elsewhere by Jerome.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Scio, quod nescio","severity":"info","text":"Jerome adapts the Socratic paradox 'I know that I know nothing' (Plato, Apology 21d) to express humility about his early writings.","cites":[],"named_sources":["Plato"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Tullius tuus","severity":"info","text":"Jerome refers to Cicero's admission of youthful imperfections in his rhetorical works, specifically the Rhetorica ad Herennium and De Inventione, to justify his own revision.","cites":[],"named_sources":["Cicero"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Tertullianus","severity":"info","text":"Jerome cites Tertullian's Against Marcion as an example of an author revising his own work, a claim not independently verified but used to bolster Jerome's own editorial practice.","cites":[],"named_sources":["Tertullian"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Origenes in Cantico canticorum","severity":"info","text":"Jerome invokes Origen's commentary on the Song of Songs as another instance of self-correction, reflecting Jerome's continued reliance on Origen despite later controversy.","cites":[],"named_sources":["Origen"],"dropped_cites":[]}],"ambiguities":["The phrase 'annulum et stolam' (ring and stole) may refer to specific symbols of reconciliation or investiture, but their precise significance in this context is unclear.","The identity of the 'germanus' (brother) who envies is ambiguous; it may be a literal sibling or a metaphorical figure for critics."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Sed jam tempus est proponere exordium Abdiae, et orationum tuarum auxilio, cui volumen hoc scribitur, confragosum mare, et saeculi recurvos gurgites transfretare.\n\nINCIPIT LIBER.\n\n(Vers. 1.) « Visio Abdiae1 » Hunc aiunt esse Hebraei, qui sub rege Samariae Achab, et impiissima Jezabel pavit centum prophetas in specubus, qui non curvaverunt genu Baal, et de septem millibus erant, quos Elias arguitur ignorasse (III Reg. XIX), sepulcrumque ejus usque hodie cum Mausoleo Elisaei prophetae et Baptistae Joannis in Sebaste venerationi habetur, quae olim Samaria dicebatur. Hanc Herodes rex Judaeae Antipatri filius, in honorem Augusti Caesaris Graeco sermone vocavit Augustam. Hic igitur, quia centum prophetas aluerat, accepit gratiam prophetalem, et de duce exercitus fit dux Ecclesiae. Tunc in Samaria parvum gregem paverat; nunc in toto orbe Christi pascit Ecclesias, et, sicut in Actis apostolorum Stephanus martyrio coronatus (Act. VII), ita et hic servus appellatus est Domini. Porro quod contra Idumaeam cernens, non onus, id est,. et pondus Idumaeae videt secundum regulam et distinctionem, quam in Nahum scripsimus, illud in causa est, quod vel Edom, id est, Esau(Gen. XXXVI), non de extraneis gentibus computatur, filius Isaac et frater Jacob: unde et terra illius non datur in possessionem Israel, nec dimittitur bellare contra eam2, et adversus fratrem armari prohibetur (Deut.","english":"But it is now time to set forth the beginning of Abdias, and with the help of your prayers, to whom this volume is written, to cross the rough sea and the swirling eddies of the age.\n\nHERE BEGINS THE BOOK.\n\n(Verse 1.) “The Vision of Abdias.” The Hebrews say that this is the one who, under King Ahab of Samaria and the most impious Jezebel, fed a hundred prophets in caves who did not bow the knee to Baal, and who were among the seven thousand whom Elias is charged with not knowing (III Kings 19), and his tomb is held in veneration to this day together with the Mausoleum of the prophet Eliseus and John the Baptist in Sebaste, which was once called Samaria. This city Herod, king of Judaea, son of Antipater, named Augusta in the Greek language in honor of Augustus Caesar. This man, then, because he had fed a hundred prophets, received the grace of prophecy, and from a leader of the army becomes a leader of the Church. Then in Samaria he had fed a small flock; now throughout the whole world he feeds the Churches of Christ, and, just as in the Acts of the Apostles Stephen was crowned with martyrdom (Acts 7), so also this man is called a servant of the Lord. Moreover, that he sees against Idumaea, not a burden, that is, and the weight of Idumaea, according to the rule and distinction which we wrote in Nahum, the reason for this is that either Edom, that is, Esau (Gen. 36), is not counted among the foreign nations, being the son of Isaac and brother of Jacob: whence his land is not given into the possession of Israel, nor is it permitted to wage war against it, and he is forbidden to take up arms against his brother (Deut.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"INCIPIT LIBER","severity":"info","text":"The phrase 'INCIPIT LIBER' marks the formal beginning of the commentary proper, following a prefatory address to Pammachius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"III Reg. XIX","severity":"info","text":"Jerome references 1 Kings 19, where Elijah is said to have been unaware of seven thousand who did not bow to Baal, linking Abdias to that group.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sebaste","severity":"info","text":"Sebaste, formerly Samaria, was renamed by Herod the Great in honor of Augustus Caesar (Greek: Sebastos). Jerome notes the veneration of tombs of Elisha, John the Baptist, and Abdias there.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Abdias","severity":"info","text":"Jerome transmits a Jewish tradition identifying the prophet Abdias with the steward who fed a hundred prophets under Ahab and Jezebel, a figure not attested in the biblical text itself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 36","severity":"info","text":"Jerome identifies Edom with Esau (Genesis 36), son of Isaac and brother of Jacob, explaining why Idumaea is treated differently from foreign nations in the prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Nahum","severity":"info","text":"Jerome refers to his own commentary on Nahum for a rule distinguishing 'burden' (onus) from 'vision' in prophetic titles, applied here to Abdias.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identification of Abdias with the steward of Ahab's prophets is a non-biblical tradition, and Jerome's source for it is unspecified.","The phrase 'non onus, id est, et pondus Idumaeae' is textually awkward; the translation 'not a burden, that is, and the weight of Idumaea' reflects a possible corruption or ellipsis."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"II); vel certe visio est, non Idumaeae, quod poterat, si ita scriptum esset, facere quaestionem; sed Abdiae, id est, servi Domini, quam videt gentibus, ad quas legatum misit Dominus. Et quibus dicitur: Surgite, et consurgamus adversus eam in praelium. Destructio enim Idumaeae, visio Nahum3 est. Sin autem quaeritur quare ponatur in titulo, Visio Abdiae; et nihil postea quod visum est demonstretur, secundum illud Isaiae: Vidi Dominum sabaoth sedentem super thronum excelsum et elevatum (Isa. VI, 1). Et Ezechiel: Aperti sunt coeli, et vidi visiones Dei; statimque subjungitur; Et vidi, et ecce spiritus turbinis veniebat ab Aquilone, et nubes magna, et splendor in circuitu ejus (Ezech. I, seqq.); sed post visionem Abdiae protinus inferatur: Haec dicit Dominus ad Edom. Et iterum: Ecce parvulum dedi te in gentibus, de Deuteronomio sumemus exemplum, in quo non res, sed verba cernuntur: Attende, inquit, tibi, et conserva animam tuam vehementer, ne forte obliviscaris sermonum, quos viderunt oculi tui (Deut. IV, 9). Et Joannes in Epistola: Quod vidimus, inquit, oculis nostris. quod perspeximus, et manus nostrae palpaverunt de Verbo vitat(I Joan. I, 1) Et Moyses vocem Domini, quae ad eum loquebatur, vidisse se dicit (Exod. XX).","english":"(II); or certainly it is a vision, not of Idumaea, which could, if it were so written, raise a question; but of Abdias, that is, the servant of the Lord, which he sees for the nations to which the Lord sent a legate. And to whom it is said: Arise, and let us arise together against her in battle. For the destruction of Idumaea is the vision of Nahum. But if it is asked why it is placed in the title, \"The Vision of Abdias,\" and nothing that was seen is afterwards demonstrated, according to that of Isaiah: I saw the Lord of hosts sitting upon a high and elevated throne (Isa. 6:1). And Ezekiel: The heavens were opened, and I saw visions of God; and immediately it is added: And I saw, and behold, a spirit of whirlwind was coming from the north, and a great cloud, and splendor around it (Ezek. 1, ff.); but after the vision of Abdias it is immediately brought in: Thus says the Lord to Edom. And again: Behold, I have made you small among the nations, we will take an example from Deuteronomy, in which not things but words are perceived: Attend, it says, to yourself, and guard your soul vehemently, lest you perhaps forget the words which your eyes have seen (Deut. 4:9). And John in his Epistle: What we have seen, he says, with our own eyes, what we have examined, and our hands have touched concerning the Word of life (1 John 1:1). And Moses says that he saw the voice of the Lord, which was speaking to him (Exod. 20).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nahum","severity":"info","text":"Jerome refers to the book of Nahum as a vision of the destruction of Idumaea, linking it to the theme of divine judgment against Edom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isa. 6:1","severity":"info","text":"Jerome cites Isaiah 6:1 to illustrate a prophetic vision where the prophet sees God, paralleling the title 'Vision of Abdias' even though no visual content follows immediately.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezek. 1","severity":"info","text":"Ezekiel 1 is referenced as another example of a vision that includes detailed visual imagery, contrasting with the structure of Abdias.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deut. 4:9","severity":"info","text":"Jerome uses Deuteronomy 4:9 to argue that 'seeing' can refer to perceiving words, not just physical sights, supporting the title 'Vision of Abdias' for a prophetic oracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 John 1:1","severity":"info","text":"1 John 1:1 is cited to show that 'seeing' can apply to spiritual or intellectual perception, as in the phrase 'what we have seen with our own eyes' referring to the Word.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. 20","severity":"info","text":"Jerome notes that Moses is said to have 'seen' the voice of God (Exod. 20), further justifying the use of 'vision' for a verbal prophecy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Si ergo post visionem infe· runtur quae dicta sunt, et videntur mentis oculis quae auribus percipi solent, recte videns, quia prophetae antea vocabantur videntes, titulo praenotat visionem. « Haec dicit Dominus Deus ad Edom. » Parvus propheta, versuum supputatione, non sensuum. Alioquin ut in tribus voluminibus Salomonis, Canticum canticorum quanto brevius est, tanto difficilius. Et Epistola ad Philemonem quem sensum haberet, expressimus, Evangelicus quoque sermo breviatus, laciniosis legis operibus angustior est. Ita hic quoque propheta quasi servus Domini juxta Abraham, Isaac, et Jacob, et Moysen famulum Dei, et apostolum sermo Christi, ea videt, ea audit, quae prophetali digna sunt servitute. Multi putant juxta interpretationem nominis, quod servus iste sit Domini, cui dicitur in Isaia: Magnum tibi est vocari te puerum meum (Isa. XLIX, 6, sec. LXX), qui se exinanivit formam servi accipiens (Philipp. II). Sed si hoc ita intellexerimus, alius nobis quaerendus erit legatus, qui est missus ad gentes. Et dum tropologiam sequimur, perdimus manifestissimam prophetiam. Quaerimus ergo quis sit iste Edom, vel Idumaea, ad quam nunc per Abdiam Dominus loquitur. In libro Geneseos Esau filium Isaac appellatum fuisse Edom, quia propter rufum lenticulae cibum primogenita vendiderit, manifestissime legimus (Gen. XXV): Edom enim interpretatur id est, rufus.","english":"If, therefore, after the vision, the things that are said are introduced, and things that are usually perceived by the ears are seen with the eyes of the mind, rightly does the one who sees—because prophets were formerly called seers—prefix the title with \"vision.\" \"Thus says the Lord God to Edom.\" A minor prophet in the count of verses, not of meanings. Otherwise, as in the three books of Solomon, the Song of Songs is the shorter, the more difficult. And the Epistle to Philemon, what meaning it has, we have expressed; also the Gospel word, abridged, is narrower than the tangled works of the law. So here too the prophet, as a servant of the Lord, after the manner of Abraham, Isaac, and Jacob, and Moses the servant of God, and the apostle the servant of Christ, sees and hears those things that are worthy of prophetic servitude. Many think, according to the interpretation of the name, that this servant is the Lord's, to whom it is said in Isaiah: \"It is a great thing for you to be called my servant\" (Isa. 49:6, according to the LXX), who emptied himself, taking the form of a servant (Phil. 2). But if we understand it this way, we will have to seek another legate who is sent to the nations. And while we follow the tropology, we lose the most manifest prophecy. Therefore we ask who this Edom, or Idumaea, is, to whom the Lord now speaks through Abdias. In the book of Genesis, we read most clearly that Esau, the son of Isaac, was called Edom because he sold his birthright for the red lentil dish (Gen. 25): for Edom is interpreted as \"red.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Edom","severity":"info","text":"Jerome explains that Edom means 'red' in Hebrew, linking it to Esau's sale of his birthright for a red lentil dish (Gen 25:29–34). This etymology grounds the historical identification of Edom with Idumaea.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isa. 49:6 (LXX)","severity":"info","text":"Jerome cites Isaiah 49:6 according to the Septuagint: 'It is a great thing for you to be called my servant.' This supports a Christological reading of Abdias as a type of Christ, the servant of the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Phil. 2","severity":"info","text":"The reference to Christ 'emptying himself, taking the form of a servant' alludes to Philippians 2:7, reinforcing the typological identification of the prophet with Christ's servanthood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"prophets called seers","severity":"info","text":"Jerome notes that prophets were formerly called 'videntes' (seers), a term used in 1 Samuel 9:9 and common in early Latin Christian usage, to justify the title 'visio' for the book of Obadiah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Song of Songs and Epistle to Philemon","severity":"info","text":"Jerome compares Obadiah's brevity to the Song of Songs and the Epistle to Philemon, arguing that shortness does not diminish depth—a common patristic topos for defending minor prophetic books.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"tropology vs. manifest prophecy","severity":"caution","text":"Jerome warns that a purely tropological (Christological) reading of Abdias as a type of Christ would require finding another legate for the nations, thus losing the literal prophecy against Edom. He insists on maintaining the historical sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'servus Domini' could be read as a title for the prophet or as a Christological type; Jerome explicitly rejects the latter for this passage.","The reference to 'three books of Solomon' is ambiguous: Jerome likely means Proverbs, Ecclesiastes, and Song of Songs, but the text does not specify."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"In eodem volumine scribitur hunc cumdem vocatum esse Seir, id est pilosum, quia hispidus erat, et non habebat lenitatem Jacob. Unus ergo atque idem tribus nominibus appellatur, Esau, Edom, Seir, posseditque eam regionem, quae nunc Gebalena dicitur, et in finibus est, ubi ante habitaverant Horraei, qui interpretantur liberi: unde ipsa urbs postea sortita vocabulum est. Quod ergo Hebraice EDOM ( ) et Graece dicitur, nunc viculus Palaestinae est, a conditore sic imposito nomine: cujus Latina quoque et Graeca meminit historia. Iste est cui dicitur per Arnus: Super tribus sceleribus Edom et super quatuor non convertam eum: eo quod persecutus sit gladio fratrem suum, et violaverit misericordiam ejus, et tenuerit ultra furorem suum, et indignationem suam servaverit usque in finem (Amos I, seqq.). In Isaia quoque juxta Hebraicum legimus: Onus Duma ad me clamat ex Seir: custos quid de nocte, custos quid de nocte (Isa. XXI, 11)? Et Jeremias in eamdem prophetiam pari voce consentit, dicens: Nunquid non est ultra sapientia in Theman (Jerem. XLIX, 7)? et reliqua usque ad finem ejus prophetiae, ubi dicitur: Et erit cor fortium Idumaeae in die illa, quasi eor mulieris parturientis. Exceptoque ordine commutato, et aliis quae videntur discrepare, magna pars Abdiae in Jeremiae volumine continetur.","english":"In the same volume it is written that this same man was called Seir, that is, hairy, because he was shaggy and did not have the smoothness of Jacob. Therefore one and the same man is called by three names: Esau, Edom, Seir, and he possessed that region which is now called Gebalena, and is in the territories where the Horites had previously dwelt, who are interpreted as \"free men,\" whence the city itself later obtained its name. What is therefore in Hebrew EDOM (אדום) and in Greek is called, is now a village of Palestine, so named by its founder, whose Latin and Greek history also makes mention. This is the one to whom it is said through Amos: \"Concerning the three crimes of Edom and concerning the four I will not turn him back,\" because he pursued his brother with the sword, violated his mercy, prolonged his anger beyond measure, and kept his indignation until the end (Amos 1, ff.). In Isaiah also, according to the Hebrew, we read: \"The burden of Duma cries to me from Seir: Watchman, what of the night? Watchman, what of the night?\" (Isa. 21:11). And Jeremiah agrees with the same prophecy in a similar voice, saying: \"Is there no longer wisdom in Teman?\" (Jer. 49:7), and the rest up to the end of his prophecy, where it is said: \"And the heart of the mighty men of Idumea on that day will be like the heart of a woman in childbirth.\" Except for the changed order and other things that seem to differ, a large part of Obadiah is contained in the volume of Jeremiah.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Seir","severity":"info","text":"Jerome explains that Seir (שֵׂעִיר) means 'hairy' in Hebrew, referring to Esau's physical roughness, contrasting with Jacob's smoothness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Gebalena","severity":"info","text":"Gebalena is a region in Idumea, later known as Gebalene, located south of the Dead Sea, associated with the Horites (interpreted as 'free men').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Amos 1","severity":"info","text":"Jerome cites Amos 1 (likely 1:11-12) to illustrate Edom's three crimes: pursuing his brother with the sword, violating mercy, and prolonging anger.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah 21:11","severity":"info","text":"The citation from Isaiah 21:11 ('The burden of Duma cries from Seir') is given according to the Hebrew text, emphasizing the prophetic call to Edom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jeremiah 49:7","severity":"info","text":"Jeremiah 49:7 ('Is there no longer wisdom in Teman?') is quoted to show Jeremiah's agreement with Obadiah's prophecy against Edom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Obadiah and Jeremiah","severity":"info","text":"Jerome notes that a large part of Obadiah is contained in Jeremiah's volume, except for changes in order and other discrepancies, suggesting a shared prophetic tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact verses from Amos are not specified; Jerome's reference 'Amos 1, seqq.' is vague.","The phrase 'Onus Duma' in Isaiah 21:11 may reflect a variant reading or Jerome's interpretation of the Hebrew."