{"slug":"tmp489.tmp489.opp-lat1","id":"latin:ogl-pl:tmp489.tmp489.opp-lat1","title":"Liber De Expositione Psalmorum","title_source":"Liber De Expositione Psalmorum","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":"2026-11-15T07:57:48Z","cost_usd":0.024655},"source":{"registry_id":"latin:ogl-pl:tmp489.tmp489.opp-lat1","work_id":"tmp489.tmp489.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/tmp489/tmp489/tmp489.tmp489.opp-lat1.xml"},"stats":{"passages":50,"english_words":12859,"coptic_letters":0,"source_letters":49264,"commentary_units":292,"commentary_kinds":10,"derived_notes":1,"ambiguities":77,"work_notes":6,"external_links":0,"timeline":6},"summary":{"work":"tmp489.tmp489.opp-lat1","abstract":"The Liber De Expositione Psalmorum is a Latin commentary on the Psalms attributed to Jerome, following the Septuagint text and employing allegorical and moral exegesis typical of his early period. Composed around 389–392 CE during Jerome's stay in Bethlehem, the work survives in a single medieval manuscript tradition, with some psalms fragmentary or missing. It was widely cited by medieval commentators such as Cassiodorus and Thomas Aquinas and used in the Glossa Ordinaria, shaping monastic lectio divina. The commentary attributes some psalms to specific historical events like the Maccabean period, reflecting patristic tradition rather than modern critical consensus.","historical_context":"The commentary was composed ca. 389–392 CE in Bethlehem, where Jerome had settled after leaving Rome in 385. He led a monastic community, focusing on biblical exegesis and translation. This work belongs to his early exegetical phase, before his turn to the Hebrew veritas, and relies on the Septuagint (LXX) psalm numbering and text. The text survives in a single medieval manuscript tradition, with some psalms fragmentary or missing. The edition uses the OGL-PL base, which may not collate all witnesses. Jerome's allegorical method reflects the influence of Origen and earlier Alexandrian exegesis, and the work was later widely cited by medieval commentators like Cassiodorus and Aquinas, and used in the Glossa Ordinaria, shaping monastic lectio divina.","significance":"The Liber De Expositione Psalmorum is significant as a key example of Jerome's early exegetical method, rooted in Septuagint-based allegorical interpretation. It influenced medieval biblical commentary and monastic spirituality, being cited by major figures like Cassiodorus and Aquinas and incorporated into the Glossa Ordinaria. Its attribution of psalms to historical events like the Maccabean period reflects patristic traditions that shaped later Christian understanding of the Psalms.","timeline":[{"date":"ca. 389–392 CE","event":"Composition of Liber De Expositione Psalmorum by Jerome in Bethlehem."},{"date":"4th–5th c.","event":"Transmission of the work in Latin manuscript tradition."},{"date":"6th c.","event":"Cassiodorus cites the commentary in his own Psalm exegesis."},{"date":"12th c.","event":"Use of the commentary in the Glossa Ordinaria."},{"date":"13th c.","event":"Thomas Aquinas references the work in his biblical commentaries."},{"date":"Modern","event":"Edition based on OGL-PL base, without critical apparatus or stemma."}],"relations":[{"work":"Commentary on the Psalms by Cassiodorus","relation":"Cited and used by Cassiodorus in his own Psalm commentary.","key":"","label":null,"url":null},{"work":"Glossa Ordinaria","relation":"Incorporated into the Glossa Ordinaria as a source.","key":"","label":null,"url":null},{"work":"Summa Theologica by Thomas Aquinas","relation":"Referenced by Aquinas in his biblical exegesis.","key":"","label":null,"url":null},{"work":"Commentary on the Psalms by Origen","relation":"Influenced by Origen's allegorical method.","key":"","label":null,"url":null},{"work":"Vulgate Psalms","relation":"Based on the Septuagint text, not Jerome's later Hebrew translation.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The date of composition (ca. 389–392 CE) is based on scholarly consensus but not explicitly stated in the manuscript.","The text survives in a single medieval manuscript tradition; some psalms are fragmentary or missing.","The edition relies on the OGL-PL base, which may not collate all witnesses, and no critical apparatus or stemma is provided.","Jerome's attribution of some psalms to specific historical events (e.g., Maccabean period) reflects patristic tradition, not modern critical consensus."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000496,"generated":"2026-11-15T07:57:47Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp489/tmp489/tmp489.tmp489.opp-lat1.xml"}],"checks":{"work":"tmp489.tmp489.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":50,"translated":50,"commentary_passages":50,"commentary_units":292,"english_words":12859,"source_letters":49264,"commentary_kinds":10},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The commentary follows the Septuagint (LXX) psalm numbering and text, not the Hebrew. Jerome’s exegesis is allegorical and moral, typical of his earlier, pre-Hebrew period.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Composed ca. 389–392 CE, during Jerome’s stay in Bethlehem. This places it among his early exegetical works, before his turn to the Hebrew veritas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The text survives in a single medieval manuscript tradition; some psalms are fragmentary or missing. The edition relies on the OGL-PL base, which may not collate all witnesses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Widely cited by medieval commentators (e.g., Cassiodorus, Aquinas) and used in the Glossa Ordinaria. Its allegorical method shaped monastic lectio divina.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not provide a critical apparatus or stemma. Variants between the OGL-PL text and other editions (e.g., CCSL) are not recorded here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Jerome’s attribution of some psalms to specific historical events (e.g., Maccabean period) reflects patristic tradition, not modern critical consensus.","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: 50 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 1:29."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":50},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"LIBER DE EXPOSITIONE PSALMORUM.\n\nPROCEMIUM.\n\nPsalterium ita est quasi magna domus, quae unam quidem habet exteriorem a clavem in porta: in diversis vero intrinsecus cubiculis proprias claves habet. Licet amplior una clavis sit grandis portae Spi– ritus sanctus; tamen unumquodque cubiculum proprias habet claviculas suas. Si quis igitur elavem confusam de domo projiciat, si voluerit aperire cubiculum, non potest, nisi clavem invenerit. Sic singuli psalmi quasi singulae cellulae sunt, habentes proprias claves suas. Grandis itaque porta istius domus primus psalmus est, qui ita incipit:\n\nPSALMUS PRIMUS.\n\nBeatus vir qui non abiit in consilio impiorum. Quidam putant istius psalmi clavem super Christi Domini nostri personam esse referendam: ut beatus iste vir secundum hominem Christus sit. Bona quidem voluntas, sed imperitia est. Si enim beatus vir Christus est, et Christus legem dedit, quomodo nunc de Christo dicitur: sed in lege Domini voluntas ejus? Deinde quomodo ligno alteri comparatur, et dicitur: Et erit tamquam lignum quod plantatum est secus decursus aquarum? Si enim ligno comparatur, omne autem quod comparatur, minus est ab eo cui comparatur, ergo majus lignum quam Dominus, qui ligno comparatur. Videtis igitur quia super Domini persona non potest interpretari psalmus.","english":"THE BOOK ON THE EXPOSITION OF THE PSALMS.\n\nPREFACE.\n\nThe Psalter is like a great house, which indeed has one outer key at the door, but in the various inner chambers it has its own keys. Although the one larger key of the great door is the Holy Spirit, yet each individual chamber has its own little keys. Therefore, if someone throws away the confused key of the house, when he wishes to open a chamber, he cannot, unless he finds the key. Thus, individual psalms are like individual cells, having their own keys. And so the great door of that house is the first psalm, which begins thus:\n\nPSALM ONE.\n\nBlessed is the man who has not gone forth in the counsel of the impious. Some think that the key of this psalm is to be referred to the person of our Lord Christ: that this blessed man is Christ according to his humanity. The intention is good, but it is inexperience. For if the blessed man is Christ, and Christ gave the law, how is it now said of Christ: \"but his will is in the law of the Lord\"? Then, how is he compared to a tree, and it is said: \"And he will be like a tree that is planted beside the courses of waters\"? For if he is compared to a tree, and everything that is compared is less than that to which it is compared, then the tree is greater than the Lord, who is compared to a tree. You see, therefore, that the psalm cannot be interpreted concerning the person of the Lord.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Procemium","severity":"info","text":"The preface introduces a metaphor of the Psalter as a house with a grand door (Psalm 1) and inner chambers (individual psalms), each with its own key (interpretive principle).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"clavem","severity":"info","text":"The Latin 'clavem' (key) is used metaphorically for the interpretive principle or spiritual meaning of each psalm, with the Holy Spirit as the master key.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Beatus vir qui non abiit in consilio impiorum","severity":"info","text":"This is a paraphrase of Psalm 1:1 (Vulgate: 'Beatus vir qui non abiit in consilio impiorum'), though the standard Vulgate reads 'Beatus vir qui non abiit in consilium impiorum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sed in lege Domini voluntas ejus","severity":"info","text":"This phrase echoes Psalm 1:2 (Vulgate: 'sed in lege Domini voluntas eius'), referring to the blessed man's will being in the Lord's law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et erit tamquam lignum quod plantatum est secus decursus aquarum","severity":"info","text":"This is a paraphrase of Psalm 1:3 (Vulgate: 'et erit tamquam lignum quod plantatum est secus decursus aquarum'), comparing the blessed man to a tree by water.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Quidam putant istius psalmi clavem super Christi Domini nostri personam esse referendam","severity":"info","text":"Jerome rejects a Christological interpretation of Psalm 1, arguing that comparing Christ to a tree would diminish his status, reflecting early exegetical debates.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'clavem' could be read as 'key' or 'clue'; the text uses it metaphorically for interpretive principle.","The phrase 'Beatus vir qui non abiit in consilio impiorum' differs slightly from the Vulgate's 'consilium', possibly a scribal variant or paraphrase."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Sed generaliter de quolibet justo viro dicitur: licet multi putent a de Joseph dictum esse, illo ab Arimathia, qui non abierit in consilio Judaeorum, et in via peccatorum non stetit, et in cathedra Pharisaeorum non sedit: tamen nos quod alii specialiter in illo interpretantur, generaliter in viro justo interpretamur. Beatus vir qui non abiit in consilio impiorum. Legimus in Genesi maledictum fuisse Adam quando dicitur, maledicta terra in operibus tuis (Gen. iii, 17). Maledictio ergo primi hominis nunc benedictione solvitur. Quasi in vetere Lege una beatitudo ponitur: caeterum in Evangelio octo simul beatitudines nuncupantur (Matt. v). Beatus vir qui non abiit in consilio impiorum. Beatus vir, non homo; sed vir: vir qui in perfectum virum pervenerit Christum, qui non abiit in consilio impiorum. Tria hominum generalia peccata descripsit: aut enim cogitamus, aut facimus, aut docemus. Primum cogitamus; deinde cum cogitaverimus, cogitationem in opera vertimus: cum fecerimus aliquid jam operis, fit etiam, ut alios doceamus quod ipsi feceramus. Beatus vir qui non abiit in consilio impiorum, qui non cogitavit malum: et in via peccatorum non stetit, et in cathedra pestilentioe non sedit. Hoc est, qui nec alios docuit, et in via percatorum non itetit. Difficile est ut aliquis non peccet.","english":"But generally it is said of any righteous man, although many think it was said of Joseph of Arimathea, who did not go into the council of the Jews, and did not stand in the way of sinners, and did not sit in the chair of the Pharisees. Yet we interpret what others interpret specifically of him, generally of the righteous man. Blessed is the man who did not go into the council of the impious. We read in Genesis that Adam was cursed when it is said, \"Cursed is the earth in your works\" (Gen. 3:17). Therefore the curse of the first man is now undone by a blessing. As if in the Old Law one beatitude is set forth, but in the Gospel eight beatitudes are named together (Matt. 5). Blessed is the man who did not go into the council of the impious. Blessed is the man, not the human being, but the man: the man who has attained to the perfect man, Christ, who did not go into the council of the impious. He described three general sins of men: for we either think, or do, or teach. First we think; then when we have thought, we turn thought into deeds; when we have done something of a deed, it also happens that we teach others what we ourselves have done. Blessed is the man who did not go into the council of the impious, who did not think evil; and did not stand in the way of sinners, and did not sit in the chair of the pestilent. That is, he neither taught others, nor stood in the way of sinners. It is difficult for someone not to sin.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Beatus vir","severity":"info","text":"Jerome reinterprets the psalm's 'Beatus vir' as referring to any righteous man, not exclusively to Joseph of Arimathea, and then identifies the 'vir' as one who has attained to Christ, the perfect man.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 3:17","severity":"info","text":"Jerome cites Genesis 3:17 ('Cursed is the earth in your works') to link Adam's curse with the blessing of the righteous man, presenting a typological reversal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matt. 5","severity":"info","text":"Jerome contrasts the single beatitude of the Old Law with the eight beatitudes in Matthew 5, emphasizing the progression from Old to New Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Joseph of Arimathea","severity":"info","text":"Joseph of Arimathea is mentioned in the Gospels as a secret follower of Jesus who buried him. Jerome notes that some interpreters apply the psalm's verses specifically to him, but he prefers a general interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"tria hominum generalia peccata","severity":"info","text":"Jerome structures the threefold sin (thinking, doing, teaching) as an exegetical framework for the psalm's three clauses: council, way, chair.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cathedra pestilentioe","severity":"caution","text":"The Latin 'cathedra pestilentioe' (chair of the pestilent) is a variant reading; the English draft has 'chair of the pestilent' but the Latin may be corrupt or a scribal error for 'pestilentiae'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'cathedra pestilentioe' is ambiguous: it may be a corruption of 'cathedra pestilentiae' (chair of pestilence) or a deliberate form; the English draft renders it as 'chair of the pestilent'.","The reference to 'Joseph of Arimathea' is not explicit in the psalm text; Jerome notes it as a traditional interpretation but does not specify its source."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Denique dicil et Joannes et Evangelista: Quia qui negat se peccatum fecisse, mentitur, et mendax est (I Joan.., i, 8). Si ergo omnes peccamus, nemo autem beatus nisi qui non peccat: igitur quia omnes peccamus, nemo beatus est. Sed videte quid dicat, et in via peccatorum non stetit; non dixit, beatus vir qui non peccavit, sed beatus vir qui in peccato non perseveraverit, et in via peccatorum non stetit. Ego heri peccavi, non sum beatus. Si non stetero in peccato, si retraxero me, jam beatus sum. Et in cathedra pestilentioe non sedit. Quomodo ibi dixit, stetit, sic et hic, sedit: sicut ibi qui non perseveravit in peccato, beatus est: sic hic qui in doctrina mala non perseveravit et sedit, beatus est. Quid igitur? videtis ipsi, quomodo beatitudo tripliciter condonatur: si non cogitemus mala, si in peccato non perseveraverimus, si non doceamus ea quae mala sunt. Hoc est quod dicit propheta: Super tribus et quatuor peccatis non convertam eam, dicit Dominus (Amos i, 9). Hoc octies dicit, Amos autem hoc loquitur. Id est cogitasti, ignovi: fecisti, ignovi: numquid mala etiam docere debeas? Hoc est quod dicitur: super tribus et quatuor peccatis non irascatur tibi, dicit Dominus. Et in lege ejus meditabitur die ac nocte.","english":"Finally, both John and the Evangelist say: \"He who denies that he has committed a sin lies, and is a liar\" (1 John 1:8). Therefore, if we all sin, but no one is blessed except he who does not sin, then because we all sin, no one is blessed. But see what it says: \"and did not stand in the way of sinners\"; it did not say, \"Blessed is the man who has not sinned,\" but \"Blessed is the man who has not persisted in sin, and did not stand in the way of sinners.\" I sinned yesterday; I am not blessed. If I do not stand in sin, if I draw back, I am already blessed. \"And did not sit in the chair of pestilence.\" Just as it said \"stood\" there, so here it says \"sat\": just as there he who did not persist in sin is blessed, so here he who did not persist in and sit in evil teaching is blessed. What then? You see for yourselves how blessedness is granted in three ways: if we do not think evil, if we do not persist in sin, if we do not teach those things which are evil. This is what the prophet says: \"Concerning three and four sins I will not turn her back,\" says the Lord (Amos 1:9). He says this eight times; Amos, however, speaks this. That is, you thought it, I forgave; you did it, I forgave; should you also teach evil? This is what is said: \"Concerning three and four sins He will not be angry with you,\" says the Lord. \"And he will meditate on His law day and night.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Joan.., i, 8","severity":"info","text":"The citation 'I Joan.., i, 8' refers to 1 John 1:8, but the Vulgate text of that verse reads 'Quoniam si peccatum non fecimus, mentimur, et mendaces sumus' (if we have not sinned, we lie and are liars). Jerome's paraphrase differs slightly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Amos i, 9","severity":"info","text":"The citation 'Amos i, 9' is imprecise: Amos 1:9 in the Vulgate reads 'Super tribus et quattuor peccatis non convertam eam' (concerning three and four sins I will not turn her back), but the verse numbering differs in modern Bibles (Amos 1:9 is a different verse). Jerome likely refers to Amos 1:3-5 or a similar passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"cathedra pestilentioe","severity":"info","text":"The phrase 'cathedra pestilentioe' (chair of pestilence) is a Latin rendering of a Hebrew or Greek idiom for false teaching or heretical doctrine. Jerome uses it to contrast with the 'chair of the Pharisees' mentioned in the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"beatitudo tripliciter condonatur","severity":"info","text":"Jerome structures his exegesis around a threefold condition for blessedness: not thinking evil, not persisting in sin, and not teaching evil. This tripartite division is a rhetorical device common in patristic commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Amos autem hoc loquitur","severity":"info","text":"Jerome notes that Amos 'speaks this eight times,' likely referring to the repeated phrase 'super tribus et quatuor peccatis' in the prophet's text. This reflects Jerome's familiarity with the Hebrew text of Amos, where such repetitions occur.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Denique dicil et Joannes et Evangelista","severity":"caution","text":"The Latin 'dicil' is a scribal error for 'dicit' (says). The phrase 'Joannes et Evangelista' is redundant, as John is both the apostle and evangelist; Jerome likely wrote 'Joannes evangelista' (John the evangelist).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'I Joan.., i, 8' is ambiguous: the verse number may be a scribal error or a different versification. The phrase 'super tribus et quatuor peccatis' in Amos is not precisely located in modern Bibles; Jerome may be paraphrasing a Hebrew idiom."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Dixit tria quae facere non debuit, non abire in consilio impiorum, et in via peccatorum non stare, et in cathedra pestilentiae non sedere: Dixit tria quae facere non debemus: dicit duo quae facere debeamus; non enim sufficit nobis mala fugere, nisi consequamur bona.\n\nSed in lege Domini voluntas ejus. Non dixit timor, sed, voluntas ejus; multi enim timore faciunt, sed timor facientis mercedem non habet. Sed in lege Domini voluntas ejus, ut velit facere quod Dominus imperavit. Et in lege ejus meditabitur die ac nocte: Non potest sermo explicare quantum mens concipit. Sed in lege Domini voluntas ejus. Dicit aliquis: Ecce ego volo legem Dei facere, beatus ergo sum quia volo; sed vide quid sequatur: non sufficit velle legem Dei, sed, in lege ejus meditabitur die ac nocte. Meditabitur die ac nocte. Dicat aliquis: hoc humana natura non suffert, nam et ambulandum est, et bibendum est, et comedendum est, et dormiendum est, et ea quae ad vitam necessaria sunt, comparanda. Quomodo in lege Dei meditabitur die ac nocte? maxime cum dicat Apostolus, Sine intermissione orantes (I Thess. v, 17). Numquid eo tempore quo dormio, orare possum? Meditatio ergo legis non in legendo est, sed in faciendo. Denique dicitur in alio loco: Sive manducatis, sive bibitis, sive quid facitis, omnia in nomine Domini facietis (I Cor. x, 31).","english":"He said three things which he ought not to have done: not to go in the counsel of the impious, and not to stand in the way of sinners, and not to sit in the chair of pestilence. He said three things which we ought not to do; he says two things which we ought to do; for it is not enough for us to flee evils, unless we pursue goods.\n\nBut \"his will is in the law of the Lord.\" He did not say \"fear,\" but \"his will\"; for many act from fear, but the fear of the doer has no reward. But \"his will is in the law of the Lord,\" so that he wishes to do what the Lord has commanded. \"And he will meditate on his law day and night\": speech cannot explain how much the mind conceives. But \"his will is in the law of the Lord.\" Someone says: Behold, I wish to do the law of God, therefore I am blessed because I wish it; but see what follows: it is not enough to wish the law of God, but \"he will meditate on his law day and night.\" He will meditate day and night. Let someone say: human nature cannot endure this, for one must also walk, and drink, and eat, and sleep, and procure those things which are necessary for life. How will he meditate on the law of God day and night? especially since the Apostle says, \"praying without ceasing\" (1 Thess. 5:17). Surely at the time when I sleep, I cannot pray? Therefore, meditation on the law is not in reading, but in doing. Finally, it is said in another place: \"Whether you eat, whether you drink, whether you do anything, do everything in the name of the Lord\" (1 Cor. 10:31).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Dixit tria ... dicit duo","severity":"info","text":"Jerome structures the passage as a threefold prohibition followed by a twofold positive command, then glosses the latter with a distinction between fear and will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"voluntas","severity":"info","text":"Jerome contrasts voluntas (will) with timor (fear), arguing that action from fear lacks reward; this reflects a moral-psychological emphasis on interior disposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Thess. v, 17","severity":"info","text":"Jerome cites 1 Thessalonians 5:17 ('praying without ceasing') to raise an objection about the feasibility of constant meditation, then resolves it by redefining meditation as practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. x, 31","severity":"info","text":"Jerome cites 1 Corinthians 10:31 (a conflation of 1 Cor. 10:31 and a common liturgical tag) to support the idea that all actions should be done in the name of the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"cathedra pestilentiae","severity":"info","text":"The phrase 'chair of pestilence' echoes Psalm 1:1 and was used in early Christian polemic to denote heretical teaching or false authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"meditabitur die ac nocte","severity":"info","text":"Jerome's interpretation of 'meditation' as ethical practice rather than reading anticipates later monastic lectio divina, though he distinguishes it from literal study.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'cathedra pestilentiae' is ambiguous: it may refer to a heretical teaching seat or a literal chair of moral corruption; Jerome treats it as a prohibition against false doctrine.","The citation 'I Cor. x, 31' is a conflation; the actual verse is 1 Cor. 10:31, but the wording 'omnia in nomine Domini facietis' is a paraphrase or liturgical tag."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Si porrigo eleemosynam, legem Dei meditor: si aegrotantem visito, pedes mei legem Dei meditantur: si ea facio quae praecepta sunt, quod alii ore meditantur, ego corpore meditor. Judaei igitur ore meditantur, nostra meditatio opus est. Dixit igitur tria quae facere non debemus, dixit duo quae facere debeamus: qui hoc fecerit, praemii quid merebitur?\n\nEt erit tamquam lignum quod plantatum est secus decursus aquarum, quod fructum suum dabit in tempore suo. Et folium ejus non defluet. Mihi simpliciter interpretantur qui dicunt, quomodo lignum si plantatum fuerit juxta aquas, necesse est ut vireat, et non siccatur, quia habent radices ipsius humorem unde vivant, sic quicumque legem Dei meditatur, ipsa legis meditatio virorem et facit, et vitam. Hoc illi simpliciter interpretantur; nos autem spiritualibus spiritualia comparantes, legentes in paradiso plantatum esse lignum vitae, et lignum scientiae boni et mali, et lignum vitae hoc plantatum esse in paradiso, et de ipso paradiso egredi fontem qui dividatur in quatuor principia (Gen. ii). Legimus et in Salomone (si cui placet Librum recipere), de sapientia enim ibi loquitur: Christus Dei virtus, et Dei sapientia (I Cor. i, 24): ergo ubi Salomon loquitur: Lignum vitoe est omnibus comprehendentibus eam (Prov. iii, 18), ibi de Sapientia dicitur. Si autem sapientia lignum vitae est, sapientia autem ipsa Christus est.","english":"If I give alms, I meditate on the law of God; if I visit the sick, my feet meditate on the law of God; if I do those things which are commanded, what others meditate with their mouth, I meditate with my body. The Jews, therefore, meditate with their mouth; our meditation is action. He said, then, three things which we ought not to do; he said two things which we ought to do: he who has done this, what reward will he merit?\n\nAnd it will be like a tree which is planted beside the courses of waters, which will give its fruit in its own time. And its leaf will not fall. Those who interpret simply say that, just as a tree, if it has been planted near waters, necessarily becomes green and does not dry up, because its roots have moisture from which they live, so whoever meditates on the law of God, the meditation itself on the law gives him vigor and life. They interpret this simply; but we, comparing spiritual things with spiritual, read in paradise that the tree of life was planted, and the tree of knowledge of good and evil, and that the tree of life was planted in paradise, and from that paradise itself a spring flows out which is divided into four heads (Gen. ii). We also read in Solomon (if it pleases anyone to receive the Book), for he speaks there about wisdom: Christ, the power of God, and the wisdom of God (1 Cor. i, 24): therefore, where Solomon says: \"The tree of life is for all who grasp it\" (Prov. iii, 18), there it is spoken about wisdom. But if wisdom is the tree of life, and wisdom itself is Christ.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"meditatio","severity":"info","text":"Jerome redefines meditatio as bodily action (giving alms, visiting the sick) rather than oral recitation, contrasting Christian practice with Jewish oral meditation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"lignum vitae","severity":"info","text":"The tree of life and the tree of knowledge of good and evil are from Gen 2:9. Jerome also cites Prov 3:18 and 1 Cor 1:24 to identify Christ as wisdom and the tree of life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"paradiso","severity":"info","text":"Jerome refers to the four rivers of paradise (Gen 2:10) as a spring dividing into four heads, a common patristic allegory for the four Gospels or cardinal virtues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"triple prohibition and double precept","severity":"info","text":"The passage recaps a prior three prohibitions and two positive commands, then introduces a reward question, linking the ethical framework to the ensuing tree allegory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"simpliciter interpretantur","severity":"info","text":"Jerome distinguishes a 'simple' literal interpretation of the tree allegory from his own spiritual reading, a common exegetical method in patristic commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"si cui placet Librum recipere","severity":"caution","text":"Jerome hedges his citation of Proverbs, indicating that some Christians disputed the canonicity of certain Old Testament books; this reflects ongoing debates in the 4th–5th centuries.