{"slug":"tmp765.tmp765.opp-lat1","id":"latin:ogl-pl:tmp765.tmp765.opp-lat1","title":"Opusculum III Sive Homilia In Dominica II Adventus","title_source":"Opusculum III Sive Homilia In Dominica II Adventus","author":"Augustinus","genre":"homily","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:09:00Z","cost_usd":0.0035},"source":{"registry_id":"latin:ogl-pl:tmp765.tmp765.opp-lat1","work_id":"tmp765.tmp765.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/tmp765/tmp765/tmp765.tmp765.opp-lat1.xml"},"stats":{"passages":6,"english_words":1343,"coptic_letters":0,"source_letters":5094,"commentary_units":36,"commentary_kinds":7,"derived_notes":0,"ambiguities":10,"work_notes":5,"external_links":4,"timeline":5},"summary":{"work":"tmp765.tmp765.opp-lat1","abstract":"This homily, assigned to the second Sunday of Advent, is traditionally attributed to Augustine of Hippo but its authenticity is debated. It focuses on the Gospel reading that demonstrates Christ's Davidic lineage, citing Psalm 132:11-12 (LXX) and 1 Chronicles 17:11-14 (LXX) to support the promise of a perpetual throne for David's offspring. The text survives in multiple manuscript families with variations in incipit and explicit; the edition follows the Maurist recension. Widely used in medieval lectionaries, it influenced later liturgical commentaries and sermon collections. The date of composition is uncertain, possibly from Augustine's later episcopal period (post 396). The edition lacks a critical apparatus, and variant readings are not recorded.","historical_context":"The homily likely dates from the late 4th to early 5th century, possibly composed in Hippo Regius (modern Annaba, Algeria) during Augustine's episcopacy (after 396). It reflects the North African Christian community's liturgical practices, where Advent was emerging as a season preparing for Christmas. The text is in Latin, the liturgical language of the Western Church, and belongs to the genre of homily—a sermon delivered during the Eucharist. Its transmission through multiple manuscript families indicates widespread use in medieval lectionaries, especially for Advent. The attribution to Augustine is traditional but contested; some scholars note stylistic differences from his earlier works, suggesting it may be a later compilation of Augustinian material. The edition follows the Maurist recension, a 17th-century critical edition by the Maurist congregation, but does not provide a stemma codicum or record variant readings.","significance":"This homily is significant for its role in shaping the Advent liturgy in the medieval Western Church, linking Christ's nativity to Old Testament prophecies of Davidic lineage. It exemplifies how patristic exegesis was adapted for liturgical use, influencing later sermon collections and commentaries. The disputed authorship highlights the challenges of authenticating works in the Augustinian corpus and the fluidity of attribution in manuscript traditions.","timeline":[{"date":"Late 4th–early 5th c.","event":"Possible composition of the homily, if by Augustine, during his episcopal period in Hippo Regius."},{"date":"5th–8th c.","event":"Transmission of the homily in multiple manuscript families, with variations in incipit and explicit."},{"date":"9th–15th c.","event":"Widespread use of the homily in medieval lectionaries for the second Sunday of Advent."},{"date":"17th c.","event":"Inclusion in the Maurist recension of Augustine's works, providing the basis for the modern edition."},{"date":"20th–21st c.","event":"Scholarly debate over the homily's authenticity, with some questioning its attribution to Augustine."}],"relations":[{"work":"Augustine, Sermones","relation":"Part of the Augustinian sermon corpus, though authenticity debated.","key":"","label":null,"url":null},{"work":"Vulgate, Psalms and 1-2 Paralipomenon (Chronicles)","relation":"Cites these Old Testament books to support Christ's Davidic lineage.","key":"","label":null,"url":null},{"work":"Medieval lectionaries","relation":"Used as a reading for the second Sunday of Advent, influencing liturgical commentaries.","key":"","label":null,"url":null},{"work":"Maurist edition of Augustine's works","relation":"The edition follows the Maurist recension, a 17th-century critical edition.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Augustine of Hippo","label":"Augustine of Hippo","url":"https://en.wikipedia.org/wiki/Augustine_of_Hippo","reason":"Provides background on the traditional author and his historical context."},{"key":"wikipedia:Advent","label":"Advent","url":"https://en.wikipedia.org/wiki/Advent","reason":"Explains the liturgical season for which the homily was used."