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Isti sunt montes Seir adversum quos Ezechielis facies roboratur, et dicitur: Dabo montem Seir desolatum et desertum. Et post paululum: Dissipatus eris, mons Seir, et Idumaea omnis. Longum est si voluero cunctas Scripturas eventilare, et proferre in medium super montes Seir. maximeque Malachiae, ubi slatim in principio scriptum est: Nonne frater erat Esau Jacob? dicit Dominus: et dilexi Jacob, Esau autem odio habui. Et posui montes ejus in solitudinem. et haereditates (Al. haereditatem) ejus in dracones deserti. Quod si dixerit Idumaea: destructi sumus, sed revertentes aedificabimus quae deserta sunt. Haec dicit Dominus exercituum: Isti aedificabunt, et ego destruam, et vocabuntur termini impietatis et populus cui iratus est Dominus usque in aeternum (Malach. I, 2, 3, 4). Quia ergo didicimus terram Idumaeorum adversariam esse terrae repromissionis, et Esau inimicum legimus Jacob, et populum esse cui iratus est Dominus in sempiternum, nosse debemus secundum leges tropologiae, aut contra Judaeos factum esse sermonem (qui sunt aemuli Christianis, et persequuntur fratrem suum Jacob, populum supplantatorem, qui illis primogenita praecipu), aut certe adversus omnes haereses et contraria dogmata veritati, quae videntur quidem nobis esse vicina; sed magis adversaria sunt, et de paterna haereditate simplicem, et habitatorem domus Jacob nituntur expellere.","english":"These are the mountains of Seir against which the face of Ezekiel is strengthened, and it is said: I will give Mount Seir desolate and deserted. And a little later: You will be laid waste, Mount Seir, and all Idumaea. It would be a long task if I wished to sift through all the Scriptures and bring forward concerning the mountains of Seir, especially Malachi, where it is written at the beginning: Was not Esau the brother of Jacob? says the Lord: and I loved Jacob, but I held Esau in hatred. And I placed his mountains in solitude, and his inheritances (or inheritance) as dragons of the desert. But if Idumaea should say: we are destroyed, but returning we will rebuild what is deserted. Thus says the Lord of hosts: They will build, and I will destroy, and they will be called the boundaries of impiety and a people with whom the Lord is angry forever (Malachi 1:2, 3, 4). Therefore, because we have learned that the land of the Idumaeans is hostile to the land of promise, and we read that Esau is the enemy of Jacob, and that this is a people with whom the Lord is angry forever, we ought to know, according to the laws of tropology, that the discourse was made either against the Jews (who are rivals to Christians, and persecute their brother Jacob, the supplanter people, who have taken away their firstborn privileges), or certainly against all heresies and contrary dogmas to the truth, which seem indeed to be near to us, but are more hostile, and strive to expel the simple inhabitant of the house of Jacob from his paternal inheritance.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezechielis facies roboratur","severity":"info","text":"Jerome alludes to Ezekiel 25:9, where the prophet is commanded to set his face against Mount Seir. The phrase 'facies roboratur' echoes the Vulgate's 'pone faciem tuam'.","cites":[],"named_sources":["Ezekiel 25:9"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Malachiae ... Nonne frater erat Esau Jacob?","severity":"info","text":"Jerome quotes Malachi 1:2-4, though the Vulgate text differs slightly. The citation supports the typological identification of Edom with enmity toward Israel.","cites":[],"named_sources":["Malachi 1:2-4"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"tropologiae","severity":"info","text":"Tropologia is Jerome's term for moral or typological interpretation, a standard method in patristic exegesis. Here it licenses reading Edom as a figure for Jews or heretics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Idumaea","severity":"info","text":"Idumaea (Edom) was a region south of Judea, often hostile in biblical narrative. Jerome identifies it with the land of Seir and the Horites, linking geography to salvation history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"adversus omnes haereses","severity":"info","text":"Jerome extends the tropological reading to include heresies, a common anti-heretical move in his commentaries. This reflects the polemical context of late fourth-century Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quia ergo didicimus ... nosse debemus","severity":"info","text":"This passage marks a transition from historical-geographical exposition to tropological application, a typical structural move in Jerome's commentaries.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'haereditates (Al. haereditatem) ejus' shows a textual variant in the manuscript tradition; the reading 'haereditatem' (singular) is an alternative.","The exact referent of 'simplicem, et habitatorem domus Jacob' is ambiguous: it may denote the orthodox Christian or the spiritual Israel."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Porro quia Idumaea et terrena interpretatur, et propter colorem rubrum cruenta quoque intelligi potest: idcirco Salvator reportans ad Patrem de mundo victoriam, quando angeli conclamabant; Aperite portas, principes, vestras, et introibit rex glorias (Psal. XXIII, 7). Et in Isaia stupentes interrogabant: Quis eit iste qui ascendit de Edom, fulvida veste de Dosor, sic formosus in stola candida (Isa. LXIII, 1)? Et ad ipsum cominus loquebantur: Quare rubrum est indumentum tuum, et vestimenta tua sicut calcantium in torculari (Ibid. 2)? Ipse loquitur in triumpho, exponens palmas crucis sine: Torcular calcavi solus, et de gentibus non est vir mecum (Ibid. 3). Sunt qui Idumaeam ad carnem referant, et adversus illius pugnam animam aestimant provocari, ut mortificames membra nostra super terram, fornicationem, immunditiam, passionem, aeternam in Christo victoriam consequamur. Judaei frustra somniant contra urbem Romam, regnumque Romanum hanc ficti prophetiam; et illud quod in Isaia scriptum est, Onus Duma ( ) paululum littera apice commutato pro DALETH legi posse RES, et sonare Romam ( ): VAU quippe littera et pro et pro o eorum lingua accipitur.","english":"Furthermore, because Idumaea is interpreted as \"earthly\" and, on account of its red color, can also be understood as \"bloody,\" therefore the Savior, bringing back to the Father the victory over the world, when the angels were crying out: \"Open your gates, princes, and the king of glory will enter\" (Psalm 23:7). And in Isaiah, they were asking in astonishment: \"Who is this who ascends from Edom, with a tawny garment from Dosor, so beautiful in a white stole\" (Isaiah 63:1)? And they were speaking to him directly: \"Why is your garment red, and your clothes like those of men treading in the winepress\" (Ibid. 2)? He speaks in triumph, displaying the palms of the cross: \"I alone have trodden the winepress, and there is no man from the nations with me\" (Ibid. 3). There are those who refer Idumaea to the flesh, and consider the soul to be challenged to fight against it, so that by mortifying our members upon the earth—fornication, impurity, passion—we may attain eternal victory in Christ. The Jews vainly dream that this prophecy is directed against the city of Rome and the Roman kingdom; and that which is written in Isaiah, \"The burden of Duma\" ( ), by changing the letter apex a little, DALETH can be read as RES, and it sounds like \"Roma\" ( ): for the letter VAU is taken by their language both for and for o.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Idumaea","severity":"info","text":"Idumaea is etymologized as 'earthly' (terrena) and linked to 'bloody' (cruenta) via its red color, reflecting a common patristic allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 23:7","severity":"info","text":"The citation 'Aperite portas... rex glorias' is a loose rendering of Psalm 24:7–9 (LXX), used here to depict Christ's triumphal entry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah 63:1–3","severity":"info","text":"Jerome conflates Isaiah 63:1–3, interpreting the 'red garment' as Christ's bloodstained victory and the winepress as a symbol of his solitary triumph.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Judaei frustra somniant","severity":"info","text":"Jerome dismisses a Jewish interpretation that the prophecy targets Rome, noting a textual variant where 'Duma' (Isaiah 21:11) is read as 'Roma' by altering daleth to resh.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"VAU littera","severity":"info","text":"Jerome notes that the Hebrew letter waw (VAU) can represent both 'u' and 'o' sounds, supporting the phonetic shift from Duma to Roma.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Onus Duma","severity":"caution","text":"The phrase 'Onus Duma' is corrupt in the Latin; Jerome's argument depends on a textual variant not present in the standard Hebrew or LXX of Isaiah 21:11.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the angelic cry 'Aperite portas...' is unclear; it may conflate Psalm 24 with liturgical or apocryphal traditions.","The reading 'Duma' as 'Roma' relies on a textual variant not attested in surviving manuscripts of Isaiah."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"« Auditum audivimus a Domino, et legatum ad gentes misit: Surgite et consurgamus adversus cum in praelium. » LXX: « Auditum audivi a Domino, et munitionem in gentibus misit: Surgite et consurgamus adversus eum in praelium. » Jam ut supra diximus, cumdem esse Edom quam et Idumaeam, quia in Hebraico ipse qui condidit: in Graeco urbs quae sit ab eo condita nominatur. Audivit ergo vel Abdias, vel omnes prophetae pariter audierunt (omnes enim scribunt contra Edom) quod ad gentes legatus missus sit, mediator Dei et hominum, homo Christus Jesus, de quo et pater loquitur per Aggaeum: Movebo omnes gentes. et veniet desideratus cunctis gentibus (Aggaei II, 8). Iste in Isaia, magni consilii Angelus, et Pater futuri saeculi scribitur (Isa. IX). Quod autem pro legato, id est SIR ( )Septuaginta, id est munitionem, interpretati sunt, possumus dicere, quod ipse legatus noster sit, et ipse munitio; dicens ea quae prophetalis sermo contexuit: Surgite, et consurgamus adversus eum, vel eam, in praelium. Legatus qui ad gentes est missus, haec loquitur: Surge qui dormis, et elevare a mortuis, et illuminabit te Christus (Ephes. V, 14). Ac ne forsitan gravis nobis [Al. vobis) et insolita pugna videatur, me, inquit, habetis primum in acie. Ego ero praeliorum, qui et Jesu filio Nave gladium tenens apparui: et Amalec in crucis meae vexillo1, Moyse pugnante, superavi (Exod. XVII).","english":"We have heard a report from the Lord, and he sent a legate to the nations: \"Arise, and let us rise up together against him in battle.\" The Septuagint: \"I heard a report from the Lord, and he sent a fortification among the nations: 'Arise, and let us rise up together against him in battle.'\" As we have already said above, Edom and Idumaea are the same, because in Hebrew the one who founded it is named, while in Greek the city founded by him is named. Therefore either Abdias, or all the prophets equally, heard (for all write against Edom) that a legate was sent to the nations, the mediator of God and men, the man Christ Jesus, concerning whom the Father also speaks through Haggai: \"I will move all nations, and the one desired by all nations will come\" (Haggai 2:8). This one is written in Isaiah as the Angel of great counsel and the Father of the future age (Isaiah 9). But because the Septuagint translated \"legate,\" that is, as \"fortification,\" we can say that he himself is our legate, and he himself is the fortification, speaking the words which the prophetic discourse has woven together: \"Arise, and let us rise up together against him, or her, in battle.\" The legate who was sent to the nations speaks thus: \"Arise, you who sleep, and be raised from the dead, and Christ will illuminate you\" (Ephesians 5:14). And lest perhaps the battle seem grievous and unfamiliar to us, \"you have me,\" he says, \"first in the line of battle. I will be the one of the battles, who also appeared to Joshua son of Nun holding a sword, and I overcame Amalek under the standard of my cross, while Moses was fighting\" (Exodus 17).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Auditum audivimus a Domino, et legatum ad gentes misit: Surgite et consurgamus adversus cum in praelium.","severity":"info","text":"Jerome cites the opening of Obadiah (v. 1) in a Latin version, then gives the Septuagint reading. The phrase 'Auditum audivimus' echoes the Hebrew 'שָׁמַעְנוּ שָׁמַעְנוּ' (we have heard a report).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"legatus","severity":"info","text":"Jerome contrasts the Vulgate's 'legatus' (legate) with the Septuagint's 'munitionem' (fortification). He reconciles the two by asserting Christ is both legate and fortification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Movebo omnes gentes. et veniet desideratus cunctis gentibus (Aggaei II, 8)","severity":"info","text":"Jerome quotes Haggai 2:8 (LXX numbering) as a prophecy of Christ, the 'desired of all nations.' The Vulgate Haggai 2:8 reads 'movebo omnes gentes' but the context differs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Surge qui dormis, et elevare a mortuis, et illuminabit te Christus (Ephes. V, 14)","severity":"info","text":"Jerome adapts Ephesians 5:14, which in the Vulgate reads 'Surge, qui dormis, et elevare a mortuis, et illuminabit te Christus.' This is a free citation, possibly from a liturgical or patristic source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ego ero praeliorum, qui et Jesu filio Nave gladium tenens apparui: et Amalec in crucis meae vexillo, Moyse pugnante, superavi (Exod. XVII)","severity":"info","text":"Jerome alludes to Exodus 17 (the battle with Amalek) and Joshua 5:13 (the angel with a sword). He interprets these as Christophanies, a common typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Edom","severity":"info","text":"Jerome notes that Edom and Idumaea are the same, with a wordplay: Hebrew 'Edom' (the founder) vs. Greek 'Idumaea' (the city). This reflects his interest in Hebrew etymology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Surgite et consurgamus adversus cum in praelium' has a gender ambiguity: 'cum' could be masculine ('him') or neuter ('it'), and Jerome notes 'eam' (her) in the Septuagint, possibly referring to Edom/Idumaea as feminine."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":11,"ref":"p11","source":"Jeremias in visione contra Idumaeam non multum ab his discrepat: Auditu, inquit, auditi a Domino, et legatus ad gentes missus est: congregamini, et venite contra eam, et consurgamus in praelium (Jerem. XLIX, 14). Sequitur:\n\n(Vers. seq.) « Ecce parvulum dedi te in gentibus: contemptibilis lu es valde. Superbia cordis tui extulit te habitantem in scissuris petrae (Vulg. petrarum): exaltantem solium tuum (Vulg. suum), qui dicis in corde tuo: Quis detrahet me in terram? Si exaltatus fueris ut aquila, et si inter sidera posueris nidum tuum: inde te detraham, dicit Dominus. » LXX: « Ecce minimum dedi te in gentibus: inhonoratus es tu valde. Superbia cordis tui elevavit te habitantem in foraminibus petrarum, exaltantem habitaculum tuum atque dicentem in corde tuo: Quis me deducet in terram? Si exaltatus fueris ut aquila, et si inter media sidera ponas nidum tuum: inde te detraham, dicit Dominus. » Jeremias, cujus supra fecimus mentionem, prope in eadem verba consentit, dicens: Ecce parvulum dedi te in gentibus; contemptibilem inter homines: arrogantia tua decepit te, et superbia cordis tui, qui habitas in cavernis petrae, et apprehendere niteris altitudinem collis: cum exaltaveris quasi aquila nidum tuum: inde te detraham, dicit Dominus.","english":"Jeremiah, in his vision against Idumaea, does not differ much from this: \"I have heard,\" he says, \"a report from the Lord, and a legate was sent to the nations: gather yourselves together, and come against her, and let us rise up together in battle\" (Jer. 49:14). It follows:\n\n(Next verse) \"Behold, I have made you small among the nations; you are very contemptible. The pride of your heart has lifted you up, dwelling in the clefts of the rock, exalting your throne, you who say in your heart: Who will drag me down to the ground? If you are exalted as an eagle, and if you place your nest among the stars, I will drag you down from there, says the Lord.\" The Septuagint: \"Behold, I have made you the least among the nations; you are very dishonored. The pride of your heart has lifted you up, dwelling in the holes of the rocks, exalting your dwelling and saying in your heart: Who will bring me down to the ground? If you are exalted as an eagle, and if you place your nest among the stars, I will drag you down from there, says the Lord.\" Jeremiah, whom we mentioned above, agrees in nearly the same words, saying: \"Behold, I have made you small among the nations; contemptible among men: your arrogance has deceived you, and the pride of your heart, you who dwell in the caves of the rock, and strive to seize the height of the hill: when you have exalted your nest like an eagle, I will drag you down from there, says the Lord.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jerem. XLIX, 14","severity":"info","text":"Jerome cites Jeremiah 49:14 as a parallel to Obadiah, though the Vulgate verse numbering may differ from modern editions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Jeremias in visione contra Idumaeam","severity":"info","text":"Jerome draws a parallel between Obadiah and Jeremiah's prophecy against Edom (Jeremiah 49), emphasizing shared themes of divine judgment and Edom's pride.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sequitur","severity":"info","text":"The word 'Sequitur' marks a transition from Jerome's introductory comparison to the next verse of Obadiah, structuring the commentary as a verse-by-verse exposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"LXX","severity":"info","text":"Jerome consistently compares the Hebrew-based Vulgate with the Septuagint, showing his text-critical method and the reception of Greek Old Testament in Latin commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"scissuris petrae","severity":"info","text":"The Vulgate reads 'scissuris petrae' (clefts of the rock), while the Septuagint has 'foraminibus petrarum' (holes of the rocks); Jerome notes the variation in describing Edom's dwelling.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Jeremias ... prope in eadem verba consentit","severity":"caution","text":"Jerome claims Jeremiah agrees 'in nearly the same words,' but the cited passage is a paraphrase, not a direct quotation, so the parallel is approximate.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact verse numbering of Jeremiah 49:14 in Jerome's Vulgate may not align with modern editions.","The phrase 'Jeremias ... prope in eadem verba consentit' suggests a close parallel, but the cited text is a loose paraphrase."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"In interpretatione prophetica debemus orem nostrum sequi, ut primum historiae fundamenta jaciamus, deinde si possumus, excelsas turres et tectorum culmina subrigamus. O, inquit, Edom, qui eum minimus sis, inter omnes in circuitu nationes, et ad comparationem gentium caeterarum parvus in numero, ultra vires erigeris superbia. Cumque habiles in speluncis, imo in cavernis petrarum, humilis atque pauperculus, et excelsa aedificiorum lecta non possidens, quasi aquila in sublime sustolleris, et tantum cogitatione intumescis, ut inter sidera habitare te credas: etiam si ultra naturam posses coeli alta penetrare, inde te detraherem, et ad terram deducerem, dicit Dominus Deus. Illud autem quod in Jeremia additum est, et apprehendere niteris altitudinem collis, aperuit aenigma, collem significans montem Sion, ac per hoc vel ipsam urbem Jerusalem, vel templum quod in ea conditum est. vult intelligi. Aquilam autem cunctis avibus altius volitare, etiam hi qui de natura avium disputant, memoriae prodiderunt: tantique contuitus esse dicitur, ut cum super maria immobili penna feratur, nec humanis pateat obtutibus, de tanta sublimitate pisciculos natare videat, et cum juxta littus fuerint, tormenti instar descendere, raptamque praedam pennis ad littus pertrahere. Si didicimus historiam, sequamur intelligentiam spiritualem.","english":"In prophetic interpretation we must follow our own path, so that first we lay the foundations of history, then, if we can, we raise up lofty towers and the summits of roofs. \"O Edom,\" he says, \"though you are the smallest among all the surrounding nations, and small in number compared to other peoples, you are raised up beyond your strength in pride. And though you dwell in caves, indeed in caverns of rocks, lowly and poor, and possessing no high roofs of buildings, you lift yourself up like an eagle into the heights, and swell so much in thought that you believe you dwell among the stars: even if beyond your nature you could penetrate the high heavens, I would drag you down from there and bring you to earth,\" says the Lord God. Moreover, what was added in Jeremiah, \"and you strive to seize the height of the hill,\" has revealed the enigma, signifying by \"hill\" Mount Sion, and through this either the city of Jerusalem itself or the temple built in it, he wishes to be understood. That the eagle flies higher than all birds has been handed down even by those who discuss the nature of birds; and it is said to have such keen sight that, when it is carried over the seas with motionless wing and is not visible to human eyes, from such a height it sees little fish swimming, and when they are near the shore, it descends like a missile, and drags the seized prey to the shore with its wings. If we have learned the history, let us follow the spiritual understanding.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"In interpretatione prophetica debemus orem nostrum sequi","severity":"info","text":"Jerome introduces a methodological principle for prophetic interpretation: first establish the historical foundation, then build spiritual understanding. This frames the entire commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jer. 49:14","severity":"info","text":"Jerome references Jeremiah 49:14, which he had cited in the previous passage, to clarify the enigmatic phrase 'height of the hill' as Mount Sion, Jerusalem, or the Temple.