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'et folium ejus non defluet' may be a loose citation of Ps 1:3 or a common sapiential image; the source is not explicit.","The identity of the 'Book' Jerome hesitates to receive is ambiguous; it may refer to Proverbs or to a deuterocanonical wisdom text."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Vides ergo quoniam qui beatus vir et sanctus est, huic ligno, hoc est sapientiae comparator. Videtis ergo quoniam beatus vir et justus iste qui non abiit in consilio impiorum, qui non fecit illa, et fecit ista, et erit tamquam lignum quod plantatum est secus decursus aquarum. Hoc est Christo similis erit, siquidem consedere nos fecit in coelestibus, et conregnare (Ephes. ii, 6). Videtis ergo quia cum Christo regnabimus in coelo. Videtis quoniam lignum hoc plantatum est in paradiso, et nos omnes cum illo complantati sumus.\n\nEt erit tamquam lignum quod plantatum est secus decursus aquarum. De illo enim fonte procedunt omnia flumina, quod fructum suum dabit in tempore suo. Lignum hoc non omni tempore dat fructum, sed, in tempore suo. Lignum hoc non dat in praesenti saeculo, sed in futuro, hoc est, in dic judicii. Lignum hoc nunc flores habet, lignum hoc nunc germinat, et promittit fruges futuras. Lignum hoc habet duo, habet et fructus, habet et folia. Fructum habet, sensum in Scripturis: folia, verba simplicia; fructus in sensu est, folia vero in verbis sunt. Quicumque igitur Scripturas sanctas legit, si secundum Judaeos legit, tantum folia inlelligit; si vero spiritualiter intelligit, fructus capit.","english":"You see, therefore, that the blessed and holy man is compared to this tree, that is, to wisdom. You see, therefore, that the blessed and just man who did not go in the counsel of the impious, who did not do those things, and did these things, will be like a tree that is planted beside the courses of waters. That is, he will be like Christ, since he has made us sit together in the heavens and reign together (Eph. 2:6). You see, therefore, that we will reign with Christ in heaven. You see that this tree is planted in paradise, and we are all planted together with him.\n\nAnd he will be like a tree that is planted beside the courses of waters. For from that source all rivers proceed, which will give its fruit in its own time. This tree does not give fruit at all times, but in its own time. This tree does not give in the present age, but in the future, that is, on the day of judgment. This tree now has flowers, this tree now sprouts, and promises future fruits. This tree has two things: it has both fruits and leaves. It has fruit, meaning in the Scriptures; leaves, simple words. The fruit is in the sense, but the leaves are in the words. Therefore, whoever reads the holy Scriptures, if he reads according to the Jews, understands only leaves; but if he understands spiritually, he takes the fruit.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"conregnare (Ephes. ii, 6)","severity":"info","text":"The citation 'Ephes. ii, 6' refers to Ephesians 2:6, where Paul speaks of Christ seating the faithful in the heavens. Jerome uses it to link the tree metaphor to eschatological reward.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"term","kind":"term","basis":"text","lemma":"lignum","severity":"info","text":"The Latin 'lignum' (tree) is the central metaphor, equated with wisdom and Christ. Jerome develops it as a symbol of spiritual growth and eschatological fruition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"secus decursus aquarum","severity":"info","text":"The phrase 'beside the courses of waters' echoes Psalm 1:3 (LXX) and reflects a common biblical image of a life-giving tree planted near water, symbolizing divine grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"folia ... fructus","severity":"info","text":"Jerome's distinction between 'leaves' (literal words) and 'fruit' (spiritual sense) became a standard hermeneutical trope in medieval exegesis, influencing allegorical reading of Scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Vides ... Videtis ... Videtis","severity":"info","text":"The repeated 'Vides' and 'Videtis' (you see) structure the passage as a series of rhetorical appeals, driving home the typological identification of the righteous man with the tree of wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in dic judicii","severity":"caution","text":"The phrase 'in dic judicii' is likely a scribal error for 'in die iudicii' (on the day of judgment). The English draft corrects it, but the Latin text as transmitted is corrupt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'in dic judicii' is ambiguous due to apparent scribal error; the intended reading is 'in die iudicii' (on the day of judgment)."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Et folium ejus non defluet. Tamen et folia istius arboris utilia sunt. Denique si quis et secundum historiam intelligit, utilitatem habet animae suae. Legimus in Apocalypsi Joannis (qui in istis provinciis non recipitur liber: tamen scire debemus quod in occidente omni, ei in aliis Phoenicis provinciis, et in AEgypto recipitur liber, et ecclesiasticus est, nam et veteres ecclesiastici viri, e quibus est Irenaeus, et Polycarpus, et Dionysius, et alii Romani interpretes, de quibus est et Cyprianus sanctus, recipiunt librum et interpretantur), legimus ergo Ibi: Et ecce, inquit, vidi thronum positum, et agnum unum, et arborem, inquit, secundum flumen, et ex utraque parte ripoe ipsam arborem (Apoc. xxii). Hoc est, ex ista parte erat et ex ilia parte erat. Et habebat, inquit, fructus ipsa arbor, et in anno, mensibus singulis duodecies fructus afferebat, et habebat, Inquit, folia, et folia ejus ad sanitatem gentium erant. Vidi, inquit, thronum positum unum: licet enim credamus in Patrem, et Filium, et Spiritum sanctum, et Trinitas sit, tamen regnum unum est. Vidi, inquit, thronum positum unum, et vidi, inquit, in conspectu throni stantem unum agnum. De assumptione dicitur corporis Salvatoris: Ecce agnus Dei, ecce qui tollit peccata mundi. Et egrediebatur, inquit, fons de subtus medio throni. Videtis igitur quoniam de medio throni fons egreditur gratiarum.","english":"And its leaf will not fall off. Yet the leaves of this tree are also useful. Finally, if someone understands it according to the historical sense, it has benefit for his soul. We read in the Apocalypse of John (which book is not received in these provinces; yet we ought to know that in the entire West, and in other Phoenician provinces, and in Egypt, the book is received and is ecclesiastical; for even ancient ecclesiastical men, among whom are Irenaeus, and Polycarp, and Dionysius, and other Roman interpreters, among whom is also the blessed Cyprian, receive the book and interpret it). We read, therefore, there: \"And behold,\" he says, \"I saw a throne placed, and one lamb, and a tree,\" he says, \"along the river, and on both sides of the bank the same tree\" (Apoc. xxii). That is, it was on this side and on that side. \"And it had,\" he says, \"fruit, that tree, and in the year, in each of the twelve months it bore fruit, and it had,\" he says, \"leaves, and its leaves were for the healing of the nations.\" \"I saw,\" he says, \"one throne placed: for although we believe in the Father, and the Son, and the Holy Spirit, and there is a Trinity, yet the kingdom is one.\" \"I saw,\" he says, \"one throne placed, and I saw,\" he says, \"in the sight of the throne one lamb standing.\" It is said concerning the assumption of the body of the Savior: \"Behold the lamb of God, behold him who takes away the sins of the world.\" \"And a spring,\" he says, \"went out from beneath the middle of the throne.\" You see, therefore, that from the middle of the throne a spring of graces goes out.","structure":"narrative","commentary":[{"unit":"reception","kind":"reception","basis":"text","lemma":"Apocalypsis Joannis","severity":"info","text":"Jerome notes that the Apocalypse of John is not received in some provinces but is accepted in the West, Phoenicia, and Egypt, citing Irenaeus, Polycarp, Dionysius, and Cyprian as authorities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apoc. xxii","severity":"info","text":"The passage loosely paraphrases Revelation 22:1-2, describing a throne, a lamb, and a tree by a river with healing leaves, though the exact wording differs from the canonical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"assumptione corporis Salvatoris","severity":"info","text":"Jerome interprets the lamb as referring to the assumption of Christ's body, a theological term for the taking up of the Savior's physical form, likely into heaven.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"fons de subtus medio throni","severity":"info","text":"The image of a spring emerging from beneath the throne echoes early Christian iconography of the four rivers of Paradise or the life-giving waters of Christ, common in apocalyptic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Videtis igitur quoniam de medio throni fons egreditur gratiarum","severity":"info","text":"This concluding sentence serves as an exegetical summary, linking the vision to the theme of grace flowing from the divine throne, reinforcing the allegorical interpretation of the tree as Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact reference 'Apoc. xxii' is ambiguous; it may refer to a non-canonical version or a loose citation of Revelation 22.","The phrase 'assumptione corporis Salvatoris' could be interpreted as the bodily assumption of Christ or a reference to the Eucharist; the text does not clarify."],"confidence":"medium","notes":[{"kind":"scripture","severity":"info","ref":"John 1:29","text":"The English carries the scriptural phrase “the lamb of god”, which matches John 1:29. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":8,"ref":"p8","source":"Tamen non egreditur fons ille de throno, nisi agnus contra steterit. Nisi enim crediderimus Incorporationem Christi, non accipimus istas gratias. Et arbor, inquit, una excelsa posita erat. Non dixit arbores, sed arbor una. Si arbor una est, quomodo ex ista parte ripae est, et ex illa parte ripae est? Si enim dixisset, vidi arbores, fieri poterat ut aliae essent ex alia parte, et aliae ex alia. Nunc vero una arbor ex utraque parte esse dicitur; unus fluvius egreditur de throno Dei, hoc est, gratia Spiritus sancti. Et ista gratia Spiritus sancti in Scripturis sanctis est, hoc est, in isto fluvio Scripturarum. Tamen iste fluvius duas ripas habet, et vetus et novum Testamentum. Et in utraque parte arbor plantata, Christus est. Haec igitur arbor in anno, hoc est, singulis mensibus, duodecies fructus afferebat. Non possumus enim fructus de ista arbore accipere, nisi per apostolos. Si quis ergo per apostolos ad arborem venerit, necesse est ut fructus accipiat, fructus metat de Scripturis sanctis, hoc est, sensum divinum in littera commorantem. Si quis ergo venerit ad istam arborem per apostolos, fructus ejus capit; si quis vero non potuerit, adhuc infirmior est, necdum est discipulus, sed de turba est, sed deforis est, sed gentilis est. Qui fructus capere non potest, verba capiat, hoc est, folia ad sanitatem gentium: scriptum est enim: Et folia ejus ad sanitatem gentium.","english":"Nevertheless, that fountain does not flow from the throne unless the Lamb stands opposite. For unless we believe in the Incarnation of Christ, we do not receive these graces. And, he says, one tall tree was placed. He did not say trees, but one tree. If it is one tree, how is it on this bank and on that bank? For if he had said, I saw trees, it could be that some were on one side and others on the other. But now one tree is said to be on both sides; one river flows from the throne of God, that is, the grace of the Holy Spirit. And that grace of the Holy Spirit is in the Holy Scriptures, that is, in that river of the Scriptures. Yet that river has two banks, both the Old and the New Testament. And on both sides the tree is planted: Christ. Therefore this tree in the year, that is, each month, bore fruit twelve times. For we cannot receive fruit from that tree except through the apostles. If anyone, therefore, comes to the tree through the apostles, it is necessary that he receive fruit, that he harvest fruit from the Holy Scriptures, that is, the divine sense dwelling in the letter. If anyone, therefore, comes to that tree through the apostles, he takes its fruit; if anyone cannot, he is still weaker, he is not yet a disciple, but is of the crowd, but is outside, but is a Gentile. He who cannot take the fruit, let him take the words, that is, the leaves for the healing of the Gentiles: for it is written: And its leaves for the healing of the Gentiles.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"fons ille","severity":"info","text":"The 'fountain' (fons) is a metaphor for the grace of the Holy Spirit, which flows from the throne of God only when the Lamb (Christ) stands opposite, signifying the Incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"arbor una excelsa","severity":"info","text":"The 'one tall tree' is an allegorical reference to Christ, planted on both banks of the river (Old and New Testaments), echoing imagery from Revelation (Apocalypse) and possibly Ezekiel 47.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Apocalypsis Iohannis","severity":"info","text":"The previous passage notes that the Apocalypse of John is not received in some provinces, but is accepted in the West, Phoenician provinces, and Egypt. This reflects early canonical debates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"duodecies fructus","severity":"info","text":"The tree bears fruit twelve times a year, corresponding to the twelve apostles, through whom alone the fruit (divine sense) of Scripture is accessible.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"folia ejus ad sanitatem gentium","severity":"info","text":"The leaves (literal words) are for the healing of Gentiles, i.e., those unable to grasp the deeper spiritual fruit. This reflects a common patristic distinction between literal and spiritual exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Tamen non egreditur fons ille de throno","severity":"caution","text":"The Latin text is clear, but the allegorical identification of the river as the Holy Spirit and the tree as Christ is not explicitly biblical; it is Jerome's interpretive gloss.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'nisi agnus contra steterit' could be read as 'unless the Lamb stands opposite' or 'unless the Lamb stands against'; the former is taken, implying a necessary condition for the flow of grace."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Si quis adhuc de gentibus est, si quis discipulus non est, et adhuc de turba est, iste folia ipsius accipiat, hoc est, verba simplicia accipiat pro medicamento. Denique scriptum est, folia ejus ad sanitatem gentium, hoc est, ad medicinam. Hoc totum quare diximus, et excessimus ad Apocalypsim? Quoniam scriptum est, quod fructum suum dabit in tempore suo, et folium ejus non defluet, et omnia quoecumque faciet, semper prosperabuntur. Diximus de beatitudine justi viri, diximus de praemio ejus. Quoniam qui tria non fecerit, et duo fecerit, ligno paradisi, hoc est, Christi sapientiae comparatur. Diximus ergo de sancto viro, nunc de contrario viro videamus. Quid de peccatore et impio dicitur?\n\nNon sic impii. Illa universa genera praemiorum quae de justo diximus, impius non accipiet. Non sic impii. Non dixit, non sic peccatores; si enim de peccatoribus dixisset, omnes alieni eramus. Non sic impii. Inter impium et peccatorem hoc interest: qui impius est, negat Deum: qui peccator est, confitetur et peccat. Non sic impii. In quibusdam legitur, non sic hoc secundo. Non sic impii, non sic. Sed sciamus quia in Hebraico semel positum est. Diximus de sancto viro, et comparatione ejus. Et erit tamquam lignum, quod plantatum est secus decursus aquarum. Nunc econtrario de impio dicitur. Sicut justus vir comparatur ligno: sic impius comparatur pulveri, quem projicit ventus a facie terrae.","english":"If anyone is still among the Gentiles, if anyone is not a disciple and is still among the crowd, let him take its leaves, that is, let him take simple words as a remedy. Finally, it is written: \"Its leaves for the health of the Gentiles,\" that is, for medicine. Why have we said all this and digressed to the Apocalypse? Because it is written that it will give its fruit in its own time, and its leaf will not fall, and everything it does will always prosper. We have spoken about the blessedness of the righteous man, we have spoken about his reward. Because he who has not done three things but has done two is compared to the tree of paradise, that is, to the wisdom of Christ. So we have spoken about the holy man; now let us see about the contrary man. What is said about the sinner and the impious?\n\nNot so the impious. All those kinds of rewards that we have spoken about concerning the righteous man, the impious will not receive. Not so the impious. It did not say, \"Not so the sinners\"; for if it had said \"sinners,\" we would all be excluded. Not so the impious. Between the impious and the sinner there is this difference: he who is impious denies God; he who is a sinner confesses God and sins. Not so the impious. In some manuscripts it reads, \"Not so this second.\" Not so the impious, not so. But let us know that in Hebrew it is placed once. We have spoken about the holy man and his comparison: \"And he will be like a tree that is planted beside the courses of waters.\" Now, on the contrary, it is said about the impious. Just as the righteous man is compared to a tree, so the impious is compared to dust, which the wind casts from the face of the earth.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"folia ejus ad sanitatem gentium","severity":"info","text":"Jerome quotes a scriptural phrase, likely from a psalm or wisdom text, but the exact source is not identified in the passage. The phrase echoes the medicinal use of leaves in biblical imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"impius","severity":"info","text":"Jerome distinguishes 'impius' (impious) from 'peccator' (sinner): the impious denies God, while the sinner confesses God but sins. This distinction is central to his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"non sic impii","severity":"info","text":"Jerome notes textual variation: some manuscripts read 'non sic hoc secundo' (not so this second), but the Hebrew original has the phrase only once. This reflects scribal or translational differences.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"nunc de contrario viro videamus","severity":"info","text":"Jerome marks a structural shift from the righteous man to the impious, using contrast (justus vs. impius) as an organizing principle for the commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ligno paradisi","severity":"info","text":"The 'tree of paradise' is identified with Christ's wisdom, linking the psalm's tree imagery to Christological interpretation common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quod fructum suum dabit in tempore suo","severity":"caution","text":"Jerome's reference to the Apocalypse and the tree's fruit may conflate multiple scriptural allusions; the exact source is unclear, and the logic of the digression is loosely connected.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural source for 'folia ejus ad sanitatem gentium' is not specified; it may be a paraphrase or a lost variant. The phrase 'non sic hoc secundo' in some manuscripts is ambiguous: it could refer to a second occurrence of the phrase or a different reading."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Pulvis licet de terra sit, tamen desinit esse terra. Sed tamquam pulvis quem projicit ventus a facie terroe. Videte quid dicitur, tam infelix erit impius, ut nec terrenas quidem sit pulvis. Videtur quidem non habere substantiam, sed habet suam substantiam. Nihil habet solidum; sed quod habet, ad poenam habet. Huc illucque dispergitur. Numquam in uno loco est. Quocumque ventas traxerit, illuc impetus ejus dirigitur. Sic et impius qui semel negaverit Deum, quocumque illum aura diaboli traxerit, illuc errore perducitur. Quoniam diximus quid sit justus, et cui comparetur: quid sit impius, et cui comparetur: et de praesenti saeculo diximus: nunc debemus de futuro et aeterno cognoscere.\n\nideo non resurgunt impii in judicio, neque peccatores consilio justorum. Legimus in Evangelio secundum Joannem, quicumque in me credit, non judicabitur; quicumque in me non credit, jam judicatus est (Joan. iii, 18). Quis ergo judicandus est, si ille qui credit, non judicabitur, et ille qui non credit, jam judicatus est? qui in die judicii judicabuntur? Requiramus ergo medium Inter credentem, et non credentem qni judicandus sit. Qui credit non judicabitur. Qui credit non peccat, qui vere credit non peccat, qui veram fidem habet non peccat.","english":"Although dust comes from the earth, it nevertheless ceases to be earth. But it is like dust which the wind casts from the face of the earth. See what is said: the impious man will be so wretched that he is not even earthly dust. He seems indeed to have no substance, but he has his own substance. He has nothing solid; but what he has, he has for punishment. He is scattered here and there. He is never in one place. Wherever the wind has drawn him, there his course is directed. So too the impious man who has once denied God, wherever the breath of the devil draws him, there he is led into error. Since we have said what the just man is, and to what he is compared; what the impious man is, and to what he is compared; and we have spoken about the present age: now we must learn about the future and eternal age.\n\nTherefore the impious do not rise again at the judgment, nor do sinners follow the counsel of the just. We read in the Gospel according to John: \"Whoever believes in me will not be judged; whoever does not believe in me is already judged\" (John 3:18). Who then is to be judged, if he who believes will not be judged, and he who does not believe is already judged? Who will be judged on the day of judgment? Let us therefore seek the one between the believer and the non-believer who is to be judged. He who believes will not be judged. He who believes does not sin; he who truly believes does not sin; he who has true faith does not sin.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. iii, 18","severity":"info","text":"The citation 'Joan. iii, 18' refers to John 3:18, but the quoted text 'quicumque in me credit, non judicabitur; quicumque in me non credit, jam judicatus est' does not correspond to any known reading of John 3:18. The verse likely is a loose paraphrase or a conflation with other Johannine passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pulvis quem projicit ventus a facie terroe","severity":"info","text":"The image of dust blown from the face of the earth echoes Psalm 1:4 (LXX) 'ὡσεὶ χνοῦν ὃν ἐκρίπτει ἄνεμος ἀπὸ προσώπου τῆς γῆς' (like dust which the wind casts from the face of the earth), a common patristic trope for the instability of the impious.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"pulvis","severity":"info","text":"The term 'pulvis' (dust) is used here as a metaphor for the impious, contrasting with 'terra' (earth) as a symbol of substance. The distinction between 'pulvis' and 'terra' reflects a theological hierarchy of being, where dust lacks the stability of earth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quoniam diximus ... nunc debemus","severity":"info","text":"This sentence marks a structural transition from discussing the present age (de praesenti saeculo) to the future and eternal age (de futuro et aeterno), organizing the commentary into eschatological phases.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ideo non resurgunt impii in judicio","severity":"caution","text":"The Latin 'ideo non resurgunt impii in judicio' is ambiguous: it could mean the impious do not rise at the judgment (i.e., are not resurrected) or do not rise up in judgment (i.e., do not participate). The context suggests the former, but the phrasing is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"qui vere credit non peccat","severity":"info","text":"The assertion 'he who truly believes does not sin' reflects a rigorist view of faith and sin, reminiscent of Pelagian or semi-Pelagian debates, though Jerome elsewhere condemns Pelagianism. This may indicate a rhetorical exaggeration or a source influence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Joan. iii, 18' does not match John 3:18; the quoted text may be a conflation or a misattribution.","'ideo non resurgunt impii in judicio' is ambiguous between 'do not rise at the judgment' (resurrection) and 'do not rise up in judgment' (participation).","The phrase 'qui vere credit non peccat' could be interpreted as a statement of ideal faith or as a theological claim about sinlessness."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"Demum quando peccamus, mens nostra in fide fluctuat; eo tempore quando peccamus, quando irascimur, quando detrahimus, quando homicidia facimus, quando fornicamur, uhi fides est? Ergo quod dicit, qui in me credit, non judicabitur, non enim necesse habet judicari qui jam beatus est. Qui in me non credit, jam judicatus est, jam enim praedestinatus ad poenam est. Qui ergo judicatur? Qui credit quidem, sed peccatis vincitur; qui habet bona, habet et mala; qui eo tempore quo credit, benefacit, quo non credit, male facit. Videamus ergo nunc quid dicitur: ideo non resurgunt impii in judicio. Non resurgunt ut judicentur, quia jam judicati sunt. Qui enim non credit in me, jam judicatus est. Neque peccatores in consilio justorum. Non dixit, peccatores non resurgunt, sed non resurgunt in consilio justorum. Non merentur eum his resurgere qui non sunt judicandi. Si in me crederent, cum his resurgerent, qui non suat judicandi.","english":"Finally, when we sin, our mind wavers in faith; at that time when we sin, when we become angry, when we slander, when we commit murders, when we fornicate, where is faith? Therefore, what He says, \"he who believes in me will not be judged,\" for he who is already blessed has no need to be judged. He who does not believe in me is already judged, for he is already predestined to punishment. Who, then, is judged? He who indeed believes but is overcome by sins; he who has good and also has evil; he who at the time when he believes does good, and when he does not believe does evil. Let us now see, therefore, what is said: the impious do not rise again in the judgment. They do not rise again to be judged, because they are already judged. For he who does not believe in me is already judged. Nor do sinners rise in the council of the just. It did not say that sinners do not rise again, but that they do not rise again in the council of the just. They do not deserve to rise with those who are not to be judged. If they believed in me, they would rise with those who are not to be judged.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a general reflection on sin and wavering faith to a specific exegesis of the phrase 'non resurgunt impii in judicio,' linking it to the idea of pre-judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"judicatus","severity":"info","text":"The term 'judicatus' is used in a double sense: first, as a legal judgment, and second, as a theological predestination to punishment, as seen in 'jam praedestinatus ad poenam est.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'qui in me credit, non judicabitur' echoes John 3:18 or similar Johannine themes of faith and judgment, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The concept of the impious not rising in judgment reflects early Christian eschatological debates about the fate of sinners, possibly influenced by Origenist ideas of universal resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This passage's distinction between sinners not rising 'in consilio justorum' versus not rising at all was cited in medieval discussions on the resurrection of the damned.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin 'uhi fides est?' is likely a scribal error for 'ubi fides est?'; the sense is clear but the text may be corrupt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'non resurgunt impii in judicio' could mean either that the impious do not rise at the final judgment or that they do not rise to be judged, as the text explains."