},{"key":"wikipedia:Vulgate","label":"Vulgate","url":"https://en.wikipedia.org/wiki/Vulgate","reason":"The Latin Bible version cited in the homily."},{"key":"wikipedia:Maurist","label":"Maurist","url":"https://en.wikipedia.org/wiki/Maurists","reason":"The congregation responsible for the recension used in the edition."}],"cautions":["The date of composition is uncertain; it may belong to Augustine's later episcopal period (post 396) but could be later.","Attribution to Augustine is traditional but not universally accepted; some scholars note stylistic features atypical of his earlier works.","The edition does not provide a critical apparatus or stemma codicum; variant readings from key manuscripts are not recorded.","The Latin text contains a corrupt passage ('mane(??) it') suggesting a scribal error."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000479,"generated":"2026-11-15T06:09:00Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp765/tmp765/tmp765.tmp765.opp-lat1.xml"}],"checks":{"work":"tmp765.tmp765.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":6,"translated":6,"commentary_passages":6,"commentary_units":36,"english_words":1343,"source_letters":5056,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"The homily is assigned to the second Sunday of Advent, but the date of composition is uncertain. It may belong to Augustine's later episcopal period (post 396).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives in multiple manuscript families, with some variations in the incipit and explicit. The edition ogl-pl follows the Maurist recension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This homily was widely used in medieval lectionaries for Advent, influencing later liturgical commentaries and sermon collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The attribution to Augustine is traditional but not universally accepted; some scholars note stylistic features atypical of his earlier works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"This edition does not provide a critical apparatus or stemma codicum; variant readings from key manuscripts are not recorded.","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: homily in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 6 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":6},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"OPUSCULUM TERTIUM SIVE HOMILIA IN DOMINICA II ADVENTUS.\n\nEcce ex qua Tribu nasciturus esset Christus ex lectione evangelica docemur. Ex David autem stirpe secundum carnem futurum esse, ita prænuntiatum est in psalmis: Juravit Dominus David in veritate, et non frustrabitur eum, de fructu ventris tui ponam super sedem tuam. Et rursum: Semel juravi in sancto meo si David mentiar, semen ejus in æternum mane(??) it et thronum ejus sicut sol in conspectu meo, et sicut luna perfecta in æternum, et testis in cœlo fidelis. Et item in libro Paralipomenon: Et factum est verbum Domini ad Nathan prophetam dicens: Vade et dic servo meo David: Hæc dicit Dominus: Annuntio tibi quod ædificaturus est domum sibi Dominus; cumque impleveris dies tuos ut vadas ad patres tuos, suscitabo semen tuum post te, quod erit de filiis tuis, et stabiliam regnum ejus.","english":"Third Little Work, or a Homily for the Second Sunday of Advent.\n\nWe are taught from the Gospel reading from which tribe Christ was to be born. But that he was to be from the stock of David according to the flesh is foretold in the Psalms in this way: The Lord swore to David in truth, and he will not disappoint him: I will set the fruit of your womb upon your throne. And again: I have sworn once in my holy one: if I lie to David, his seed will remain forever, and his throne like the sun in my sight, and like the perfect moon forever, and a faithful witness in heaven. And likewise in the book of Chronicles: And the word of the Lord came to Nathan the prophet, saying: Go and say to my servant David: Thus says the Lord: I announce to you that the Lord is about to build a house for himself; when you have completed your days so that you go to your fathers, I will raise up your seed after you, which will be from your sons, and I will establish his kingdom.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ecce ex qua Tribu nasciturus esset Christus ex lectione evangelica docemur","severity":"info","text":"The opening sentence announces the homily's theme: the Gospel reading teaches Christ's tribe, and the following verses prove his Davidic lineage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Juravit Dominus David in veritate, et non frustrabitur eum, de fructu ventris tui ponam super sedem tuam","severity":"info","text":"This is a paraphrase of Psalm 132:11-12 (LXX), where God swears to David to place his offspring on the throne.