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"aquilam","severity":"info","text":"Jerome draws on classical natural history (e.g., Pliny the Elder) for the eagle's high flight and keen eyesight, a common trope in patristic exegesis to illustrate pride or divine vision.","cites":[],"named_sources":["Pliny the Elder"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"orem nostrum sequi","severity":"info","text":"The phrase 'orem nostrum sequi' (follow our own path) is a methodological declaration; Jerome asserts independence in exegetical method, not following a specific predecessor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"spiritualem intelligentiam","severity":"info","text":"Jerome concludes with a call to move from literal history to spiritual understanding, a hallmark of his exegetical approach and influential in medieval biblical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'orem' (path) is unspecified; Jerome may be distinguishing his method from Origen or other exegetes.","The phrase 'vult intelligi' (he wishes to be understood) leaves ambiguous whether Jerome attributes the interpretation to Jeremiah or to himself."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Licet libi, o haeretice, magnus esse videaris, et contemnas Ecclesiae paucitatem: tamen parvus es in gentibus, et contemptibilis, et non solum contemptibilis, sed et cum valde contemptibilis. Superbia cordis tui extulit te. Quis enim haereticorum non in superbiam extollitur, Ecclesiae simplicitatem parvipendens, et fidem imperitiam reputans? Habitantem in scissuris petrae, et exaltantem solium suum. Petra quanquam frequenter vel in persona Domini, vel in soliditate ponatur [unde et propheta dicit, Statuit supra petram pedet meos (Psal. XXXIX, 5): et ad Petrum dicitur. Tu es Petrus, et super hanc petram aedificabo Ecclesiam meam (Matth. XVI, 18)]; tamen et in contrariam partem frequenter accipitur: Auferam, inquil, cor lapideum, et dabo vobis cor carneum (Ezech. XXXVI, 26). Et: Potens est Deus de lapidibus istis suscitare filios Abrahae (Matth. III, 9): maximeque hic, ubi non dixit, habitantem super petram, in qua prudens aedificator domum suam exstruit; sed in scissuris petrae, ut haereseon a petra Christo et ab Ecclesia significet scissiones. Porro quod sequitur: Exaltantem solium tuum: et, qui dicit in corde suo: Quis detrahet me in terram? tumorem haereticae mentis ostendit, confidentium sibi in mysteriis et in secretis suis, et quantum in ipsis est (hyperbolice autem hoc accipere debemus), repromittentium sibi regna coelorum.","english":"Although you, O heretic, may seem great to yourself and despise the smallness of the Church, yet you are small among the nations, and contemptible, and not only contemptible, but exceedingly contemptible. The pride of your heart has lifted you up. For what heretic does not swell with pride, belittling the simplicity of the Church and deeming faith to be ignorance? \"Dwelling in the fissures of the rock, and exalting your throne.\" Rock, although it is often used either of the person of the Lord or of solidity [whence the prophet says, \"He set my feet upon a rock\" (Ps. 39:5); and to Peter it is said, \"You are Peter, and upon this rock I will build my Church\" (Matt. 16:18)], yet it is also frequently taken in a contrary sense: \"I will remove,\" he says, \"a heart of stone, and I will give you a heart of flesh\" (Ezek. 36:26). And: \"God is able to raise up sons of Abraham from these stones\" (Matt. 3:9). And especially here, where it did not say \"dwelling upon the rock,\" on which a prudent builder constructs his house, but \"in the fissures of the rock,\" so as to signify the schisms of heresies from the rock of Christ and from the Church. Moreover, what follows: \"Exalting your throne,\" and, \"who says in his heart: Who will drag me down to the ground?\" shows the swelling of the heretical mind, of those confident in their mysteries and secrets, and, as far as in them lies (though we must take this hyperbolically), promising themselves the kingdoms of heaven.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"Jerome shifts from historical foundation to direct address of a heretic, using the prophetic text as a springboard for polemic. The passage is a sustained allegorical reading of Obadiah's words against Edom, applied to contemporary heresy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"petra","severity":"info","text":"Jerome notes that 'petra' (rock) can signify Christ or solidity (as in Ps 39:5 and Matt 16:18), but here in 'scissuris petrae' (fissures of the rock) it takes a negative sense, denoting schism from Christ and the Church.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"scissuris petrae","severity":"info","text":"Jerome cites Ps 39:5 ('He set my feet upon a rock') and Matt 16:18 ('You are Peter, and upon this rock I will build my Church') to establish the positive sense of 'petra', then contrasts with Ezek 36:26 and Matt 3:9 for the negative sense.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"haeretice","severity":"info","text":"Jerome's direct address to a heretic reflects the polemical context of late 4th-century theological controversies, likely targeting Arian or Origenist opponents. The 'smallness of the Church' may refer to the minority status of Nicene orthodoxy in some regions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"hyperbolice","severity":"info","text":"Jerome cautions that the heretics' self-promise of 'kingdoms of heaven' must be taken hyperbolically, indicating a rhetorical strategy to deflate their claims while acknowledging the literal excess of their language.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"scissuris petrae","severity":"caution","text":"The phrase 'in scissuris petrae' is Jerome's allegorical expansion; the underlying Hebrew of Obadiah (בְּחַגְוֵי סֶלַע) means 'in the clefts of the rock' without explicit Christological or ecclesiological reference. Jerome's reading is interpretive, not literal.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the heretic addressed is unspecified; Jerome may be using a generic rhetorical figure rather than a specific opponent."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":14,"ref":"p14","source":"Unde ad hujuscemodi homines scribit Apostolus: Jam sine nobis regnatis, atque utinam regnaretis, ut et nos vobiscum regnaremus (I Cor. IV, 8). Tale quid et David loquitur: Posuerunt in coelum os suum, et lingua eorum transivit in terram (Psal. LXXII, 9). Si exaltati ergo fuerint, ut aquila (nam et ipsi aquilarum sibi similitudinem pollicentur, quae solent ad cadaver Dominicum congregari), et si inter media sidera posuerint nidum suum, inde detraham eos, dicit Dominus. Sicut enim dormiente patrefamilias, inter bonam sementem inimicus homo zizania superseminat (Matth. XIII): ita solet aquila illa grandis (Ezech. XVIII), magnarum alarum, longo membroram ductu, plena plumis et varietate, quae habet ductum intrandi in Libanum, et tollit de cacumine cedri, et plantat super aquas multas. ut in vineam plantaria pullulent, inter sidera Ecclesiae, de quibus et in alio loco dicitur: Justi autem sicut stella fulgebunt (Matth. XIII, 43), ponere nidum suum. Dixi supra, hoc ipsum et adversum carnem posse intelligi quod imminutae sint vires ejus in adventu Christi, et contemptibilis sit, animaeque subjecta imperio et frustra erigatur, cum habitet in cavernis petrae, vel sensibus, vel cogitationibus, et velit dominari animae, exaltans solium suum, nec opera sua credens posse superari.","english":"Hence the Apostle writes to such men: \"You already reign without us, and would that you reigned, so that we might reign with you\" (1 Cor. 4:8). Something similar David says: \"They set their mouth against the heaven, and their tongue passed through the earth\" (Ps. 72:9). If, therefore, they have been exalted like an eagle (for they themselves promise a likeness to eagles, which are accustomed to gather at the Lord's corpse), and if they have placed their nest among the stars, I will drag them down from there, says the Lord. For just as while the head of the household sleeps, an enemy man oversows tares among the good seed (Matt. 13), so that great eagle (Ezek. 18), with large wings, with a long stretch of limbs, full of feathers and variety, which has a way of entering into Lebanon, and takes from the top of the cedar, and plants over many waters, so that shoots may sprout in the vineyard, is accustomed to place its nest among the stars of the Church, concerning which it is also said in another place: \"But the just shall shine like stars\" (Matt. 13:43). I said above that this very thing can be understood also against the flesh, that its powers have been diminished in the coming of Christ, and it is contemptible, and subject to the command of the soul, and that it vainly rises up, since it dwells in the caves of the rock, or in the senses, or in thoughts, and wishes to dominate the soul, exalting its throne, not believing its own works can be overcome.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. IV, 8","severity":"info","text":"Jerome cites 1 Cor 4:8, but the verse numbering differs from modern Bibles; the Vulgate text corresponds to 1 Cor 4:8, though the phrase is not found in standard critical editions.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. LXXII, 9","severity":"info","text":"Psalm 72:9 in the Vulgate (LXX numbering) corresponds to Psalm 73:9 in the Hebrew; the verse is used to illustrate the arrogance of heretics.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XIII","severity":"info","text":"Jerome references Matt 13 for the parable of the tares (Matt 13:24-30) and for the phrase 'the just shall shine like stars' (Matt 13:43, a variant reading).","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezech. XVIII","severity":"info","text":"Ezekiel 18 is cited for the image of the great eagle; the reference is to the allegorical eagle in Ezekiel 17, not 18, likely a scribal or memory error.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"aquila illa grandis","severity":"info","text":"The eagle imagery draws on Ezekiel 17 and patristic exegesis of heretics as predatory birds; Jerome also alludes to the practice of heretics claiming eagle-like elevation.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Dixi supra","severity":"info","text":"Jerome signals a return to an earlier allegorical interpretation, applying the eagle and nest imagery to the flesh's rebellion against the soul, a common ascetic theme.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]}],"ambiguities":["The citation 'Ezech. XVIII' likely refers to Ezekiel 17, not 18, as the eagle allegory appears there.","The phrase 'Matth. XIII, 43' for 'the just shall shine like stars' is not in standard Gospel texts; it may be a Vetus Latina variant or a conflation."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Cui dicitur, quod quamvis se erigat, et aquilae imitetur excelsu, multosque sanctorum deceperit: tamen a Domino superata sit atque dejecta. Quod in haereticis et in carne intelleximus, contra Judaeos quoque intelligi potest\n\n(Vers. seq.) « Si fures introissent ad te, si latrones per noctem, quomodo conticuisses? Nonne furati essent sufficientia sibi? Si vindemiatores introissent ad te, nunquid non saltem racemum reliquissent tibi? Quomodo scrutati sunt Esau, investigaverunt abscondita ejus? »» LXX: « Si fures introissent ad te, vel latrones per noctem, ubi projectus esses? Nonne furati essem sufficientia (Al. sufficientiam) sibi? Et si vindemiatores introissent ad te, nonne reliquissent racemum? Quomodo perscrutatus est Esau, et deprehensa sunt abscondita ejus? » Jeremias similiter, licet ordine commutato: Sin vindemiatores venissent super te, non (Al. nonne) reliquissent racemum? si fures in nocte, rapuissent utique quod sufficeret sibi· Ego vero discooperui Esau, revelavi abscondita ejus, et celare non possum (Jerem. XLIX, 9, 10). Quod dicit, hoc est: Si fures et latrones qui de nocte domos suffodere consueverunt, et rapere quae in domibus sunt, introissent ad te, et absconditi tenebris, circuissent domus tuae angulos, utique hoc tulissent quod sibi putabant posse sufficere, et aliquid in aedibus fuis, vel per satietatem, vel per ignorantiam reliquissent.","english":"It is said to him that, although he may raise himself up and imitate the eagle's height, and have deceived many of the saints, yet he has been overcome and cast down by the Lord. This we have understood concerning heretics and the flesh; it can also be understood against the Jews.\n\n(Next verse) \"If thieves had entered into you, if robbers by night, how would you have kept silent? Would they not have stolen what was sufficient for themselves? If vintners had entered into you, would they not at least have left a cluster for you? How have they searched Esau, investigated his hidden things?\" The Septuagint: \"If thieves had entered into you, or robbers by night, where would you have been cast? Would they not have stolen what was sufficient for themselves? And if vintners had entered into you, would they not have left a cluster? How has Esau been thoroughly searched, and his hidden things been discovered?\" Jeremiah similarly, though with the order changed: \"If vintners had come upon you, would they not have left a cluster? If thieves by night, they would surely have carried off what was sufficient for themselves. But I have uncovered Esau, I have revealed his hidden things, and I cannot conceal\" (Jer. 49:9-10). What he says is this: If thieves and robbers, who are accustomed to undermine houses by night and seize what is in them, had entered into you, and hidden in the darkness had gone around the corners of your house, they would certainly have taken what they thought could suffice for themselves, and would have left something in the houses, either through satiety or through ignorance.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jeremias similiter, licet ordine commutato: Sin vindemiatores venissent super te, non (Al. nonne) reliquissent racemum? si fures in nocte, rapuissent utique quo","severity":"info","text":"Jerome cites Jeremiah 49:9-10, noting the order is changed from the Obadiah passage. The Vulgate text differs slightly from the LXX and Hebrew.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Si fures introissent ad te, si latrones per noctem","severity":"info","text":"The imagery of thieves and vintners is drawn from Obadiah 1:5-6, where Edom's plunder of Jerusalem is compared to such intruders. Jerome applies it to heretics and Jews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Quod in haereticis et in carne intelleximus, contra Judaeos quoque intelligi potest","severity":"info","text":"Jerome interprets the passage allegorically for heretics and the flesh, and also literally against Jews, reflecting his exegetical method of multiple senses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Vers. seq.","severity":"info","text":"This unit marks the transition to the next verse of Obadiah, with Jerome providing both the Vulgate and LXX versions before his commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"LXX: Si fures introissent ad te, vel latrones per noctem, ubi projectus esses?","severity":"info","text":"Jerome includes the Septuagint reading, which differs from the Vulgate in phrasing and includes 'ubi projectus esses' (where would you have been cast).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Al. sufficientiam","severity":"caution","text":"The manuscript variant 'sufficientiam' for 'sufficientia' indicates textual instability in the LXX tradition, noted by Jerome or later editors.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in carne' could refer to the flesh as a literal enemy or to carnal interpretation; Jerome leaves it ambiguous.","The identity of 'Esau' in the allegory is not specified here; it may represent Edom or a typological figure."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Si vindemiatores introissent vineam luam, et eam vel hostiliter vastare, vel a te conducti demetere cuperent, quamvis diligens eorum fuisset vindemia, tamen racemos vilibus foliisque celatos, inter palmites reliquissent. Sed omnia hostes, qui ad te, Domino jubente, venerunt (significat autem Babylonios, et exercitum Nabuchodonosor), investigaverunt omnia secreta tua, et cavernas, ac foramina speluncarum, in quibus habitas, lustraverunt. Et revera, ut dicamus aliquid et de natura loci, omnis australis regio Idumaeorum de Eleutheropoli usque Petram, et Allum (haec est enim possessio Esau), in specubus habitatiunculas habet. Et propter nimios calores solis, quia meridiana provincia est, subterraneis tuguriis utitur. Discooperui, inquit, Esau, id est, quod terra premebatur in medium protuli, et aperta sunt omnia quae claudebas, substantiamque tuam me pariter cum hostibus perquirente, nulla potuerunt secreta celare. Aliter, fures et latrones, qui ingrediuntur nocte, quia filii sunt noctis et tenebrarum, haereticos puto, contraria veritati dogmata praedicantes, qui furantur sufficientia sib;, et quotidie de Ecclesiae gregibus rapere festinant. Isti ingredientes vineam Domini nostri (Psal. LXXIX), quam de AEgypto hujus saeculi transtulit, et de cujus genimine vinum se esse bibiturum in regno Patris pollicetur, ita cupiunt universa populari, ut vix racemum relinquant in ea.","english":"If the grape-gatherers had entered your vineyard, and either wished to lay it waste in hostile fashion, or to harvest it, having been hired by you, however careful their vintage might have been, they would still have left clusters hidden among the leaves and the foliage, concealed among the vine-branches. But the enemies who came to you at the Lord's command (he means the Babylonians and the army of Nebuchadnezzar) have searched out all your secrets, and have surveyed the caves and the openings of the caverns in which you dwell. And indeed, to say something also about the nature of the place, the whole southern region of the Idumaeans, from Eleutheropolis to Petra and Alla (for this is the possession of Esau), has its little dwellings in caves. And because of the excessive heat of the sun, since it is a southern province, it makes use of underground huts. \"I have uncovered,\" he says, \"Esau,\" that is, I have brought forth into the open what was pressed down by the earth, and all the things you were hiding have been laid open, and with me searching out your substance equally with the enemies, no secrets were able to be concealed. Otherwise, I consider thieves and robbers, who enter by night, because they are sons of night and darkness, to be heretics, preaching dogmas contrary to the truth, who steal what is sufficient for themselves, and daily hasten to snatch from the flocks of the Church. These, entering the vineyard of our Lord (Psalm 79), which he transplanted from the Egypt of this world, and from whose produce he promises that he himself will drink wine in the kingdom of the Father, so eagerly desire to lay waste everything that they scarcely leave a cluster in it.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Eleutheropolis, Petra, Alla","severity":"info","text":"Jerome identifies Idumaea's southern region from Eleutheropolis to Petra and Alla, reflecting the geography of late antique Palestine and the traditional territory of Esau.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 79","severity":"info","text":"Jerome cites Psalm 79 (LXX numbering) to describe the Church as a vineyard transplanted from Egypt, a typological reading of the Exodus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"vindemiatores","severity":"info","text":"Jerome uses 'vindemiatores' (grape-gatherers) to contrast careful harvesters with destructive enemies, a key metaphor for heretics who plunder the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"heretics as thieves","severity":"info","text":"Jerome interprets thieves and robbers entering by night as heretics, sons of darkness, who steal from the Church's flocks—a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Aliter","severity":"info","text":"The adverb 'Aliter' ('Otherwise') marks a shift from a literal-historical interpretation (Babylonians) to an allegorical one (heretics), a typical exegetical move in Jerome.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"cave dwellings","severity":"info","text":"Jerome notes that Idumaeans lived in caves due to extreme heat, a geographical detail that supports his reading of 'uncovering' Esau's hidden places.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'vineam luam' is a typographical error for 'vineam tuam' (your vineyard), corrected in the English draft.","The reference to 'Psalm 79' follows the LXX numbering; the Vulgate numbering differs."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Sed econtrario Dominus agit: omnia enim secreta eorum, et occulta mysteria, et patriarcharum Esau (hos quippe intelligo qui primi haereses adinvenerunt) per sanctos suos, et ecclesiasticos viros atque doctores profert in medium, et prima illius victoria est, patere quae tegebantur occulta. Unde et cum admiratione dicitur, Quomodo perscrutatus est Esau, deprehensa sunt occulta ejus? Vide Marcionem et Valentinum, et omnes haereticos, quomodo in doctrinis daemoniorum, cauteriatam habentes conscientiam, applaudant sibi, et simplices animas quasi quibusdam divinis mysteriis initiantes, composito sermone decipiant. Sed cum triginta aeonas, et quadradas 2, et octoadas et duodecadas, et duplicem deum, et portentosum Abraxas in medium sermo protulerit: tunc prudentia Esau stultitia demonstrabitur, et investigabuntur secreta ejus.\n\n(Vers. 7.) « Usque ad terminos emiserunt te omnes viri foederis tui, illuserunt tibi, invaluerunt adversum te viri pacis tuae, qui comedunt tecum, ponent insidias subter te: non est prudentia in eo. » LXX: « Usque ad terminos dimiserunt te; omnes viri testamenti tui restiterunt tibi, praevaluerunt adversum te viri pacifici tui; posuerunt insidias subter te: non est sapientia in eo.","english":"But the Lord acts in the opposite way: for He brings into the open all their secrets and hidden mysteries, and the patriarchs of Esau (by whom I understand those who first devised heresies), through His saints and ecclesiastical men and teachers, and that is His first victory, that the hidden things which were concealed lie exposed. Hence it is said with wonder, \"How has Esau been searched out, his secrets discovered?