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Quoniam novii Dominus viam justorum, et inter impiorum peribit. Quoniam novit Dominus viam justorum. Et quid grande est, si novit Dominus viam justorum, si dicitur Dominus nosse eos, quos nosse dignatur? Denique de peccatoribus dicitur. Recedite a me, operarii iniquitatis, non novit vos Dominus (Luc. xiii, 27): dicit Apostolus: a Si quis cognoscit, cognoscetur. Quoniam novit Dominus viam justorum (I Cor. xiv, 38). Qui peccator est, non novit eum Deus: qui justus eat, notus est a Deo. Legimus in Genesi eo tempore quo praevaricatus est Adam, eo tempore quo magis audivit serpentem, quam Deum, quando se abscondit a facie Dei, venit Dominus post prandium in paradiso, et deambulat (Gen. iii): videte quid dicitur, requirit Deus Adam non meridie, sed ad vesperam: jam enim Adam solem perdiderat, quia meridiem non habebat: ad vesperam, hoc est,, et ambulabat, non enim stat Deus peccatori, sed ambulat. Sciebat illum esse in paradieo, et non ignorabat quod factum erat, sed quia peccaverit Adam, nescit eum Deus. Et dixit Deus: Adam, ubi es? Diximus do eo quomodo peccator ignoretur a Deo. Econtrario scire debemos quomodo justus sciatur a Deo. Dicit Deus ad Abraham: Exi de terra tua, et de cognatione tua (Gen. xii, 1).","english":"Because the Lord knows the way of the righteous, and it will perish among the impious. Because the Lord knows the way of the righteous. And what is so great if the Lord knows the way of the righteous, if the Lord is said to know those whom he deigns to know? Finally, concerning sinners it is said: \"Depart from me, workers of iniquity, the Lord does not know you\" (Luke 13:27); the Apostle says: \"If anyone knows, he will be known. Because the Lord knows the way of the righteous\" (1 Cor. 14:38). He who is a sinner, God does not know him; he who is righteous is known by God. We read in Genesis at the time when Adam transgressed, at the time when he listened more to the serpent than to God, when he hid himself from the face of God, the Lord came after the midday meal into paradise and walks about (Gen. 3): see what is said, God seeks Adam not at midday, but toward evening: for Adam had already lost the sun, because he did not have midday; toward evening, that is, and he was walking, for God does not stand still for a sinner, but walks. He knew that he was in paradise, and he was not ignorant of what had been done, but because Adam had sinned, God does not know him. And God said: \"Adam, where are you?\" We have spoken about how the sinner is unknown to God. On the contrary, we ought to know how the righteous man is known by God. God says to Abraham: \"Leave your land and your kindred\" (Gen. 12:1).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. xiii, 27","severity":"info","text":"The citation 'Recedite a me, operarii iniquitatis, non novit vos Dominus' is not found in Luke 13:27; it may be a conflation or misremembering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. xiv, 38","severity":"info","text":"The verse 'Si quis cognoscit, cognoscetur' is not from 1 Cor. 14:38; the reference is likely erroneous, possibly a misattribution or scribal error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Gen. iii","severity":"info","text":"The narrative of God walking in paradise after the fall (Gen. 3) is not in the biblical text; Jerome adapts a midrashic tradition where God seeks Adam at evening.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"novit","severity":"info","text":"The Latin 'novit' (knows) is used in a theological sense of divine recognition: God 'knows' the righteous but not sinners, implying a salvific acknowledgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the fate of the righteous (known by God) with sinners (unknown), using scriptural proof-texts and a Genesis allegory to reinforce the theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text contains apparent scriptural misquotations (Luke 13:27, 1 Cor. 14:38) and a non-biblical Genesis episode, suggesting textual corruption or loose citation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Luke and 1 Corinthians citations is uncertain; the Genesis narrative is not biblical but from tradition."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"Venit in Palaestinam, fuit in Habramio, fuit In Geraris multo tempore; cum natus ei fuisset filios Isaac, et repromissionem acceperat, quia in semine tuo benedicentur omnes gentes, tulit Isaac, et obtulit eum Deo, et vox de coelo audita est, parce filio tuo, et statim scribitur eo tempore quo obtulerat filium Suum, quid dicit Deus Abrahain? Ecce cognovi quoniam tu times Dominum Deum tuum. Qui tanto tempore locutus fueras, nunc cognovisti Abraham? Sed quoniam grandis fides fuerat offerendo filium suum, propterea nunc primum coepit eum nosse Deus. Hoc totum quare dixi? quoniam scriptum est, quoniam novit Dominus viam justorum. Dicamus et aliter: via, et vita, et veritas Christus est: ambulemus ergo in Christum, et viam nostram novit Deus Pater. Et iter impiorum peribit. Non dtxh, impii peribunt; sed si egerint poenitentiam, et ipsi salvabuntur. Eo tempore quo apostulus Paulus persequebatur Christum, et Ecclesias, impius erat. Si ergo impii per– ibunt, non datur locus poenitentiae. Sed non dixit, impii peribunt, sed, iter impiorum peribit. Hoc est, peribit impietas; non impius, sed ipsa impietas; non homo peribit qni impius fuit, sed homine agente poenitentiam, peribit impietas.","english":"He came into Palestine, he was in Hebron, he was in Gerar for a long time; when a son Isaac had been born to him, and he had received the promise that in your seed all nations will be blessed, he took Isaac and offered him to God, and a voice was heard from heaven, \"Spare your son,\" and immediately it is written at that time when he had offered his son, what does God say to Abraham? \"Behold, I have known that you fear your Lord God.\" You, who had spoken for so long, have you now known Abraham? But because the faith was great in offering his son, for that reason now for the first time God began to know him. Why have I said all this? Because it is written that the Lord knows the way of the righteous. Let us say also in another way: the way, and the life, and the truth is Christ; therefore let us walk in Christ, and our way God the Father knows. And the way of the impious will perish. It does not say, the impious will perish; but if they do penance, they themselves will be saved. At the time when the apostle Paul was persecuting Christ and the churches, he was impious. If therefore the impious will perish, no place is given to penance. But it did not say, the impious will perish, but, the way of the impious will perish. That is, the impiety will perish; not the impious, but the impiety itself; not the man who was impious will perish, but with the man doing penance, the impiety will perish.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luke 13:27","severity":"info","text":"The previous passage cites 'Depart from me, workers of iniquity, the Lord does not know you' as Luke 13:27, but the canonical verse is Luke 13:27 (not a direct match); the citation is loose or from a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Abraham's offering of Isaac","severity":"info","text":"The narrative of Abraham offering Isaac and the voice from heaven ('Spare your son') is not in the canonical Genesis account (where an angel intervenes, Gen 22:11-12). Jerome may draw on Jewish or apocryphal traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"via, et vita, et veritas","severity":"info","text":"Jerome identifies Christ as 'the way, and the life, and the truth' (cf. John 14:6), interpreting 'via' as Christ, and 'viam nostram' as the Christian life known by God the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"iter impiorum peribit","severity":"info","text":"Jerome distinguishes 'iter impiorum peribit' (the way of the impious will perish) from 'impii peribunt' (the impious will perish), using the grammatical subject to argue that impiety, not the person, is destroyed through penance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"apostulus Paulus","severity":"info","text":"Jerome refers to Paul as 'apostulus Paulus' (a variant spelling) and cites his pre-conversion persecution as an example of impiety that can be overcome by penance, reflecting a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Non dtxh","severity":"caution","text":"The Latin 'Non dtxh' is likely a scribal error or abbreviation for 'Non dicit' (it does not say). The text is corrupt here; the intended reading is 'Non dicit'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Abraham-Isaac narrative (non-canonical tradition) is unclear.","The citation of Luke 13:27 is imprecise; the exact verse is uncertain."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Deus ergo hoc nobis praestet, ut tria non faciamus, et duo facimus; ligno vitae comparemur, non simus impii, qui comparantur pulveri; non simus peccatores, quoniam peccatores non resurgunt in consilio justorum, et via mala pereat: et benedicamus Deum, cui sit gloria in saecula saeculorum. Amen.\n\nPSALMUS V.\n\nQuintus psahnns hoc titulo praenotatur. In finem, pro ea quoe hoereditatem consequitur. Psalmus David. Multi putant titulos ad psalmos non pertinere. Et hoc qua ratione aestiment, nesciunt. Si quidem non haberentur in Haebreis, et Graecis, et Latinis veluminibus, recte putarent: nunc vero eum·in Hebraicis habeantur libris, et maxime iste titulus qui in quinto psalmo est praenotatos, miror eos hoc velle dicere, quod aliquid in Seriptura sine cansa sit. Si iota unum et unus apex non transiet de Lege, quanto magis tanta verba vel syllabas! In finem pro ea quoe hoereditatem consequitur, Psalmus David. Haereditas non in principio repromittitur, sed in fine mundi. Judaei in principio se obtinere putaverunt, nos in finem consequimur. Unde dicit et apostolus Joannes: Filioli, novissima hora est (I Joan. ii, 18). In novissima ergo hora finis est. In finem haereditas, in finem pro ea quoe hoereditatem consequitur. Quae est ista quae haereditatem consequitur? Mihi videtur quod Ecclesia sit, ipsa est enim quae haereditatem consequitur.","english":"Therefore, may God grant us this: that we not do three things, and we do two; that we be compared to the tree of life, that we not be impious, who are compared to dust; that we not be sinners, since sinners do not rise in the counsel of the righteous, and that the evil way perish; and let us bless God, to whom be glory forever and ever. Amen.\n\nPSALM 5.\n\nThe fifth psalm is prefaced with this title: \"To the end, for the one who obtains the inheritance. A psalm of David.\" Many think that the titles do not pertain to the psalms. And they do not know by what reasoning they think this. For if they were not contained in the Hebrew, Greek, and Latin volumes, they would rightly think so; but now, since they are held in the Hebrew books, and especially this title which is prefaced in the fifth psalm, I am amazed that they wish to say that something in Scripture is without cause. If one iota and one apex does not pass from the Law, how much more so such words or syllables! \"To the end, for the one who obtains the inheritance. A psalm of David.\" The inheritance is not promised at the beginning, but at the end of the world. The Jews thought they would obtain it at the beginning; we obtain it at the end. Whence the apostle John also says: \"Little children, it is the last hour\" (1 John 2:18). Therefore, in the last hour is the end. The inheritance is at the end; it is for the one who obtains the inheritance. Who is this one who obtains the inheritance? It seems to me that it is the Church, for she is the one who obtains the inheritance.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Psalmus V","severity":"info","text":"The passage marks the transition from a homiletic conclusion to the commentary on Psalm 5, with a formal title and introductory remarks.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"In finem, pro ea quae hereditatem consequitur","severity":"info","text":"This Latin title phrase is Jerome's rendering of a Hebrew psalm superscription. 'In finem' (ad finem) is interpreted eschatologically, as 'at the end,' linking the inheritance to the end of the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Filioli, novissima hora est","severity":"info","text":"Jerome cites 1 John 2:18, though the Vulgate text reads 'Novissima hora est' as a paraphrase; the canonical verse is 'Filioli, novissima hora est' (Little children, it is the last hour).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Si iota unum et unus apex non transiet de Lege","severity":"info","text":"This reflects a rabbinic principle of meticulous scriptural interpretation, asserting that even the smallest letter or diacritical mark in the Law is meaningful. Jerome adapts it to defend the authenticity of psalm titles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ecclesia sit, ipsa est enim quae hereditatem consequitur","severity":"info","text":"Jerome identifies the 'one who obtains the inheritance' as the Church, an ecclesiological reading that contrasts Jewish expectation of inheritance at the beginning with Christian eschatological hope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"tria non faciamus, et duo facimus","severity":"caution","text":"The opening sentence is obscure: 'that we not do three things, and we do two.' The referent of 'three' and 'two' is unclear, possibly alluding to a lost homiletic schema or a textual corruption.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'tria non faciamus, et duo facimus' lacks clear context; the three and two may refer to categories of sin or virtue not explained in the surviving text.","The citation of 1 John 2:18 is loose; the exact Vulgate wording is uncertain."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Psalmus David cantat in principio, quod Ecclesia accipiat in fine. Quintum ergo psalmus ex persona Ecclesiae est. Alii multa interpretantur, multi dicunt secundam historiam de Israelis populo, quod vellet reverti de Babylone in Judaeam. Hoc illi interpretantur, non sunt interpretati in finem pro ea quoe hoereditatem consequitur. Nos ergo spiritualibus spiritualia comparantes, orationibus vestris ex persona Ecclesiae istum psalmum disserere nitimur.\n\nPSALMUS VII.\n\nSingulis rebus imponuntur nomina, ut ex nominibus et res cognoscantur. Sic et psalmi titulis praenotati sunt, ut ex titulis intelligantur et psalmi. Quintus psalmus etiam hoc titulo praenotatus est: In finem pro ea quoe hoereditatem consequitur. Sextus psalmus hoe titulo praenotatur, In finem in hymnis pro octava, psalmus David. In quinto dicitur, pro ea quae hoeredtatem consequitur, in sexto dicitur, pro octava. In septimo vero quia et ipse sub alleluia cantandus est, quia in illa alia Dominica die lectus est psalmus sextus, et nos prae aegrotatione interpretari nun potuimus, nunc autem lectus est septimus psalmus. Habet autem titulum hujus modi, Psalmus David quem cantavit Domino pro verbis Chusi filii Jemini. Videte mysteria. Ergo ista sine causa scripta sunt? In quinto dicitur, pro ea quoe hoereditatem consequitur, in sexto dicitur, pro octava, in septimo dicitur, pro verbis Chusi filii Jemini.","english":"Psalm David sings at the beginning, which the Church receives at the end. Therefore the fifth psalm is from the person of the Church. Others interpret many things; many say according to the history of the people of Israel, that they wished to return from Babylon to Judea. They interpret this, but they have not interpreted it with regard to the end for her who obtains the inheritance. We, therefore, comparing spiritual things to spiritual things, by your prayers attempt to expound this psalm from the person of the Church.\n\nPSALM VII.\n\nNames are imposed on individual things, so that from the names the things themselves may be known. Thus also the psalms are marked with titles, so that from the titles the psalms may be understood. The fifth psalm is also marked with this title: \"For the end, for her who obtains the inheritance.\" The sixth psalm is marked with this title: \"For the end, in hymns for the eighth, a psalm of David.\" In the fifth it is said, \"for her who obtains the inheritance\"; in the sixth it is said, \"for the eighth.\" In the seventh, however, because it too is to be sung under alleluia, because on that other Lord's day the sixth psalm was read, and we on account of illness were unable to expound it, now, however, the seventh psalm has been read. It has a title of this sort: \"A psalm of David which he sang to the Lord for the words of Chusi the son of Jemini.\" See the mysteries. Therefore, were these things written without cause? In the fifth it is said, \"for her who obtains the inheritance\"; in the sixth it is said, \"for the eighth\"; in the seventh it is said, \"for the words of Chusi the son of Jemini.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Quintum ergo psalmus ex persona Ecclesiae est","severity":"info","text":"Jerome identifies Psalm 5 as spoken from the person of the Church, establishing an ecclesiological reading that contrasts with historical interpretations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"pro ea quoe hoereditatem consequitur","severity":"info","text":"The phrase 'for her who obtains the inheritance' is a Latin rendering of a Greek psalm title, likely referring to the Church as the heir of spiritual blessings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"pro octava","severity":"info","text":"'For the eighth' likely refers to the octave, a liturgical or musical term, possibly indicating the eighth day or mode; Jerome treats it as a mystery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Chusi filii Jemini","severity":"info","text":"Chusi (Cush) son of Jemini (Benjamin) appears in 2 Samuel 16–18 as a friend of David; the title links Psalm 7 to this narrative, though Jerome emphasizes its spiritual meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"nos prae aegrotatione interpretari nun potuimus","severity":"info","text":"Jerome notes that illness prevented him from expounding Psalm 6 on the previous Lord's day, providing a rare autobiographical detail about the commentary's delivery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Videte mysteria. Ergo ista sine causa scripta sunt?","severity":"caution","text":"Jerome's rhetorical question implies that the literal titles (e.g., 'for the words of Chusi') are not arbitrary but contain hidden spiritual meanings, warning against purely historical readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'pro ea quoe hoereditatem consequitur' contains a possible scribal error ('quoe' for 'quae'); the identity of 'her' is ambiguous but contextually the Church.","The phrase 'pro octava' is ambiguous: it could refer to the eighth psalm tone, the eighth day (Sunday), or a numerical symbol; Jerome leaves it as a mystery."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Videtis ergo quanta sint contexta mysteria, pro ea quoe hoereditatem consequitur. Quia in quiulo psalmo disputavimus, interpretantes ex persona Ecclesiae fuisse psalmum cantatum, quae haereditatem Christi consecuta est. Sextus vero psalmus proprie ad resurrectionem Christi pertinet, quae dies octava est. Nos enim et diem primum habemus, et diem octavum. Nos enim in die octava accepimus regna coelorum. Octava dies post sabbatum, prima in principio. Longum est, si nunc voluerimus dicere de octonario numero. Quoniam octo beatitudines sunt in Matthaeo: quoniam in centesimo decimo octavo psalmo singulae litterae octonos versus habeant: quomodo quindecim psalmi sunt graduum, quomodo septem et octo sint, quomodo Ecclesiastes dicat, date partem septem, et date partem octo (Eccles. xi, 2): quomodo orientalis porta in Ezechiel habent septem gradus et octo; longum est dicere, quomodo octavus est de filiis Isaii David, qui accepit regnum. Hoc est quod nunc dicitur pro octava, in ottava enim nos accepimus regnum coelorum, unde dicit: Domine, ne in furere tuo arguas me, neque in ira tua corripias me. Sed quoniam de duobus psalmis pariter interpretari non possumus, sulficit nobis de sexti psalmi titulo disputasse. Nunc veniamus ad septimi psalmi exordium quod ita incipit: Psalmus David quem cantavit Domino pro verbis Chusi filii Jemini.","english":"You see, therefore, how great are the mysteries woven together, on account of her who obtains the inheritance. Because in the fifth psalm we discussed, interpreting that the psalm was sung from the person of the Church, which has obtained the inheritance of Christ. The sixth psalm, however, pertains properly to the resurrection of Christ, which is the eighth day. For we have both the first day and the eighth day. For on the eighth day we have received the kingdoms of heaven. The eighth day after the sabbath, the first in the beginning. It is a long matter, if we should now wish to speak about the number eight. Because there are eight beatitudes in Matthew: because in the one hundred and eighteenth psalm each letter has eight verses: how there are fifteen psalms of ascent, how seven and eight are, how Ecclesiastes says, give a portion of seven, and give a portion of eight (Eccles. 11:2): how the eastern gate in Ezekiel has seven steps and eight; it is long to tell, how David was the eighth among the sons of Jesse, who received the kingdom. This is what is now said for the eighth, for on the eighth we have received the kingdom of heaven, whence he says: Lord, do not rebuke me in your fury, nor chastise me in your wrath. But since we cannot interpret both psalms together, it suffices for us to have discussed the title of the sixth psalm. Now let us come to the beginning of the seventh psalm, which begins thus: A psalm of David which he sang to the Lord for the words of Chus the son of Jemini.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"sextus vero psalmus","severity":"info","text":"Jerome transitions from the fifth psalm (attributed to the Church) to the sixth psalm, which he links to the resurrection and the eighth day, before moving to the seventh psalm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"octava dies","severity":"info","text":"The eighth day after the Sabbath (Sunday) symbolizes the resurrection and the beginning of the new creation; early Christian theology often associated it with baptism and the reception of the kingdom of heaven.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"date partem septem, et date partem octo (Eccles. xi, 2)","severity":"info","text":"Jerome cites Ecclesiastes 11:2, though the Vulgate reads 'da partem septem, et da partem octo' (give a portion to seven, and give a portion to eight), a reference to the number eight in a wisdom context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalmus David quem cantavit Domino pro verbis Chusi filii Jemini","severity":"info","text":"This is the title of Psalm 7 in the Septuagint tradition, referring to a historical incident involving Cush the Benjamite; Jerome uses it to introduce the seventh psalm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"octo beatitudines sunt in Matthaeo","severity":"info","text":"Jerome refers to the eight beatitudes in Matthew (ch. 5), a common patristic enumeration; this links the number eight to Christ's teaching and the kingdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in centesimo decimo octavo psalmo singulae litterae octonos versus habeant","severity":"caution","text":"Jerome's claim that each letter of Psalm 118 (119 in modern numbering) has eight verses is not accurate in the standard Hebrew or Greek text; it may reflect a mnemonic or interpretive tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'pro ea quoe hoereditatem consequitur' in the Latin is ambiguous: 'ea' could refer to the Church (feminine) or to a feminine personification; the translation takes it as the Church.","The reference to 'Chusi filii Jemini' (Cush the Benjamite) in the psalm title is historically obscure; Jerome may be following a Jewish tradition."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Multos scio et certe eruditissimos viros, hunc titulum ita interpretatos fuisse: Eo, inquit, tempore quo surrexit Absalon contra David patrem suum (quaeso vos ut patientius audiatis, Scripturas enim interpretare volumus, non declamare). Eo igitur tempore quo surrexit Absalon contra David, unus de amicis David nomine Chusi voluit ire cum David, sed David remisit eum ad Absalon, ut Achitophel consilia dissiparet. Eo tempore quo Achitophel dedit consilium, ut Absalon statim persequeretur David imparatam, et interficeret eum: Chusi ergo dedit consilium, et dissipavit consilium Achitophel, et misit ipse nuntium Chusi ad David dicens, hoec et hoec proeparat Absalon. Et coepit fugere David, et proeparare; eo tempore quo Chusi mandavit verba ad David, David cantavit psalmum istam Domino, quoniam Achitophel consilia sunt dissipata. Hoc illi dicunt, et revera rationabiliter enarraverunt: sed diligenter legamus Scripturas, ibi enim ita scriptum est, quoniam iste Chusi filius sit Arachitae. Inde ille Chusi per aliam litteram scribitur in Regnorum libro: ibi Chus per scribitur, hic autem Chus per sin litteram scribitur. Deinde ille Chus filius Arachi: unde multi Graecorum nescientes legunt, Chusi amicus David. Videtis ergo quoniam et in lectione errant Graeci. Manifestissimum ergo est secundum regulam Scripturarum, quoniam ille Chusi filius est Arachi, iste vero Chusi dicitur Jemini.","english":"I know many, and indeed very learned men, who have interpreted this title as follows: At the time, they say, when Absalom rose up against his father David (I ask you to listen more patiently, for we wish to interpret the Scriptures, not to declaim). At that time, therefore, when Absalom rose up against David, one of David’s friends named Hushai wanted to go with David, but David sent him back to Absalom, so that he might thwart Ahithophel’s counsels. At the time when Ahithophel gave counsel that Absalom should immediately pursue David unprepared and kill him, Hushai therefore gave counsel and thwarted Ahithophel’s counsel, and Hushai himself sent a messenger to David, saying, “Such and such is Absalom preparing.” And David began to flee and to prepare; at the time when Hushai sent word to David, David sang this psalm to the Lord, because Ahithophel’s counsels had been thwarted. This is what they say, and indeed they have narrated it reasonably; but let us read the Scriptures carefully, for there it is written thus, that this Hushai is the son of the Archite. That Hushai is written with a different letter in the book of Kings: there Hushai is written with a *sin*, but here Hushai is written with a *samekh*. Moreover, that Hushai is the son of Arachus; hence many of the Greeks, not knowing, read “Hushai, friend of David.” You see, therefore, that even in reading the Greeks err. It is therefore most manifest, according to the rule of the Scriptures, that that Hushai is the son of the Archite, but this Hushai is called the Jeminite.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Absalon","severity":"info","text":"The rebellion of Absalom against David is narrated in 2 Samuel 15–18. Jerome here critiques a historical-literal interpretation of the psalm's title that identifies the psalm with that episode.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Chusi","severity":"info","text":"Jerome distinguishes two figures named Hushai: one the son of the Archite (2 Samuel 15:32), and another called the Jeminite, arguing that the Greek reading confuses them due to orthographic differences.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Chusi filius Arachi","severity":"info","text":"The reference to Hushai the Archite is from 2 Samuel 15:32; the alternative Hushai the Jeminite appears in 2 Samuel 21:21 (LXX) or 1 Chronicles 27:15 (Vulgate). Jerome insists on a textual distinction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Chus per sin litteram","severity":"caution","text":"Jerome notes a scribal or orthographic variation: the Hushai of Kings is written with Hebrew sin (ש), while the psalm's Hushai uses samekh (ס). This reflects a textual-critical concern in the Greek and Latin transmission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Graeci","severity":"info","text":"Jerome criticizes Greek readers for misreading the name, indicating a broader polemic against Greek exegetical traditions and their handling of Hebrew names in the Psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"titulum","severity":"info","text":"Jerome frames his discussion around the psalm's title (titulus), which in the Septuagint tradition often includes historical notes. He rejects a literal-historical reading in favor of a Christological or ecclesiological interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the psalm's Hushai (whether the Archite or the Jeminite) is contested; Jerome argues for the Jeminite based on orthography, but the historical narrative in 2 Samuel uses the Archite."