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Semel juravi in sancto meo si David mentiar, semen ejus in æternum mane(??) it et thronum ejus sicut sol in conspectu meo, et sicut luna perfecta in æternum, et","severity":"caution","text":"The Latin text is corrupt: 'mane(??) it' suggests a scribal error. The passage likely echoes Psalm 89:4-5 (LXX) or a lost variant, promising David's seed and throne endure forever.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et factum est verbum Domini ad Nathan prophetam dicens: Vade et dic servo meo David: Hæc dicit Dominus: Annuntio tibi quod ædificaturus est domum sibi Dominus; ","severity":"info","text":"This is a free citation of 1 Chronicles 17:11-14 (LXX), where God tells Nathan to promise David a house and a successor from his sons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"in libro Paralipomenon","severity":"info","text":"Paralipomenon is the Latin title for the books of Chronicles (1-2 Paralipomenon), used in the Vulgate and patristic sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Opusculum Tertium Sive Homilia In Dominica II Adventus","severity":"info","text":"This homily is attributed to Augustine in the OGL-PL edition, but its authenticity is debated; it may be a later compilation of Augustinian material for the Advent liturgy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The second psalm citation is corrupt ('mane(??) it'), making the exact source uncertain; the reading assumes it refers to a promise of eternal dynasty.","The attribution to Augustine is traditional but not securely established; the homily may be pseudo-Augustinian."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"Ipse ædificabis mihi domum, et firmabo sotium ejus usque in æternum, Ego ero illi in patrem, et ipse erit mihi in filium, et misericordiam meam non auferam ab eo, sicut abstuli ab eo qui ante te futi; et statuam eum in domo mea, et in regno meo usque in sempiternum, et thronum meum firmissimum in perpetuum, Hæc omnia qui in Salomone putat fuisse impleta, multum errare videtur; nam qualiter in Salomone intelligendum est quod dictum est: Postquam dormieris cum patribus tuis, suscitabo semen tuum post te, quod erit de filiis tuis, et stabiliam regnum ejus? Nunquid de ille Salomone creditur prophetatum? Minime; ille enim vivente patre suo cœpit regnare; nam hic dicitur: quia cum impleti fuerint dies tui et dormieris cum patribus tuis, suscitabo semen tuum, ex quo intelligitur alium fuisse promissum, qui non ante mortem David, sed post mortem ejus prænuntiatus fuerit suscitandus, qui ædificaret domum Domini non de parietibus manufactis, sed de lapidibus vivis et pretiosis, id est sanctis et fidelibus, nam et illud quod subjecit: fidelis erit domus ejus, et regnum ejus usque in sempiternum coram me, attendat et aspiciat quisquam non de Salomone esse prænuntiatum; Salomonis namque domum fuisse plenam mulieribus alienigenis colentibus idola, et ipse ab eis rex idololatriæ seductus, atque dejectus, qui dum bonus fuisset in initio, malum exitum habuit.","english":"You will build me a house, and I will make his foundation firm for eternity. I will be a father to him, and he will be a son to me, and I will not withdraw my mercy from him, as I withdrew it from the one who was before you. And I will set him in my house and in my kingdom forever, and my throne most firmly for perpetuity. Whoever thinks that all these things were fulfilled in Solomon seems to err greatly; for how is what was said to be understood in Solomon: \"After you sleep with your fathers, I will raise up your seed after you, which will be from your sons, and I will establish his kingdom\"? Is it believed that this was prophesied about that Solomon? Not at all; for he began to reign while his father was still alive. But here it is said: \"When your days are fulfilled and you sleep with your fathers, I will raise up your seed,\" from which it is understood that another was promised, who was foretold to be raised up not before David's death, but after his death, who would build the house of the Lord not from walls made by hand, but from living and precious stones, that is, from saints and the faithful. For also that which he subjoined: \"His house and his kingdom will be faithful before me forever,\" let anyone attend and see that it was not foretold about Solomon; for Solomon's house was full of foreign women worshipping idols, and he himself was seduced and cast down by them as king of idolatry, who, though he was good in the beginning, had a bad end.