\" See Marcion and Valentinus, and all heretics, how in the doctrines of demons, having a cauterized conscience, they applaud themselves and deceive simple souls, as if initiating them into certain divine mysteries, with composed speech. But when the thirty Aeons, and the quadrads, and the ogdoads, and the duodecads, and the twofold god, and the monstrous Abraxas are brought forth in speech, then the prudence of Esau will be shown to be folly, and his secrets will be investigated.\n\n(Verse 7.) \"To the borders they have sent you; all the men of your covenant have mocked you, they have prevailed against you, the men of your peace, who eat with you, will lay snares under you: there is no prudence in him.\" LXX: \"To the borders they have dismissed you; all the men of your testament have opposed you, they have prevailed against you, your peaceful men; they have laid snares under you: there is no wisdom in him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Esau","severity":"info","text":"Jerome interprets Esau allegorically as the originator of heresies, not as the biblical patriarch. This typological reading is central to his anti-heretical polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Abraxas","severity":"info","text":"Abraxas is a Gnostic deity, often depicted with a rooster's head and serpent legs, associated with the Basilidean system. Jerome lists it among heretical inventions to ridicule their complexity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"triginta aeonas","severity":"info","text":"The 'thirty Aeons' refer to the Valentinian pleroma, a series of divine emanations. Jerome mocks such numerical systems as pretentious and absurd.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Usque ad terminos emiserunt te omnes viri foederis tui","severity":"info","text":"Jerome cites Obadiah 1:7, comparing the Vulgate and Septuagint. The verse describes betrayal by allies, which Jerome applies to heretics abandoned by their own followers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Marcionem et Valentinum","severity":"info","text":"Marcion and Valentinus were major 2nd-century Christian heretics. Jerome invokes them as archetypes of false teaching, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed econtrario Dominus agit","severity":"info","text":"This phrase marks a contrast with the preceding description of enemy action. Jerome structures his commentary as a series of antitheses between divine and heretical methods.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'patriarchs of Esau' is ambiguous: Jerome may refer to early heresiarchs or to a specific group. The reading taken is that they are the first inventors of heresies."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"» Quidam id quod supra exposuimus, Quomodo perscrutatus est Esau, et comprehensa sunt abscondita ejus, ad terminos usque distinguunt: ut sit sensus, abscondita tua atque secreta usque ad terminos revelata sunt. Nobis autem melius videtur, ut cum posterioribus copuletur. Veniente ergo Nabuchodonosor [de quo in Jeremia contra Idumaeam dicitur: Ecce quasi leo ascendet de superbia Jordanis ad pulchritudinem robustam, quia subito currere eum faciam ad illam (Jerem. XLIX, 19). Ac deinde: Ecce quasi aquila ascendet et volabit, et expandet alat suas super Bosram, et erit cor fortium Idumaeae in die illa, quasi cor mulieris parturientis (Ibid. 22)]. omnes qui ante erant foederati Edom, et in praesidio urbis superbissimae fuerant, reliquerunt eum, et juncti hostibus contra eum insidias tetenderunt: praevalueruntque adversus cum, et tunc indicatum est, quia nulla in Edom esset sapientia: dum sperat in his qui adversarii demonstrati sunt. Aliter: Cum abscondita Esau, et quasi sacramenta magnifica, quibus prius populi fuerant irretiti, prolata fuerint in medium, ita ut vir ecclesiasticus possit dicere: Non enim ignoramus ejus astutias (Eccli. I, 6), derelinquent terminos Edom, et dimittent cum, et usque ad terminos Ecclesiae transmigrantes, proferent doctrinas pessimas.","english":"Some interpret what we have set forth above—how Esau was searched out and his hidden things were seized—as extending to the boundaries, so that the sense is: your hidden and secret things have been revealed all the way to the boundaries. But to us it seems better that it be joined with what follows. Therefore, when Nebuchadnezzar came (of whom it is said in Jeremiah against Idumaea: \"Behold, like a lion he will ascend from the pride of the Jordan to the robust beauty, because I will make him run to her suddenly\" (Jer. 49:19); and then: \"Behold, like an eagle he will ascend and fly, and will spread his wings over Bosra, and the heart of the strong men of Idumaea will be on that day like the heart of a woman giving birth\" (Jer. 49:22)), all who had previously been allies of Edom and had been in the garrison of the most proud city abandoned him, joined the enemies, and laid snares against him; and they prevailed against him, and then it was shown that there was no wisdom in Edom, while he hoped in those who proved to be adversaries. Alternatively: When the hidden things of Esau, and his almost magnificent mysteries by which peoples had previously been ensnared, are brought into the open, so that a churchman can say, \"For we are not ignorant of his wiles\" (Ecclus. 1:6), they will abandon the boundaries of Edom and leave him, and, migrating all the way to the boundaries of the Church, they will bring forth the worst doctrines.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Quidam ... ad terminos usque distinguunt","severity":"info","text":"Jerome presents two alternative interpretations of the preceding passage, first citing an unnamed group's reading that links 'to the boundaries' with the revelation of Esau's secrets, then offering his own preference to connect it with what follows.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jerem. XLIX, 19; Jerem. XLIX, 22","severity":"info","text":"Jerome quotes Jeremiah 49:19 and 49:22, which are part of a longer oracle against Edom (Idumaea) in the Vulgate, to illustrate Nebuchadnezzar's role as an instrument of divine judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Eccli. I, 6","severity":"info","text":"The phrase 'Non enim ignoramus ejus astutias' is cited as Ecclesiasticus (Sirach) 1:6, though the Vulgate text of that verse reads differently; Jerome may be quoting from memory or a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Nabuchodonosor","severity":"info","text":"Nebuchadnezzar II, king of Babylon (c. 605–562 BCE), is invoked here as a figure of divine punishment against Edom, reflecting the historical enmity between Babylon and Edom during the 6th century BCE.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Quidam ... ad terminos usque distinguunt","severity":"info","text":"Jerome's mention of 'some' who interpret the passage differently indicates an early exegetical debate, likely among Christian commentators, about the proper division and sense of the prophetic text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"abscondita tua atque secreta usque ad terminos revelata sunt","severity":"caution","text":"The phrase 'abscondita tua atque secreta usque ad terminos revelata sunt' is ambiguous: 'terminos' could mean 'boundaries' (geographical or conceptual) or 'limits' (of revelation), and Jerome's discussion shows the interpretive difficulty.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ad terminos usque' is ambiguous: it may refer to geographical boundaries (of Edom) or to conceptual limits (of revelation). Jerome's preferred reading connects it with the following narrative about Nebuchadnezzar, but the alternative reading treats it as concluding the previous clause."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":19,"ref":"p19","source":"Tunc illudent et resistent quondam magistro suo·2, dicentes falsa esse quae didicerant: praevalebunt contra eum, et eruditi fide Ecclesiae, falsum dogma convincet. Illi qui quondam comedebant apud haereticos, non panem Eucharistiae, sed panem luctus et panem subcinericium qui non reversatur, proponent quaestiones de Scripturis, tendent insidias Idumaeo atque terrena, et in omnibus carneo praeceptori (haereses enim ad Galatas inter carnis opera numeratas legimus (Galat. V), et tunc ostendetur non esse prudentia in Edom.\n\n(Vers. 8, 9.) « Nunquid non in die illa, dicit Dominus, perdam sapientes ex Idumaea, et prudentiam de monte Esau? Et timebunt fortes mi a meridie: nt intereat, vir de monte Esau. » LXX: « In die illa, dicit Dominus, perdam sapientes ex Idumaea, et intelligentiam de monte Esau. Et pavebunt pugnatores tui de Theman, ut auferatur homo de monte Esau. » Cum hostis fines tuos possederit, et omnes viri foederis tui illuserint tibi, et praevaluerint contra te: tunc peribit sapientia de Idumaea et calliditas ejus stultitia demonstrabitur. Prudentiam quoque ipse Dominus auferet de monte Esau, id est de montibus Soir, vel quia urbs Idumaea in monte sita est, vel quia omnis illa regio quae ad Austrum vergens confinis est eremo, praeruptis in montibus edita sit.","english":"Then they will mock and resist their former teacher, saying that what they learned is false; they will prevail against him, and, instructed by the faith of the Church, they will refute false dogma. Those who once ate among heretics—not the bread of the Eucharist, but the bread of mourning and the bread baked under ashes that does not turn back—will propose questions from the Scriptures, will lay snares for Idumaeus and for earthly things, and in everything for the fleshly teacher (for heresies are numbered among the works of the flesh in Galatians 5), and then it will be shown that there is no wisdom in Edom.\n\n(Verses 8–9.) “Shall I not on that day,” says the Lord, “destroy the wise men from Idumaea, and wisdom from Mount Esau? And the strong ones of mine from the south will be afraid: so that a man from Mount Esau may perish.” The Septuagint: “On that day,” says the Lord, “I will destroy the wise men from Idumaea, and understanding from Mount Esau. And your fighters from Theman will be terrified, so that a man from Mount Esau may be removed.” When the enemy has taken possession of your borders, and all the men of your covenant have mocked you and prevailed against you, then wisdom will perish from Idumaea and its cunning will be shown to be folly. The Lord himself will also remove wisdom from Mount Esau—that is, from the mountains of Seir, either because the city of Idumaea is situated on a mountain, or because that entire region, which verges toward the south and borders the desert, is elevated on steep mountains.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"panem luctus et panem subcinericium qui non reversatur","severity":"info","text":"Jerome contrasts heretical communion with Eucharistic bread, using 'bread of mourning' and 'bread baked under ashes that does not turn back' to evoke impurity and irreversibility, likely drawing on Old Testament imagery of unclean offerings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Galat. V","severity":"info","text":"Jerome cites Galatians 5, where Paul lists heresies among the works of the flesh, reinforcing his argument that heretical teaching is carnal and opposed to the spiritual faith of the Church.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"Idumaea","severity":"info","text":"Idumaea (Edom) is used allegorically for heretics; Jerome identifies the 'fleshly teacher' with heretical leaders, and the 'mountains of Seir' as the literal or symbolic location of Edom, a region south of the Dead Sea.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"LXX","severity":"info","text":"Jerome provides the Septuagint version of Obadiah 8–9, which differs from the Hebrew in reading 'your fighters from Theman' and 'remove' instead of 'perish', showing his method of comparing textual traditions.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Vers. 8, 9","severity":"info","text":"Jerome marks the transition from his allegorical interpretation of the preceding narrative to the direct exegesis of the biblical verses, using the lemma 'Vers.' to introduce the scriptural text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non panem Eucharistiae","severity":"caution","text":"Jerome's phrase 'not the bread of the Eucharist' may reflect a polemical context where heretical groups used different bread; the exact referent of 'panem subcinericium' is uncertain, possibly alluding to a specific practice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'former teacher' and the precise heretical group targeted by Jerome is not specified; 'panem subcinericium' may refer to a known heretical rite but is not explicitly identified."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Unde et dicitur: Pavebunt pugnatores tui de Theman, quod nos interpretati sumus meridiem, Quo modo autem supra dixeram, Esau tribus nominibus appellatum: ita et plaga regni ejus, quae ad Austrum vergit, tribus vocabulis appellatur, Darom, Theman, Nageb ( ), quae omnia juxta Ezechiel, Austrum, Africum, Meridiemque significant. Postquam vero timuerint fortes regni ejus, qui habitabant in meridie, tunc interibit vir de monte Esau qui et pugnare pro civitate, et prudenter dare consilium solitus erat. Aliter: Postquam hi qui prius decepti erant, conversi fuerint ad Ecclesiam: tunc ipso Domino dimicante, peribunt sapientes Idumaeae, qui carnalia et terrena sapiebant, et auferetur prudentia de monte Esau, quae elevabatur contra scientiam Dei. Et qui prius pro Esau, et Idumaea dialectica arte pugnabant, et erant in praesidiis Theman. quod interpretatur consummatio, desinent pugnare pro magistris prioribus. Sive qui ante lumen sibi scientiae promittebant, et putabant se esse in meridie, timebunt et formidabunt, ecclesiastico viro obtinente sophismata eorum: in tantum ut nullus resideat qui possit, vel regis consilio, vel pugnatoribus viris, pro haereticorum superbia et falso dogmate dimicare.","english":"Hence it is said: \"Your warriors from Theman will be terrified,\" which we have interpreted as \"south.\" Just as I said above that Esau was called by three names, so also the region of his kingdom that faces the south is called by three terms: Darom, Theman, Nageb, all of which, according to Ezekiel, signify the south wind, the southwest wind, and the south. After the strong ones of his kingdom who dwelt in the south have been afraid, then the man from Mount Esau who was accustomed both to fight for the city and to give prudent counsel will perish. Alternatively: After those who were previously deceived have been converted to the Church, then, with the Lord Himself fighting, the wise men of Idumaea who savored carnal and earthly things will perish, and prudence will be taken away from Mount Esau, which was raised up against the knowledge of God. And those who formerly fought for Esau and Idumaea with the art of dialectic and were in the garrisons of Theman—which is interpreted as \"consummation\"—will cease to fight for their former teachers. Or those who previously promised themselves the light of knowledge and thought themselves to be in the south will fear and tremble, as the ecclesiastical man prevails over their sophisms, to such an extent that no one remains who can, either by the king's counsel or by warrior men, fight for the pride of heretics and false dogma.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Theman","severity":"info","text":"Jerome notes that Theman is one of three Hebrew terms (Darom, Theman, Nageb) for the south, citing Ezekiel. This reflects his philological method of aligning biblical geography with Hebrew nomenclature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezekiel","severity":"info","text":"Jerome references Ezekiel for the three terms for south wind, southwest wind, and south. This likely alludes to Ezekiel 20:34 or similar passages where directional winds are named.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Aliter","severity":"info","text":"The passage is divided by 'Aliter' ('Alternatively'), marking a second interpretive layer. This is typical of Jerome's commentary method, offering multiple exegetical possibilities for the same prophetic text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Idumaea","severity":"info","text":"Jerome equates Edom/Idumaea with heretics, a common patristic trope. The 'wise men of Idumaea' represent those who rely on dialectic and carnal wisdom against Church doctrine, reflecting Jerome's anti-heretical polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"dialectica arte","severity":"info","text":"Jerome dismisses heretical argumentation as 'dialectica arte' (the art of dialectic), a term often used pejoratively by Church Fathers to contrast rhetorical sophistry with scriptural truth.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise Ezekiel reference is not given; Jerome may conflate multiple passages. The interpretation of 'Theman' as 'consummatio' (consummation) is a non-standard etymology, possibly from a Hebrew root meaning 'to be complete'."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"(Vers. 10, 11.) « Propter interfectionem et iniquitatem in fratrem tuum Jacob, operiet te confusio, et peribis in aeternum. In die cum stares adversus eum, quando capiebant alieni exercitum ejus, et extranei ingrediebantur portas ejus, et super Jerusalem mittebant sortem: tu quoque eras quasi unus ex eis. » LXX: « Propter interfectionem el impietatem adversum fratrum tuum Jacob, operiet te confusio, et aufereris in aeternum. Ex die qua restitisti contra, in die nt caperent4 alienigenae fortitudinem ejus, et alieni ingressi sunt portas ejus: et super Jerusalem miserunt sortem; et vos eratis quasi unus ex eis. » Idcirco interibit vir de monte Esau, et peribit sapientia de Idumaea, et prudentia de monte Esau, quia interfecisti germanum, et inique egisti contra fratrem tuum Jacob; quando Chaldaeis Babvloniisque vastantibus Jerusalem, et obsidentibus civitatem, et ingredientibus portas ejus, mittentibusque sortem in divisione praedarum, tu eorum socius eras, et in hostium numero versabaris. Aliter: Cuncta quae supra scripta sunt patieris, o Edom cruente, terrene, crudelis: quia falsa mortiferaque doctrina et adversum Dominum impietatem loquente, occidisti fratrem tuum Jacob. Legimus in Salomone: Sunt qui loquuntur et interficiunt gladio (Prov. XXV, 18). Et in alio loco: Venenum aspidum sub labiis eorum (Psal. CXXXIX, 4). Et, Lingua eorum gladius acutus (Psal. LVI, 5).","english":"Because of the slaughter and iniquity against your brother Jacob, confusion will cover you, and you will perish forever. On the day when you stood against him, when enemies captured his army, and strangers entered his gates, and they cast lots over Jerusalem, you also were as one of them. The Septuagint: \"Because of the slaughter and impiety against your brother Jacob, confusion will cover you, and you will be removed forever. From the day you stood against him, on the day when foreigners captured his strength, and strangers entered his gates, and they cast lots over Jerusalem, and you were as one of them.\" Therefore the man from Mount Esau will perish, and wisdom from Idumaea will perish, and prudence from Mount Esau, because you killed your brother and acted wickedly against your brother Jacob; when the Chaldaeans and Babylonians were laying waste to Jerusalem, besieging the city, entering its gates, and casting lots for the division of spoils, you were their ally and numbered among the enemies. Otherwise: You will suffer all that is written above, O bloody, earthly, cruel Edom, because by false and deadly doctrine and by speaking impiety against the Lord, you killed your brother Jacob. We read in Solomon: \"There are those who speak and kill with a sword\" (Proverbs 25:18). And in another place: \"The venom of asps is under their lips\" (Psalm 139:4). And: \"Their tongue is a sharp sword\" (Psalm 56:5).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Prov. XXV, 18","severity":"info","text":"Jerome cites Proverbs 25:18, but the Vulgate text reads 'Sagitta in lingua eorum' (a dart in their tongue), not 'gladio' (with a sword). The citation may be a loose memory or a variant.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. CXXXIX, 4","severity":"info","text":"Psalm 139:4 in the Vulgate (Psalm 140 in LXX) does not contain 'venenum aspidum sub labiis eorum'; the phrase is not found in the canonical Psalter. Jerome may be quoting a lost or apocryphal source.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. LVI, 5","severity":"info","text":"Psalm 56:5 (Psalm 57 in LXX) does not contain 'lingua eorum gladius acutus'. This citation, like the others, appears to be a non-canonical or misremembered reference.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"Chaldaeis Babylonisque","severity":"info","text":"Jerome identifies the enemies of Jerusalem as Chaldaeans and Babylonians, linking Obadiah's prophecy to the Babylonian destruction of Jerusalem in 586 BCE, a standard historical reference in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Aliter","severity":"info","text":"Jerome's 'Aliter' introduces a second, allegorical interpretation: Edom represents heretics who kill Jacob (the Church) through false doctrine. This dual reading (literal-historical and spiritual) is typical of his exegetical method.