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Quia diximus illum Chusi fuisse filium Arachi, quis est iste Jemini? Et debemus spiritualibus spiritualia comparantes invenire nominis istius regulam. Ubi invenimus in Scripturis, Jemini? Dubium non est quin tribas una ait de duodecim, nomine Benjamin. Interpretatur autem Benjamin, filius dextroe. Eo enim tempore quando mortua est Rachel in Ephrata (oculis nostris sepulcrum vidimus, exempla non quaerimus). Eo igitur tempore quaudo moriebatur Rachel, peperit, inquit, infantem, et vocaverunt nomen ipsius mulieres, sive ipsa quae moriebatur, Benoni, id est, filius doloris mei. Econtrario vero Jacob pater dolorem matris vertit in gloriam, et non eum vocat Benoni, hoc est, filius doloris mei, sed Benjamin, hoc est, filius dextroe, hoc est, virtutis meoe. Benjamin igitur ex duobus compositum nomen est, ex filio et dextra. Ben enim dicitur filius, damin, dicitur dextera. Sciamus igitur semper tribum Benjamin appellari Jemini. Legimus in Regnorum libro, eo tempore quo de Saul scribitur. Et ecce, inquit, vir de tribu Benjamin nomine Soul, filius, inquit, Chis, filius Abihel, filius Jetta, filius Jether, filius Jera, filius Jemini. Et statim ibi dicitur vir Jeminoeus, hoc est, de tribu Jeminaea, hoc est, de tribu Benjamin. Demus et aliud testimonium ne dubitare possimus.","english":"Because we said that he was Chusi the son of Arachi, who is this Jemini? And we must compare spiritual things with spiritual things to find the rule of this name. Where do we find Jemini in the Scriptures? There is no doubt that it is one of the twelve tribes, by the name Benjamin. Now Benjamin is interpreted as \"son of the right hand.\" For at that time when Rachel died in Ephrata (we have seen the tomb with our own eyes; we do not seek examples). Therefore, at that time when Rachel was dying, she gave birth, it says, to an infant, and the women, or she who was dying, called his name Benoni, that is, \"son of my sorrow.\" On the contrary, however, Jacob the father turned the mother's sorrow into glory, and did not call him Benoni, that is, \"son of my sorrow,\" but Benjamin, that is, \"son of the right hand,\" that is, \"of my strength.\" Therefore Benjamin is a name composed of two parts, from \"son\" and \"right hand.\" For \"ben\" means son, and \"jamin\" means right hand. So let us know that the tribe of Benjamin is always called Jemini. We read in the book of Kings, at the time when it is written about Saul. \"And behold,\" it says, \"a man from the tribe of Benjamin named Saul, son of Kish, son of Abiel, son of Jetta, son of Jether, son of Jera, son of Jemini.\" And immediately there it says \"a Jeminaean man,\" that is, from the Jeminaean tribe, that is, from the tribe of Benjamin. Let us also give another testimony so that we cannot doubt.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Jemini","severity":"info","text":"Jerome explains that Jemini is a shortened form of Benjamin, derived from the Hebrew ben (son) and yamin (right hand).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Benjamin","severity":"info","text":"Jerome recounts the biblical etymology of Benjamin: Rachel named him Benoni ('son of my sorrow'), but Jacob changed it to Benjamin ('son of the right hand').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Samuel 9:1-2","severity":"info","text":"Jerome cites a genealogy from the book of Kings (1 Samuel 9:1-2) tracing Saul to Jemini, confirming the tribal identification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ephrata","severity":"info","text":"Jerome notes he has seen Rachel's tomb in Ephrata with his own eyes, a claim reflecting his travels in the Holy Land.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Jemini","severity":"info","text":"This passage connects the previous mention of Chusi to the tribal name Jemini, establishing a link between the psalm's title and Benjamin.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source for the genealogy (1 Samuel 9:1-2) is implied but not explicitly cited by Jerome."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Semei ille qui in monte Oliveti co tempore quando David fugiebat filium suum Abessalon, dicit hoc Scriptura: Et ecce, inquit, Semei de cognatione Saul de tribu Benjamin. Et lapides, inquit, jaciebat in David, et dicebat: Egredere, egredere, vir sanguinarius. Eo tempore quando dicit unus de ducibus ejus nomine Abisai: Vadam, inquit, et interficiam eum, quid dicit ei David? Quid mihi et vobis, filii Sarvioe? Et ecce, inquit, qui de lumbis meis egressus est, pugnat contra me, et miramini si filius Jemini, hoc est, ex tribu Benjamin, de tribu Saul, qui fuit inimicus? Hoc totum quare dixi? ut ostenderem Jemini tribum esse Benjamin. Diximus quid sit Benjamin, diximus nomen patris, videamus quid sit Chusi filius Jemini. Chus lingua Hebraea interpretatur AEthiops, hoc est, niger et tenebrosus. Qualem habet animam, quale et corpus, de quo dicit Jeremias: Si mutabit AEthiops pellem suam, et pardus varietatem suam (Jer. xiii, 23). Ergo hic Chusi nigrum et AEthiopem, inimicum suum Saulem significat. Et dicit hoc, quomodo AEthiops mutare non potest pellem: ita et iste mores suos mutare non potest. Is venit in manus meas, potuit eum occidere, cujus potuit sanguinem fundere: volui eum superare beneficio, sed malitia ejus vinci non potest. Quomodo enim AEthiops pelles mutare non potest, ita et illius malitia mutari non potest.","english":"That Semei who, at the time when David was fleeing from his son Absalom on the Mount of Olives, the Scripture says this: \"And behold,\" it says, \"Semei of the kindred of Saul, of the tribe of Benjamin. And he threw stones,\" it says, \"at David, and said: 'Go out, go out, you man of blood.'\" At that time, when one of his commanders named Abisai says: \"I will go,\" he says, \"and kill him,\" what does David say to him? \"What is it to me and to you, sons of Sarvia?\" \"And behold,\" he says, \"he who came out of my loins fights against me, and do you wonder if the son of Jemini, that is, from the tribe of Benjamin, from the tribe of Saul, who was an enemy?\" Why have I said all this? To show that Jemini is the tribe of Benjamin. We have said what Benjamin is, we have said the name of the father; let us see what \"Chusi son of Jemini\" is. \"Chus\" in the Hebrew language is interpreted as \"Ethiopian,\" that is, black and dark. What kind of soul he has, what kind of body, concerning which Jeremiah says: \"If the Ethiopian will change his skin, and the leopard his spots\" (Jer. 13:23). Therefore, this Chusi signifies the black and Ethiopian, his enemy Saul. And he says this: just as the Ethiopian cannot change his skin, so also this one cannot change his ways. He came into my hands; I could have killed him, I could have shed his blood; I wished to overcome him by kindness, but his malice cannot be conquered. For just as the Ethiopian cannot change his skin, so also that one's malice cannot be changed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Jemini","severity":"info","text":"Jerome explains that 'Jemini' refers to the tribe of Benjamin, derived from the Hebrew 'Benjamin' meaning 'son of the right hand.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Chusi","severity":"info","text":"Jerome interprets 'Chusi' as 'Ethiopian' in Hebrew, meaning 'black and dark,' and uses it to symbolize Saul's unchangeable malice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jer. 13:23","severity":"info","text":"Jerome quotes Jeremiah 13:23, 'If the Ethiopian will change his skin, and the leopard his spots,' to illustrate the impossibility of changing one's nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Semei","severity":"info","text":"Semei is identified as a member of Saul's kindred from the tribe of Benjamin, who cursed David during Absalom's rebellion, as narrated in 2 Samuel 16.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hoc totum quare dixi?","severity":"info","text":"Jerome uses a rhetorical question to transition from the narrative of Semei to the etymological explanation of 'Jemini' and 'Chusi,' clarifying his exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Chusi","severity":"info","text":"Jerome's allegorical interpretation of 'Chusi' as an Ethiopian whose skin cannot change reflects a patristic trope of using physical traits to signify moral permanence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify the exact biblical source for the Semei narrative, but it aligns with 2 Samuel 16. The interpretation of 'Chusi' as 'Ethiopian' relies on Hebrew etymology, though the term may also be a proper name."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Denique quid dicit: Domine Deus meus, si feci istud, hoc est, si feci illi aliquid mali. Si est iniquitas in manibus meis, si reddidi retribuentibus mihi mala. Vide quid dicat: Ego pro malis bona reddidi, ille pro bonis mala. Manifestum est igitur quoniam contra Saul psalmus est.\n\nPSALMUS IX.\n\nJesus filius Nave pugnabat in eremo, et Moyse orante, superabat: alius pugnabat, alius in oratione vincebat. Ita et ego secundum illud quod scriptum est, aperi os tuum et implebo illud: ego quidem loqui videor, sed alii sunt quibus orantibus, loquor. Nonus psalmus quod a vobis cantatus est Domino, grandis in versibus, grandis est in mysteriis. Quoniam non possumus de omnibus disputare, sufficit interim de titulo dicere. Quoniam non possumus domum ingredi, grande est enim regis palatium, neque possumus omnia regis scire mysteria, interim quasi in titulo domus, in ipso vestibulo, cujus domus sit demonstremus. In finem pro occultis filii psalmus David. In finem, quod dicitur, non pertinet ad Judaeos, sed ad nos qui in finem credidimus. Ille prior filius, nos novissimi. Nos ergo qui in finem sumus, psalmum istum debemus audire, quia ad eos qui in finem sunt pertinet. Pro occultis filii. Quae sunt haec occulta filii? mysterium quod omnibus retro saeculis fuerat occultum, nobis in finem apertum est.","english":"Finally, what does he say: \"My Lord God, if I did this,\" that is, if I did any evil to him. \"If there is iniquity in my hands, if I repaid evil to those who were repaying me.\" See what he says: \"I returned good for evil, he returned evil for good.\" It is therefore clear that the psalm is against Saul.\n\nPSALM 9.\n\nJesus son of Nun was fighting in the wilderness, and with Moses praying, he was victorious: one was fighting, another was conquering in prayer. So also I, according to what is written, \"Open your mouth and I will fill it\": I indeed seem to speak, but there are others on whose behalf, as they pray, I speak. The ninth psalm, which was sung by you to the Lord, is great in its verses, great in its mysteries. Since we cannot discuss everything, it suffices for now to speak about the title. Since we cannot enter the house—for the king's palace is great—and we cannot know all the king's mysteries, let us at least, as if at the title of the house, in the vestibule itself, show whose house it is. \"To the end, concerning the hidden things of the son, a psalm of David.\" \"To the end,\" which is said, does not pertain to the Jews, but to us who have believed in the end. He is the earlier son, we are the last. We therefore who are in the end ought to hear this psalm, because it pertains to those who are in the end. \"Concerning the hidden things of the son.\" What are these hidden things of the son? The mystery which had been hidden throughout all past ages has been revealed to us in the end.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Denique quid dicit","severity":"info","text":"The passage transitions from a narrative about Semei and David to a direct quotation of a psalmist's speech, then declares the psalm is against Saul, marking a clear exegetical conclusion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jesus filius Nave pugnabat in eremo","severity":"info","text":"The reference to Joshua (Jesus son of Nun) fighting in the wilderness while Moses prays is not a direct biblical quotation but an interpretive typology, likely drawn from Exodus 17:8–16 where Moses' prayer secures victory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"In finem","severity":"info","text":"The Latin 'In finem' translates the Greek 'εἰς τὸ τέλος' (Psalm 9 superscription), interpreted here eschatologically as 'to the end' (i.e., the last times), contrasting Jews with Christians who believe 'in the end'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Pro occultis filii","severity":"info","text":"The phrase 'Pro occultis filii' (concerning the hidden things of the son) is interpreted as the mystery of Christ (the Son) hidden in past ages but revealed to Christians in the end times.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"aperi os tuum et implebo illud","severity":"info","text":"This phrase echoes a patristic commonplace (cf. Psalm 81:11 Vulgate) used to express divine inspiration: the speaker is a mouthpiece for others who pray, a motif in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Nonus psalmus","severity":"info","text":"The commentary on Psalm 9 here reflects a typological reading common in Latin patristic tradition, where the psalm's title is allegorized to refer to Christ and the end times, influencing later medieval exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son' in 'pro occultis filii' is ambiguous: it could refer to David's son (Absalom) in the historical context, but the commentary interprets it Christologically.","The phrase 'in finem' could be read as a liturgical rubric (meaning 'to the end' in a musical sense) but is here given an eschatological interpretation."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Pro occultis filii, in Hebraico aliter habet: in Hebraico enim habet almoth, quod interpretatur, pro morte: al enim dicitur pro, moth dicitur mors. Ergo pro morte dicitur, pro morte ergo filii in Hebraeo scriptum est. Videte igitur Septuaginta Interpretes qui Ptolomaeo gentili regi interpretabantur, et durum erat dicere mortem filii, sciebant enim quod de Filio Dei diceretur. Videbant scriptum esse et tamen timebant Dei Filium dicere esse moriturum. Hoc interim de titulo disputatum sit, et universus psalmus de morte Salvatoris dicitur.\n\nDicitur de Judaeis: In laqueo isto quem tetenderunt, comprehensus est pes eorum: deinde de vocatione Gentium, omnes Gentes quoe obliviscuntur Deum. Et novissimum contra diabolum: non est Deus in conspectu ejus, sedet in insidiis cum divitibus. Infelices divites cum quibus diabolus sedet. Denique videte quid dicitur de diabolo, sedet in insidiis cum divitibus. Quicumque enim dives est, nisi pauperem spoliaverit, dives esse non potest, propterea dixit, sedet in insidiis cum divitibus. Quandocumque divites persequuntur Christianos, dicamus: sedet diabolus in insidiis cum divitibus.","english":"Concerning \"for the hidden things of the son,\" in the Hebrew it reads differently: for in the Hebrew it has *almoth*, which is interpreted as \"for death\": for *al* means \"for,\" *moth* means \"death.\" Therefore it is said \"for death,\" for \"for the death of the son\" is written in the Hebrew. See, then, the Seventy Translators, who were translating for Ptolemy, a gentile king, and it was harsh to say \"the death of the son,\" for they knew that it was spoken concerning the Son of God. They saw that it was written, and yet they feared to say that the Son of God would die. Let this be discussed concerning the title for now, and the entire psalm is said concerning the death of the Savior.\n\nIt is said concerning the Jews: \"In this snare which they set, their foot is caught.\" Then concerning the calling of the Gentiles: \"All the Gentiles who forget God.\" And finally against the devil: \"There is no God in his sight; he lies in ambush with the rich.\" Unhappy are the rich with whom the devil sits. Finally, see what is said concerning the devil: \"He lies in ambush with the rich.\" For whoever is rich, unless he has plundered a poor man, cannot be rich; therefore it said, \"He lies in ambush with the rich.\" Whenever the rich persecute Christians, let us say: \"The devil lies in ambush with the rich.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"almoth","severity":"info","text":"Jerome explains that the Hebrew term 'almoth' (עלמות) is interpreted as 'for death' (pro morte), deriving 'al' as 'for' and 'moth' as 'death'. This is a philological note on the psalm title.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Septuaginta Interpretes","severity":"info","text":"Jerome claims the Septuagint translators, working for Ptolemy, altered the Hebrew reading 'for the death of the son' to 'for the hidden things of the son' to avoid referring to the Son of God's death. This reflects patristic views on translation and Christology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In laqueo isto quem tetenderunt, comprehensus est pes eorum","severity":"info","text":"This phrase is a citation from Psalm 9:16 (LXX) or a similar verse, referring to the Jews. Jerome applies it to the psalm's anti-Jewish polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"omnes Gentes quae obliviscuntur Deum","severity":"info","text":"This echoes Psalm 9:17 (LXX) or a related verse, interpreted by Jerome as referring to the calling of the Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non est Deus in conspectu ejus, sedet in insidiis cum divitibus","severity":"info","text":"This is a paraphrase of Psalm 9:18 (LXX) or a similar verse, applied by Jerome to the devil and the rich.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sedet in insidiis cum divitibus","severity":"info","text":"Jerome moralizes the verse, asserting that the rich can only be rich by plundering the poor, and that the devil sits with them. This reflects patristic anti-wealth rhetoric.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Hebrew term 'almoth' is ambiguous; Jerome's etymology ('al' = 'for', 'moth' = 'death') is not standard, as 'almoth' likely means 'maidens' or 'youths' in Hebrew. The reading 'pro morte' is a Christian interpretation."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Insidiatur ut rapiat pauperem, rapere pauperem dum attrahit eum. In laqueo suo humiliabit eum. Hoc impius, hoc diabolus. Pauperem non solum divitiis, sed et spiritu, beati enim pauperes spiritu. In la– queo suo humiliabit: quem? Subauditur pauperem. Videte quid dicitur? Humiliabit, non interficiet: cum autem humiliaverit pauperem, humiliatio pauperis (??)uina est diaboli. Quid enim sequitur? Inclinabit se, et cadet dum dominatus fuerit pauperum. Nonne vobis videtur diabolus in persecutione quando occideret Christianos, quando interficeret Martyres, in eo occidi quod interficeret? Inclinabit se et cadet dum dominabitur pauperum? Martyr occisus in coelum vadit, ille occidens humiliatur et cadet. Hoc inierim de psalmo breviter disputatum est pro occultis filii, et hoc dictum est in veteri Testamento: in veteri enim Testamento, de filio occulte dicitur, nunc in Evangelio legamus manifeste, de manifestis filii.","english":"He lies in wait to seize the poor man, to seize the poor man while he draws him in. In his snare he will humble him. This is the impious one, this is the devil. The poor man not only in wealth, but also in spirit, for blessed are the poor in spirit. In his snare he will humble: whom? The poor man is understood. See what is said? He will humble, not kill: but when he has humbled the poor man, the humiliation of the poor man is the devil’s (??)uina. For what follows? He will stoop down, and fall while he has dominion over the poor. Does it not seem to you that the devil, in persecution, when he would kill Christians, when he would slay martyrs, is himself killed in that he slays? He will stoop down and fall while he will have dominion over the poor? The slain martyr goes to heaven, the slayer is humbled and will fall. This has been briefly discussed concerning the psalm for the hidden things of the son, and this has been said in the Old Testament: for in the Old Testament, it is said secretly concerning the son, now in the Gospel let us read openly, concerning the manifest things of the son.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"pauperem","severity":"info","text":"Jerome glosses 'pauperem' as both materially poor and 'poor in spirit,' citing the beatitude from Matthew 5:3. This dual sense underpins the allegorical reading of the psalm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"beati enim pauperes spiritu","severity":"info","text":"The phrase 'blessed are the poor in spirit' echoes Matthew 5:3. Jerome uses it to reinterpret the psalm's 'poor man' as a spiritual type, not merely an economic one.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hoc inierim de psalmo breviter disputatum est pro occultis filii","severity":"info","text":"This sentence marks a transition: the preceding allegorical interpretation of the psalm is concluded, and the discussion moves from the Old Testament's hidden references to the son to the Gospel's open ones.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"diabolus","severity":"info","text":"Jerome identifies the impious one in the psalm with the devil, a common patristic exegetical move. The devil's self-destruction in persecution reflects a paradox: the martyr's death leads to glory, the persecutor's action leads to his own fall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Inclinabit se, et cadet dum dominatus fuerit pauperum","severity":"info","text":"Jerome's reading of the devil's fall as a consequence of persecuting the poor (martyrs) anticipates later medieval exegesis that sees the tyrant's downfall as providential. The phrase 'cadet' echoes the fall of Satan in Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"humiliatio pauperis (??)uina est diaboli","severity":"caution","text":"The word after 'pauperis' is corrupt in the manuscript: '(??)uina' likely represents 'ruina' (ruin) or 'cena' (supper). The sense is that the poor man's humiliation is the devil's downfall, but the exact noun is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The word '(??)uina' in 'humiliatio pauperis (??)uina est diaboli' is corrupt; likely 'ruina' (ruin) or possibly 'cena' (supper), but the intended reading is unclear."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"PSALMUS LXXVIII.\n\nQuoniam pauperes facti sumus: quoniam tu pauper pro nobis factus es, propterea et nos pauperes facti sumus. Oratio pauperis cum anxiatus fuerit, et effuderit orationem coram Domino. Quoniam tu pauper Tactus es, cum esses dives, et nos pauperes facti sumus: Adjuva nos, Deus salutaris noster. In Hebraico habet: Adjuva nos, Jesus noster: ubicumque enim Salvator est, in Hebraico, Jesus habet. Denique Gabriel quando venit ad Mariam, Et vocabis, inquit, eum Jesum, iste enim salvum faciet populum suum. Adjuva nos, Jesus noster. Videte quid dicat, adjuva. Qui dicit adjuva, et ipse liberari conatur, neque enim dormientes nos adjuvat, sed laborantes. Propter gloriam nominis tui, Domine, libera nos: quoniam vocatum est nomen tuum novum super nos, quod benedicitur in gentibus: Et propitius esto peccatis nostris propter nomen tuum. Tu Salvator, ut Christus, et nos Christiani, miserere nobis propter nomen tuum.","english":"Psalm 78.\n\nBecause we have been made poor: because you were made poor for us, therefore we also have been made poor. The prayer of the poor man when he has been distressed, and has poured out his prayer before the Lord. Because you were made poor, when you were rich, and we have been made poor: Help us, God our Savior. In the Hebrew it has: Help us, our Jesus; for wherever “Savior” occurs, in the Hebrew it has “Jesus.” Finally, when Gabriel came to Mary, “And you will call him Jesus,” he says, “for he will save his people.” Help us, our Jesus. See what he says: “help.” He who says “help” also tries to free himself, for he does not help us while we are sleeping, but while we are laboring. For the glory of your name, Lord, free us: because your new name has been called upon us, which is blessed among the nations: And be propitious to our sins because of your name. You are the Savior, as Christ, and we are Christians, have mercy on us because of your name.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 78","severity":"info","text":"The opening 'Psalm 78' corresponds to the Vulgate numbering; in the Hebrew Bible this is Psalm 79. The commentary treats it as a prayer of the poor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Jesus","severity":"info","text":"Jerome notes that the Hebrew text reads 'Help us, our Jesus' where the Latin has 'Salvator'. He equates 'Jesus' with 'Savior', citing Gabriel's annunciation to Mary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Gabriel when he came to Mary","severity":"info","text":"Jerome refers to Luke 1:31, where Gabriel tells Mary to name her son Jesus, explaining the name as 'he will save his people'. This reflects Jerome's Hebraic philology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Adjuva nos, Deus salutaris noster","severity":"info","text":"Jerome's insistence on 'Jesus' over 'Salvator' shows his commitment to Hebrew veritas, a hallmark of his Vulgate revision. This passage influenced later Christological readings of the Psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"adjuvat ... laborantes","severity":"info","text":"Jerome stresses that divine help requires human effort: 'he does not help us while we are sleeping, but while we are laboring'. This aligns with ascetic theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quoniam ... quoniam","severity":"info","text":"The repeated 'quoniam' (because) frames a parallel between Christ's poverty and the believer's poverty, linking the psalm's theme to the Incarnation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'pauper' may mean materially poor or spiritually humble; Jerome explicitly adopts the latter sense ('poor in spirit'). The Hebrew Vorlage is not specified."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Introeat in conspectu tuo gemitus compeditorum. Hoc solent dicere qui sequuntur Origenis dogmata, gemitus compeditorum, hoc est angelorum, qui compediti sunt, inquiunt, in corporibus: quomodo enim si mittantur compedes in pedibus, degravant corpus, et currere non sinunt: sic et corpora nostra includunt animas, hoc est, angelos degravant in terra. Et hoc quibus verbis approbant? Infelix ego homo, quis me liberabit de corpore mortis hujus (Rom. vii, 24)? Et illud quod dicitur, Cupio dissolvi et esse cum Christo. Reverti, et esse cum Christo (Philip. i, 23). Videte, inquit, quid dicit Apostolus. Quicumque dicit, Cupio reverti: utique illuc dicit ubi ante fuerat. Introeat in conspectu tuo gemitus compeditorum. Ego vero simpliciter, rusticana simplicitate et Ecclesiastica, ita tibi respondebo. Ita enim apostoli responderunt, sic sunt locuti, non verbis rhetoricis et diabolicis: Melius est enim reverti et esse cum Christo. Quia sic habet in Graeco, non habet, dissolvi, sed reverti. Reverti et esse cum Christo., Ubi Adam fuit pater meus, ibi et ego esse desidero: unde ille ejectus est, ego reverti cupio. In Adam omnes nos de paradiso ejecti sumus, introeat in conspectu tuo gemitus compeditorum.","english":"Let the groans of the fettered enter into your sight. Those who follow the teachings of Origen are accustomed to say this: the groans of the fettered, that is, of the angels, who, they say, are fettered in bodies. For just as, if fetters are placed on the feet, they weigh down the body and do not allow it to run, so also our bodies imprison souls, that is, they weigh down the angels on earth. And with what words do they approve this? \"Unhappy man that I am, who will deliver me from this body of death\" (Rom. 7:24)? And that which is said, \"I desire to be dissolved and to be with Christ. To return, and to be with Christ\" (Phil. 1:23). \"See,\" he says, \"what the Apostle says. Whoever says, 'I desire to return,' certainly says that to the place where he was before. Let the groans of the fettered enter into your sight.\" But I, simply, with rustic and ecclesiastical simplicity, will answer you thus. For the apostles answered thus, they spoke thus, not with rhetorical and diabolical words: \"For it is better to return and to be with Christ.\" Because the Greek text has it thus; it does not have \"to be dissolved,\" but \"to return.\" \"To return and to be with Christ.\" Where Adam, my father, was, there I also desire to be; whence he was cast out, I desire to return. In Adam we were all cast out of paradise. Let the groans of the fettered enter into your sight.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"compeditorum","severity":"info","text":"The Latin 'compeditorum' (genitive plural of 'compeditus') means 'of those who are fettered' or 'of the fettered ones'. Jerome uses it to render a Greek or Hebrew original, but the precise referent is contested between Origenists and himself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. 7:24","severity":"info","text":"Jerome quotes 'Infelix ego homo, quis me liberabit de corpore mortis hujus' (Rom. 7:24). The Vulgate reads 'Infelix ego homo, quis me liberabit de corpore mortis hujus?' This verse is used by Origenists to support the idea of the soul's imprisonment in the body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Phil. 1:23","severity":"info","text":"Jerome cites 'Cupio dissolvi et esse cum Christo' (Phil. 1:23) but notes the Greek has 'reverti' (to return) not 'dissolvi' (to be dissolved). The Vulgate reads 'dissolvi' but Jerome argues the Greek original supports a different interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Origenis dogmata","severity":"info","text":"Jerome refers to followers of Origen who taught that souls are angels fettered in bodies. This reflects the Origenist controversy of the late 4th–early 5th century, in which Jerome was a key opponent of Origen's doctrine of pre-existence and fall of souls.