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ipse ædificabis mihi domum","severity":"info","text":"The speaker is God addressing David, promising a future figure who will build a spiritual house, not a physical temple.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Postquam dormieris cum patribus tuis, suscitabo semen tuum post te","severity":"info","text":"This is a paraphrase of Psalm 132:11 (Vulgate), where God promises to raise up David's seed after his death, interpreted messianically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Salomone","severity":"info","text":"Augustine argues against a literal interpretation that Solomon fulfilled the prophecy, noting Solomon's idolatry and foreign wives, contrasting with the promised faithful king.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"domum ... de lapidibus vivis et pretiosis","severity":"info","text":"The 'house' is allegorically the Church, built from 'living stones' (saints and faithful), a common patristic image from 1 Peter 2:5 and Ephesians 2:20.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hæc omnia qui in Salomone putat fuisse impleta, multum errare videtur","severity":"info","text":"This sentence marks a rhetorical shift from quoting the prophecy to refuting a literal-Solomonic interpretation, typical of Augustinian exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Salomonis namque domum fuisse plenam mulieribus alienigenis colentibus idola","severity":"info","text":"Augustine echoes a tradition (cf. 1 Kings 11:1-8) that Solomon's foreign wives led him into idolatry, used to disqualify him as the promised figure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'sotium' (line 2) is likely a scribal error for 'solium' (throne), as the context parallels 'thronum' later; the translation follows the emended reading."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Ergo quis est iste cujus domus est fidelis in perpetuum, et qui post mortem David promittebatur suscitandus? Ille est utique de quo ipse David in psalmo octuagesimo octavo æstuans et proclamans dicit: Tu vero distulisti Christum tuum. Non est ergo Salomon, sed nec iste David. sed dilatatus est Christus. Ecce apparuit certe promissiones prædictas non in Salomone, sed in Christo Domino nostro, qui ex David genere ortus est ruisse completas,de quo per Hieremiam ipse Dominus dicit: Ecce dies veniunt,et suscitabo David germen justum, et regnabit rex,et sapiens erit, et faciet judicium et justitiam super terram. In diebus illis salvabitur Juda, et Israel habitabit confidenter, et hoc est nomen quod vocabunt eum. Dominus justus noster. Et Isaias de Christo quia ex semine David natus est secundum carnem sic in consequentibus prophetiæ suæ dicit: In die illa radix Jesse qui stat in signum populorum, ipsum gentes deprecabuntur, et erit sepulcrum ejus gloriosum, In signum populorum stat radix Jesse, quoniam Christus signaculum crucis exprimit in frontibus eorum. Ipsum gentes deprecabuntur, quod jam obtutum cernitur fuisse completum. Sepulcrum autem ejus in tantum est gloriosum, ut excepte quod redempti per mortem ejus gloriam exhibemus, etiam locus ipse coruscans miraculis gloriæ suæ, ob eam causam ad se omnem contrahit mundum.","english":"Therefore, who is this one whose house is faithful forever, and who was promised to be raised up after the death of David? He is undoubtedly the one about whom David himself, burning and proclaiming in the eighty-eighth Psalm, says: But you have put off your Christ. Therefore, it is not Solomon, nor is it this David, but Christ has been extended. Behold, it has certainly appeared that the aforementioned promises were fulfilled not in Solomon, but in our Lord Christ, who was born from the line of David, concerning whom the Lord himself says through Jeremiah: Behold, the days are coming, and I will raise up a righteous shoot of David, and he will reign as king, and he will be wise, and he will execute judgment and justice upon the earth. In those days Judah will be saved, and Israel will dwell confidently, and this is the name by which they will call him: Our Righteous Lord. And Isaiah, concerning Christ, because he was born from the seed of David according to the flesh, says in the following parts of his prophecy: In that day the root of Jesse, which stands as a sign for the peoples, the nations themselves will entreat, and his sepulcher will be glorious. The root of Jesse stands as a sign for the peoples, because Christ imprints the sign of the cross on their foreheads. The nations themselves will entreat him, which is seen to have been already fulfilled. Moreover, his sepulcher is so glorious that, besides the fact that we, redeemed by his death, exhibit glory, even the place itself, gleaming with its miracles of glory, draws the whole world to itself for that reason.