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Propter interfectionem et iniquitatem","severity":"caution","text":"The Latin text of verses 10-11 is not a direct translation of the Masoretic Hebrew; Jerome's Vulgate rendering differs from the LXX version he also cites. The passage conflates two textual traditions, and the precise source of the Latin is uncertain.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]}],"ambiguities":["The three Psalm citations (139:4, 56:5, and Proverbs 25:18) do not match the Vulgate text; they may be from a lost Latin version or Jerome's memory. The phrase 'venenum aspidum sub labiis eorum' is unattested in the canonical Psalter."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Operiet ergo te confusio, et dices: Confusio vultus mei operuit me (Psal. LXVIII, 8): ac peribis, non ad breve tempus, sed in aeternum. AEterno enim quantum in te fuit fratrem vulnere percussisti. Sed et haec erit causa cruciatus nam quando alieni devastabant exercitum Jacob et ingrediebantur per portas ejus in pacificam quondam Jerusalem, mittebantque sortes, ut ejus sibi spolia dividerent, tu unus eras ex hostibus. Legimus, vidimus, quotidieque comprobamus, quando persecutio contra Ecclesiam oritur, multo pejores persecutores Judaeos et haereticos in Christianos fieri, quam ethnicos. Possumus extraneos ingredientes portas Jerusalem, id est, cogitationes pessimas dicere, portasque Jerusalem, id est, animae quiescentis et videntis Deum, quinque sensus interpretari, per quos introeant hostes, et spolia dividant Jerusalem. Si viderimus mulierem ad concupiscendum [AL. concupiscendam eam] (Matth. V), mors ingressa est per fenestras nostras (Jerem. IX): si susceperimus per aures mendacium ac judicium sanguinis, per aliam portam hostis ingressus est. Odoratus quoque, gustus et tactus, si vel variis odoribus, vel dulcibus cibis, vel amplexibus delicatis captus fuerit, per alias portas ingressi sunt adversarii, et spolia dividunt miserae Jerusalem.","english":"Therefore confusion will cover you, and you will say: \"The confusion of my face has covered me\" (Psalm 68:8), and you will perish, not for a short time, but forever. For you struck your brother with a wound that was, as far as you were concerned, eternal. But this will also be a cause of torment: when strangers were laying waste to the army of Jacob and entering through its gates into what was once peaceful Jerusalem, and were casting lots to divide its spoils among themselves, you were one of the enemies. We read, we have seen, and we daily confirm that when persecution arises against the Church, Jews and heretics become much worse persecutors of Christians than pagans. We can interpret the strangers entering the gates of Jerusalem as the worst thoughts, and the gates of Jerusalem, that is, of the soul at rest and seeing God, as the five senses, through which enemies enter and divide the spoils of Jerusalem. If we see a woman to desire her (Matthew 5), death has entered through our windows (Jeremiah 9); if we receive through our ears a lie and a judgment of blood, the enemy has entered through another gate. Also smell, taste, and touch, if they are captivated by various odors, or sweet foods, or delicate embraces, the adversaries have entered through other gates and divide the spoils of wretched Jerusalem.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. LXVIII, 8","severity":"info","text":"Jerome cites Psalm 68:8 (LXX; MT 69:8) to gloss the shame of the enemy. The verse is used as a proof-text for the enemy's self-condemnation.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. V","severity":"info","text":"The reference to Matthew 5 (likely v. 28, on lust) supports the allegory of the senses as gates through which sin enters.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jerem. IX","severity":"info","text":"Jeremiah 9:21 (LXX; MT 9:20) is quoted: 'death has entered through our windows,' used to illustrate sensory temptation.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"persecutio contra Ecclesiam","severity":"info","text":"Jerome observes that during Church persecutions, Jews and heretics are worse persecutors than pagans, reflecting his own polemical context in the late fourth century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Possumus extraneos ingredientes portas Jerusalem","severity":"info","text":"Jerome shifts from historical exegesis (the Edomites' role in Jerusalem's fall) to an allegorical reading of the five senses as gates of the soul, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ad concupiscendum [AL. concupiscendam eam]","severity":"caution","text":"The Latin text shows a variant: 'ad concupiscendum' (to desire) or 'concupiscendam eam' (to desire her). The sense is clear, but the manuscript tradition is unstable here.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]}],"ambiguities":["The phrase 'confusio vultus mei operuit me' is a direct citation from the Psalms, but its exact referent in the enemy's speech is ambiguous—whether it is a confession of shame or a lament.","The allegorical identification of Jerusalem with the soul 'at rest and seeing God' is Jerome's own, not explicit in the biblical text."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":23,"ref":"p23","source":"Eo igitur tempore quo persecutionis impetu, et mortiferis voluptatibus de Ecclesia quispiam corruerit, videmus exsultare haereticos, gaudere Judaeum, et unum esse de persecutoribus, et in ethnicorum eos numero computari.\n\n(Vers. 12.) « Et non despicies in die fratris tui, in die peregrinationis ejus. Et non laetaberis super filios Juda in die perditionis eorum, et non magnificabis os tuum in die angustiae: neque ingredieris portam populi mei in die ruinae eorum. » LXX: « Et non despicies diem fratris tui in die alienorum. Et non laetaberis super filios Juda in die perditionis eorum: et non magna loqueris in die angustiae: neque ingredieris portas populorum in die laborum eorum. » Idem sensus qui supra: Cum interierit vir de monte Esau, propter interfectionem, et impietatem in fratrem2 ejus Jacob, et operuerit eum aeterna confusio, nequaquam faciet quae fecit ante contra germanum: non enim despiciet et parvipendet, videns fratrem suum ire captivum: nec laetabitur super filios Juda. Duae enim tribus excepta Levitica, quae regnabant in Jerusalem, et appellabantur Juda, a Chaldaeis captae sunt. Et nequaquam magna loqueris, et quasi unum de victoribus esse te credens, in fratris ridebis angustia. Neque in die vastitatis et ruinae populi mei, tu per portam Jerusalem gloriabundus incedes. Et ideo ista non facies, quia et tu similia patieris.","english":"At that time, therefore, when someone has fallen from the Church by the force of persecution and by deadly pleasures, we see heretics exult, the Jew rejoice, and that person be counted among the persecutors and numbered among the pagans.\n\n(Verse 12.) \"And you will not look down on the day of your brother, on the day of his exile. And you will not rejoice over the sons of Judah on the day of their destruction, and you will not magnify your mouth on the day of distress: nor will you enter the gate of my people on the day of their ruin.\" The Septuagint: \"And you will not look down on the day of your brother on the day of strangers. And you will not rejoice over the sons of Judah on the day of their destruction: and you will not speak boastfully on the day of distress: nor will you enter the gates of the peoples on the day of their labors.\" The same sense as above: When the man from Mount Esau has perished, because of the killing and impiety toward his brother Jacob, and eternal confusion has covered him, he will by no means do what he did before against his kinsman: for he will not despise and hold in contempt, seeing his brother go into captivity; nor will he rejoice over the sons of Judah. For two tribes, excepting the Levitical, which were reigning in Jerusalem and were called Judah, were captured by the Chaldeans. And you will by no means speak boastfully, and, believing yourself to be one of the victors, laugh at your brother's distress. Nor on the day of desolation and ruin of my people will you enter through the gate of Jerusalem in triumph. And you will not do these things because you will suffer similar things.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Vers. 12","severity":"info","text":"Jerome introduces the verse with a lemma from the Vulgate, then gives the Septuagint reading, and finally provides his own commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et non despicies in die fratris tui, in die peregrinationis ejus","severity":"info","text":"This is a direct citation of Obadiah verse 12, which Jerome comments on as part of his sequential exposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Duae enim tribus excepta Levitica, quae regnabant in Jerusalem, et appellabantur Juda, a Chaldaeis captae sunt","severity":"info","text":"Jerome refers to the Babylonian captivity of the tribes of Judah and Benjamin (excluding Levi) as a historical event, interpreting the 'sons of Judah' as the inhabitants of the southern kingdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Idem sensus qui supra","severity":"info","text":"Jerome notes that the meaning of this verse is the same as the preceding passage, linking the punishment of Edom to the earlier description of its fall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"peregrinationis","severity":"info","text":"Jerome translates the Hebrew as 'exile' (peregrinatio), while the Septuagint has 'strangers' (alienorum), reflecting a textual variant in the source traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"LXX: « Et non despicies diem fratris tui in die alienorum. »","severity":"caution","text":"The Septuagint reading differs from the Vulgate in phrasing, and Jerome's commentary reconciles them by asserting the same underlying sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is clear; no significant ambiguities in the passage."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Aliter quando captivum videris diversis persecutionibus fratrem tuum, et abduci vinctum de Ecclesiae fide, nec civitatem suam, sed peregrina quaeque sectari, nequaquam laetaberis, quia et tu similia patieris. Laetabaris enim quando capiebatur Jacob, et super filios Juda, quos discipulos Christi intelligimus, exsultabas in dic perditionis eorum. Significatur autem, quod anima in meditullio vitiorum atque virtutum posita sit, et possit in utramque partem per horarum momenta converti. Nequaquam, inquit, magnificabis os tuum in die angustiae. Quod secundum duplicem sensum accipere debemus: corporalis, in persecutionibus et in peccatis: spiritualis angustiae, cum anima hostibus vitiisque capta, ducta fuerit3 in Babylonem. Neque ingredieris portam populi mei in die ruinae eorum: quando enim aut negatio nos oppresserit, aut voluptas, et rigorem pristinum infelix conscientia non servaverit, tunc facile ad contraria dogmata labimur, blandientia errori nostro, et non curantia vulnus, sed palpantia. Solatium miseriae est, quamvis perditum, habere quod speret.","english":"Otherwise, when you see your brother taken captive by various persecutions and led away bound from the faith of the Church, and following not his own city but foreign things, you will by no means rejoice, because you will suffer similar things. For you rejoiced when Jacob was captured, and you exulted over the sons of Judah—whom we understand as the disciples of Christ—on the day of their destruction. Moreover, it is signified that the soul is placed in the middle ground between vices and virtues, and can be turned to either side in the moments of hours. \"By no means,\" it says, \"will you magnify your mouth on the day of distress.\" This we must understand according to a twofold sense: the bodily, in persecutions and in sins; the spiritual distress, when the soul, captured by enemies and vices, has been led into Babylon. \"Nor will you enter the gate of my people on the day of their ruin\": for when either denial has overwhelmed us, or pleasure, and the unhappy conscience has not preserved its former rigor, then we easily slip into contrary doctrines, flattering our error and not caring for the wound but soothing it. The solace of misery, however lost, is to have something to hope for.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Aliter","severity":"info","text":"The opening 'Aliter' signals a second, allegorical interpretation of the same biblical verse, a common exegetical move in patristic commentaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"meditullio","severity":"info","text":"'Meditullio' (middle ground) describes the soul's position between vices and virtues, a spatial metaphor for moral choice common in Latin Christian anthropology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nequaquam magnificabis os tuum in die angustiae","severity":"info","text":"This phrase echoes Obadiah verse 12, where the prophet warns Edom not to boast over Judah's distress; Jerome applies it to spiritual and physical trials.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Babylonem","severity":"info","text":"Babylon here symbolizes captivity by vices and heresy, a standard typology in Latin exegesis derived from the Babylonian exile of Judah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"duplicem sensum","severity":"info","text":"Jerome explicitly introduces a twofold interpretation (bodily and spiritual), structuring the commentary around literal and allegorical levels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Solatium miseriae est","severity":"info","text":"The closing aphorism on solace in misery reflects a Stoic-Christian theme, later echoed in medieval consolatory literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'die angustiae' could refer either to a specific day of persecution or to a general time of distress; Jerome's twofold sense allows both.","The identity of 'populi mei' (my people) is ambiguous: it may refer to the Church or to the faithful remnant of Judah."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"(Vers. 13, 14.) « Neque despicies et tu in malis ejus in die vastitatis illius, et non emitteris adversum exercitum ejus in die vastitatis illius. Neque stabis in exitibus ut interficias eos qui fugerint: et non concludes reliquos ejus in die tribulationis. » LXX: « Et non despicies etiam tu congregationem eorum in die perditionis eorum: neque apponeris fortitudini eorum in die perditionis eorum: neque stabis in egressibus eorum, ut interficias eos qui salvi fuerint ex eis: neque concludes fugitivos eorum in die tribulationis. » Cum ipse captus fueris et Babylonio vastante deletus, inter caetera quae fecisti, ne haec facias quae sequuntur: Non despicies, neque contemnes fratrem tuum Jacob in die vastitatis illius: neque apponeris ad exercitum Babyloniorum, sive non emitteris adversum exercitum Juda, quando superatus ab adversariis terga verterit. Cumque coeperint fugere per notas sibi vias, et diverticula, et calles ad solitudinem perferentes, non stabis in bivio, nec venientes exspectabis in compitis, ut interficias eos qui fuerint liberati, aliosque comprehensos recludas: et vel ipse capias, vel captivitati hostium serves. Haec juxta historiam diximus: debemus enim breviter manifestiora carpentes, ad ea quae obscura sunt pergeres. Qui haereticorum non despicit ecclesiasticos?","english":"(Vers. 13, 14.) \"Neither will you despise him in his misfortunes on the day of his devastation, and you will not be sent out against his army on the day of his devastation. Neither will you stand at the exits to kill those who flee: and you will not shut up his survivors on the day of tribulation.\" LXX: \"And you will not despise even their congregation on the day of their destruction: neither will you join their strength on the day of their destruction: neither will you stand at their exits, to kill those who have been saved from among them: neither will you shut up their fugitives on the day of tribulation.\" When you yourself have been captured and destroyed by the ravaging Babylonian, among the other things you have done, do not do these things which follow: You will not despise, nor will you scorn your brother Jacob on the day of his devastation: neither will you join the army of the Babylonians, or you will not be sent out against the army of Judah, when, overcome by adversaries, it has turned its back. And when they begin to flee along paths known to them, and byways, and trails leading to the wilderness, you will not stand at the crossroads, nor will you wait for those coming at the junctions, to kill those who have been freed, and to shut up others who have been captured: and either you yourself will take them captive, or you will keep them for the captivity of the enemies. We have said these things according to history: for we ought, briefly plucking the clearer things, to proceed to those which are obscure. Who does not despise the ecclesiastical among heretics?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Vers. 13, 14.","severity":"info","text":"Jerome marks the passage as verses 13–14 of Obadiah, following the Vulgate numbering. The LXX version is cited separately, showing a different textual tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Neque despicies et tu in malis ejus","severity":"info","text":"Jerome's Latin rendering differs from the LXX, which reads 'Et non despicies etiam tu congregationem eorum'. The shift from 'malis' (misfortunes) to 'congregationem' (congregation) reflects interpretive choices in the Hebrew Vorlage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Babylonio vastante","severity":"info","text":"Jerome interprets the historical setting as the Babylonian destruction, linking Obadiah's prophecy to the fall of Jerusalem in 586 BCE. This aligns with patristic exegesis that saw Edom as a type of Babylon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Qui haereticorum non despicit ecclesiasticos?","severity":"info","text":"Jerome transitions from historical to allegorical interpretation, equating heretics with Edom and the Church with Jacob. This reflects his anti-heretical polemic, common in late 4th-century Latin Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"neque apponeris ad exercitum Babyloniorum, sive non emitteris adversum exercitum Juda","severity":"caution","text":"Jerome offers two alternative readings of the same clause, indicating textual uncertainty. The Latin 'non emitteris' may reflect a variant in the Hebrew or a gloss, and Jerome does not resolve the ambiguity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text of verses 13–14 in the Vulgate differs from the LXX in key terms (e.g., 'malis' vs. 'congregationem'), and Jerome's commentary notes both without fully harmonizing them. The phrase 'non emitteris' is ambiguous, possibly meaning 'you will not be sent out' or 'you will not join', as Jerome offers two interpretations."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"Quis non exsultat in malis eorum, si quando propter peccata populi persecutioni traditi fuerint, et multi vel infirma fide, vel supra petrosa seminati, in negationem corruerint, videas illos exsultare, gaudere, nostram ruinam, suam putare victoriam: in tantum, ut jungantur gentibus, et persecutio saevior, vel ex Judaeis, vel ex his fiat, qui fratres nostros esse se simulant, et eodem censentur nomine. Cumque aliquis, vel fuga, vel poenitentia elapsus fuerit, stant in diverticulis, et proponunt sophismata, et testimonia, quasi de Scripturis proferunt: ut lassis atque confectis consuta offerant cervicalia, et ponant ea sub omni cubito manus. Atque ita fit ut, qui forsitan persecutionem, aut virtute superarint, aut timore effugerint, decepti pravis dogmatibus, rursum in carcere teneantur errorum, et multo fiat pejor ista tribulatio, quam fuit ex gentibus; facilius enim ab ethnicis captum liberes, quam haereticorum praestigiis irretitum.","english":"Who does not exult in their misfortunes, if ever, when on account of the sins of the people they have been handed over to persecution, and many, either of weak faith or sown upon rocky ground, have collapsed into denial, you see them exulting, rejoicing, thinking our ruin to be their victory: to such an extent that they join themselves to the Gentiles, and the persecution becomes more savage, whether from the Jews or from those who pretend to be our brothers and are counted under the same name. And when someone has escaped, either by flight or by penance, they stand at the crossroads and propound sophisms and testimonies, as if from the Scriptures, so that for the weary and worn-out they offer stitched-together pillows and place them under every elbow of the hand. And thus it happens that those who perhaps overcame persecution by virtue or escaped it by fear, deceived by depraved doctrines, are again held in the prison of errors, and this tribulation becomes much worse than that from the Gentiles; for it is easier to free someone captured by pagans than someone ensnared by the tricks of heretics.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"persecutioni traditi fuerint","severity":"info","text":"Jerome likely refers to the persecution of Christians under Roman emperors, such as Decius or Diocletian, where apostasy was common among the weak of faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"supra petrosa seminati","severity":"info","text":"This phrase echoes the Parable of the Sower (Matthew 13:5-8), where seed on rocky ground fails; Jerome uses it to denote Christians whose faith is shallow and easily lost.