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"rusticana simplicitate et Ecclesiastica","severity":"info","text":"Jerome contrasts his own 'rustic and ecclesiastical simplicity' with the rhetorical and diabolical words of the Origenists. This rhetorical stance aligns with his anti-Origenist polemic and his self-presentation as a defender of orthodox, literal exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Introeat in conspectu tuo gemitus compeditorum","severity":"info","text":"This phrase, repeated at the beginning and end of the passage, frames Jerome's argument. It is the lemma from the psalm under discussion, and Jerome uses it to introduce both the Origenist interpretation and his own counter-interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'compeditorum' could refer to prisoners or to angels fettered in bodies; Jerome rejects the Origenist reading but does not specify his own alternative.","The Greek text of Phil. 1:23 is ambiguous: Jerome claims it reads 'reverti' (to return) rather than 'dissolvi' (to be dissolved), but the standard Greek text has 'ἀναλῦσαι' (to depart/return), which can be interpreted either way."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Quare enim hoc non simpliciter intelligam dictum esse de martyribus, qui inclusi sunt in carceribus? Quanti enim et in metallis missi sunt? Ego vero dico quia illorum compeditorum vere audiat vocem Deus.\n\nSecundum magnitudinem brachii tui, posside filios mortificatorum. Nos omnes (si tamen meremur) filii martyrum sumus. Apostolus quando in carcere erat, compeditus erat: apostoli omnes quando in carceribus erant, compediti erant: omnes martyres qui interfecti sunt, in carceribus erant compediti. Propterea nunc dicitur: Posside filios mortificatorum. Redde vicinis nostris septuplum in sinu eorum. Mihi videtur quod non contra illos rogat, sed pro illis, hoc est, da illis sabbatum tuum: sabbatum autem interpretatur requies. Quod dicit hoc est: fac eos requiescere in malitia sua, aut certe aliter, hic eis redde, et non eis reddas in futuro.","english":"Why should I not understand this simply as spoken about the martyrs, who were shut up in prisons? For how many were sent into the mines? But I say that God truly hears the voice of those fettered ones.\n\nAccording to the greatness of your arm, possess the sons of those who have been put to death. All of us (if indeed we deserve it) are sons of the martyrs. When the Apostle was in prison, he was fettered; all the apostles, when they were in prisons, were fettered; all the martyrs who were killed were fettered in prisons. Therefore it is now said: Possess the sons of those who have been put to death. Render to our neighbors sevenfold in their bosom. It seems to me that he does not pray against them, but for them, that is, give them your sabbath; but sabbath means rest. What he says is this: make them rest in their own malice, or certainly otherwise, render to them here, and do not render to them in the future.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"compeditorum","severity":"info","text":"Jerome insists on a literal reading: the 'fettered ones' are martyrs in prison, not angels trapped in bodies as Origenists allegorize.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Posside filios mortificatorum","severity":"info","text":"This phrase echoes Psalm 78 (LXX) or a similar Old Latin psalm verse; Jerome interprets it as a call to care for martyrs' children.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"sabbatum","severity":"info","text":"Jerome glosses 'sabbath' as 'rest' (requies), a standard patristic etymology from Hebrew shabbat.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"in metallis","severity":"info","text":"Mining as punishment for Christians was a known Roman practice; Jerome references it to emphasize the physical suffering of martyrs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Origen","severity":"info","text":"Jerome polemicizes against Origen's allegorical reading of 'fettered angels,' reflecting his later anti-Origenist stance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Redde vicinis nostris septuplum in sinu eorum","severity":"caution","text":"The phrase is obscure; Jerome offers two interpretations: either let enemies rest in their malice, or punish them now rather than in the future.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'neighbors' (vicinis) is ambiguous; Jerome reads them as adversaries, but the psalm context may differ.","The phrase 'septuplum' (sevenfold) may be a textual variant or symbolic number; Jerome does not explain it."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"Nos autem populus tuus et oves pascuoe tuoe. Ubi oves dicit, innocentiam significat. Oves non habent nisi pastorem. Confitebimur tibi in soeculum. Confitebimur, vel poenitentiam agimus, vel certe quod me– lius est, glorificamus. In generationem et generationem, in primo populo et secundo populo. Licet secundum historiam aliter dicatur in Ezechiel: tamen secundum intelligentiam spiritualem hoc dicimus, quoniam istac duae gentes, hoc est, duae virgae junguntur in Ezechiel, et fit unum regnum, In generationem et generationem annuntiabimus laudem tuam. Apostolorum vox est. Petrus in populo circumcisionis; Paulus et Barnabas in gentibus.\n\nPSALMUS CXXVII.\n\nBeati omnes qui timent Dominum. Qui timent Dominum quod habent praemium, quam coronam? Videamus quam habeant laudem, quod praemium. Beatus es, et bene tibi erit. Jam dixi de beatitudine, quaero beatitudinem quae sit. Qui timet Dominum quam habet beatitudinem? Uxor tua sicut vilis abundans, in lateribus domus tuoe. Filii tui sicut novelloe olivarum, in circuitu mensoe tuoe. Ego puto quod propitio Christo omnes timeamus Deum. Ergo hanc beatitudinem non habemus? Scriptum est enim, qui timet Dominum, hanc habet beatitudinem; uxor tua sicut vitis abundans in lateribus domus tuoe; filii tui sicut novelloe olivarum, in circuitu mensoe tuoe. Ergo et qui unum habet filium et duos, non est beatus?","english":"But we are your people and the sheep of your pasture. When he says \"sheep,\" he signifies innocence. Sheep have nothing but a shepherd. We will confess to you forever. \"We will confess\" means either we do penance, or certainly—which is better—we glorify. In generation and generation, in the first people and the second people. Although according to history it is said otherwise in Ezekiel, nevertheless according to spiritual understanding we say this, because these two peoples, that is, two rods, are joined in Ezekiel, and one kingdom is made. In generation and generation we will proclaim your praise. This is the voice of the apostles: Peter among the people of the circumcision; Paul and Barnabas among the Gentiles.\n\nPSALM 127.\n\nBlessed are all who fear the Lord. Those who fear the Lord—what reward do they have, what crown? Let us see what praise they have, what reward. You are blessed, and it will be well for you. I have already spoken about blessedness; I seek what that blessedness is. He who fears the Lord—what blessedness does he have? Your wife like a fruitful vine, on the sides of your house. Your sons like young olive shoots, around your table. I think that, with Christ propitious, we all fear God. Therefore do we not have this blessedness? For it is written: he who fears the Lord has this blessedness: your wife like a fruitful vine on the sides of your house; your sons like young olive shoots around your table. Therefore, does he who has one son or two not be blessed?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Confitebimur","severity":"info","text":"The Latin verb 'confitebimur' (future, 'we will confess') is glossed by Jerome as either 'we do penance' or 'we glorify'. The latter sense aligns with the Hebrew psalm's connotation of praise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In generationem et generationem","severity":"info","text":"This phrase echoes the Vulgate of Psalm 89:2 (LXX 88:2) and is interpreted by Jerome as referring to two peoples, the first and second, likely Jews and Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezechiel","severity":"info","text":"Jerome references Ezekiel 37:16-22, where two sticks (or rods) become one, symbolizing the reunion of Israel and Judah. He applies this spiritually to the union of two peoples.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Apostolorum vox est","severity":"info","text":"Jerome identifies the apostles Peter, Paul, and Barnabas as voices of the two peoples: Peter to the circumcision (Jews), Paul and Barnabas to the Gentiles, reflecting early Christian mission strategy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"PSALMUS CXXVII","severity":"info","text":"The passage marks a transition to a new psalm (127 in the Vulgate numbering, corresponding to LXX 126). Jerome's commentary moves from Psalm 126 to 127 without a break in the manuscript.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"oves pascuoe tuoe","severity":"caution","text":"The Latin 'pascuoe' is a scribal error for 'pascuae' (pastures). The phrase 'oves pascuae tuae' is a Vulgate reading (Psalm 73:23) meaning 'sheep of your pasture'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in generationem et generationem' could be read as 'for generation after generation' (temporal) or as referring to two distinct groups; Jerome chooses the latter.","The identity of the 'two rods' in Ezekiel is not specified; Jerome assumes a spiritual interpretation without clarifying the historical referent."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Quid enim dicit, filii tui sicut novelloe olivarum, in circuitu mensoe tuoe. Nisi tantos habuerimus filios, ut cingant mensam nostram, beatitudinem timentis Dominum non habebimus? Isaac hanc beatitudinem non habuit, habuit enim duos filios, unum pessimum Esau, qui multo melius fuerat si natus non fuisset. Habuit autem unum filium Jacob: ergo non habuit beatitudinem? Quia unus circumire mensam non potuit. Virgines ergo non timent Deum. Quid enim dicitur, quod qui timet Dominum intelligat beatitudinem? Uxor tua sicut vitis abundans in lateribus domus tuoe; filii tui sicut novelloe olivarum, in circuitu mensoe tuoe. Hanc beatitudinem Joannes non habuit. Joannes utique, tam Evangelista, quam Baptista: uterque enim virgo fuit. Hanc beatitudinem Paulus non habuit qui dicit: Volo autem omnes sic esse sicut me (I Cor. vii, 7). Videtis ergo quoniam uxor et filii spiritualiter intelligendi sunt, alioquin nisi spiritualiter intellexerimus, angeli hanc beatitudinem non habent, quia filios nos habent. Revertamur ergo ad ordinem lectionis.","english":"For what does it say: \"Your sons like young olive trees around your table\"? Unless we have so many sons that they surround our table, will we not have the blessedness of one who fears the Lord? Isaac did not have this blessedness, for he had two sons—one, Esau, utterly wicked, who would have been far better had he never been born. But he had one son, Jacob; therefore, did he not have blessedness? Because one could not go around the table. Therefore, virgins do not fear God. For what is said: that he who fears the Lord understands blessedness? \"Your wife like a fruitful vine on the sides of your house; your sons like young olive trees around your table.\" John did not have this blessedness—John, that is, both the Evangelist and the Baptist, for each was a virgin. Paul did not have this blessedness, who says: \"But I wish all to be as I am\" (1 Cor. 7:7). You see, therefore, that \"wife\" and \"sons\" are to be understood spiritually; otherwise, if we do not understand them spiritually, angels do not have this blessedness, because they have no sons. Let us therefore return to the order of the reading.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"filii tui sicut novelloe olivarum, in circuitu mensoe tuoe","severity":"info","text":"The phrase echoes Psalm 128:3 (LXX), where the blessed man's sons are compared to olive shoots around his table.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Volo autem omnes sic esse sicut me (I Cor. vii, 7)","severity":"info","text":"Jerome cites 1 Corinthians 7:7, where Paul expresses a wish for celibacy, supporting the argument that spiritual interpretation is necessary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Isaac ... Esau ... Jacob","severity":"info","text":"Jerome uses Isaac's two sons (Esau and Jacob) to argue that literal fatherhood does not guarantee the blessedness described, since Esau was wicked and Jacob alone could not surround the table.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Joannes ... tam Evangelista, quam Baptista","severity":"info","text":"Jerome refers to John the Evangelist and John the Baptist as virgins, a traditional view in patristic literature, to show that celibate saints lack the literal blessedness of children.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Revertamur ergo ad ordinem lectionis","severity":"info","text":"This phrase marks a return to the main exposition after a digression on the spiritual interpretation of wife and sons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"beatitudinem timentis Dominum","severity":"caution","text":"The Latin 'timentis' could be read as genitive singular ('of the one fearing') or nominative plural ('those who fear'); the translation takes it as singular, consistent with the preceding context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'timentis' is ambiguous between singular and plural; the translation adopts singular for consistency with the preceding 'qui timet Dominum'."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Beati omnes qui timent Dominum. Quomodo non potest dicere. Pars mea Dominus, nisi qui aliam partem in saeculo non habet; sic non timet Deum qui timet aliud aliquid extra Dominum. Denique ipse Salvator dicit: Nolite timere eos qui possunt corpus occidere; sed eum timete qui potest corpus et animam occidere in gehennam (Matt. x, 28). Videtis ergo quod aliud aliquid extra Deum timet, qui Deum non timet. Qui timet Dominum, quae signa habet? qui ambulat in viis ejus. Multae sunt viae et multae viae ducunt ad unam viam. Denique dicitur et in Jeremia: Et state in viis Domini, et interrogate semitas ejus oeternas, et invenietis viam, et ambulabitis in ea (Jerem. vi, 16). Videte quid dicat, et state in viis, et interrogate vias Domini aeternas, et invenietis unam viam, et ambulate in ea. Videte quomodo per plures vias venimus ad unam viam. Hoc dicitur et in Evangelio aliis verbis sub alia significatione parabolae de illo negotiatore qui habuit plures margaritas, qui. vendidit eas, et emit unam pretiosissimam margaritam. Quod dicit hoc est, Habetote plurimas margaritas, et state in viis. Hoc est state in viis, et interrogate semitas Domini aeternas. Pulchre aeternas, ne putaremus adventu Christi, Legem et prophetas esse finitos. Sed vide quid dicat. State in viis, in Lege et prophetis, et state in viis.","english":"Blessed are all who fear the Lord. Just as one cannot say, \"The Lord is my portion,\" unless he has no other portion in the world, so too does one not fear God who fears anything else apart from the Lord. Finally, the Savior Himself says: \"Do not fear those who can kill the body, but fear Him who can kill both body and soul in Gehenna\" (Matt. 10:28). You see, therefore, that whoever does not fear God fears something else apart from God. What signs does one who fears the Lord have? He who walks in His ways. There are many ways, and many ways lead to one way. Finally, it is also said in Jeremiah: \"And stand in the ways of the Lord, and ask about His eternal paths, and you will find the way, and you will walk in it\" (Jer. 6:16). See what it says: \"and stand in the ways, and ask about the eternal ways of the Lord, and you will find one way, and walk in it.\" See how through many ways we come to one way. This is also said in the Gospel in other words under another meaning in the parable of that merchant who had many pearls, who sold them and bought one most precious pearl. What this means is: Have many pearls, and stand in the ways. That is, stand in the ways, and ask about the eternal paths of the Lord. Beautifully said \"eternal,\" lest we think that with the coming of Christ the Law and the prophets came to an end. But see what it says: Stand in the ways, in the Law and the prophets, and stand in the ways.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matt. x, 28","severity":"info","text":"Jerome cites Matthew 10:28, but the Vulgate reads 'Nolite timere eos qui possunt corpus occidere; sed eum timete qui potest corpus et animam occidere in gehennam.' This differs from the standard text, possibly reflecting a variant or paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jerem. vi, 16","severity":"info","text":"Jerome quotes Jeremiah 6:16, but the Vulgate reads 'State in viis Domini, et interrogate semitas eius aeternas.' The verse is not found in the Masoretic text; it may derive from the Septuagint or a Vetus Latina tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"margaritas","severity":"info","text":"The parable of the merchant with many pearls is not a canonical Gospel passage. Jerome likely refers to a non-canonical or apocryphal tradition, possibly from the Gospel of the Hebrews or a patristic allegory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"viis","severity":"info","text":"Jerome uses 'viae' (ways) to denote the Law and the Prophets, and 'semitas aeternas' (eternal paths) to emphasize their enduring validity after Christ. This reflects his anti-Marcionite stance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Denique","severity":"info","text":"The repeated 'Denique' (finally) marks a rhetorical progression: first citing Matthew, then Jeremiah, then the Gospel parable, each reinforcing the theme of fearing only God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"aeternas","severity":"info","text":"Jerome insists the Law and Prophets are 'eternal' (aeternas), countering the view that Christ superseded them. This aligns with his defense of the Old Testament in the Pelagian and Origenist controversies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the pearl parable is unclear; it may be apocryphal or a Jerome's allegorical invention.","The citation of Jeremiah 6:16 does not match the Masoretic text; its origin is uncertain."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"Nolite sic credere in via una, ut dimittatis vias plurimas; sed state in viis, interrogate semitas Domini aeternas. Interrogate semitas Domini, quid dixerit Jeremias, Isaias, Ezechiel, quid coeteri prophetae. Interrogate semitas: melius dicitur in Graeco: semita enim dicitur ab eo quod calce gradientium trita est. Et quod dicitur hoc est, interrogate semitas, hoc est, quia scilicet trivit pes Domini. Si quidem et Dominus ambulavit in eis. Cum autem interrogaveris semitas Domini aeternas, et per illas semitas invenietis unam viam quae dicit: Ego sum via, veritas et vita, ambulate in ea. Videte mysteria Scripturarum, videte in verbis simplicibus Scripturarum plurima sacramenta, in viis, in semitis, in Lege et prophetis. Non dixit, Ambulate, sed state. State, ne dimittatis Legem, nec prophetas. Tamen cum inveneritis illas vias, per istas vias, in ista una via ambulate.","english":"Do not believe so much in one way that you abandon the many ways; but stand in the ways, ask the eternal paths of the Lord. Ask the paths of the Lord what Jeremiah, Isaiah, Ezekiel, and the other prophets have said. Ask the paths: it is better said in Greek, for a path is so called from the fact that it is worn by the trampling of those who walk. And what is said is this: ask the paths, that is, because the foot of the Lord has trodden them. For indeed the Lord has walked in them. But when you have asked the eternal paths of the Lord, and through those paths you will find one way which says: I am the way, the truth, and the life, walk in it. See the mysteries of the Scriptures, see in the simple words of the Scriptures very many sacraments, in the ways, in the paths, in the Law and the prophets. He did not say, Walk, but Stand. Stand, that you may not abandon the Law nor the prophets. Yet when you have found those ways, through these ways, in that one way walk.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"semita","severity":"info","text":"Jerome glosses 'semita' (path) by reference to the Greek, deriving it from the trampling of feet. This etymological move underscores the path as trodden by the Lord, linking the literal to the allegorical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ego sum via, veritas et vita","severity":"info","text":"The phrase 'I am the way, the truth, and the life' is a direct quotation from John 14:6. Jerome uses it to identify the singular way that emerges from the many paths of the prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"state","severity":"info","text":"Jerome contrasts 'state' (stand) with 'ambulate' (walk), emphasizing a pause for inquiry before proceeding. This rhetorical device structures the passage as a call to deliberate study of the prophets before following the singular way of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Graeco","severity":"info","text":"Jerome's reference to the Greek reflects his reliance on the Septuagint and Greek patristic sources. The etymological note on 'semita' likely derives from Greek exegetical tradition, common in his commentaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"mysteria Scripturarum","severity":"info","text":"Jerome's call to see 'mysteries' and 'sacraments' in simple words reflects the allegorical exegesis typical of the Alexandrian tradition, which he adapts for a Latin audience. This approach influenced medieval biblical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'in via una' could be read as 'in one way' or 'on one road'; the English draft opts for 'in one way', consistent with the allegorical reading. The phrase 'calce gradientium' is ambiguous: 'calce' may mean 'heel' or 'trampling'; the translation 'trampling' is adopted."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"Labores manuum tuarum manducabis. Multi non intelligentes interpretati sunt aliter istum locum: Labores fructuum tuorum manducabis. Denique Latina exemplaria ita habent, labores fructuum tuorum manducabis. Sed nos legimus in Hebrao ita scriptum, labores manuum tuarum manducabis. Quis enim labores fructuum manducat? Utique econtrario debet intelligi, quia aliquis fructum laborum suorum manducat, non labores fructuum. Quia igitur in Hebraeo ita scriptum est, labores manuum tuarum manducabis. Ego a puto quoniam et Graece Septuaginta Interpretes in Isto loco bene Interpretati sunt; manus enim lingua Hebraea jad dicitur; in isto autem loco, non babent jad, sed chaaph; Chaaph autem interpretatur, non, sed pars aliqua manus; siquidem dicitur Graece apepa. Hoc modo de interpretatione diximus. Labor es manuum tuarum man– ducabis. Unusquisque quod seminaverit hoc et metet. Ecce homo, et opera ejus. Ergo et nos labores manuum nostrarum manducabimus. In manibus, opera intelliguntur. Labores manuum tuarum manducabis. Dicat aliquis, ergo post resurrectionem manducaturi sumus, Hoc enim dicitur de beato viro: Labores manuum tuarum manducabis. Ego hoc dico simplicitor. Quoniam homo ex duabus substantiis compactus est, hoc est, de anima et corpore: anima immortalis est, corpus autem mortale. Quod mortale est, ut et mortales cibos habeat.","english":"You will eat the labors of your hands. Many, not understanding, have interpreted this passage differently: \"You will eat the labors of your fruits.\" Finally, the Latin copies have it thus: \"You will eat the labors of your fruits.\" But we read in the Hebrew that it is written thus: \"You will eat the labors of your hands.\" For who eats the labors of fruits? On the contrary, it must be understood that someone eats the fruit of his labors, not the labors of fruits. Therefore, because it is written thus in the Hebrew, \"You will eat the labors of your hands,\" I think that the Septuagint Interpreters also translated well in this place in Greek; for \"hand\" is called *jad* in the Hebrew language; but in this place, they do not have *jad*, but *chaaph*; *chaaph*, however, is interpreted not as \"hand,\" but as some part of the hand, since it is called *apepa* in Greek. We have spoken about the interpretation in this way. \"You will eat the labors of your hands.\" Each one will reap what he has sown. Behold the man and his works. Therefore, we too will eat the labors of our hands. By \"hands,\" works are understood. \"You will eat the labors of your hands.\" Let someone say: \"Therefore, after the resurrection, we will eat?\" For this is said about the blessed man: \"You will eat the labors of your hands.\" I say this simply. Since man is composed of two substances, that is, of soul and body: the soul is immortal, but the body is mortal. What is mortal has mortal foods.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"chaaph","severity":"info","text":"Jerome notes that the Hebrew word in the passage is not *jad* (hand) but *chaaph*, which he glosses as a part of the hand, equivalent to Greek *apepa* (likely a misspelling or variant for *ἄππα* or *ἀπήνη*). This lexical distinction is central to his argument for the correct reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"Jerome reports that Latin manuscripts read *labores fructuum tuorum* ('labors of your fruits'), a variant he corrects by appealing to the Hebrew text, which reads *labores manuum tuarum* ('labors of your hands'). This reflects the textual fluidity of the Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'labores manuum tuarum manducabis' echoes Psalm 128:2 (LXX 127:2) or a similar wisdom saying, though Jerome does not cite a specific verse. The subsequent maxim 'each one will reap what he has sown' is proverbial, possibly alluding to Galatians 6:7 or 2 Corinthians 9:6.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Jerome's discussion of the Septuagint translators' rendering reflects his broader exegetical method: he often compares the Hebrew, Greek, and Latin versions to establish the original sense. His reference to *chaaph* as a part of the hand may derive from Hebrew *kaf* (palm), though the spelling is irregular.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Jerome anticipates a reader's objection that the verse implies eating after the resurrection, which he counters by distinguishing the mortal body's need for mortal food from the immortal soul. This reflects early Christian debates about the nature of the resurrected body and its needs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"apepa","severity":"caution","text":"The Greek term *apepa* is obscure; it may be a corruption or a rare word. Jerome's claim that it means 'part of the hand' is not otherwise attested, and the passage's textual history is uncertain. The Coptic Vorlage is not extant, so the original reading remains conjectural.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Hebrew word *chaaph* is not standard; it may be a scribal error or a variant for *kaf* (palm). The Greek *apepa* is unattested in standard lexica. Jerome's interpretation of the Septuagint as 'well translated' is ironic given his usual criticism of it."],"confidence":"medium","notes":[]},{"i":31,"ref":"p31","source":"Quod autem immortale est, hoc est, anima quae immortalis est, et immortales cibos habet. Vultis scire quoniam et anima habet cibos suos? Dicit Dominus atque Salvator cum esuriret. Quid dicit? Meus cibus est, ut faciam voluntatem ejus qui misit me (Joan. iv, 34). Vultis scire quos cibos habet anima? Dicit nobis et propheta: Gustate et videte quoniam suavis est Dominus (Psal. xxxiii, 9). Quomodo enim corpus, nisi acceperit cibos suos, moritur: sic et anima nisi acceperit cibos spirituales, moritur. Hoc totum quare dico, quia solent aliqui dicere, Non habeo necessario Scripturam sacram, sufficit mihi tantum timere Deum. Et hoc propterea diximus, quomodo cibi sunt corporis, sic cibi sunt et animae nostrae Scripturae sanctae.\n\nUxor tua sicut vitis abundans in lateribus domus tuoe. Dicit Salomon quia voluerit sapientiam ducere scilicet sponsam (Sap. viii, 2). Dicit et in alio loco de Sapientia: Ama illam, et amplexabitur te. Circumda illam et servabit te (Prov. iv, 6). Ducamus ergo et nos hanc uxorem, et habeamus illam in amplexibus nostris. Numquam eam dimittamus de sinu nostro. Numquam fugiat de manibus nostris. Si semper fuerit in amplexu nostro ista uxor, faciemus ex ea filios; non filias, sed filios. Denique et hic dicitur, filii tui sicut novelloe olivarum, in circuitu mensoe tuoe. Numquid non poterat dicere, filioe tuoe?","english":"Now, what is immortal—that is, the soul, which is immortal—has immortal foods. Do you wish to know that the soul too has its own foods? The Lord and Savior says, when He was hungry. What does He say? \"My food is to do the will of Him who sent me\" (John 4:34). Do you wish to know what foods the soul has? The prophet also tells us: \"Taste and see that the Lord is sweet\" (Psalm 33:9). For just as the body, unless it receives its own foods, dies, so too the soul, unless it receives spiritual foods, dies. Why do I say all this? Because some are accustomed to say, \"I have no need of Sacred Scripture; it is enough for me merely to fear God.\" And we have said this for this reason: just as there are foods of the body, so too the Sacred Scriptures are the foods of our soul.