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"psalmo octuagesimo octavo","severity":"info","text":"The citation of Psalm 88 (LXX) with 'Tu vero distulisti Christum tuum' is a loose rendering; the Vulgate reads 'Distulisti Christum tuum' (Ps 88:53).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"per Hieremiam","severity":"info","text":"The Jeremiah quotation ('Ecce dies veniunt... Dominus justus noster') is not found verbatim in the canonical book; it may be a lost or apocryphal source, or a conflation of Jer 23:5-6 and 33:15.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaias de Christo","severity":"info","text":"The Isaiah passage ('In die illa radix Jesse... sepulcrum ejus gloriosum') is not a direct quote from the Vulgate; it echoes Isa 11:1-10 but with added Christian interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"signaculum crucis exprimit in frontibus eorum","severity":"info","text":"The 'sign of the cross on foreheads' refers to the early Christian practice of marking the forehead with a cross, possibly during baptism or as a protective sign.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sepulcrum autem ejus in tantum est gloriosum","severity":"info","text":"The reference to Christ's sepulcher drawing the whole world reflects the 4th-century veneration of the Holy Sepulcher in Jerusalem, a major pilgrimage site.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"dilatatus est Christus","severity":"caution","text":"The phrase 'dilatatus est Christus' is ambiguous: it may mean 'Christ has been extended' (in time or scope) or 'Christ has been delayed'; the context favors the former, but the Latin is unusual.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'righteous shoot of David' is ambiguous: the text identifies it with Christ, but the Jeremiah source is uncertain.","The phrase 'dilatatus est Christus' could be read as a temporal or spatial extension; the intended sense is not entirely clear."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"Hic locus in hebræo habet: Et erit requies ejus gloriosa, utique quia moriens caro ejus non vidit corruptionem, secundum sententiam psalmi, quia non est derelicta anima ejus in inferno, nec datum est sanctum ejus videre corruptionem. Iste est qui per Nathan ex semine David promittitur, qui etiam et per Isaiam prophetam ita prænuntiatur: Egredietur virga de radice Jesse, et flos de radice ejus ascendet. Hæc virga de radice Jesse virgo Maria est, de radice David exorta, quæ genuit florem Dominum salvatorem, de quo etiam sequitur: Et requiescet super eum Spiritus Domini, spiritus sapientiæ et intellectus, spiritus consilii et fortitudinis, spiritus scientiæ et pietatis, et replebit eum spiritus timoris Domini.Ideo autem tanta dona Spiritus super eum prædicantur, quia in eo non ad mensuram habitat Spiritus sicut in nobis, sed tota (??)nest plenitudo divinitatis et gratiarum.","english":"This passage in the Hebrew has: \"And his rest will be glorious,\" assuredly because his flesh, when dying, did not see corruption, according to the saying of the psalm, because his soul was not left in the underworld, nor was his holy one given to see corruption. This is the one who is promised through Nathan from the seed of David, who is also foretold by the prophet Isaiah in this way: \"A rod shall go forth from the root of Jesse, and a flower from its root shall ascend.\" This rod from the root of Jesse is the Virgin Mary, sprung from the root of David, who gave birth to the flower, the Lord Savior, of whom it also follows: \"And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit of knowledge and piety, and the spirit of the fear of the Lord shall fill him.\" Now, such great gifts of the Spirit are proclaimed over him because in him the Spirit does not dwell by measure as in us, but the whole fullness of divinity and graces.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et erit requies ejus gloriosa","severity":"info","text":"Augustine cites a Hebrew reading of a psalm, likely Psalm 15 or 87, but the exact source is uncertain. The phrase 'his rest will be glorious' is not verbatim in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Egredietur virga de radice Jesse, et flos de radice ejus ascendet","severity":"info","text":"This is a paraphrase of Isaiah 11:1 (LXX/Vulgate), where the 'rod' (virga) and 'flower' (flos) are interpreted as Mary and Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et requiescet super eum Spiritus Domini","severity":"info","text":"This echoes Isaiah 11:2, listing the seven gifts of the Holy Spirit: wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quia non est derelicta anima ejus in inferno","severity":"info","text":"Augustine alludes to the belief that Christ's soul did not remain in hell (inferno) after death, a theme in patristic soteriology, e.g., in the Harrowing of Hell tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"tota (??)nest plenitudo divinitatis et gratiarum","severity":"caution","text":"The Latin text is corrupt here: 'tota (??)nest' likely represents 'tota inest' or 'tota est', meaning 'the whole fullness is present'. The sense is that the Spirit dwells fully in Christ, not by measure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"virga","severity":"info","text":"In this typological reading, 'virga' (rod) symbolizes the Virgin Mary, and 'flos' (flower) symbolizes Christ, a common Marian interpretation of Isaiah 11 in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact psalm reference for 'Et erit requies ejus gloriosa' is unclear; it may be a loose citation of Psalm 15:10 or 87:3. The corrupt phrase 'tota (??)nest' is reconstructed as 'tota inest' or 'tota est'."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"Iste est qui non secundum visionem oculorum, et auditum aurium judicat, sed est justitia cingulum lumborum ejus et fides cinctorium renum ejus; in cujus ecclesia habitat lupus cum agno; ille utique qui solebat ab eo rapere prædam, et dum ad eam convertitur cum innocentibus commoratur; in cujus ovili pardus cum hædo accubat, permixti scilicet subdoli cum peccatoribus, ibi vel etiam vitulus ex circumcisione, leo ex sæculi potestate, oves de populari ordine simul commorantur, quia in fide communis est commixtio omnium. Puer autem parvulus minans eos ille est utique qui se humiliavit pro nobis in parvulis. Bos autem et leo simul comedent paleas, quia principes cum subjectis plebibus communem habent doctrinam. Delectatur quoque infans ab ubere super foramine aspidis, dum gentes quæ solebant venena prædicare aliquando conversæ etiam parvuli Christi fidem delectantur audire; caverna enim reguli corda sunt infidelium, in quibus ille serpens tortus requiescebat, quem ablactatus comprehensum exiade captivum traxit, ut in monte sancto ejus, quod est Ecclesia, non noceret. Jam vero quia ore prophetico de Mohab nascenti Christo perhibeatur testimonium, idem Isaias testatur, Ponam enim, inquit, super his qui fugerint de Mohab leonem, et reliquiis terræ: emitte agnum, Domine, dominatorem terræ, de petra deserti ad montem filiæ Sion.","english":"This is he who does not judge according to the vision of the eyes and the hearing of the ears, but justice is the girdle of his loins and faith the cincture of his reins; in whose church the wolf dwells with the lamb—that wolf, indeed, which used to snatch prey from him, and while it is turned toward him, abides with the innocent; in whose sheepfold the leopard lies down with the kid, the deceitful, that is, mingled with sinners; there even the calf from the circumcision, the lion from the power of the world, the sheep from the common order dwell together, because in faith there is a common mingling of all. The little child driving them is assuredly he who humbled himself for us in little ones. The ox and the lion eat straw together, because princes with subject peoples share a common teaching. The infant also delights at the breast over the hole of the asp, while the nations which used to preach poisons, once converted, delight to hear even the faith of the little child Christ; for the cavern of the basilisk is the hearts of the unbelievers, in which that twisted serpent rested, which the weaned child, having seized, dragged forth captive from there, so that in his holy mountain, which is the Church, it might do no harm. Now, because testimony is borne by the prophetic mouth to Christ born of Moab, the same Isaiah testifies: \"For I will set,\" he says, \"a lion over those who have fled from Moab, and over the remnants of the land: send forth the lamb, O Lord, the ruler of the land, from the rock of the desert to the mountain of the daughter of Zion.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Iste est qui non secundum visionem oculorum, et auditum aurium judicat","severity":"info","text":"The opening contrasts sensory judgment with divine justice, echoing a topos of inward spiritual discernment common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"justitia cingulum lumborum ejus et fides cinctorium renum ejus","severity":"info","text":"The metaphorical girding of justice and faith around loins and reins draws on biblical imagery of priestly or royal investiture, emphasizing moral strength.