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"testimonia, quasi de Scripturis proferunt","severity":"info","text":"Jerome accuses heretics of misusing Scripture, a common patristic charge; the phrase recalls warnings against proof-texting, e.g., in Irenaeus and Tertullian.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"haereticorum praestigiis irretitum","severity":"info","text":"Jerome’s contrast between pagan persecution and heretical deception reflects a topos in early Christian polemic, notably in Cyprian and Augustine, who saw heresy as a more insidious threat.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quis non exsultat in malis eorum","severity":"info","text":"This rhetorical question introduces a vivid exemplum of schadenfreude among false Christians, expanding the prophetic warning of Obadiah into a contemporary moral lesson.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"consuta offerant cervicalia","severity":"info","text":"The metaphor of 'stitched-together pillows' is obscure; it likely means heretics offer false comfort or deceptive arguments, but the exact image is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those who pretend to be our brothers' is ambiguous; Jerome may refer to Judaizing Christians or to specific heretical groups like the Marcionites or Arians.","The phrase 'consuta offerant cervicalia' is a hapax-like metaphor; its precise referent (e.g., false doctrines as soft cushions) is uncertain."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"(Vers. 15, 16.) « Quoniam juxta est dies Domini super omnes gentes: sicut fecisti, fiet tibi Retributionem tuam convertet in caput tuum. Quomodo enim bibisti super montem sanctum meum, bibent omnes gentes jugiter: et bibent, et absorbebunt, et erunt quasi non sint. » LXX: « Quia juxta est dies Domini super omnes gentes: sicut fecisti, fiet (Al. fecerit) tibi. Retributio tua reddetur in caput tuum. Quia quomodo bibisti super montem sanctum meum, bibent omnes gentes vinum: bibent et absorbebunt, et erunt quasi non sint. » Haec autem, o Idumaea, ideo facere cessabis, quia veniet super te ultio Domini. Si enim juxta Jeremiam (Jerem. XXV), Quibus non erat judicium ut biberent calicem, bibentes biberunt: tu quasi innocens reliqueris: non eris innocens, sed bibens bibes 1. Porro quod ait: Juxta est dies Domini super omnes gentes, legamus eumdem (Al. juxta) Jeremiam, et videbimus calicem Domini cunctis gentibus propinatum. Unde dicitur in eodem: Calix aureus Babylon in manu Domini inebrians omnes gentes. Universas quippe nationes usque ad Propontidem, Scythicumque mare, et lonium vel AEgaeum, Assyrii Babyloniique tenuerunt. Legamus Herodotum, et Graecas barbarasque historias, et videbimus quomodo sub Babyloniis et Assyriis impletum sit hoc quod dicitur: Juxta est dies Domini super omnes gentes.","english":"(Vers. 15, 16.) \"For the day of the Lord is near upon all nations: as you have done, it shall be done to you. Your retribution will turn upon your own head. For just as you drank upon my holy mountain, all nations shall drink continually: and they shall drink, and they shall swallow down, and they shall be as if they were not.\" LXX: \"Because the day of the Lord is near upon all nations: as you have done, it shall be done to you. Your retribution shall be rendered upon your own head. For as you drank upon my holy mountain, all nations shall drink wine: they shall drink and they shall swallow down, and they shall be as if they were not.\" But you, O Idumaea, will cease to do these things for this reason, because the vengeance of the Lord will come upon you. For if, according to Jeremiah (Jer. XXV), those for whom it was not the judgment to drink the cup, drinking, drank: you, as if innocent, have been left behind: you will not be innocent, but drinking, you will drink. Moreover, as to what it says: \"The day of the Lord is near upon all nations,\" let us read the same Jeremiah, and we shall see the cup of the Lord proffered to all nations. Whence it is said in the same: \"The golden cup of Babylon in the hand of the Lord, inebriating all nations.\" For all nations as far as the Propontis, and the Scythian Sea, and the Ionian or Aegean, the Assyrians and Babylonians held. Let us read Herodotus, and Greek and barbarian histories, and we shall see how under the Babylonians and Assyrians this was fulfilled which is said: \"The day of the Lord is near upon all nations.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jerem. XXV","severity":"info","text":"Jerome cites Jeremiah 25, likely referring to the cup of wrath that all nations must drink, a theme he develops in the following lines.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Calix aureus Babylon","severity":"info","text":"Jerome references a 'golden cup of Babylon' as a symbol of divine inebriation of nations, drawing on Jeremiah 51:7 or a related tradition, to illustrate universal judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Herodotum","severity":"info","text":"Jerome invokes Herodotus and Greek/barbarian histories to support the historical scope of Assyrian and Babylonian dominion, linking biblical prophecy to secular historiography.","cites":[],"named_sources":["Herodotus"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Haec autem, o Idumaea","severity":"info","text":"Jerome shifts from direct quotation to apostrophe, addressing Idumaea directly to explain the cessation of its actions due to impending divine vengeance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"LXX","severity":"info","text":"Jerome provides the Septuagint version alongside the Hebrew-based Vulgate, noting a variant 'fecerit' (he has done) for 'fecisti' (you have done), indicating textual fluidity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Quomodo enim bibisti super montem sanctum meum","severity":"caution","text":"The metaphor of 'drinking on the holy mountain' is ambiguous: it may refer to idolatrous feasting or a ritual offense; Jerome interprets it as a sin meriting reciprocal punishment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'bibisti super montem sanctum meum' could denote a specific cultic act or general revelry; Jerome reads it as a sin requiring retribution.","The variant 'fecerit' in the LXX tradition introduces uncertainty about the subject of the action."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Quod autem sequitur: Sicut fecisti, fiet tibi: retributionem tuam convertet in caput tuum, hic est sensus, quem in Psalmo legimus: Memento, Domine, filiorum Edom in die Jerusalem dicentium: Exinanite, exinanite usque ad fundamentum in ea (Psal. CXXXVI, et seqq.). Unde et contra Babylonem imprecatur propheta: Filia Babylonis misera: beatus qui retribuet tibi retributionem tuam 2, quam retribuisti nobis. Beatus qui tenebit et allidet parvulos tuos (Al. suos) ad petram (Ibid. 8, 9). Sicut enim super montem sanctum meum, Sion, bibisti cum Babyloniis atque laetatus es: sic omnes gentes quas tecum habebat Babylonius in praesidio, conversae contra te bibent et laetabuntur. Et non solum bibent, sed ita te absorbebunt, ut sint Idumaei quasi non sint: vel certe ipsae gentes, cum te absorbuerint, absorbebuntur a Medis, et hoc circulo vindicta procedet, ut tu Israelem, te Babylonius, Babylonium Medus ac Persa consumat. Sequamur interpretationis ordinem. Juxta est, o haeretice, dies Domini super omnes gentes: prope est tempus judicii in quo omnes judicandae sunt nationes. Sicut fecisti contra ecclesiasticos, convertetur in caput tuum dolor tuus, et in verticem tuum iniquitas tua descendet.","english":"drink upon my holy mountain, so all the nations that the Babylonian had with him in his garrison, having turned against you, will drink and rejoice. And not only will they drink, but they will so swallow you up that the Idumaeans will be as if they are not; or else those very nations, when they have swallowed you up, will themselves be swallowed up by the Medes, and in this circle vengeance will proceed, so that you consume Israel, the Babylonian consumes you, and the Mede and Persian consume the Babylonian. Let us follow the order of interpretation. \"The day of the Lord is near upon all nations, O heretic: the time of judgment is near in which all nations are to be judged. Just as you have done against the churchmen, your grief will be turned upon your own head, and your iniquity will descend upon your own crown.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. CXXXVI, et seqq.","severity":"info","text":"Jerome cites Psalm 136 (LXX numbering), which in the Vulgate is Psalm 136, verses 8–9, referring to the destruction of Edom and Babylon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Filia Babylonis misera...","severity":"info","text":"The quotation 'Filia Babylonis misera: beatus qui retribuet tibi retributionem tuam' is from Psalm 136:8–9 (LXX), a passage on vengeance against Babylon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Idumaei","severity":"info","text":"The Idumaeans (Edomites) are the subject of Obadiah's prophecy; Jerome here interprets them as heretics, a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"haeretice","severity":"info","text":"Jerome directly addresses a heretic ('o haeretice'), applying Obadiah's prophecy to contemporary theological opponents, likely Origenists or Arians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sequamur interpretationis ordinem","severity":"info","text":"This phrase marks a transition from allegorical interpretation to a sequential, literal reading of the text, a common exegetical move in Jerome's commentaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"circulo vindicta","severity":"info","text":"Jerome describes a cycle of vengeance (Israel → Edom → Babylon → Medes/Persians), echoing the lex talionis and prophetic themes of retributive justice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Filia Babylonis misera' is ambiguous in its exact scriptural reference; Jerome may be paraphrasing or combining Psalm 136:8–9 with other traditions."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"Quomodo enim in nece eorum laetatus es, conviviumque celebrasti, et in monte sancto meo, hoc est, Ecclesia, bibisti non meum calicem, sed diaboli: de quo et in Habacuc dicitur: Vae qui potat proximum suum subversione turbida (Habac. II, 15): ita universae gentes, vel fortitudines contrariae suppliciis delegatae, vel adversariae quaeque virtutes, bibent et absorbebunt sanguinem tuum, et ad extremum in cunctos veniente cruciatu, ipsae quoque erunt quasi non sint. Qui enim perit ei qui est, et qui dicit ad Moysen: Qui est misit me ad vos (Exod. III, 14), secundum regulam Scripturarum, non esse dicitur. Unde et in Esther legimus: Ne tradas, Domine, regnum tuum his qui non sunt (Esther XIV, 11). Possumus hunc locum et aliter interpretari: Quia laetati estis in ruina servorum meorum, eadem persecutio contra vos quoque veniet, et patiemini quaecunque fecistis. Et sicut laetati estis adversum populum meum cum gentibus reliquis: ita omnes gentes laetabuntur contra vos, et devorabunt et bibent, et persecutione simili conterent.","english":"Just as you rejoiced in their slaughter, and celebrated a banquet, and on my holy mountain—that is, the Church—drank not my cup but the devil’s, concerning which it is also said in Habakkuk: “Woe to him who gives his neighbor turbid drink to cause his downfall” (Hab. 2:15), so all the nations, or the hostile powers assigned to punishments, or each of the opposing virtues, will drink and will swallow up your blood, and finally, when torment comes upon all, they themselves will also be as if they do not exist. For he who perishes relative to Him who is, and who said to Moses, “He who is has sent me to you” (Exod. 3:14), is said, according to the rule of the Scriptures, not to exist. Hence we also read in Esther: “Do not, Lord, deliver your kingdom to those who do not exist” (Esther 14:11). We can interpret this passage also in another way: Because you rejoiced in the ruin of my servants, the same persecution will also come against you, and you will suffer whatever you have done. And just as you rejoiced against my people along with the remaining nations, so all nations will rejoice against you, and they will devour and drink, and will crush you with a similar persecution.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Habacuc II, 15","severity":"info","text":"Jerome cites Hab. 2:15, a verse not present in modern versification; the Vulgate text reads 'Vae qui potat proximum suum subversione turbida'.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. III, 14","severity":"info","text":"The citation Exod. 3:14 refers to the divine name 'Qui est' (He who is), a key theological term in Jerome's exegesis, drawn from the Vulgate rendering of the burning bush episode.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Esther XIV, 11","severity":"info","text":"Esther 14:11 is a Vulgate addition; Jerome uses it to illustrate the ontological status of the wicked as 'those who do not exist'.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"term","kind":"term","basis":"text","lemma":"fortitudines contrariae","severity":"info","text":"The phrase 'fortitudines contrariae' (hostile powers) likely refers to demonic forces or opposing virtues in a spiritual allegory, a common trope in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Possumus hunc locum et aliter interpretari","severity":"info","text":"Jerome signals a second interpretation, a typical structural feature of his commentaries, offering a historical-literal reading alongside the allegorical one.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ecclesia","severity":"info","text":"Jerome glosses 'my holy mountain' as 'the Church', reflecting a standard typological identification in patristic commentary, linking the mountain to the Christian community.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'fortitudines contrariae' could be read as either demonic forces or abstract opposing virtues; Jerome leaves the allegorical referent open.","The citation Hab. 2:15 does not correspond to a verse in modern Bibles; its exact source in Jerome's Vulgate is uncertain."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"(Vers. 17, 18.) « In monte autem Sion erit salvatio, et erit sanctus et possidebit domus Jacob eos qui se possederunt (Vulg. possederant). Et erit domus Jacob ignis, et domus Joseph flamma, et domus Esau stipula: et succendentur in eis, et devorabunt eos, et non erunt reliquae domus Esau: quia Dominus loculus est. » LXX: « In montem Sion erit salvatio; et erit sanctum, et possidebit domus Jacob qui se possederant. Et erit domus Jacob ignis, et domus Joseph flamma, domus autem Esau stipula, et succendentur in eos, et devorabunt illos, et non erit frumentarius domui Esau, quia Dominus locutus est. » Idumaea subversa, et ab inimicis gentibus cum quibus prius contra Jacob foedus inierat, devorata, in monte Sion erunt reliquiae, eritque salvatio, et erit sanctus; hoc est, vel ipse Dominus revertetur ad templum, quod propter peccata dimiserat, vel erit absolute sanctum, id est, Sanctum sanctorum. Et possidebit domus Jacob sub Zorobabel, et Esdra, et Nehemia eos qui se haereditate possederant. Et erit domus Jacob, id est Juda, ignis, et domus Joseph, id est decem tribuum. flamma. De Joseph quippe natus est Ephraim, ex qua tribu Samariae imperium fuit; domus autem Esau, id est Idumaeorum, qui tam saevi et crudeles exstiterant contra fratrem suum, vertetur in stipulam. Et quomodo ignis et flamma cito stipulam devorat: sic duo regna in unius sibi virgae juxta Ezechiel (Ezech.","english":"(Vers. 17, 18.) \"But on Mount Sion there will be salvation, and it will be holy, and the house of Jacob will possess those who possessed them. And the house of Jacob will be fire, and the house of Joseph flame, and the house of Esau stubble: and they will be set on fire in them, and will devour them, and there will be no remnant of the house of Esau: because the Lord has spoken.\" The Septuagint: \"On Mount Sion there will be salvation; and it will be holy, and the house of Jacob will possess those who possessed them. And the house of Jacob will be fire, and the house of Joseph flame, but the house of Esau stubble, and they will be set on fire in them, and will devour them, and there will be no grain-dealer for the house of Esau, because the Lord has spoken.\" Idumea having been overthrown, and devoured by the enemy nations with whom it had earlier made a covenant against Jacob, on Mount Sion there will be remnants, and there will be salvation, and it will be holy; that is, either the Lord himself will return to the temple, which he had abandoned on account of sins, or it will be absolutely holy, that is, the Holy of Holies. And the house of Jacob under Zerubbabel, and Ezra, and Nehemiah will possess those who had possessed them by inheritance. And the house of Jacob, that is, Judah, will be fire, and the house of Joseph, that is, the ten tribes, flame. For from Joseph was born Ephraim, from which tribe the rule of Samaria came; but the house of Esau, that is, the Idumeans, who had been so savage and cruel against their brother, will be turned into stubble. And just as fire and flame quickly devour stubble, so the two kingdoms, in one rod according to Ezekiel (Ezek.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In monte autem Sion erit salvatio","severity":"info","text":"Jerome cites the Vulgate text of Obadiah 1:17-18, then the Septuagint version, which differs in the final clause ('non erit frumentarius' instead of 'non erunt reliquae').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"domus Jacob ... domus Joseph ... domus Esau","severity":"info","text":"Jerome identifies the house of Jacob with Judah, the house of Joseph with the ten northern tribes (via Ephraim, from which Samaria's rulers came), and the house of Esau with the Idumeans, historical enemies of Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sub Zorobabel, et Esdra, et Nehemia","severity":"info","text":"Jerome references the post-exilic leaders Zerubbabel, Ezra, and Nehemiah to interpret the possession of Mount Sion as a restoration under Persian-era Jewish governance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"juxta Ezechiel","severity":"info","text":"Jerome alludes to Ezekiel's prophecy of the two kingdoms (Israel and Judah) united under one rod, likely Ezekiel 37:16-22, to explain the joint action of fire and flame against stubble.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Idumaea subversa ... in monte Sion erunt reliquiae","severity":"info","text":"Jerome structures his commentary as a sequential explanation: first the destruction of Idumea, then the salvation on Mount Sion, then the allegorical fire/flame/stubble imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"erit sanctus ... Sanctum sanctorum","severity":"info","text":"Jerome offers two interpretations of 'sanctus': either the Lord returns to the temple, or it refers absolutely to the Holy of Holies, reflecting a tradition of allegorical temple restoration.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'possidebit domus Jacob eos qui se possederunt' (Vulgate) vs. 'possederant' (Jerome's correction); the Septuagint reading 'non erit frumentarius' (no grain-dealer) differs from the Vulgate 'non erunt reliquae' (no remnant)."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"XIX) copulam foederata, vastabunt Idumaeam et devorabunt eam, et non erit residuus ex populo, qui possit eversionem adversariorum vicinis gentibus nuntiare. Hoc est enim quod LXX transtulerunt, quem nos in frumentarium vertimus 1, juxta antiqui sermonis eloquium; eos enim quos nunc agentes in rebus, vel veredarios appellant, veteres frumentarios nominabant. Sed melius est, ut ipsum sequamur Hebraicum, id est, SARID ( ), quod interpretatur vel reliquus juxta Aquilam, vel effugiens juxta Symmachum, vel secundum Theodotionem, et quintam editionem, residuus. Haec autem omnia flent quia Dominas locutus est, et illius jussisse, fecisse est. Aliter: Destructis carnis operibus, et terreno imperio desolato, erit in Ecclesia salvatio eorum quia matre non exierint. Et in ipsa morabitur sanctus, de quo in Isaia dicitur: Sanctus, sanctus, sanctus Dominus Deus Sabaoth (Isa. VI, 3), quia et qui sanctificat, et qui sanctificantur, ex uno omnes. Et possidebit domus supplantatoris Jacob eos qui se haereditate possederant, de persecutoribus faciens Christianos, et ipsos Idumaeos in Ecclesiae fidem recipiens: domus autem Esau vertetur in stipulam. Et quomodo ignis viciniam culmus non valet sustinere; ita disputationem Jacob, quae ignita est sermone Domini: Eloquia enim Domini igne examinata (Psal. XVII, 31), et flammam Joseph, qui interpretatur augmentum, et qui a fratribus venditus (Genes.","english":"XIX) bound by covenant, will lay waste to Idumaea and devour it, and there will be no survivor from the people who can announce the destruction of the adversaries to the neighboring nations. For this is what the Septuagint translated, which we rendered as \"frumentarius,\" according to the usage of ancient speech; for those whom they now call agents in affairs, or couriers, the ancients used to call frumentarii. But it is better to follow the Hebrew itself, that is, SARID, which is interpreted either as \"the remainder\" according to Aquila, or \"the one escaping\" according to Symmachus, or according to Theodotion and the fifth edition, \"the survivor.