\n\nYour wife is like a vine abounding on the sides of your house. Solomon says that he wished to lead Wisdom, that is, as a bride (Wisdom 8:2). And in another place he says of Wisdom: \"Love her, and she will embrace you. Surround her, and she will keep you\" (Proverbs 4:6). Let us therefore also lead this wife, and let us hold her in our embraces. Let us never let her go from our bosom. Let her never slip from our hands. If this wife is always in our embrace, we will beget from her sons—not daughters, but sons. Finally, it is said here: \"Your sons are like young olive trees around your table.\" Could it not have said, \"Your daughters\"?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. iv, 34","severity":"info","text":"The citation 'Meus cibus est, ut faciam voluntatem ejus qui misit me' is a paraphrase of John 4:34, where Jesus says 'Meus cibus est facere voluntatem eius qui me misit.' The verse is used to illustrate the soul's spiritual food.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. xxxiii, 9","severity":"info","text":"The quotation 'Gustate et videte quoniam suavis est Dominus' is from Psalm 33:9 (Vulgate numbering; MT 34:8). It is cited as prophetic testimony that the soul's food is the experience of God's sweetness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sap. viii, 2","severity":"info","text":"The reference 'voluerit sapientiam ducere scilicet sponsam' alludes to Wisdom 8:2, where Solomon says he desired to take Wisdom as a bride. Jerome uses this to allegorize the wife as Wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Prov. iv, 6","severity":"info","text":"The phrase 'Ama illam, et amplexabitur te. Circumda illam et servabit te' is a loose citation of Proverbs 4:6, which in the Vulgate reads 'Dilige eam, et conservabit te; circumda eam, et honorabit te.' Jerome adapts it to his allegory of Wisdom as a wife.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Uxor tua sicut vitis abundans in lateribus domus tuoe","severity":"info","text":"This phrase echoes a biblical simile (cf. Psalm 127:3 Vulgate? Not directly) but Jerome uses it to introduce an allegorical interpretation of the wife as Wisdom, drawing on the Song of Songs and Proverbs tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Non habeo necessario Scripturam sacram, sufficit mihi tantum timere Deum","severity":"info","text":"Jerome refutes a contemporary view that fear of God alone suffices without Scripture, asserting that Scripture is the soul's necessary food. This reflects a pastoral concern in late 4th-century ascetic circles.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Uxor tua sicut vitis abundans in lateribus domus tuoe' is not a direct biblical quotation; its source is unclear, possibly a paraphrase of a lost or variant text. The phrase 'filii tui sicut novelloe olivarum' also lacks a clear scriptural referent, suggesting Jerome is constructing an allegory from memory or from a non-canonical source."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"aut non poterat dicere, ut possint intelligi et viri, et feminae? Sed vide quid dicat, filii tui. Qui sapientiam uxorem habet non facit de ea filias, sed filius. Nihil molle, nihil delicatum, nihil tenerum, nihil effeminatum habet in mente sua. Putas quod sancti alia causa scribuntur non habuisse filias, sed filios? Legamus Genesim, ibi enim generationum ordo servatur. Sanctus Abraham habuit uxorem Sarram; habuit Agar concubinam; habuit postea Cethuram. De duabus uxoribus filios creat. Filias non facit. Veniamus ad Isaac. Et Isaae duos filios facit, filias non habet. Sanctus enim erat et nihil habebat in se molle, et tenerum, et effeminatum, sed totum virile et rigidum. Beatus Jacob duodecim patriarchas habet filios. Et unam filiam habet nomine Dinam, quod interpretatur, causa Jurgiorum, rixam. Denique unam habuit filiam et duodecim filios. Et propter unam filiam tanta in Sichem bella nascentur. Jacob numquam dixerat, Timeo, fecistis me odibilem. Loquitur ad Levi et Simeon, Levi et Simeon in con– cilio eorum non veniat anima mea (Gen. xlix, 6). Quare? Quia viri, causam voluerunt agere mulieris. Hoc totum quare dixi, quoniam sancti filius non habeat, sed filios tantum habent. Rem vobis dico novam, novam nescientibus, Caeterum qui Scripturas legunt, ei diligenter legunt, non novam; sed ea quae sciunt.","english":"or could he not say, so that both men and women might be understood? But see what he says: \"your sons.\" He who has wisdom as a wife does not produce daughters from her, but sons. There is nothing soft, nothing delicate, nothing tender, nothing effeminate in his mind. Do you think that the saints are recorded for another reason as having had no daughters, but only sons? Let us read Genesis, for there the order of generations is preserved. The holy Abraham had a wife, Sarah; he had a concubine, Hagar; afterwards he had Keturah. He begets sons from two wives. He does not produce daughters. Let us come to Isaac. Isaac too produces two sons; he has no daughters. For he was holy and had in himself nothing soft, nothing tender, nothing effeminate, but everything manly and rigorous. The blessed Jacob has twelve patriarchs as sons. And he has one daughter named Dinah, which is interpreted as \"cause of quarrels,\" a dispute. Finally, he had one daughter and twelve sons. And because of that one daughter, so many wars arise in Shechem. Jacob never said, \"I fear; you have made me hateful.\" He speaks to Levi and Simeon: \"Levi and Simeon, let my soul not come into your council\" (Gen. 49:6). Why? Because they were men who wished to plead the cause of a woman. Why have I said all this? Because the saints do not have a daughter, but only sons. I am telling you something new—new to those who do not know; but for those who read the Scriptures and read them diligently, it is not new, but things they already know.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"filii tui","severity":"info","text":"Jerome interprets 'your sons' (filii tui) as a deliberate masculine form, excluding daughters, to emphasize the virile, spiritual character of wisdom's offspring.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. xlix, 6","severity":"info","text":"Jerome cites Genesis 49:6, 'Levi and Simeon, let my soul not come into your council,' as Jacob's reproach to his sons for defending Dinah, linking the episode to his argument about the dangers of femininity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Dinam","severity":"info","text":"Jerome etymologizes Dinah as 'cause of quarrels' (causa Jurgiorum), reflecting a common patristic practice of moralizing biblical names to support exegetical points.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hoc totum quare dixi","severity":"info","text":"Jerome concludes the passage with a rhetorical summary, framing his argument as novel to the unlearned but familiar to diligent readers of Scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sancti filius non habeat, sed filios tantum habent","severity":"caution","text":"Jerome's claim that saints have only sons, not daughters, reflects a gendered allegorical reading of Genesis, not a historical claim; it may mislead readers unfamiliar with patristic exegetical methods.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is clear, but Jerome's allegorical reading of biblical genealogies as exclusively male may obscure the literal sense of the Genesis narratives."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"Jacob duodecim habuit filios patriarchas, Rube(??), Sime(??), Juda, Levi, Issaachar, Aser et caeteros usque ad duodecimum. Legite in Generatione, et numquam invenietis de tantis duodecim patriarchis ullum fecisse tiliam, sed totos filios. Dico vobis unum ne forsitan obliviscamini. Aser filiam habuit Saram. Jacob habuit duodecim filios et unam filiam. Sic inter duodecim patriarchas, unus patriarcha unam cautum filiam habuit. Hoc totum quare dixi? ut filios et filias in Scripturis spiritualiter intelligere debeamus. Uxor tua sicut vitis abundans in lateribus domus tuoe. Sicut vitis abundans plurimos botros habet, sic et uxor nostra, hoc est, sapientia uxor nostra, quae sponsa est. Denique scribitur in alio loco: Veni, soror, mea sponsa (Cant. v, 1). Ne in eo quod dixerat, sponsa, turpe aliquid intelligeres, jungitur soror; ut omnis turpis amor excludatur. Veni, soror mea, sanctus enim amor sit, et propterea te sororem voco et sponsam meam. Propterea te sponsam voco, ut habeam uxorem, et de te filios faciam plures, filios plures quasi de vite botros. Quomodo vitis habeat diversos botros. Et uno quidem radix est.","english":"Jacob had twelve sons, the patriarchs: Ruben, Simeon, Judah, Levi, Issachar, Aser, and the rest up to the twelfth. Read in Genesis, and you will never find that among so many as the twelve patriarchs any of them had a daughter, but all sons. I tell you one thing, lest perhaps you forget. Aser had a daughter, Sara. Jacob had twelve sons and one daughter. Thus among the twelve patriarchs, one patriarch had one daughter, and that with caution. Why have I said all this? So that we might understand sons and daughters spiritually in the Scriptures. Your wife is like a vine abounding on the sides of your house. Just as a vine abounding has many clusters, so also our wife, that is, wisdom our wife, who is the bride. Finally, it is written in another place: \"Come, my sister, my bride\" (Song of Songs 5:1). Lest you understand something shameful in what he had said, \"bride,\" \"sister\" is joined, so that all shameful love is excluded. \"Come, my sister,\" for let it be a holy love, and therefore I call you my sister and my bride. Therefore I call you my bride, so that I may have a wife, and from you I may make many sons, many sons like clusters from the vine. Just as the vine has different clusters. And indeed the root is one.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Song of Songs 5:1","severity":"info","text":"Jerome cites Song of Songs 5:1, but the Vulgate reads 'Veni, sponsa mea' (Come, my bride) without 'soror'. The addition of 'sister' may reflect a variant or conflation with Song 4:9–10.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Jacob duodecim habuit filios patriarchas","severity":"info","text":"Jerome's claim that none of the twelve patriarchs had daughters is inaccurate; Genesis 46:15 lists Dinah as Jacob's daughter, and Aser's daughter Sara is mentioned in Genesis 46:17. This reflects a selective reading for allegorical purposes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"uxor tua sicut vitis abundans","severity":"info","text":"The metaphor of the wife as a vine (vitis) is a common biblical image for fertility and abundance, but Jerome here allegorizes it to represent wisdom (sapientia) as the bride, aligning with his exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hoc totum quare dixi?","severity":"info","text":"This rhetorical question marks a transition from literal genealogy to spiritual interpretation, a typical structural device in Jerome's commentaries to signal allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Aser filiam habuit Saram","severity":"caution","text":"The text says Aser had a daughter Sara, but Genesis 46:17 names Aser's daughter as Serah (or Sarah). The spelling 'Saram' may reflect a variant or scribal error; the passage's claim of 'one daughter with caution' is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Veni, soror, mea sponsa","severity":"info","text":"Jerome's conflation of 'sister' and 'bride' to exclude shameful love reflects early Christian exegesis that spiritualized the Song of Songs, a tradition influential in medieval monastic commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Aser's daughter (Sara vs. Serah) and the source of the 'sister' addition in the Song of Songs citation are unclear."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"Sed longe lateque huc atque illuc flagella diffundit, et Ipsa flagella habent fructus suos, et in ipsis fructibus sunt botri, et alius botrus major est, alius minor, alia majora grana sunt, alia minora; sic et de sapientia, quae est uxor nostra: si tamen numquam eam dimiserimus, plures nascuntur botri, hoc est, virtutes plurimae: sanctae cogitationes, opera praeclara. Filii tui sicut noveloe olivarum in circuitu mensa tuoe. Legimus in alio loco: Et vinum loetificat cor hominis (Psal. ciii, 15). Legimus et in Canticis Canticorum: Venite, fratres, bibite et inebriamini. Et vinum quod laetificat cor hominis. Hoc vinum non laetificat cor hominis; sed obruit, et insanum facit. Denique scribitur, ut qui potentes sunt, vinum non bibant (Prov. xxxi, 4). Scribit et Apostolus, quoniam non debemus vinum bibere et carnem manducare (Rom. xiv). Rursum dicitur nobis: Et vinum laetificat cor hominis. Sed vinum dicitur spirituale, quod si quis biberit statim inebriatur. Vos omnes, ut dimitteretis possessiones vestras, et parentes vestros, et filios et affines, bibistis vinum, et inebriati pro Christo insanire coepistis. Non vobis videtur esse ebrietas? non vobis videtor spiritualis insania, delicias contemnere, sordes appetere, fugere civitates, deserta sectari, nescire affectus, ignorare carnis propinquitatem, et solum nosse Christum?","english":"But far and wide it spreads its whips here and there, and the whips themselves have their own fruits, and in those fruits there are clusters, and one cluster is larger, another smaller, some grapes are larger, others smaller; so also with wisdom, which is our wife—if indeed we have never divorced her—many clusters are born, that is, very many virtues: holy thoughts, illustrious deeds. Your children are like young olive trees around your table. We read in another place: \"And wine gladdens the heart of man\" (Psalm 104:15). We also read in the Song of Songs: \"Come, brothers, drink and be inebriated.\" And wine that gladdens the heart of man. This wine does not gladden the heart of man; but it overwhelms and drives him mad. Finally, it is written that those who are powerful should not drink wine (Proverbs 31:4). And the Apostle writes that we ought not to drink wine and eat meat (Romans 14). Again it is said to us: \"And wine gladdens the heart of man.\" But wine is called spiritual, which if anyone drinks, he is immediately inebriated. All of you, in order to abandon your possessions, and your parents, and your children and relatives, drank wine, and being inebriated, you began to go mad for Christ. Does this not seem to you to be drunkenness? Does it not seem to you to be spiritual madness, to despise pleasures, to seek squalor, to flee cities, to pursue deserts, to be ignorant of affections, to be unaware of fleshly kinship, and to know only Christ?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et vinum laetificat cor hominis","severity":"info","text":"The citation of Psalm 104:15 (LXX 103:15) is used to introduce the theme of spiritual wine, a common trope in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Venite, fratres, bibite et inebriamini","severity":"info","text":"The reference to the Song of Songs is not a direct quotation but a paraphrase; the Vulgate Song of Songs 5:1 has 'bibite et inebriamini' in some liturgical traditions, though the exact phrase is not canonical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ut qui potentes sunt, vinum non bibant","severity":"info","text":"The citation of Proverbs 31:4 (LXX 31:4) is a loose rendering; the Vulgate reads 'ne des mulieribus vinum' in a different context, but Jerome adapts it to a moral warning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non debemus vinum bibere et carnem manducare","severity":"info","text":"The reference to Romans 14 is general; Paul discusses abstaining from wine and meat in Romans 14:21, but the phrasing is Jerome's summary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"uxor nostra","severity":"info","text":"The metaphor of wisdom as a wife reflects a common ascetic trope in Jerome's writings, where the soul is married to divine wisdom, and divorce implies apostasy or sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"spiritualis insania","severity":"info","text":"The concept of 'spiritual madness' as a positive, ecstatic state for Christ is a hallmark of Jerome's ascetic rhetoric, influencing later monastic literature on holy folly.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Et vinum laetificat cor hominis' is cited twice with different interpretations; the first is literal, the second spiritual, but the transition is abrupt.","The source of 'Venite, fratres, bibite et inebriamini' is unclear; it may be a conflation of Song of Songs and liturgical usage."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"Denique apostoli hoc vino inebriati erant, et propterea dicitur eis: Musto sunt pleni (Act. ii, 13). Non enim fuerant inebriati de Lege veteri, sed de Evangelio. No(??) ergo puto, quod ita inebriatus sit hoc vino. Filii tui sicut novelloe olivarum. Nulli alii comparantur filii nostri nisi novellae olivarum. Non dixit olivae veteri, sed novellae olivae. Quomodo et ibi de ebrietate apostolorum, non dicitur de vino veteri, sed de musto: sic et hic dicitur novella olivarum, quae lota viret in Evangelii juventute. Novella olivarum plena luce. Oleum hanc naturam habet, ut cibos condiat, ut lumini fomenta praebeat, ut lasso longo itinere corpus unctum restituat quasi labori pristino et sanitati. Denique quieumque lassus fuerit et ungitur, quasi recipit pristinum vigorem. Putas sine causa nunc dicitur vinum et oleum? Non potuit mei dici, non alia aromata, non alia arbor, sed tantum vitis et oliva. Vinum et oleum. In vino austeritas, in oleo misericordia. Denique ilii qui de Jerusalem Jericho descendebat, qui vulneratus fuerat, Samaritis. hoc est, custos, nihil ei infundit nisi vinum et oleum. Vinum austeritatem praeceptorum, vinum typicum; ut quodeumque mali humoris est excoquat et excomedat. Quoniam autem humana fragilitas non potest veritatem ferre. Si enim iniquitates attendas. Domine, Domine, quis sustinebit (Psal. cxxix, 3)?","english":"Finally, the apostles were inebriated with this wine, and for that reason it is said to them: \"They are full of must\" (Acts 2:13). For they had not been inebriated from the Old Law, but from the Gospel. I do not think, therefore, that he was inebriated with this wine in such a way. \"Your sons are like young olive trees.\" Our sons are compared to nothing else but young olive trees. He did not say an old olive tree, but a young olive tree. Just as there, concerning the drunkenness of the apostles, it is not said of old wine but of must, so here it is said \"young olive trees,\" which flourish green in the youth of the Gospel. Young olive trees full of light. Oil has this nature: it seasons foods, it provides fuel for light, it restores a body anointed after a long journey, as if to its former vigor and health. Finally, whoever is weary and is anointed, as it were, receives his former strength. Do you think it is without reason that wine and oil are now mentioned? It could not have been said \"honey,\" nor other spices, nor another tree, but only the vine and the olive. Wine and oil. In wine there is austerity, in oil mercy. Finally, the one who was descending from Jerusalem to Jericho, who had been wounded, the Samaritan—that is, the guardian—poured nothing into him but wine and oil. Wine is the austerity of the precepts, wine is typical, so that whatever evil humor there is, it cooks and consumes it. But because human fragility cannot bear the truth: \"If you consider iniquities, O Lord, Lord, who will endure it?\" (Psalm 129:3).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Musto sunt pleni (Act. ii, 13)","severity":"info","text":"The citation Acts 2:13 is not the modern verse; the phrase 'musto sunt pleni' echoes the charge of drunkenness against the apostles, but the verse number is likely a scribal error or a variant Vetus Latina reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si enim iniquitates attendas. Domine, Domine, quis sustinebit (Psal. cxxix, 3)","severity":"info","text":"Psalm 129:3 in the Vulgate corresponds to Psalm 130:3 in modern numbering. The verse is used to underscore human frailty before divine austerity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Samaritis","severity":"info","text":"The Samaritan (Samaritis) is glossed as 'custos' (guardian), likely referring to the parable of the Good Samaritan (Luke 10:30-37). Jerome interprets the Samaritan as a guardian figure who administers wine and oil, symbolizing austerity and mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"musto","severity":"info","text":"'Mustum' (must) is contrasted with 'vinum vetus' (old wine), emphasizing the newness of the Gospel over the Old Law. The term carries symbolic weight of freshness and inebriation with divine truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Denique ... Denique","severity":"info","text":"The passage uses 'Denique' twice to introduce concluding examples: first for the apostles' inebriation, then for the Samaritan's actions. This rhetorical structure reinforces the symbolic pairing of wine and oil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"No(??) ergo puto","severity":"caution","text":"The text reads 'No(??) ergo puto', likely a corruption or scribal abbreviation. The intended word may be 'Non' (not), but the brackets indicate uncertainty in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'No(??) ergo puto' is ambiguous; it may be a scribal error for 'Non ergo puto' (I do not think, therefore).","The citation Acts 2:13 does not match modern verse numbering; it may reflect a Vetus Latina or a misattribution."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"Si enim tantum justus fuerit Dominus, nos vivere non possumus. Propterea justitiae ipsius, hoc est, vino misericordiae oleum adjunctum est.\n\nEcce sic benedicetur homo qui timet Dominum. Jam multa loculi sumus, festinemus ad finem. Benedicat te Dominus ex Sion. De ista Sion et quomodo dicit alius propheta: Sion quasi ager arabitur (Jerem. xxvi, 18). Dicit et Dominus: Jerusalem, Jerusalem, quoe occidis prophetas et lapidas eos qui ad te misti sunt (Matth. xxiii, 37). Denique cum appropinquasset Dominus ad Jerusalem et vidisset, flevit. Quando autem deflevit eam? Ideo utique flevit ruituram, quasi perituram. Denique quid dicit? Surgite, eamus hinc. Et in alio loco quod dicit: Relinquetur vobis domus vestra deserta. Ergo hoc quod dicit, benedicat te Dominus ex Sion, non dicit istam Sion quam videmus esse desertam. Ipsae portae, et ipse ager, et ipsae ruinae iram Domini significant. Etiamsi nos ignoramus, oculi ipsi clamant iram Domini. Benedicat te Dominus ex Sion. Sion interpretatur specula, Jerusalem interpretatur visio pacis. Si anima nostra speculam habuerit. Si in sublime fuerit. Si non de terrenis cogitaverit, sed de sublimibus. Si anima nos– tra habuerit visionem pacis, hoc est, si Christus, qui vera pax est, habitaverit in ea: ipse nos bene– dicit. Si habitaverit in nobis Christus, et nos erimus Sion. Et nos erimus Jerusalem. Et videas filios filiorum. Ego vobis loquor.","english":"If the Lord were only just, we could not live. Therefore, to His justice—that is, to the wine of mercy—oil has been added.\n\nBehold, thus a man who fears the Lord will be blessed. We are already much in debt; let us hasten to the end. May the Lord bless you from Sion. Concerning this Sion, and how another prophet says: \"Sion will be plowed like a field\" (Jeremiah 26:18). And the Lord says: \"Jerusalem, Jerusalem, which kills the prophets and stones those who are sent to you\" (Matthew 23:37). Finally, when the Lord approached Jerusalem and saw it, he wept. But when did he weep for it? He wept for it, of course, as about to fall, as about to perish. Finally, what does he say? \"Arise, let us go from here.\" And in another place he says: \"Your house will be left to you deserted.\" Therefore, this which he says, \"May the Lord bless you from Sion,\" does not refer to that Sion which we see is deserted. Those very gates, and that field, and those ruins signify the wrath of the Lord. Even if we are ignorant, the eyes themselves cry out the wrath of the Lord. May the Lord bless you from Sion. Sion is interpreted as \"watchtower\"; Jerusalem is interpreted as \"vision of peace.\" If our soul has a watchtower. If it is on high. If it does not think of earthly things, but of sublime things. If our soul has a vision of peace—that is, if Christ, who is true peace, dwells in it—then he blesses us. If Christ dwells in us, then we will be Sion. And we will be Jerusalem. And you will see your children's children. I speak to you.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"vino misericordiae oleum adjunctum est","severity":"info","text":"The metaphor of wine (justice) and oil (mercy) being mixed is not a standard biblical image; Jerome likely adapts it from patristic allegory of Christ's dual nature or the blending of divine attributes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sion quasi ager arabitur (Jerem. xxvi, 18)","severity":"info","text":"Jerome cites Jeremiah 26:18 (LXX numbering; MT 26:18 differs). The verse is not a direct quotation but a paraphrase: 'Sion will be plowed like a field,' evoking desolation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jerusalem, Jerusalem, quoe occidis prophetas et lapidas eos qui ad te misti sunt (Matth. xxiii, 37)","severity":"info","text":"This is a loose citation of Matthew 23:37, where Jesus laments Jerusalem's rejection of prophets. Jerome's version expands the Vulgate text with 'occidis' (you kill) and 'lapidas' (you stone).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Sion interpretatur specula, Jerusalem interpretatur visio pacis","severity":"info","text":"Jerome gives standard etymologies: Sion as 'watchtower' (specula) and Jerusalem as 'vision of peace' (visio pacis), common in patristic exegesis, linking them to spiritual allegory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sion quasi ager arabitur","severity":"info","text":"The image of Sion plowed as a field reflects post-70 CE Jewish and Christian traditions of Jerusalem's destruction as divine punishment, echoed in patristic commentaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Benedicat te Dominus ex Sion","severity":"info","text":"This phrase is repeated twice, framing an excursus on the literal vs. spiritual Sion. Jerome uses the repetition to transition from historical ruin to allegorical blessing.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'loculi sumus' (we are much in debt) is obscure; the English draft renders it as 'much in debt,' but the phrase may be corrupt or idiomatic.","The source of the quotation 'Surgite, eamus hinc' (Arise, let us go from here) is not identified; it may be a paraphrase of a biblical or apocryphal saying.","The phrase 'Relinquetur vobis domus vestra deserta' (Your house will be left to you deserted) is not a direct biblical citation; its source is unclear."],"confidence":"medium","notes":[]},{"i":37,"ref":"p37","source":"Si ex meo sermone vos instruxero, vidi filios meos: si vos alios instruxeritis, vidi filios filiorum meorum. Oremus igitur Dominum, ut habeamus filios, habeamus nepotes, et semper habeamus multam progeniem. Festinemus tales filios facere. Sancta ista est conjunctio. Rem vobis dico novam: sine uxoris complexu plures nascuntur tales filii. Pax super Israel. Israel inter pretatur, mens videns Deum. Vide ergo quod dicitur pax super Israel. Super eos qui habent mentem videntem Deum. Mens mea si habuerit visionem Dei, si semper Christum videro, alios non videbo. Quicumque Christum habet in se, habet in se pacem. Pacem meam do vobis, pacem meam relinquo vobis (Joan. xiv, 27). Licet sint multae persecutiones, licet multi sint qui persequantur, tamen in quo Christus babiiat, ille semper Christum habet; eui sitgloria in saecula saeculorum. Amen.","english":"If I instruct you by my own speech, I have seen my children; if you instruct others, I have seen my children’s children. Let us therefore pray to the Lord that we may have children, that we may have grandchildren, and that we may always have a great progeny. Let us hasten to make such children. This union is holy. I tell you something new: without the embrace of a wife, more such children are born. Peace upon Israel. Israel is interpreted as “the mind seeing God.” See, therefore, what is said: peace upon Israel. Upon those who have a mind seeing God. If my mind has had a vision of God, if I always see Christ, I will not see others. Whoever has Christ within himself has peace within himself. I give you my peace, I leave you my peace (John 14:27). Although there are many persecutions, although there are many who persecute, yet in whomever Christ dwells, that one always has Christ; to whom be glory for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Israel","severity":"info","text":"The text glosses Israel as 'the mind seeing God' (mens videns Deum), a common patristic etymology derived from Philo and Origen, not from Jerome's own Hebrew scholarship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pacem meam do vobis, pacem meam relinquo vobis","severity":"info","text":"The citation 'I give you my peace, I leave you my peace' is attributed to John 14:27, but the Vulgate reads 'Pacem relinquo vobis, pacem meam do vobis' (John 14:27). The order is reversed, possibly a memory slip or variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sine uxoris complexu plures nascuntur tales filii","severity":"info","text":"The claim that spiritual children are born 'without the embrace of a wife' reflects Jerome's ascetic ideal of virginity and spiritual parenthood, a theme in his letters (e.g., Ep. 22, 107).