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in cujus ecclesia habitat lupus cum agno","severity":"info","text":"The wolf and lamb motif alludes to eschatological peace (cf. Isa 11:6; 65:25) and is adapted here to depict the Church as a place of reconciliation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Puer autem parvulus minans eos ille est utique qui se humiliavit pro nobis in parvulis","severity":"info","text":"The 'little child' driving animals is a typological figure of Christ, whose humility is mirrored in the 'little ones' (pueri) of the Church, a common Augustinian theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ponam enim, inquit, super his qui fugerint de Mohab leonem, et reliquiis terræ: emitte agnum, Domine, dominatorem terræ, de petra deserti ad montem filiæ Sion","severity":"info","text":"This citation from Isaiah (likely a conflation of Isa 16:1-2 and 31:9) is used to prophesy Christ's birth from Moab, interpreted allegorically of the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"de Mohab","severity":"caution","text":"The reading 'de Mohab' is uncertain; it may be a corruption of 'de Moab' or a proper name. The English draft renders it as 'of Moab', but the Latin text is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'de Mohab' may be a scribal error for 'de Moab' or a distinct toponym; the interpretation of the Isaiah citation depends on this reading.","The identity of the 'little child' driving animals is typologically Christ, but the exact referent of 'parvulis' (little ones) is left open."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"De hac enim gente Mohabitarum egressus est agnus immaculatus qui tollit peccati mundi, qui dominatur in orbe terrarum. Petra autem deserti Ruth significat quæ destituta morte mariti de Booz genuit Obed, et Obed Jesse, et de Jesse David, et de Davidica stirpe natus est Christus. Montem autem filiæ Sion aut historialiter ipsam urbem Hierosolymam dicit, aut juxta tropologiam Ecclesiam in specula, id est in virtutum sublimitate collocatam.","english":"For from this people of the Moabites came forth the immaculate lamb who takes away the sin of the world, who rules over the orb of the earth. Moreover, the rock of the desert signifies Ruth, who, left destitute by the death of her husband, bore Obed from Boaz, and Obed begot Jesse, and from Jesse came David, and from the Davidic stock Christ was born. But the mountain of the daughter of Zion he calls either historically the city of Jerusalem itself, or, according to tropology, the Church placed on a watchtower, that is, in the sublimity of the virtues.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"gente Mohabitarum","severity":"info","text":"The Moabites, descended from Lot, were often depicted as enemies of Israel. Here they are reinterpreted as the source of Ruth, and thus of David and Christ, a typological reversal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"agnus immaculatus qui tollit peccati mundi","severity":"info","text":"Echoes John 1:29 (agnus Dei) and the liturgical Agnus Dei, but the phrase 'tollit peccati mundi' is not a direct biblical citation; it reflects the sacrificial Christology of the Mass.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Petra autem deserti Ruth significat","severity":"info","text":"The 'rock of the desert' is an allegorical identification of Ruth, linking her to the Moabite origin. This is not a standard patristic typology; it may be unique to this homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Montem autem filiæ Sion","severity":"info","text":"The passage moves from historical genealogy (Ruth to Christ) to a twofold interpretation of 'mountain of the daughter of Zion': literal (Jerusalem) and tropological (Church on a watchtower).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"tropologiam","severity":"info","text":"Tropology is the moral or figurative sense of Scripture, distinct from allegory. Here it identifies the Church as a watchtower of virtues, a common Augustinian theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"De hac enim gente Mohabitarum","severity":"caution","text":"The identification of the Moabites as the source of the 'immaculate lamb' is theologically striking; it may reflect a lost source or a deliberate inversion of biblical enmity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Petra autem deserti' is ambiguous: it may refer to a specific rock in Moab or be a symbolic name for Ruth. The reading taken is allegorical.","The identity of the 'immaculate lamb' is clear (Christ), but the phrase 'tollit peccati mundi' is not a standard biblical formula; its liturgical source is uncertain."],"confidence":"high","notes":[]}]}