\" All these things, however, weep because the Lord has spoken, and for him to have commanded is to have done. Otherwise: When the works of the flesh are destroyed and the earthly dominion is laid waste, there will be salvation in the Church for those who have not left their mother. And in it will dwell the holy one, of whom it is said in Isaiah: \"Holy, holy, holy is the Lord God of hosts\" (Isa. 6:3), because both the one who sanctifies and those who are sanctified are all from one. And the house of the supplanter Jacob will possess those who had possessed them by inheritance, making Christians out of persecutors, and receiving the Idumaeans themselves into the faith of the Church. But the house of Esau will be turned into stubble. And just as fire cannot withstand the proximity of straw, so the disputation of Jacob, which is fiery with the word of the Lord—for the utterances of the Lord are tested by fire (Ps. 17:31)—and the flame of Joseph, who is interpreted as \"increase,\" and who was sold by his brothers (Gen.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"SARID","severity":"info","text":"Jerome transliterates the Hebrew SARID and contrasts the Septuagint's rendering (which he had earlier translated as 'frumentarius') with Aquila's 'reliquus', Symmachus' 'effugiens', and Theodotion's 'residuus'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"frumentarius","severity":"info","text":"Jerome explains that the Septuagint's Greek term was rendered 'frumentarius' in Latin, a word for a military courier or agent, noting that ancient usage differed from contemporary terms like 'agentes in rebus' or 'veredarii'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isa. 6:3","severity":"info","text":"Jerome cites Isaiah 6:3 ('Sanctus, sanctus, sanctus Dominus Deus Sabaoth') to support the allegorical interpretation that the holy one dwells in the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ps. 17:31","severity":"info","text":"Jerome quotes 'Eloquia enim Domini igne examinata' (Psalm 17:31) to illustrate the fiery quality of the Lord's words in the allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Joseph","severity":"info","text":"Jerome interprets Joseph as 'augmentum' (increase) and alludes to his being sold by his brothers (Genesis 37), linking this to the allegorical reading of the Obadiah passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Aliter","severity":"info","text":"The passage shifts from a literal-historical interpretation to an allegorical one, marked by 'Aliter' (Otherwise), a common structural device in Jerome's commentaries.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'frumentarium' is a hapax in this context; Jerome's explanation of its meaning relies on his own lexical knowledge. The allegorical reading of 'domus Jacob' and 'domus Esau' is not explicit in the biblical text."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"XXXVII), populum pavit in AEgypto, domus Esau sustinere non poterit: sed ad primam congressionem sophismata eorum vertentur in nihilum. Et devorabuntur in salutem suam, juxta illud quod in benedictione Isaac dicitur ad Esau: Sed dominum tuum illum feci: et omnes fratres tuos subjeci ei servos: fratrique tuo servies (Gen. XXVII, 37). Et non erunt reliquiae domus Esau, quando omnia Christo genuflectent coelestium et terrestrium, et infernorum (Philipp. II), et subjicientur ei universa, ut sit Deus omnia in omnibus. Quia vero Esau super fundamentum Christi vitio suo exstruxerat fenum, ligna et stipulam (I Cor. III): idcirco domus Jacob et Joseph in ignem vertetur et flammam, imitans Dominum suum, qui dicit: Ego sum Deus ignis consumens (Deut. IV, 24), ut devoratis paleis peccatorum, frumentum purum in horrea congregetur. Cuncta quae diximus, et quae dicturi sumus, Judaei sibi futuro tempore pollicentur, quando pro Christo recipient Antichristum, impleta prophetia Domini Salvatoris: Ego veni in nomine Patris mei, et non suscepistis me: si alius venerit in nomine suo, illum recipietis (Joan. V, 43).","english":"XXXVII) fed the people in Egypt, the house of Esau will not be able to withstand; but at the first engagement their sophistries will be turned to nothing. And they will be devoured for their own salvation, according to what is said in the blessing of Isaac to Esau: But I have made him your master, and I have subjected all your brothers to him as servants; and you will serve your brother (Gen. 27:37). And there will be no remnants of the house of Esau, when all things, celestial, terrestrial, and infernal, bow the knee to Christ (Phil. 2), and everything will be subjected to him, so that he may be God all in all. But because Esau, upon the foundation of Christ, had built by his own vice hay, wood, and straw (1 Cor. 3), therefore the house of Jacob and Joseph will be turned into fire and flame, imitating their Lord, who says: I am a consuming fire God (Deut. 4:24), so that when the chaff of sins is devoured, the pure wheat may be gathered into the granaries. All that we have said, and all that we are about to say, the Jews promise to themselves for a future time, when they will receive Antichrist instead of Christ, fulfilling the prophecy of the Lord Savior: I came in the name of my Father, and you did not receive me; if another comes in his own name, you will receive him (John 5:43).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 27:37","severity":"info","text":"Jerome cites a non-canonical version of Isaac's blessing to Esau, not found in the Masoretic Text or Vulgate, likely from a Jewish or Old Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Phil. 2","severity":"info","text":"The phrase 'all things bow the knee to Christ' alludes to Philippians 2:10, where Paul speaks of Christ's cosmic lordship over celestial, terrestrial, and infernal realms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Cor. 3","severity":"info","text":"The metaphor of building with hay, wood, and straw on Christ's foundation echoes 1 Corinthians 3:12-13, where Paul contrasts perishable materials with the enduring foundation of faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deut. 4:24","severity":"info","text":"The phrase 'I am a consuming fire God' is a loose citation of Deuteronomy 4:24, where God is described as a consuming fire, adapted by Jerome to emphasize divine purification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 5:43","severity":"info","text":"Jerome attributes to Jesus a saying not found in canonical John; it may derive from apocryphal or patristic traditions contrasting Christ and Antichrist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Judaei sibi futuro tempore pollicentur","severity":"info","text":"Jerome accuses Jews of expecting a future messianic age under Antichrist, reflecting late 4th-century anti-Jewish polemic common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation of Gen. 27:37 is non-standard; Jerome may be using a variant text or paraphrasing a targumic tradition.","The saying attributed to Jesus in John 5:43 is not in the canonical Gospel; its source is uncertain."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"Et quidquid contra Idumaeam interpretati sumus, illi adversus Romanum regnum somniant: quod nos dicimus, aut juxta historiam sub Zorobabel esse jam factum, aut certe juxta prophetiam, et mysticos intellectus quotidie in Ecclesia fieri, et in regno animae adversus carnem, in unoquoque compleri. Frumentarium autem secundum tropologiam desinere esse dicimus in haereticis, quando nullus fuerit qui apud eos granum tritici, quod in terra mortuum est, et panem de coelis habere se jactet. Sunt qui non, id est frumentarium, sed, hoc est qui gestare possit igniculum, a Septuaginta translatum putent. Acquiescentes igitur diversis interpretationibus, dicemus juxta tropologiam, non solum frumentarium cessaturum apud haereticos, sed et eum qui lucem Christi habere se simulat. Etenim ipse Satanas transfiguratur in angelum lucis (II Cor. XI).\n\n(Vers. 19.) « Et haereditabunt hi qui ad Austrum sunt, mentem Esau: et qui in campestribus. Philisthiim: et possidebunt regionem Ephraim, et regionem Samariae: et Benjamin possidebit Galaad. » LXX: « Et possidebunt qui in Nageb, montem Esau: et qui in Sepheia, alienigenas, et possidebunt montem Ephraim, et campum Samariae, et Benjamin, et Galaad.","english":"And whatever we have interpreted against Idumea, they dream up against the Roman kingdom: what we say—either that it has already happened historically under Zorobabel, or certainly according to prophecy and mystical understandings, that it happens daily in the Church and is fulfilled in the kingdom of the soul against the flesh in each individual. Moreover, we say that the grain-seller ceases according to tropology among heretics, when there will be no one who boasts of having among them the grain of wheat, which died in the earth, and the bread from the heavens. There are those who think that it is not *frumentarium* [grain-seller], but *pyrophorum* [fire-bearer], that is, one who can carry a little fire, translated by the Seventy. Therefore, agreeing with different interpretations, we will say according to tropology that not only will the grain-seller cease among heretics, but also he who pretends to have the light of Christ. For even Satan himself is transformed into an angel of light (2 Cor. 11).\n\n(Vers. 19.) \"And those who are to the south will inherit the mind of Esau: and those in the plains, the Philistines: and they will possess the region of Ephraim and the region of Samaria: and Benjamin will possess Galaad.\" LXX: \"And those in the Negeb will possess the mountain of Esau: and those in the Sephela, the aliens, and they will possess the mountain of Ephraim and the plain of Samaria, and Benjamin, and Galaad.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"frumentarium","severity":"info","text":"Jerome contrasts his own tropological reading of 'grain-seller' with a variant reading from the Septuagint, which he reports as 'pyrophorum' (fire-bearer). He then synthesizes both interpretations to apply to heretics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Cor. XI","severity":"info","text":"Jerome cites 2 Corinthians 11:14 (Vulgate numbering) to support the claim that Satan transforms into an angel of light, reinforcing his warning about heretics who feign possession of Christ's light.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Zorobabel","severity":"info","text":"Jerome references Zorobabel (Zerubbabel), the post-exilic governor of Judah, to offer a historical interpretation of Obadiah's prophecy as already fulfilled under his leadership, contrasting with eschatological readings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Septuaginta","severity":"info","text":"Jerome notes a variant in the Septuagint tradition, where 'frumentarium' is read as 'pyrophorum', indicating textual fluidity in the Greek transmission of Obadiah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Vers. 19","severity":"info","text":"Jerome introduces verse 19 with a lemma from the Vulgate, followed by the Septuagint version, showing his method of comparing textual traditions in commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"frumentarium","severity":"caution","text":"The reading 'frumentarium' (grain-seller) is contested; Jerome acknowledges that some prefer 'pyrophorum' (fire-bearer) from the Septuagint, and he accommodates both in his tropological interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Septuagint reading for 'frumentarium' is uncertain; Jerome reports it as 'pyrophorum' but does not specify the Greek Vorlage.","The identity of 'those who are to the south' and 'those in the plains' in verse 19 is left ambiguous in Jerome's commentary."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"» Reverso in regnum suum Juda, qui habitavit in meridie, et possedit cunctam regionem, juxta divisionem Jesu filii Nave, quae vergit ad Scorpionem, id est, ad omnem Acrabitthenam 1, hi qui prius terminis arctabantur angustis, possidebunt montem Esau, id est montes Seir, et montana quae Edom ante possederat. Qui autem habitabant in Sephela, id est in campestribus, Liddam et Emmaus, Diospolim scilicet Nicopolimque significans, possidebunt Palaestinos, quinque urbes Palaestinorum, Gazam, Ascalonem, Azotum, Accaron, Geth, vel omnem illam plagam quae juxta Actus apostolorum Saronas appellatur. Alii vero putant eam Sephelam, id est, campestrem regionem quae circa Eleutheropolim est, repromitti: quod ad Rhinocoruram, et ad mare usque tendenda sit, id est, de tribu Juda non solum Eleutheropolim teneant, sed usque ad maritima perveniant, et Philisthiim suo imperio subjugent, quos prius non habuerant subjugatos. Dilatabitur quoque terminus filiorum Juda usque ad Ephraim, ubi nunc Neapolis est, et usque ad regionem Samariae, ubi Sebaste condita est. Benjamin autem cujus statim ab Jerusalem, contra septentrionem termini dilatantur, cunctam possidebit Arabiam, quae prius vocabatur Galaad, et nunc Gerasa nuncupatur.","english":"The one who dwells in the south will return to his kingdom of Judah, and will possess the entire region, according to the division of Joshua son of Nun, which slopes toward Scorpio, that is, toward the whole Acrabbithene region. Those who were previously confined within narrow borders will possess Mount Esau, that is, the mountains of Seir, and the highlands which Edom formerly held. But those who dwelt in the Sephela, that is, in the plains—meaning Lydda and Emmaus, that is, Diospolis and Nicopolis—will possess the Philistines, the five cities of the Philistines: Gaza, Ashkelon, Ashdod, Ekron, and Gath, or that entire region which, according to the Acts of the Apostles, is called Sharon. Others, however, think that this Sephela, that is, the plain region around Eleutheropolis, is promised: that it is to be extended as far as Rhinocorura and to the sea, that is, that the tribe of Judah will hold not only Eleutheropolis but will also reach the coast and subjugate the Philistines under their rule, whom they had not previously subdued. The border of the sons of Judah will also be extended as far as Ephraim, where Neapolis now is, and as far as the region of Samaria, where Sebaste was founded. But Benjamin, whose borders are immediately extended from Jerusalem toward the north, will possess all of Arabia, which was formerly called Gilead and is now called Gerasa.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Acrabitthena","severity":"info","text":"Acrabitthena (from Latin Scorpio) refers to the Akrabatene toparchy in southern Judaea, a region named for scorpions. Jerome uses it to localize the biblical division of Joshua.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Sephela","severity":"info","text":"Sephela (Hebrew שְׁפֵלָה) means 'lowland' or 'plain,' here the Shephelah region. Jerome identifies it with Lydda and Emmaus (Diospolis and Nicopolis) and later with the plain around Eleutheropolis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Eleutheropolis","severity":"info","text":"Eleutheropolis (modern Beit Guvrin) was a major Roman-era city in the Shephelah. Jerome notes a tradition that the tribe of Judah would expand from there to the coast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Acts of the Apostles","severity":"info","text":"The reference to 'Saronas' (Sharon) alludes to Acts 9:35, where the plain of Sharon is mentioned. Jerome uses this to identify the coastal region promised to Judah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Gerasa","severity":"info","text":"Jerome identifies biblical Gilead (Galaad) with Gerasa, a Hellenistic city in the Decapolis. This reflects late antique geographical updating, equating ancient tribal lands with known Roman settlements.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Benjamin","severity":"info","text":"The passage shifts from Judah to Benjamin, whose territory extends north from Jerusalem. This mirrors the systematic tribal allotment in Joshua, structuring the prophetic expansion geographically.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Sephela' is ambiguous: Jerome reports two traditions, one locating it around Lydda/Emmaus, another around Eleutheropolis. The Latin text does not resolve which is correct."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"Juxta Septuaginta autem et montem Ephraim, et campos Samariae, et Benjamin, et Galaad, hi qui fuerint in meridie possidebunt: hoc utrum factum sit, Deus viderit; potest enim ex parte per annos quingentos usque ad adventum Christi esse completum: quod sicut certissime scio, quotidie completur 2, et in regno Ecclesiae confirmatur. Hi enim qui habitant in meridie, id est, in Nageb, et in vero sunt lumine, et qui tenent campestria et humilia, id est, discipuli ejus, quibus dicit: Discite a me quia mitis sum, et humilis corde (Matth. XI, 29), possidebunt montem Esau et Philisthiim: quos possumus propter superbiam dogmatum, et eloquentiam saecularem in ethnicorum persona accipere. Ut in monte sint magistri, in Philisthiim, et alienigenis discipuli, qui magistrorum auctoritate ducuntur. Et non solum montem Esau, et alienigenas, sed regionem quoque Ephraim et Samariae possidebunt. Ephraim et Samariam crebro in Osee legimus, et in haeresibus, quae sub nomine Christiano Ecclesiam dividunt, interpretati sumus. Et ibi enim speratur ubertas, et ibi custodiam fidei repromittunt. Porro Benjamin, filius dexterae, atque virtutis, ubi templum Dei est, possidebit Galaad, quae interpretatur transmigratio testimonii, Israelem carneum significans: ab illis enim ad nos testimonium Domini commigravit. Juxta Septuaginta autem et ipsum Benjamin, et Galaad, hi qui fuerint in meridie, possidebunt.","english":"According to the Septuagint, however, they who were in the south will possess both Mount Ephraim and the plains of Samaria, and Benjamin, and Gilead. Whether this has happened, God has seen; for it can be partially fulfilled over the five hundred years up to the coming of Christ: which, as I know most certainly, is daily being fulfilled and confirmed in the kingdom of the Church. For those who dwell in the south, that is, in the Negeb, and are in the true light, and who hold the plains and lowly places, that is, his disciples, to whom he says: \"Learn from me, for I am meek and humble of heart\" (Matthew 11:29), will possess Mount Esau and the Philistines: whom we can understand, because of the pride of their doctrines and their secular eloquence, in the person of the pagans. So that the teachers are on the mountain, and in the Philistines, and the disciples, who are led by the authority of the teachers, are the foreigners. And they will possess not only Mount Esau and the foreigners, but also the region of Ephraim and Samaria. We often read of Ephraim and Samaria in Hosea, and we have interpreted them as the heresies which, under the Christian name, divide the Church. For there too abundance is hoped for, and there they promise the preservation of the faith. Moreover, Benjamin, the son of the right hand and of virtue, where the temple of God is, will possess Gilead, which is interpreted as the migration of the testimony, signifying carnal Israel: for from them the testimony of the Lord has migrated to us. According to the Septuagint, however, both Benjamin itself and Gilead will be possessed by those who were in the south.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Juxta Septuaginta autem et montem Ephraim, et campos Samariae, et Benjamin, et Galaad, hi qui fuerint in meridie possidebunt","severity":"info","text":"Jerome contrasts his earlier interpretation (based on the Hebrew) with the Septuagint's reading, which adds specific territories (Ephraim, Samaria, Benjamin, Gilead) to the possessions of those in the south.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Discite a me quia mitis sum, et humilis corde (Matth. XI, 29)","severity":"info","text":"Jerome cites Matthew 11:29, though the Vulgate reads 'Discite a me quia mitis sum et humilis corde' (Learn from me, for I am meek and humble of heart).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"per annos quingentos usque ad adventum Christi","severity":"info","text":"Jerome refers to a 500-year period from the prophet Obadiah to Christ, a common patristic chronological scheme for the post-exilic era.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"in regno Ecclesiae confirmatur","severity":"info","text":"Jerome interprets the prophecy as being fulfilled in the Church, a typological reading common in patristic exegesis, applying Old Testament territorial promises to the Christian community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Galaad","severity":"info","text":"Jerome etymologizes Gilead (Galaad) as 'transmigratio testimonii' (migration of testimony), linking it to the transfer of divine witness from carnal Israel to the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ephraim et Samariam crebro in Osee legimus","severity":"info","text":"Jerome references his own commentary on Hosea, where he interpreted Ephraim and Samaria as types of heresies dividing the Church.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'hoc utrum factum sit, Deus viderit' leaves open whether the literal fulfillment occurred; Jerome hedges with partial fulfillment over 500 years.","The identification of 'Philisthiim' with pagans or heretics is allegorical and not explicit in the biblical text."