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Pax super Israel","severity":"info","text":"The phrase 'Pax super Israel' (Peace upon Israel) is a liturgical or psalm-based formula (cf. Ps. 125:5 LXX), here reinterpreted allegorically as peace for those whose mind sees God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Oremus igitur Dominum, ut habeamus filios, habeamus nepotes","severity":"info","text":"The prayer for spiritual children and grandchildren echoes the language of monastic spiritual fatherhood, influential in later medieval commentaries on the Psalms.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation of John 14:27 reverses the clause order; it is unclear if this is a scribal error or a variant reading.","The phrase 'eui sit gloria in saecula saeculorum' is grammatically irregular; 'eui' may be a corruption of 'cui' or 'ei'."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"PSALMUS CXXVIII.\n\nSoepe expugnaverunt me a juventute mea, dicat nunc Israel. Soepe expugnaverunt me a juventute mea. Duo dicuntur. Et saepe expugnaverunt me, et a juventute mea expugnaverunt me. Ergo si in media aetate coepero servire Domino, verbi gratia, quadraginta annorum, uon possum dicere, expugnaverunt me a juventule mea. Sed quid dico? occiderunt me a uventute mea, vulneraverunt me a juventute mea, conculcaverunt me a juventute mea. Qui autem a pueritia incipit servire Domino: et saepe expugnatur a diabolo et angelis ejus, et tamen non vincitur; iste quid dicat? Soepe expugnaverunt me a juventute mea: etenim non potuerunt mihi. Athleta nisi legitime certaverit, non coronatur, nisi pugnum acceperit, nisi faciem lividam, nisi de facie sanguis effusus fuerit. Livor meretur coronam, dolor meretur gaudium. Soepe expugnaverunt me a juventute mea. Dicat hunc versiculum virgo Domini. Dicat monachus qui a parva aetate coepit servire Domino. Ego autem qui quadraginta vel quinquaginta annorum coepi servire Domino, quomodo possum dicere: Soepe expugnaverunt me a juventute mea? Dicat ergo hoc virgo. Dicat monachus integer corpore et spiritu. Et quid dicat: Soepe expugnaverunt me a juventute mea? Dicat aliquis: O monache, quomodo te expugnaverunt daemones et diabolus? Videbantur quidem homines qui impugnabant, sed ego in hominibus diabolum intelligebam.","english":"Psalm 128.\n\nOften they have assailed me from my youth, let Israel now say. Often they have assailed me from my youth. Two things are said. Both often they have assailed me, and from my youth they have assailed me. Therefore if I begin to serve the Lord in middle age, for example, at forty years, I cannot say, they have assailed me from my youth. But what do I say? They have slain me from my youth, they have wounded me from my youth, they have trampled me from my youth. But one who begins to serve the Lord from childhood, and is often assailed by the devil and his angels, yet is not overcome—what does such a one say? Often they have assailed me from my youth, and yet they could not prevail over me. An athlete, unless he has contended lawfully, is not crowned, unless he has received a blow, unless his face is bruised, unless blood has been shed from his face. Bruising earns the crown, pain earns joy. Often they have assailed me from my youth. Let the virgin of the Lord recite this verse. Let the monk who began to serve the Lord from a young age recite it. But I, who began to serve the Lord at forty or fifty years of age, how can I say: Often they have assailed me from my youth? Therefore let the virgin say this. Let the monk sound in body and spirit say it. And what does he say: Often they have assailed me from my youth? Let someone say: O monk, how have the demons and the devil assailed you? The men who assailed me were indeed visible, but in the men I understood the devil.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Psalm 128","severity":"info","text":"The passage opens with a psalm number, but the commentary treats it as a continuous exposition of a single verse, not a full psalm. The repeated phrase 'Soepe expugnaverunt me a juventute mea' is the lemma.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Soepe expugnaverunt me a juventute mea","severity":"info","text":"The Latin 'Soepe' is a variant spelling of 'saepe' (often). The phrase is treated as a single unit of meaning, with Jerome parsing its two components: frequency ('often') and temporal origin ('from my youth').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"athlete","severity":"info","text":"Jerome uses the metaphor of an athlete (athleta) who must endure blows and bloodshed to earn a crown, drawing on the Greco-Roman athletic tradition. This illustrates the spiritual combat of the monk or virgin against demonic forces.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"virgo Domini","severity":"info","text":"Jerome addresses the 'virgin of the Lord' and the monk as ideal reciters of the verse, reflecting his ascetic audience. The autobiographical note ('I began at forty or fifty') personalizes the commentary, a common rhetorical move in Jerome's works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Soepe expugnaverunt me a juventute mea","severity":"caution","text":"The Latin text has minor orthographic variation ('Soepe' for 'saepe'), but no textual corruption. The sense is clear. The phrase is not a direct biblical quotation but a paraphrase of Psalm 128 (Vulgate numbering), which corresponds to Psalm 129 in the Hebrew.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical verse being commented on is not quoted in full; it is assumed from the psalm number and the repeated phrase. The Coptic cues are not present in the Latin text, so the structural classification is inferred from the English draft's narrative style."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"Quando ergo eos persequuntur homines, non irascamur persequenti, sed condoleamus et plangamus eos: quia alius est qui persequitur in persecutoribus. Si daemoniarius, qui habet daemonem, venerit, et pugnum mihi dederit, et calce percusserit, numquid irascor ei? Ille pugno perculit, et ego ploro et plango percutientem. Video enim quia pejus percutitur ab eo qui in se operatur, quam ego a manu ejus. Quoties ergo aliquid patimur, et tentationes aliquas sustinemus, illum intelligamus esse et illos, qui nobis tentationes generant, in hominibus. Dicat aliquis: Hoc ipsum de Scripturis affirma: non enim debemus aliquid loqui nisi de Scripturis fuerit adornatum atque approbatum. Judas proditor fuit, sed intravit in illum Satanas, et ipse in proditore prodidit. Uxor Putiphar eo tempore quando tenuit Joseph, servum suum, domina servum, ditissima pauperculum, civis peregrinum, illa tenebat Joseph, sed sanctus vir in manibus mulieris intelligebat esse diabolum retinentem. Hoc totum quare dico? Ut quando aliquid patimur ab hominibus, non irascamur hominibus: sed plangamus eos. Et illum videamus insidiatorem qui in ipsis operatur. Soepe expugnaverunt me a juventute mea: etenim non potuerunt mihi. Expugnaverunt me, in cogitationibus turpibus: expugnaverunt me, in iracundia. Ego acquievi cogitationibus; sed acquievi tentationibus; sed aliquid feci quod me cogitatio compellebat.","english":"Therefore, when men persecute them, let us not be angry with the persecutor, but let us grieve and lament for them: because it is another who persecutes in the persecutors. If a demoniac, who has a demon, comes and strikes me with his fist and kicks me, am I angry with him? He struck with his fist, and I weep and lament for the striker. For I see that he is struck worse by the one who works in him than I am by his hand. Therefore, whenever we suffer something and endure some temptations, let us understand that it is he, and those who generate temptations for us, in the men. Let someone say: Affirm this very thing from the Scriptures: for we ought not to speak anything unless it has been adorned and approved from the Scriptures. Judas was a traitor, but Satan entered into him, and he himself betrayed in the traitor. Potiphar’s wife, at that time when she held Joseph, her servant, the mistress the servant, the wealthiest the poorest, the citizen the foreigner, she held Joseph, but the holy man, in the hands of the woman, understood that it was the devil holding him. Why do I say all this? So that when we suffer something from men, we may not be angry with men, but lament for them. And let us see that insidious one who works in them. Often they have assailed me from my youth: and indeed they could not overcome me. They assailed me in base thoughts; they assailed me in anger. I yielded to thoughts; but I yielded to temptations; but I did something that the thought compelled me to do.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"persequuntur","severity":"info","text":"The Latin 'persequuntur' (they persecute) is ambiguous: it could refer to the psalmist's enemies or to human agents of demonic persecution. Jerome interprets it as a call to pity rather than anger.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Judas proditor fuit","severity":"info","text":"Jerome references Judas Iscariot as a biblical example of demonic possession, where Satan acts through the traitor. This echoes the Gospel accounts (e.g., John 13:27).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Uxor Putiphar","severity":"info","text":"The story of Potiphar's wife and Joseph (Genesis 39) is used to illustrate that the devil works through human agents. Jerome emphasizes Joseph's recognition of the demonic force behind her actions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hoc totum quare dico?","severity":"info","text":"Jerome uses a rhetorical question to transition from the exempla (Judas, Potiphar's wife) to the moral application: not to be angry with human persecutors but to lament them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Soepe expugnaverunt me a juventute mea","severity":"info","text":"Jerome returns to the psalm verse (Psalm 128:1-2) after the digression, applying it to personal spiritual struggle. The phrase 'expugnaverunt me' (they assailed me) is interpreted as internal temptations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ego acquievi cogitationibus; sed acquievi tentationibus","severity":"caution","text":"The Latin text shows a possible scribal error or repetition: 'acquievi' (I yielded) appears twice with different objects. The sense may be that the speaker yielded to thoughts but not to temptations, though the syntax is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Soepe expugnaverunt me a juventute mea' is a Latin rendering of the psalm verse; the exact Coptic Vorlage is uncertain.","The repetition of 'acquievi' may indicate a textual corruption or a deliberate rhetorical emphasis."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"Si iracundia me superavit, et fratri feci injuriam, non possum dicere: Etenim non potuerunt mihi. Potuerunt enim mihi.\n\nSuper dorsum meum fabricaverunt peccatores. Diligenter animadvertite Scriptura quid dicat. Sanctus athleta est, et non coronatur nisi qui legitime certaverit: scitis enim quia athletarum multa sunt genera. Sunt enim alii athletae: alii vero sunt quasi a Pammacharii, alii ad dies contendunt, alii vero sunt cursores, hoc est, qui currunt in stadio. Denique et Apostolus dicit se currere ut ad coronam perveniat Cor. ix, 26). Et quid dicitur in alio loco: Proeteritorum obliviscens ad priora me extendo (Philip. iii, 13). Videte ergo Scriptura quid dicit. Supra dorsum meum fabricabantur peccatores. Sic semper cucurri, et tantum cucurri, ut adversarius meus numquam praecedat, sed semper post tergum inveniatur. Numquam venit contra oculos meos: neque enim potuit sustinere lumen oculorum meorum; sed semper eam partem persequebatur quae caeca est, quae oculos non habet. Supra dorsum meum fabricabantur peccatores. Quandocumque aliquis fratribus detrahit, iste post dorsum fabricatur. Supra dorsum meum fabricabantur peccatores, sed ego non videbam insidias eorum; illi fabricabantur post dorsum meum, et ego oculis paradisum conspiciebam. Illi mihi moliebantur insidias, et ego coronam videre cupiebam. Prolongaverunt iniquitatem suam.","english":"If anger has overcome me and I have done an injury to a brother, I cannot say: “For they were not able to prevail against me.” For they were able to prevail against me.\n\nSinners have built upon my back. Pay close attention to what Scripture says. The saint is an athlete, and only he who has fought lawfully is crowned; for you know that there are many kinds of athletes. For there are some athletes, while others are like those of Pammacharius; some contend for days, while others are runners, that is, those who run in the stadium. Finally, the Apostle also says that he runs so as to reach the crown (1 Cor. 9:26). And what is said in another place: “Forgetting the past, I stretch out toward what lies before me” (Phil. 3:13). See, therefore, what Scripture says. Sinners were building upon my back. I always ran thus, and I ran so much that my adversary never goes before me, but is always found behind my back. He never came before my eyes; for he could not endure the light of my eyes, but always pursued that part which is blind, which has no eyes. Sinners have built upon my back. Whenever someone detracts from his brothers, that one builds behind the back. Sinners have built upon my back, but I did not see their snares; they built behind my back, and I with my eyes was gazing at paradise. They were plotting snares against me, and I was eager to see the crown. They have prolonged their iniquity.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cor. ix, 26","severity":"info","text":"The citation 'Cor. ix, 26' is a non-standard reference; it likely points to 1 Corinthians 9:26, but 1 Corinthians has only 16 chapters. This may be a scribal error or a reference to a now-lost epistle or a misattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Philip. iii, 13","severity":"info","text":"The citation 'Philip. iii, 13' corresponds to Philippians 3:13, but the canonical Philippians has only 4 chapters. This may be a misnumbering or a reference to a different text; the quoted phrase 'Forgetting the past, I stretch out toward what lies before me' is not found in the Vulgate Philippians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Pammacharii","severity":"info","text":"The term 'Pammacharii' is obscure; it may be a corruption or a reference to a specific group of athletes, possibly related to the name Pammachius (a Roman senator and friend of Jerome), but the context suggests a category of athletes, not a person.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"athleta","severity":"info","text":"The athletic imagery (athlete, lawful contest, crown, stadium, runner) draws on the Pauline metaphor of the Christian life as a contest (agon) in the arena, common in early Christian ascetic literature, especially in Jerome's works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Supra dorsum meum fabricabantur peccatores","severity":"info","text":"The phrase 'Supra dorsum meum fabricabantur peccatores' (Sinners built upon my back) is repeated three times in this passage, functioning as a refrain that emphasizes the theme of unseen attacks and the saint's focus on higher goals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Etenim non potuerunt mihi","severity":"caution","text":"The Latin 'Etenim non potuerunt mihi' is grammatically awkward; 'potuerunt' here likely means 'they were able to prevail against me,' but the construction is elliptical. The English draft clarifies the sense, but the Latin may reflect a colloquial or translational idiom.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citations 'Cor. ix, 26' and 'Philip. iii, 13' do not match canonical chapter numbers; the intended scriptural references are uncertain.","The term 'Pammacharii' is unclear; it may be a textual corruption or a reference to a specific athletic category."],"confidence":"medium","notes":[]},{"i":41,"ref":"p41","source":"Quid dixit, prolongaverunt iniquitatem suam: Ego si peccavero, et post peccatum meum egero poenitentiam, brevis est iniquitas mea et non longa. Si autem peccavero, quocumque die peccavero, funiculus peccatorum meorum longior fiet. Unde dicitur et in alio loco: Funes peccatorum circumdederunt me (Psal. cxviii, 61). Vide quid dicat. Funes peccatorum circumdederunt me. Et in alio loco scribitur: Funiculis peccatorum suorum unusquisque constringetur (Prov. v, 22). Vide quid dicat, funiculis peccatorum suorum unusquisque constringetur. Funiculus peccatorum, nisi plura peccata habuerim, texi non potest. Si peccatum fecero, non tam funiculus est, quam quasi unum filum est. Si autem unum filum est, cito rumpitur, et tenere, et ligare non potest. Si autem plura peccata fuerint et prolongaverint iniquitates, de pluribus peccatis quasi de pluribus filis funiculos fit, et ligat, et non cito rumpitur. Hoc lotum quare dixi? Quia legimus in isto versiculo, prolongaverunt iniquitatem suam.","english":"What did he say, “They have prolonged their iniquity”? If I sin and after my sin I do penance, my iniquity is short and not long. But if I sin, on whatever day I sin, the cord of my sins will become longer. Whence it is said also in another place: “The cords of sinners have surrounded me” (Ps. 118:61). See what he says: “The cords of sinners have surrounded me.” And in another place it is written: “Each one will be bound by the cords of his own sins” (Prov. 5:22). See what he says: “Each one will be bound by the cords of his own sins.” The cord of sinners cannot be woven unless I have many sins. If I commit a sin, it is not so much a cord as it is like a single thread. But if it is a single thread, it is quickly broken and cannot hold or bind. But if there are many sins and they have prolonged iniquities, from many sins, as from many threads, a cord is made, and it binds and is not quickly broken. Why have I said all this? Because we read in this little verse: “They have prolonged their iniquity.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"prolongaverunt iniquitatem suam","severity":"info","text":"The lemma is a direct quotation from Psalm 118:61 (LXX 117:61), which Jerome cites as the verse under comment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Funes peccatorum circumdederunt me","severity":"info","text":"Jerome quotes Psalm 118:61 (LXX 117:61) to illustrate the metaphor of cords of sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Funiculis peccatorum suorum unusquisque constringetur","severity":"info","text":"This is a quotation from Proverbs 5:22, used by Jerome to reinforce the binding imagery of sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"funiculus","severity":"info","text":"Jerome uses 'funiculus' (diminutive of 'funis') to denote a cord woven from multiple threads, contrasting a single thread of a minor sin with a strong cord of accumulated sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a self-contained exegetical unit: Jerome poses a question, explains the metaphor of the cord, cites supporting scriptures, and concludes by tying back to the lemma.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Jerome's weaving metaphor reflects a common patristic trope: sins accumulate like threads into an unbreakable cord, a theme found in earlier Christian moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'prolongaverunt iniquitatem suam' is ambiguous as to whether it refers to the sinners' own prolongation of iniquity or a divine passive; Jerome interprets it as the sinner's active accumulation."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"Dominus justus concidet cervices peccatorum. Videte quid dicat, non dixit, concidat peccatores. Si autem hoc dixisset, nemo salvari poterat, omnes peccatores sumus. Sed quid dicit? Dominus justus concidet cervices peccatorum. Qui et peccatores sunt, et superbi sunt: quoniam superbis Deus resistit, humilibus autem dat gratiam: ideo concidet cervices peccatorum.\n\nPSALMUS CXXXI.\n\nMemento, Domine, David et omnis mansuetudinis ejus. Multi putant ex eo quod scriptum est in Evangelio, Miserere nostri, fili David (hoc caeci dicunt qui sedebant in Jericho), istum David, qui interpretatur fortis manu, referri ad Dominum Salvatorem. Sed in isto psalmo si voluerimus referri, ut illi putant, multum nocet intelligentiae nostrae. Si enim hoc quod dicitur. Memento, Domine, David et omnis mansuetudinis ejus, refertur ad Christum, quomodo dicit quasi de alio: Donec inveniam locum Domino, tabernaculum Deo Jacob? Ecce audivimus eam in Ephrata, invenimus eam in campis silvoe. Et quomodo dicitur: Propter David, servum tuum, non avertas faciem Christi tui? Si enim, ut putant, Christus est David, quomodo dicit, propter David, servum tuum, non avertas faciem Christi tui? Non stat ordo. Si enim David Christus dicitur, sic incipimus intelligere, propter Christum servum tuum ne avertas faciem Christi tui.","english":"The just Lord will cut off the necks of sinners. See what he says: he did not say, \"Let him cut off the sinners.\" But if he had said this, no one could be saved, for we are all sinners. But what does he say? The just Lord will cut off the necks of sinners. Those who are both sinners and proud, because God resists the proud but gives grace to the humble; therefore he will cut off the necks of sinners.\n\nPSALM 131.\n\nRemember, O Lord, David and all his meekness. Many think, from what is written in the Gospel, \"Have mercy on us, son of David\" (this is what the blind men who were sitting in Jericho say), that this David, who is interpreted as \"strong in hand,\" refers to the Lord Savior. But in this psalm, if we wish to refer it as they think, it greatly harms our understanding. For if what is said, \"Remember, O Lord, David and all his meekness,\" is referred to Christ, how does it speak as if of another: \"Until I find a place for the Lord, a tabernacle for the God of Jacob\"? Behold, we have heard of her in Ephrathah, we have found her in the fields of the forest. And how is it said: \"For the sake of David, your servant, do not turn away the face of your Christ\"? For if, as they think, Christ is David, how is it said, \"For the sake of David, your servant, do not turn away the face of your Christ\"? The order does not stand. For if David is called Christ, we begin to understand thus: \"For the sake of Christ, your servant, do not turn away the face of your Christ.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"concidet cervices peccatorum","severity":"info","text":"Jerome distinguishes between cutting off sinners (which would preclude salvation) and cutting off the necks of sinners, i.e., their pride. The phrase underscores that divine punishment targets the proud, not the person per se.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Memento, Domine, David et omnis mansuetudinis ejus","severity":"info","text":"This is the incipit of Psalm 131 (Vulgate numbering; = Psalm 132 in Hebrew). Jerome cites it to argue against a Christological interpretation of 'David' in that psalm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Miserere nostri, fili David","severity":"info","text":"A reference to the blind men of Jericho in the Gospel (cf. Mark 10:47; Matthew 20:30). Jerome notes that some readers apply this title 'son of David' to Christ, but he rejects the equation of David with Christ in Psalm 131.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"David ... fortis manu","severity":"info","text":"Jerome gives the etymology of David as 'strong in hand' (fortis manu), a standard patristic interpretation derived from Hebrew. This supports his argument that David in the psalm is a type, not Christ himself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Psalmus CXXXI","severity":"info","text":"The passage transitions from a moral comment on Psalm 118 to a new lemma, Psalm 131. Jerome uses the psalm incipit to introduce a Christological debate, showing a typical exegetical move from literal to allegorical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non stat ordo","severity":"caution","text":"Jerome warns that if 'David' is equated with Christ, the phrase 'propter David, servum tuum, non avertas faciem Christi tui' becomes logically incoherent. The argument depends on maintaining a distinction between David as servant and Christ as anointed.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'concidet' could be future or subjunctive; Jerome treats it as future indicative. The identity of 'David' in Psalm 131 is contested: Jerome argues against a direct Christological reading, but the text does not resolve whether the psalm is historical or typological."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"Hoc propter eos loquor, qui David in istum locum Christum interpretantur: Non quod negemus Christum interpretari David pro locorum qualitate; sed in isto loco non recipit sensus. Et quare errent dico vobis, quia scriptum est: Memento, Domine, David et omnis mansuetudinis ejus. Et Dominus dicit in Evangelio: Discite a me quia mitis sum et humilis corde. Pro quidem sensu; sed errantes David hic Christum interpretantur, et mansuetudinem ejus referunt ad Christum. Nos ergo interpretemur istum psalmum in David, ut qui nascetur ex David vere Christus intelligatur. Denique videte ordinem, quoniam enim grandis est psalmus, et jam multa diximus, debemus breviter sensus perstringere, non latius disputare: ut prudens auditor ex his quae diximus, etiam ea quae non loquimur, ipse a se intelligat.\n\nSicut juravit Domino, votum vovit Deo Jacob. In Hebraico non habet, hoc est, sicut, nec sic sensus est; sed habet, hoc est, qui, et est sensus: Memento, Domine, David et omnis mansuetudinis ejus, qui juravit Domino, votum vovit Deo Jacob. Et hoc puto non tam vitio Septuaginta Interpretum factum, quam scriptorum errore.","english":"I say this concerning those who interpret David in this passage as Christ: not that we deny that David is interpreted as Christ depending on the quality of the passages; but in this passage the sense does not admit it. And I will tell you why they err, because it is written: \"Remember, Lord, David and all his meekness.\" And the Lord says in the Gospel: \"Learn from me that I am gentle and humble of heart.\" For a certain sense; but those who err interpret David here as Christ, and refer his meekness to Christ. Therefore let us interpret this psalm concerning David, so that he who will be born from David may truly be understood as Christ. Finally, observe the order, for since the psalm is long, and we have already said much, we ought to briefly touch upon the senses, not to discuss at length: so that the prudent hearer, from what we have said, may also understand for himself those things which we do not speak.\n\n\"As he swore to the Lord, Jacob vowed a vow to God.\" In the Hebrew it does not have this, that is, \"as,\" nor is the sense thus; but it has this, that is, \"who,\" and the sense is: \"Remember, Lord, David and all his meekness, who swore to the Lord, Jacob vowed a vow to God.\" And I think this was done not so much by the fault of the Seventy Interpreters as by the error of the scribes.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Hoc propter eos loquor","severity":"info","text":"Jerome distinguishes between a general typological interpretation of David as Christ and the specific sense of this passage, which he argues does not permit that identification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Memento, Domine, David et omnis mansuetudinis ejus","severity":"info","text":"This phrase is a citation from Psalm 132:1 (LXX), which Jerome uses to argue that the meekness attributed to David in the psalm should not be transferred to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Discite a me quia mitis sum et humilis corde","severity":"info","text":"Jerome quotes a saying of Jesus from the Gospels (cf. Matthew 11:29, though not verbatim) to contrast Christ's self-proclaimed meekness with the psalm's reference to David.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"In Hebraico non habet, hoc est, sicut, nec sic sensus est; sed habet, hoc est, qui","severity":"caution","text":"Jerome notes a textual corruption: the Septuagint reads 'sicut' (as) where the Hebrew has 'qui' (who), altering the sense. He attributes this to scribal error rather than the Seventy's fault.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"debemus breviter sensus perstringere, non latius disputare","severity":"info","text":"Jerome signals a shift to a more concise treatment of the psalm's senses, acknowledging the length of the work and the need for brevity for the prudent hearer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"qui David in istum locum Christum interpretantur","severity":"info","text":"Jerome engages with contemporary exegetes who read Christ typologically into every mention of David, a common patristic practice he here corrects for this specific passage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Gospel verse Jerome quotes is not identified; it may be a paraphrase. The Hebrew text underlying the Septuagint reading is not specified."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"Si introiero in tabernaculum domus meoe. David hoc dicit, nullam aliam requiem quaero nisi Christi, qui de meo semine nasciturus est, hoc est, quem promisisti, quia de meis lumbis nasciturus est.\n\nSi dedero oculis meis et palpebris meis dormitationem. Et requiem temporibus meis, donec inveniam locum Domino, tabernaculum Deo Jacob. Hoc multi putant dici de Ecclesia; sed mihi videtur non tam de Ecclesia dici, quam de sancta Maria. Denique dicitur.\n\nEcce audivimus eam in Ephrata, invenimus eam in campis silvoe. Legamus Scripturas sancias, et diebus et noctibus singulas syllabas et litteras ventilemus. Dicat aliquis de Ephrata, hic Bethlehem dixit. Legimus enim in Genesi: Venit in Bethlehem, hoc est, Ephrata. Hoc dicitur de Jacob quando uxor ejus Rachel mortua est. Hoc est, Ephrata. Sed videamus Ephrata quare nomen acceperit. Scriptum est enim in Paralipomenon, quoniam Maria, soror Moysi et Aaron, habuerit maritum a Or: non Ur, sed Or (I Par. xi). Et postea ordo describitur, et dicitur: Maria, soror Moysi et Aaron, haec est Ephrata. Hoc in Paralipomenon libris scribitur. Quaerite et invenietis. Denique et haec Ephrala nomen accepit. Videtur forsitan alicui verum non esse, quia novum est: sed eum remitto ad auctoritatem libri.","english":"If I enter into the tabernacle of my house. David says this: I seek no other rest except Christ, who is to be born from my seed, that is, whom you have promised, because he is to be born from my loins.\n\nIf I give sleep to my eyes and my eyelids. And rest to my temples, until I find a place for the Lord, a tabernacle for the God of Jacob. Many think this is said concerning the Church; but it seems to me that it is said not so much concerning the Church as concerning Saint Mary. Finally, it is said:\n\nBehold, we have heard of her in Ephrata, we have found her in the fields of the forest. Let us read the Holy Scriptures, and by day and by night let us weigh every syllable and every letter. Let someone speak of Ephrata: here it said Bethlehem. For we read in Genesis: He came to Bethlehem, that is, Ephrata. This is said concerning Jacob when his wife Rachel died. That is, Ephrata. But let us see why Ephrata received its name. For it is written in Paralipomenon, that Mary, the sister of Moses and Aaron, had a husband from Or: not Ur, but Or (1 Chronicles 11). And afterwards the lineage is described, and it is said: Mary, the sister of Moses and Aaron, this is Ephrata. This is written in the books of Paralipomenon. Seek and you will find. Finally, this Ephrata received its name. Perhaps it may seem to someone not to be true, because it is new; but I refer him to the authority of the book.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Si introiero in tabernaculum domus meoe","severity":"info","text":"Jerome interprets David's words as a typological reference to Christ, emphasizing the expectation of a messianic descendant from David's lineage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ephrata","severity":"info","text":"Jerome identifies Ephrata with Bethlehem, citing Genesis 35:19, where Rachel is buried on the way to Ephrata, i.e., Bethlehem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Maria, soror Moysi et Aaron, haec est Ephrata","severity":"info","text":"Jerome claims that 1 Chronicles 11 identifies Mary, sister of Moses and Aaron, as Ephrata, though the canonical text does not contain this identification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Paralipomenon","severity":"info","text":"Paralipomenon is the Greek title for the books of Chronicles in the Septuagint, used by Jerome to refer to 1–2 Chronicles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ecce audivimus eam in Ephrata","severity":"info","text":"Jerome's Marian interpretation of this passage, identifying the 'tabernacle' with Saint Mary, reflects a typological reading common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"a Or: non Ur, sed Or","severity":"caution","text":"The Latin text contains a textual variant: 'a Or: non Ur, sed Or' suggests a scribal note or correction, indicating uncertainty about the name of Mary's husband.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identification of Mary, sister of Moses and Aaron, with Ephrata is not found in the canonical 1 Chronicles 11; Jerome may be citing a variant or apocryphal tradition.","The phrase 'a Or: non Ur, sed Or' is ambiguous: it may be a marginal gloss or a scribal correction, and its exact referent is unclear."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"Ecce audivimus eam in Ephrata. In Hebraeo non habet eam, sed habet eum, hoc est, illum qui nasciturus est de semine. Audivimus eam in Ephrata: quod de Maria sensus. Sed et simpliciter intelligere possumus, quoniam Ephrata, Bethlehem dicitur. Et Christus in Bethlehem natus sit. Felix igitur locus qui tanto ante tempore prophetarum voce cantatus est. Omnia quidem loca sancta, venerabilia sunt, et ubi natus est, et ubi crucifixus est, et ubi resurrexit. et ubi ad coelos victor ascendit; sed iste locus proprie venerabilior est. Vide quanta misericordia Dei hic natus parvulus infans. In praesepe ponitui; non enim erat illis locus in diversorio. O monache, Dominus nascitur in terra, et cellam propriam non habet; non erat illis locus in diversorio. Universum genus humanum habet locum: Christus non invenit locum inter homines. Non invenit in Platone, non in Aristotele, sed in praesepe. Inter jumenta et bruta animalia et simplices quosque et innocentes. Unde dicit et Dominus in Evangelio. Vulpes foveas habent, et volucres coeli nidos. Filius autem hominis non habet ubi caput reclinet.","english":"Behold, we have heard of it in Ephratha. In the Hebrew text, it does not have \"it\" (feminine), but has \"him\" (masculine), that is, the one who is to be born from the seed. \"We have heard of it in Ephratha\": this is understood of Mary. But we can also understand it simply, since Ephratha is called Bethlehem. And Christ was born in Bethlehem. Blessed, therefore, is the place which was sung by the voice of the prophets so long before. Indeed, all holy places are venerable—both where he was born, and where he was crucified, and where he rose again, and where he ascended victorious to the heavens—but this place is especially more venerable. See how great is the mercy of God: here a little infant child is born. He is placed in a manger; for there was no room for them in the inn. O monk, the Lord is born on earth, and he does not have his own cell; there was no room for them in the inn. The whole human race has a place: Christ found no place among men. He found none in Plato, none in Aristotle, but in a manger. Among beasts and brute animals and the simple and the innocent. Whence the Lord also says in the Gospel: \"Foxes have dens, and birds of the air have nests. But the Son of Man has nowhere to lay his head.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ephrata","severity":"info","text":"Ephrata is the ancient name for Bethlehem, as Jerome notes. The term is used here to connect the prophecy to the birthplace of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecce audivimus eam in Ephrata","severity":"info","text":"This phrase echoes Psalm 132:6 (LXX), where the Ark of the Covenant is said to be heard of in Ephrata. Jerome reinterprets it as a prophecy of Christ's birth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"In Hebraeo non habet eam, sed habet eum","severity":"info","text":"Jerome notes a textual variant between the Hebrew and Greek traditions: the Hebrew masculine pronoun (eum) refers to Christ, while the Greek feminine (eam) was read as referring to Mary or the Ark.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"O monache","severity":"info","text":"Jerome directly addresses a monk, applying the scene of Christ's birth to monastic life: Christ lacks a cell, critiquing monastic comfort.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vulpes foveas habent, et volucres coeli nidos. Filius autem hominis non habet ubi caput reclinet","severity":"info","text":"This saying is not found in the canonical Gospels; it may be a logion from early Christian tradition or a paraphrase of Matthew 8:20, emphasizing Christ's homelessness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"In praesepe ponitui","severity":"caution","text":"The Latin 'ponitui' appears to be a scribal error or variant for 'ponitur' (is placed). The sense is clear: Christ is laid in a manger.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The pronoun 'eam' (it, feminine) in the Latin could refer to the Ark or to Mary; Jerome resolves it by appealing to the Hebrew masculine 'eum' (him), referring to Christ."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"PSALMUS CXLI.\n\nIntellectus David, cum esset in spelunca. Oratio praescribitur. Iste titulus secundum historiam quidem est, quando fugiebat David a Saul in deserto Engaddi, in spelunca absconsus. Et ingressus est ignorans Saul, quasi sua causa, sed quoniam habet in sua praescriptione, Intellectus David, debemus spiritualiter intelligere psalmum. Accipitur quidem et in Dominum verum David iste psalmus, et intelligitur Saul in diabolo: spelunca autem in hoc mundo. Et quod diabolus non mittat in hoc mundo aliquid boni, sed stercus, et si quid putridum. Spelunca autem intelligitur iste mundus, quia perfectum lumen non habet quantum ad comparationem futuri, sed quasi lumen aliquod illuxit Dominus veniens in hunc mundum. Propterea dicit Apostolus: Qui est lumen glorioe ejus (Heb. i, 3). Ergo sicut David intravit in speluncam abscondens se a Saul: ita et Dominus ingressus est in hoc mundo, et persecutionem passus est.","english":"Psalm 141.\n\nAn understanding of David, when he was in a cave. A prayer is prescribed. This title, according to the historical account, is when David was fleeing from Saul in the desert of Engaddi, hidden in a cave. And Saul entered unknowingly, as if for his own sake, but since it has in its heading, \"An understanding of David,\" we ought to understand the psalm spiritually. This psalm is indeed also taken for the true David, the Lord, and Saul is understood as the devil; the cave, however, as this world. And that the devil sends nothing good into this world, but dung, and anything putrid. The cave is understood as this world, because it does not have perfect light in comparison to the future, but as if some light shone forth when the Lord came into this world. For this reason the Apostle says: \"Who is the light of his glory\" (Heb. 1:3). Therefore, just as David entered the cave hiding himself from Saul, so also the Lord entered into this world and suffered persecution.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Intellectus David, cum esset in spelunca. Oratio praescribitur.","severity":"info","text":"The lemma is the psalm's title, which Jerome treats as a historical and spiritual heading, introducing a prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"spelunca","severity":"info","text":"Jerome interprets 'cave' allegorically as 'this world' (iste mundus), contrasting its imperfect light with the future glory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui est lumen glorioe ejus (Heb. i, 3)","severity":"info","text":"Jerome cites Hebrews 1:3, though the Vulgate reads 'lumen gloriae' differently; the reference supports Christ as light entering the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Engaddi","severity":"info","text":"Engaddi (Ein Gedi) is a desert region near the Dead Sea, associated with David's flight from Saul in 1 Samuel 24.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Saul in diabolo","severity":"info","text":"Jerome typologically identifies Saul with the devil, a common patristic reading that aligns David's persecution with Christ's passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Psalm 141","severity":"caution","text":"Psalm 141 is not in the Hebrew Psalter; it corresponds to LXX Psalm 141 (Vulgate 140), a non-canonical addition in some Latin traditions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Intellectus David' may mean 'understanding of David' or 'for David's understanding'; Jerome takes it as a spiritual heading. The citation 'Heb. i, 3' is approximate; the Vulgate Hebrews 1:3 reads 'lumen gloriae' but Jerome's wording differs slightly."],"confidence":"high","notes":[]},{"i":47,"ref":"p47","source":"Effundo in compectu ejus orationem meam. Significantius dixit, effundo totum cor meum in conspectu Domini: Quemadmodum aliquis confiteatur medico vulnus suum. Et omnes quas habet passiones dicit illi, ut ita adhibeat ei curam. Tribulationem meam ante ipsum pronuntio, hoc est, tribulatio quam Apostolus numerat, quae numerata cum caeteris spem facit, spes autem non confundit.\n\nIn deficiendo in me spiritum meum. Si non ex nobis deficiat spiritus malus qui suffocabat Saul, non potest nosse semitas nostras Dominus. Quae autem sunt semitae justorum? Justitia, opera bona, via recta, castitas, continentia et caetera his similia.\n\nIn via hac qua ambulabam absconderunt laqueum mihi. Prope sunt vitia virtutibus. In quacumque via voluerit aliquis ambulare, in ea ponunt laqueos. Aut in jejunio, aut in eleemosyna, ani in caeteris virtutibus.\n\nConsiderabam ad dexteram, et videbam, et non erat qui cognosceret me. Si in Deum fecerimus psalmum, ipse Dominus loquitur. Omnes discipuli mei dereliquerunt me, et fugerunt. Unus remanserat Petrus qui se promisit dicens: Si oportet me pro te mori, non te derelinquam: et ipse negavit. Propterea dixit, Considerabam eum ad dexteram, et non dixit, ad sinistram, quoniam egit poenitentiam Petrus.","english":"I pour out my prayer before him. He said more significantly, I pour out my whole heart in the sight of the Lord: just as someone confesses his wound to a physician. And he tells him all the passions he has, so that he may apply care to him accordingly. I declare my tribulation before him, that is, the tribulation which the Apostle enumerates, which, when counted with the others, produces hope, but hope does not confound.\n\nWhen my spirit was failing within me. If the evil spirit that was suffocating Saul does not fail from us, the Lord cannot know our paths. But what are the paths of the just? Justice, good works, the straight way, chastity, continence, and other things similar to these.\n\nOn this road on which I was walking, they hid a snare for me. Vices are close to virtues. On whatever road someone wishes to walk, they set snares on it. Either in fasting, or in almsgiving, or in other virtues.\n\nI looked to the right, and I saw, and there was no one who would recognize me. If we make the psalm about God, the Lord himself speaks. All my disciples abandoned me and fled. One remained, Peter, who promised, saying: If it is necessary for me to die for you, I will not abandon you: and he himself denied. Therefore he said, I looked at him to the right, and he did not say, to the left, because Peter did penance.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Effundo in compectu ejus orationem meam","severity":"info","text":"Jerome interprets 'pouring out prayer' as a full confession of the heart to God, analogous to a patient revealing all symptoms to a physician.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"tribulationem meam","severity":"info","text":"The 'tribulation' likely refers to 2 Corinthians 7:4 (Vulgate: 'tribulatio') or a similar Pauline passage where tribulation generates hope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"spiritus malus qui suffocabat Saul","severity":"info","text":"Jerome alludes to the evil spirit that tormented King Saul (1 Samuel 16:14-23), using it as a type of internal spiritual oppression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"semitae justorum","severity":"info","text":"The list of 'paths of the just' (justice, good works, chastity) echoes common patristic catalogues of virtues, e.g., in Ambrose's De Officiis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Considerabam ad dexteram","severity":"info","text":"Jerome reads the psalm as Christ's lament over Peter's denial, interpreting 'right' as Peter's eventual repentance, a typological reading found in later medieval exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"spem facit, spes autem non confundit","severity":"caution","text":"The phrase 'hope does not confound' is ambiguous: it may mean hope does not shame, or does not confuse; Jerome's intended sense is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Apostle' in 'tribulationem quam Apostolus numerat' is unspecified; likely Paul, but not named.","The phrase 'spes autem non confundit' could be read as 'hope does not shame' or 'hope does not confuse'; Jerome's meaning is uncertain."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"Periit fuga a me. Quando comprehensus est a Judaeis. Et non est qui requirat animam meam. Omnes enim clamabant: Crucifige, crucifige (Luc. xxiii).\n\nIntende ad deprecationem meam, quia humiliatus sum nimis. Si non aliquis humiliatus fuerit, non exauditur a Domino. Quid enim prodest aliquem verbis orare et cervicem erectam habere? Si autem in Dominum intelligimus: Discite a me, quia mitis sum et humilis corde.\n\nLibera me a persequentibus me, quia confortati sunt super me. Qui contra nos pugnant fortiores nobis sunt, hoc est, principes hujus mundi.\n\nEduc de custodia animam meam, ad confitendum nomini tuo. Id est, de isto corpore. Ad confitendum, id est, clarificandum. Sicut dicit: Confiteor tibi. Pater.\n\nMe exspectant justi, donec retribuas mihi. Dominus dicit: Me exspectant apostoli, donec resurgam a mortuis.\n\nJ. MARTIANAEI ADMONITIO AD CONSEQUENTEM PRAEFATIONEM IN PSALMORUM LIBRUM.","english":"Flight has perished from me. When he was seized by the Jews. And there is no one who cares for my soul. For all were shouting: Crucify, crucify (Luke 23).\n\nAttend to my supplication, because I have been greatly humiliated. If someone has not been humiliated, he is not heard by the Lord. For what good is it for someone to pray with words and have an erect neck? But if we understand it with reference to the Lord: Learn from me, because I am gentle and humble of heart.\n\nDeliver me from those who persecute me, because they have grown strong against me. Those who fight against us are stronger than we are, that is, the princes of this world.\n\nLead my soul out of prison, to confess your name. That is, out of this body. To confess, that is, to glorify. As he says: I confess to you, Father.\n\nThe righteous await me, until you reward me. The Lord says: The apostles await me, until I rise from the dead.\n\nJ. Martianaeus's Admonition to the Following Preface to the Book of Psalms.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Crucifige, crucifige (Luc. xxiii)","severity":"info","text":"The cry 'Crucifige, crucifige' is a direct citation of Luke 23:21, where the crowd demands Jesus' crucifixion. Jerome uses it to align the psalmist's plight with Christ's passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Periit fuga a me","severity":"info","text":"Jerome interprets 'flight has perished from me' as a reference to Christ's capture by the Jews, reading the psalm as a typological prophecy of the Passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ad confitendum","severity":"info","text":"Jerome glosses 'ad confitendum' as 'clarificandum' (to glorify), linking the act of confession to praise of God, as in the phrase 'Confiteor tibi, Pater'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"principes hujus mundi","severity":"info","text":"'Princes of this world' refers to earthly rulers or demonic powers, a common patristic trope for the forces opposing the faithful, here identified as stronger than the speaker.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"J. MARTIANAEI ADMONITIO AD CONSEQUENTEM PRAEFATIONEM IN PSALMORUM LIBRUM","severity":"info","text":"This heading marks a break in the commentary, introducing an admonition by the editor J. Martianaeus, likely a later addition to the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Me exspectant justi, donec retribuas mihi","severity":"info","text":"Jerome reads 'the righteous await me' as Christ speaking of the apostles awaiting his resurrection, a Christological interpretation typical of patristic psalm exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Periit fuga a me' could be read as a general lament or, as Jerome takes it, a specific reference to Christ's capture. The phrase 'ad confitendum' is ambiguous between 'to confess' and 'to glorify'; Jerome chooses the latter."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"In tribus mss. exemplaribus Canonis Hebraicoe Veritatis, quem tom. I hujus editionis novoe Operum S. Hieronymi nuper publici juris feci, constanter descriptam inveni consequentem Proefationem in librum Psalmorum ex Hebroeo in Latinum sermonem translatum ab eodem Hieronymo, qui alia multum diversa proefatione versionem suam communiverat. Vir autem clarus Ludovicus Ferrandus hunc prologum edidit in fine voluminis Paraphrase(??)S suoe in Psalterium Davidis; sed falsus est eruditus scriptor, cum existimavit eum fuisse scriptum a falso illo Hieronymo consarcinatore Commentarium in Psalmos: unde Joannes Baptista Cotelerius in notis ad tomum III Monum. Eccles. Groecoe, palam professus est jam dictam proefationem neutrius esse Hieronymi, Quae, inquit, nec Hieronymi, nec Hieronymiani illius consarcinatoris esse videtur. Cujus porro fuerit, etsi non omnino mihi constet, vix tamen dubito quin hic prologus Eusebio Coesariensi sit ascribendus: pars enim non minima de ejusdem hypothesibus in Psalterio derivata, id nobis renuntiare videtur. Sed quisquis prefationem Latinitate donavit, vix primis fuit imbutus litteris, ut in Latinum non Latine eam verteret. Coetera videsis in annotatiunculis meis.","english":"In three manuscript copies of the Canon of Hebrew Truth, which I made public in volume one of this new edition of the Works of St. Jerome, I consistently found the following Preface to the Book of Psalms translated from Hebrew into Latin by the same Jerome, who had fortified his own version with another, very different preface. The distinguished man Ludovicus Ferrandus published this prologue at the end of his volume of his Paraphrase on the Psalter of David; but the learned writer was mistaken when he thought it had been written by that false Jerome, the patcher-together of Commentaries on the Psalms. Hence John Baptist Cotelerius, in his notes to volume three of the Monuments of the Greek Church, openly declared that the said preface belonged to neither Jerome. \"Which,\" he says, \"seems to be neither Jerome's nor that patcher-together's.\" Whose it was, although it is not entirely clear to me, I nevertheless scarcely doubt that this prologue is to be ascribed to Eusebius of Caesarea: for a not inconsiderable part derived from his hypotheses on the Psalter seems to announce this to us. But whoever turned the preface into Latin was scarcely imbued with the first elements of letters, since he translated it into Latin in an un-Latin manner. For the rest, see my little annotations.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The 'Canon of Hebrew Truth' refers to Jerome's translation of the Psalms from the Hebrew, distinct from the Gallican Psalter. The editor claims to have published it in volume one of a new edition of Jerome's works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Ludovicus Ferrandus (Luis Ferrán) and John Baptist Cotelerius (Jean-Baptiste Cotelier) are early modern scholars. Cotelier argued the preface is neither Jerome's nor the work of a pseudo-Jerome, a view the editor endorses.","cites":[],"named_sources":["Cotelerius 1677"],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The editor attributes the preface to Eusebius of Caesarea (c. 260–340), based on content derived from his hypotheses on the Psalter. This would place the original Greek text before Jerome's Latin versions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The editor notes the Latin translation of the preface is unidiomatic ('non Latine'), suggesting the translator had poor Latinity. This raises doubts about the reliability of the transmitted text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The preface is said to be found consistently in three manuscript copies of the Canon of Hebrew Truth, implying a stable textual tradition, though the editor's source for these copies is unspecified.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'false Jerome' (consarcinatore Commentarium in Psalmos) is not specified; the editor does not name the author of the pseudo-Jerome commentaries.","The editor's claim that the preface is by Eusebius of Caesarea is presented as a strong opinion ('vix tamen dubito'), not a proven fact."],"confidence":"high","notes":[]},{"i":50,"ref":"p50","source":"a PRAEFATIO DE LIBRO PSALMORUM.\n\nIn Hebraeo libro Psalmorum citra numeri adjectionem descripti sunt omnes, et diverse quidem: quidam conjuncti, quidam autem divisi. Quapropter pri– mus et secundus conjuncti sunt juxta Hebraeum, et iterum septuagesimus septimus conjunctus est apud nos: in Hebraeo autem partiti sunt in duos. In quinque vero libros dividunt Hebraei Psalmorum librum, quorum quidem primum a Beatus vir, usque ad finem quadragesimi. Secundum autem: Quemadmodum desiderat cervus ad fontem aquarum, usque ad septuagesimi primi finem, Tertius vero eat: Quam bonus Israel Deus, usque ad octogesimi octavi. Quartus autem, Domine, refu– gium faciut est nobis, usque ad centesimi quinti. Quintus vero: Confitemini Domino, usque ad novissimum.\n\nObservandum autem, quia non secundum historiae, seu temporum, psalmorum compositus sit ordo. Comminatus est vero minus multum temporibus, sicut liber Regno– rum declarat. Multa enim idolorum cultura obtineus Judaeorum gentem, oblivionem infecerat paternarum Scripturarum, ut nec pareret liber Mosaicae legis, neque memoria patrum pietatis salva haberetur apud eos. Sic ergo et prophetas interfecerunt redarguentes illorum impietates, et borum causa primum Assyriorum","english":"A PREFACE TO THE BOOK OF PSALMS.\n\nIn the Hebrew book of the Psalms, all are written without the addition of a number, and they are diverse: some joined, some divided. For this reason, the first and second are joined according to the Hebrew, and again the seventy-seventh is joined among us; in the Hebrew, however, they are divided into two. The Hebrews divide the Book of Psalms into five books, of which the first is from \"Blessed is the man\" to the end of the fortieth. The second, however: \"As the hart longs for the water springs,\" to the end of the seventy-first. The third indeed: \"How good is the God of Israel,\" to the eighty-eighth. The fourth, however: \"Lord, a refuge has been made for us,\" to the one hundred and fifth. The fifth indeed: \"Confess to the Lord,\" to the very last.\n\nIt must be observed, however, that the order of the psalms is not composed according to history or times. Indeed, it is very little consistent with times, as the Book of Kings declares. For the worship of many idols, prevailing among the Jewish people, had infected them with forgetfulness of the ancestral Scriptures, so that neither the book of the Mosaic law was preserved, nor the memory of the piety of the fathers was kept safe among them. Thus, therefore, they also killed the prophets who rebuked their impieties, and for this reason first of the Assyrians","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"In quinque vero libros dividunt Hebraei Psalmorum librum","severity":"info","text":"Jerome describes the traditional Jewish division of the Psalter into five books, corresponding to the five books of the Torah. The incipits he gives for each book are drawn from the Vulgate or Old Latin versions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Comminatus est vero minus multum temporibus","severity":"info","text":"Jerome notes that the order of the psalms does not follow historical chronology, a point he supports by reference to the Book of Kings. This reflects patristic awareness of the non-chronological arrangement of the Psalter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Multa enim idolorum cultura obtineus Judaeorum gentem","severity":"info","text":"Jerome attributes the loss of scriptural knowledge among the Jews to widespread idolatry, a common polemical trope in Christian exegesis. This explanation serves to justify the disorder of the psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"PRAEFATIO DE LIBRO PSALMORUM","severity":"info","text":"This preface is attributed to Jerome but its authenticity is debated. It appears in some manuscripts of the 'Canon of Hebrew Truth' and was published by Ludovicus Ferrandus. The text shows signs of later editing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Comminatus est vero minus multum temporibus","severity":"caution","text":"The Latin phrase 'Comminatus est vero minus multum temporibus' is obscure and may be corrupt. The English draft renders it as 'it is very little consistent with times,' but the precise meaning is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Comminatus est vero minus multum temporibus' is unclear; the reading 'it is very little consistent with times' is conjectural.","The reference to 'the Book of Kings' is vague; it may refer to 1–2 Kings or to a lost source."],"confidence":"medium","notes":[]}]}