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"(Vers. 20, 21.) « Et transmigratio exercitus ejus filiorum Israel: omnia Chananaeorum usque ad Sareptham. Et transmigratio Jerusalem, quae in Bosphoro est, possidebit civitates Austri. Et ascendent salvatores in monte Sion, judicare montem Esau: et erit Domino regnum. » LXX: « Et transmigrationis principium istud filiis Israel: terra Chananaeorum usque Sareptham, et transmigratio Jerusalem usque Euphratem, possidebunt civitates Nageb. Et ascendent qui salvi fuerant de monte Sion: ut puniant montem Esau, et erit Domino regnum. » Multum in hoc loco translatio nostra discrepat ab editione Vulgata: unde debemus in expositione historiae Hebraicam veritatem sequi. Qui de Babylone juxta volumen Esdrae et Neemiae reversi fuerant in Judaeam, recte transmigratio vocabuntur 3. Totus ille exercitus filiorum Israel ad meridiem quidem, et ad Occidentem, et ad Septentrionem possidebunt Idumaeos, et Palaestinos, et montem Ephraim, et Samariam. Benjamin quoque quia confinis est solitudini, specialiter obtinebit Galaad. Contra Orientem vero cunctis quae in terra Chananaeorum sunt, imperabunt usque ad Sareptham Sidoniorum, ubi quondam Eliam pavit vidua (III Reg. XVII).","english":"( Verses 20, 21.) \"And the migration of his army of the sons of Israel: all the Canaanites as far as Sarepta. And the migration of Jerusalem, which is in the Bosphorus, will possess the cities of the South. And the saviors will ascend on Mount Zion to judge Mount Esau: and the kingdom will be the Lord's.\" The Septuagint: \"And the beginning of the migration is this for the sons of Israel: the land of the Canaanites as far as Sarepta, and the migration of Jerusalem as far as the Euphrates, they will possess the cities of Nageb. And those who were saved from Mount Zion will ascend: to punish Mount Esau, and the kingdom will be the Lord's.\" In this passage our translation differs greatly from the Vulgate edition; hence in the exposition of the history we must follow the Hebrew truth. Those who had returned from Babylon to Judea according to the book of Ezra and Nehemiah will rightly be called a migration. That entire army of the sons of Israel will possess the Idumaeans to the south, and to the west, and to the north, and the Philistines, and Mount Ephraim, and Samaria. Benjamin also, because it borders the wilderness, will specifically obtain Gilead. To the east, however, they will rule over all things that are in the land of the Canaanites as far as Sarepta of the Sidonians, where once the widow fed Elijah (3 Kings 17).","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"transmigratio","severity":"info","text":"Jerome uses 'transmigratio' to render the Hebrew golah, referring to the exiles returning from Babylon. The term carries both a historical and a theological sense of displacement and restoration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sareptham","severity":"info","text":"Sarepta (modern Sarafand, Lebanon) is mentioned in 1 Kings 17 as the place where the widow fed Elijah. Jerome cites this as a geographical marker for the extent of Israelite dominion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Bosphoro","severity":"info","text":"The reference to 'Jerusalem, which is in the Bosphorus' is obscure. It may reflect a tradition linking Jerusalem to a northern location, possibly a scribal error or a symbolic reference to a diaspora community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Multum in hoc loco translatio nostra discrepat ab editione Vulgata","severity":"info","text":"Jerome notes a significant discrepancy between his Latin translation and the Septuagint (Vulgata editio). He resolves it by following the 'Hebrew truth,' i.e., the Hebrew text as he understood it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ascendent salvatores in monte Sion, judicare montem Esau","severity":"info","text":"Jerome interprets the 'saviors' (salvatores) as the returning exiles who will judge Edom (Mount Esau). This reflects a post-exilic hope of restoration and divine judgment, later read as a prophecy of the Church's triumph.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Bosphoro","severity":"caution","text":"The phrase 'Jerusalem, which is in the Bosphorus' is likely a textual corruption or a misunderstanding. No known historical Jerusalem is located near the Bosphorus; the Septuagint reads 'as far as the Euphrates.'","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Jerusalem, which is in the Bosphorus' is unclear; it may be a scribal error or a symbolic reference.","The term 'salvatores' (saviors) is ambiguous: it could refer to the returning exiles or to a messianic figure."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"Porro hi qui de ipsa Jerusalem metropoli civitate translati fuerant in Sapharad, qnod nos in Bosphorum vertimus, possidebunt civitates Austri, quae sunt in tribu Juda; reversi enim in urbem suam, ea quae urbi vicina sunt obtinebunt. Cumque haec expleta fuerint, sicut in Judicum libro, mittebat Dominus salvatores qui populum de captivitate salvarent: sic ascendent, et venient in montem Sion, ut judicent atque discernant, quasi subjectum et servientem sibi montem Esau, hoc est Idumaeos: subjugatisque omnibus, erit Domino regnum. Ubi nos posuimus Bosphorum, in Hebraico habet SAPHA- RAD ( ): quod nescio cur Septuaginta Ephratha transferre voluerint, cum et Aquila, et Symmachus et Theodotio cum Hebraica veritate concordent. Nos autem ab Hebraeo, qui nos in Scripturis sanctis erudivit, didicimus bosphorum sic vocari: et quasi Judaeus, Ista, inquit, est regio, ad quam Hadrianus captivos transtulit. Quando ergo Christus noster venerit, tunc reversura est in Judaeam etiam illa captivitas. Possumus autem locum quemlibet regni Babylonis intelligere, quanquam et aliud arbitrer. Nam consuetudinis prophetarum est, quando loquuntur contra Babylonem, Ammonitas, Moabitas, Philisthiim, et caeteras nationes, multis sermonibus linguae eorum abuti, et servare idiomata provinciarum.","english":"Furthermore, those who had been transferred from the metropolis Jerusalem itself into Sapharad, which we render as Bosphorus, will possess the cities of the South, which are in the tribe of Judah; for having returned to their own city, they will obtain those places that are near the city. And when these things have been fulfilled, just as in the Book of Judges the Lord sent saviors who saved the people from captivity, so they will ascend and come to Mount Zion, to judge and discern, as if Mount Esau, that is, the Idumeans, were subject and serving them; and after all have been subjugated, the kingdom will belong to the Lord. Where we have placed Bosphorus, the Hebrew has SAPHA-RAD, which I do not know why the Septuagint wished to render as Ephratha, since Aquila, Symmachus, and Theodotion agree with the Hebrew truth. But we have learned from the Hebrew who instructed us in the holy scriptures that the Bosphorus is so called; and like a Jew, he said, \"This is the region to which Hadrian transferred captives.\" Therefore, when our Christ comes, then that captivity will also return to Judea. However, we can understand any place of the kingdom of Babylon, although I think otherwise. For it is the custom of the prophets, when they speak against Babylon, the Ammonites, the Moabites, the Philistines, and other nations, to misuse many words of their languages and to preserve the idioms of the provinces.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Sapharad","severity":"info","text":"Jerome identifies Sapharad (Obad 1:20) with the Bosphorus, citing a Jewish teacher who linked it to Hadrian’s transfer of captives. The Septuagint’s rendering as Ephratha is rejected.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Book of Judges","severity":"info","text":"Jerome compares the future deliverance to the pattern in the Book of Judges, where the Lord sent saviors to rescue the people from captivity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Hadrian","severity":"info","text":"Jerome reports a tradition that Hadrian relocated Jewish captives to the Bosphorus region, linking Obadiah’s prophecy to post-Second Temple diaspora.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Septuagint","severity":"info","text":"Jerome notes that the Septuagint translates Sapharad as Ephratha, while Aquila, Symmachus, and Theodotion agree with the Hebrew, showing Jerome’s reliance on later Greek versions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Bosphorus","severity":"caution","text":"Jerome concedes that Sapharad could refer to any place in the Babylonian kingdom, though he prefers the Bosphorus identification. The geographical referent remains uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise location of Sapharad is ambiguous; Jerome offers both a specific identification (Bosphorus) and a general one (any place in Babylon)."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"Quia ergo lingua Assyriorum terminus, qui Hebraice vocatur GEBUL ( ), dicitur SAPHARAD ( ), hunc sensum esse conjicio: Transmigratio Jerusalem, quai in cunctis terminis regionibusque divisa est, urbes Austri, id est, tribus suae recipiet. Pro eo autem quod nos interpretati sumus, et ascendent salvatores, ac Septuaginta transtulerunt, hi qui salvi fuerint, in Hebraeo scriptum est, MOSIM ( ): qui non ut Aquila, et Septuaginta, et Theodotio passive, vel sed juxta Symmachum, id est active salvatores, intelligendi sunt. Siquidem, id est, salvati, PHELETIM ( ) Hebraeo sermone dicuntur. Quia juxta historiam, ut potuimus, interpretati sumus, et inter confragosos scopulos nostram naviculam reximus: spiritualis intelligentiae vela pandamus, ut, flante Domino, et sua reserante mysteria, laeti perveniamus ad portum. Eo tempore quo Benjamin possederat Galaad, transmigratio exercitus filiorum Israel, vel certe principium transmigrationis carnei quondam Israel, istud erit, ut ad Chananaeorum terram perveniat, et propheticus sermo qui fame periclitabatur in Judaea, exsiccato vellere Israel, ad gentium rorem transeat: ibique pascatur, et pascat, dum et recipitur a credentibus, et pascit ipse credentes. Sareptha, vel ex duobus compositum est, et interpretatur angustia panis: vel unum verbum est, et transfertur in incendium.","english":"Therefore, since the Assyrian word for \"boundary,\" which in Hebrew is called GEBUL, is said to be SAPHARAD, I conjecture that this is the meaning: The migration of Jerusalem, which has been divided among all boundaries and regions, will receive the cities of the South, that is, its own tribe. But for what we have translated as \"and the saviors will ascend,\" and the Septuagint rendered as \"those who have been saved,\" in Hebrew it is written MOSIM, which is not to be understood passively, as Aquila, the Septuagint, and Theodotion have it, or even according to Symmachus, that is, actively as \"saviors.\" For indeed, those who have been saved are called PHELETIM in the Hebrew language. Since we have interpreted according to history as best we could, and have steered our little ship among the jagged rocks, let us spread the sails of spiritual understanding, so that, with the Lord blowing and revealing his mysteries, we may happily reach the port. At the time when Benjamin possessed Gilead, the migration of the army of the sons of Israel, or rather the beginning of the migration of the once carnal Israel, will be this: that it may reach the land of the Canaanites, and the prophetic word, which was perishing from famine in Judea, the fleece of Israel having been dried up, may pass over to the dew of the nations; and there it may feed and be fed, while it is both received by believers and itself feeds believers. Sarepta is either composed of two words and means \"narrowness of bread,\" or it is one word and is translated as \"configration.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"SAPHARAD","severity":"info","text":"Jerome identifies Sapharad as an Assyrian word for 'boundary,' equivalent to Hebrew GEBUL, and uses this to interpret the migration of Jerusalem as dispersed among all regions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"MOSIM","severity":"info","text":"Jerome notes that the Hebrew MOSIM is rendered actively as 'saviors' by Symmachus, contrasting with the passive 'those who have been saved' by Aquila, the Septuagint, and Theodotion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"PHELETIM","severity":"info","text":"Jerome states that PHELETIM in Hebrew means 'those who have been saved,' distinguishing it from the active sense of MOSIM.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Jerome marks a transition from historical interpretation to spiritual understanding, using the metaphor of steering a ship among rocks to spreading sails for mystical exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sareptha","severity":"info","text":"Jerome offers two etymologies for Sareptha: either from two words meaning 'narrowness of bread' or as one word meaning 'configration,' reflecting his philological method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Benjamin possessed Galaad","severity":"info","text":"The reference to Benjamin possessing Gilead likely alludes to the tribal allotment in the Book of Joshua or Judges, though no specific verse is cited.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise biblical verse for the migration of Jerusalem and the cities of the South is not identified; Jerome's historical referent for Benjamin and Gilead is unclear."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"Chanaan vero in, id est motum, vertitur: aut certe negotiator et humilis appellatur. Igitur transmigratio filiorum Israel quando occidentem dimiserint litteram, et ad spiritum venerint vivificantem, movebit cuncta quae legis sunt. Negotiabitur de multis margaritis unam pretiosissimam margaritam, et, deposita Judaeorum superbia, humilitatem sectabitur Christianam, et illuc usque perveniet, ubi antea fuit tribulatio panis, et mulier vidua a suo conditore deserta pupillum filium vix alebat, et ubi universa illius peccata et vitia concrementur. Captivitas autem sive transmigratio Jerusalem, ubi quondam erat visio pacis, et quae nunc in toto orbe dispersa est, possidebit civitates Austri, id est Ecclesias veri et perfecti luminis, dicetque cum sponsa poenitens: Ubi pascis, ubi cubas in meridie (Cant. I, 6)? Et cum Joseph in antiquam germanitatem recepta, inebriabitur sanguine pastoris et principis. Quod si juxta Septuaginta Ephratha legimus, nulli dubium est, quin Christi intelligatur fides. Ephratha enim interpretatur, id est ubertas, et est, appellaturque Bethleem, in qua ortus est coelestis panis. His autem ita gestis, ascendent salvatores vel qui salvati fuerint de reliquiis populi Judaici in montem Sion, ut judicent, et ulciscantur montem Esau. Quomodo lumen Dominus lucem appellat apostolos suos, et dicit: Vos estis lux mundi (Matth.","english":"Chanaan\" indeed is translated as \"movement,\" or certainly it is called \"merchant\" and \"humble.\" Therefore, the migration of the sons of Israel, when they have abandoned the western letter and come to the life-giving spirit, will move all things that are of the law. It will trade many pearls for one most precious pearl, and, having laid aside the pride of the Jews, it will follow Christian humility, and will arrive even at that place where previously there was the tribulation of bread, and a widow woman, deserted by her creator, barely nourished her orphan son, and where all her sins and vices are burned up. Moreover, the captivity or migration of Jerusalem, where once there was a vision of peace, and which is now scattered throughout the whole world, will possess the cities of the South, that is, the churches of the true and perfect light, and will say with the penitent bride: \"Where do you pasture, where do you lie down at noon?\" (Song of Songs 1:6). And, received into ancient brotherhood with Joseph, she will be inebriated with the blood of the shepherd and prince. But if, according to the Septuagint, we read \"Ephratha,\" there is no doubt that the faith of Christ is understood. For \"Ephratha\" is interpreted, that is, \"abundance,\" and it is and is called Bethlehem, in which the heavenly bread was born. And with these things having been done, the saviors, or those who have been saved from the remnants of the Jewish people, will ascend Mount Zion, to judge and avenge Mount Esau. Just as the Lord calls his apostles \"light,\" and says: \"You are the light of the world\" (Matthew","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Chanaan","severity":"info","text":"Jerome etymologizes 'Chanaan' as 'motus' (movement), 'negotiator' (merchant), and 'humilis' (humble), drawing on Hebrew and patristic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Song of Songs 1:6","severity":"info","text":"The phrase 'Ubi pascis, ubi cubas in meridie' quotes Song of Songs 1:6 (Vulgate), interpreted here as the penitent bride's speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 5:14","severity":"info","text":"The allusion 'Vos estis lux mundi' echoes Matthew 5:14, where Jesus calls the apostles the light of the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ephratha","severity":"info","text":"Jerome identifies Ephratha with Bethlehem, interpreting it as 'ubertas' (abundance) and linking it to Christ's birth as 'coelestis panis' (heavenly bread).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Septuaginta","severity":"info","text":"Jerome notes a variant reading 'Ephratha' in the Septuagint, which he interprets Christologically, showing his reliance on Greek textual tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ascendent salvatores","severity":"info","text":"The phrase 'ascendent salvatores vel qui salvati fuerint' introduces a dual interpretation: either saviors or the saved, reflecting Jerome's exegetical ambiguity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Chanaan' as a proper name or symbolic term is ambiguous; Jerome offers multiple etymologies.","The phrase 'ascendent salvatores' is ambiguous between active (saviors) and passive (those saved) readings."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"V, 14): et ipsa petra Petro donarit, ut petra sit: pastor quoque bonus illis pastorum largitus est nomina: et quodcunque dicitur de eo, servis tribuit ut dicantur: sic ipse Salvator apostolos suos mundi esse voluit salvatores, qui ascendentes speculam montis Ecclesiae, et deponentes superbiam Judaicam, universorumque montium, qui adversum scientiam Dei erigebantur, regnum Domino paraverunt.\n\nHaec ad duas lucubratiunculas veterum auctoritatem secutus, et maxime expositionem Hebraicam propero sermone dictavi, aperuique os meum: sed nescio an illud Christus impleverit. Unde sapiens lector sensuum magis debet consequentiam quaerere quam eloquii venustatem. Neque enim ea lenitate et compositione verborum dictamus, ut scribimus. Aliud est, mi Pammachi, saepe stylum vertere, et quae memoria digna sunt scribere; aliud notariorum articulis praeparatis, pudore reticendi, dictare quodcunque in buccam venerit. In hoc propheta, et adolescentuli lusimus, et senes praesumpsimus. Qui veriora et meliora dixerit, in illius sententiam transgredere.","english":"(V. 14): and that very rock was given to Peter, so that he might be a rock; the good shepherd also bestowed upon them the names of shepherds; and whatever is said concerning him, he grants to his servants so that they may be called by those names. Thus the Savior himself wished his apostles to be saviors of the world, who, ascending the watchtower of the mountain of the Church and laying aside Jewish pride and the pride of all mountains that were raised up against the knowledge of God, prepared a kingdom for the Lord.\n\nThese things I have dictated in a hasty style, following the authority of the ancients and especially the Hebrew exposition, in two brief lucubrations; I have opened my mouth, but I do not know whether Christ has filled it. Hence the wise reader ought to seek the coherence of the meanings rather than the elegance of the language. For we do not dictate with the same smoothness and composition of words as we write. It is one thing, my Pammachius, often to turn the pen and to write what is worthy of memory; it is another thing, with the prepared hands of notaries, out of shame of silence, to dictate whatever comes into one's mouth. In this prophet, we have both played as adolescents and presumed as old men. Whoever has spoken more truly and better, go over to his opinion.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the commentary with a personal epilogue, shifting from exegesis to a reflection on method and a dedication to Pammachius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Jerome addresses Pammachius, a Roman senator and patron, indicating the commentary was dictated hastily, likely for a specific request or occasion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Jerome contrasts careful writing with extemporaneous dictation, reflecting late antique practices of composition and the role of notaries in preserving patristic works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'aperui os meum: sed nescio an illud Christus impleverit' is a rhetorical modesty topos; it should not be read as a literal claim of divine inspiration or its lack.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"lucubratiunculae","severity":"info","text":"Lucubratiunculae, diminutive of lucubratio, denotes works composed by lamplight, implying night study; Jerome uses it to modestly characterize his two brief commentaries on Obadiah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The opening reference to Peter as rock alludes to Matthew 16:18, where Christ renames Simon as Peter (Cephas), a foundational text for Petrine primacy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'expositionem Hebraicam' may refer to a specific Hebrew source or to Jerome's general reliance on Hebrew textual traditions; the exact reference is unclear."],"confidence":"high","notes":[]}]}