Liber qui appellatur Speculum

Coptic	Rendering	Count	First
no glossary terms recorded

stoa0040.stoa080.opp-lat1:1 · narrativehigh

Source

S. AVRELI AVGVSTINI HIPPONINSIS EPISCOPI LIBER QVI APPELLATVR SPECVLVM. Quis ignorat, in scripturis sanctis, id est legitimis, propheticis, et euangelicis, et apostolicis, auctoritate canonica praeditis, quaedam sic esse posita, ut tantum scirentur et crederentur, ut est quod in principio fecerit deus caelum et terram et quod in principio erat uerbum, et quaecumque facta diuina uel humana tantummodo cognoscenda narrantur: quaedam uero sic esse iussa, ut observarentur et fierent, uel prohibita, ne fierent, ut est: honora patrem et matrem et: non moechaberis? horum autem quae iubendo et uetando scripta sunt alia sunt sacramentorum uelata mysteriis, quae multa ueteris testamenti populo illi facienda mandata sunt neque a populo christiano nunc fiunt, sed tantummodo intellegenda requiruntur atque tractantur, sicuti est sabbatum ad uisibilem uacationem, sicut azyma in pane sine fermento, pascha in ouis occisione, sicut tot genera sacrificiorum ciborumque uitandorum et neomeniae et annuae sollemnitates, quas obseruant nunc usque Iudaei, et illae iustificationes, quae non ad opera iustitiae proprie pertinent, sed aliquid significare intelleguntur. quis enim christianus septimo anno cogitur seruum reddere libertati et, si discedere ille noluerit, eius auriculam subula pertundere ad postem, et ceterahuiusmodi?

English

Who does not know that in the Holy Scriptures—that is, in the canonical books of the Law, the Prophets, the Gospels, and the Apostles—some things are set down in such a way that they are only to be known and believed, as, for example, that in the beginning God made heaven and earth, and that in the beginning was the Word, and whatever divine or human deeds are narrated merely to be learned? But some things are set down as commands to be observed and performed, or as prohibitions not to be done, as, for example: “Honor your father and mother,” and: “You shall not commit adultery.” Now among those things which are written by way of command and prohibition, some are veiled in the mysteries of sacraments—many things which were commanded to be done for that people in the Old Testament and are not now done by the Christian people, but are only sought out and treated for the sake of understanding, such as the Sabbath for visible rest, such as unleavened bread made without yeast, the Passover in the slaughter of sheep, such as the whole kinds of sacrifices and foods to be avoided, and the new moons and annual solemnities which the Jews still observe to this day, and those ordinances which do not properly pertain to works of justice but are understood to signify something. For what Christian is compelled to set a slave free in the seventh year, and, if that slave is unwilling to depart, to pierce his ear with an awl against the doorpost, and other things of this sort?

Commentary

structuretextQuis ignorat

The opening rhetorical question introduces a tripartite classification of scriptural content: things to be known, things commanded or prohibited, and things veiled in sacramental mystery.

termtextsacramentorum uelata mysteriis

Augustine distinguishes between literal commands and those 'veiled in the mysteries of sacraments,' a key hermeneutical principle for interpreting Old Testament law as allegorical or typological.

scripturetexthonora patrem et matrem

The command 'Honor your father and mother' echoes Exodus 20:12 (LXX) or similar wisdom traditions; it is cited as an example of a moral precept still binding.

scripturetextnon moechaberis

The prohibition 'You shall not commit adultery' is the seventh commandment (Exodus 20:14), used here as a clear example of a universal moral prohibition.

backgroundtexteius auriculam subula pertundere ad postem

This refers to the ritual of piercing a slave's ear with an awl at the doorpost upon manumission in the seventh year, a practice from Exodus 21:6 that Augustine considers obsolete.

receptiontextIudaei

Augustine notes that Jews 'still observe' the old solemnities, situating his argument in a contemporary polemical context where Jewish practice serves as a foil for Christian spiritual interpretation.

Notes · 1

scriptureThe English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse.

Open questions · 2

The Latin 'legitimis' may refer specifically to the Pentateuch or more broadly to canonical books; the translation 'Law' is adopted.
The phrase 'in ouis occisione' is ambiguous: it could mean 'in the slaughter of sheep' (as translated) or 'in the killing of eggs'; the former is preferred given paschal context.

stoa0040.stoa080.opp-lat1:2 · narrativehigh

Source

alia uero etiam nunc facienda sunt, si facienda praecepta sunt, nec facienda, si prohibita, qualia sunt illa quae dixi: honora patrem et matrem et: non moecha beris. de his igitur quae ita sunt posita in litteris sacris uel iubendo uel uetando uel sinendo, ut etiam nunc, id est tempore noui testamenti, ad . vitam piam exercendam moresque pertineant, hoc opus, quod in manus sumpsi, conponere adgressus sum, ut, quantum me deus adiuuat, omnia talia de canonicis libris colligam atque, ut facile inspici possint, in unum tamquam speculum congeram. oportuit enim sic ea poni ab auctoribus nostris, quemadmodum posita sunt, ut praecepta narrationibus uel disputationibus, propriis figurata et figuratis propria miscerentur, dum rerum gestarum ordo seruatur aut respondetur aduersis aut qui docendi sunt instruuntur aut occultorum inuentione quodammodo renouantur hi qui promta et aperta fastidiunt. nos autem in hoc opere nec infidelem uel adducimus uel aedificamus ad fidem, nec exercemus quibusdam salubribus difficultatibus ingenium intentionemque discentium, sed eum qui iam credens oboedire deo uoluerit, uthic se inspiciat, admonemus, quantumque in bonis moribus operibusque profecerit et quantum sibi desit, adtendat.

English

others, however, are also to be done now, if they are commands to be performed, and not to be done if they are forbidden, such as those I have mentioned: honor your father and mother, and: you shall not commit adultery. Concerning these, therefore, which are placed in the sacred scriptures either by commanding, forbidding, or permitting, so that even now—that is, in the time of the New Testament—they pertain to the practice of a pious life and to morals, I have undertaken to compose this work, which I have taken in hand, so that, as far as God assists me, I may collect all such things from the canonical books and, so that they may be easily inspected, gather them together into one, as it were, a mirror. For it was necessary that they be placed by our authors in the way they were placed, so that precepts were mingled with narratives or disputations, proper things with figurative and figurative with proper, while the order of events is preserved, or a response is given to opponents, or those who are to be taught are instructed, or those who disdain what is plain and open are in a way renewed by the discovery of hidden things. But in this work we neither lead an unbeliever nor build him up to faith, nor do we exercise the intellect and attention of learners with certain wholesome difficulties, but we admonish him who, already believing, has wished to obey God, that he may inspect himself here, and attend to how much he has advanced in good morals and works and how much he lacks.

Commentary

sensetextalia uero etiam nunc facienda sunt, si facienda praecepta sunt, nec facienda, si prohibita

Augustine distinguishes between precepts that remain binding in the New Testament and those that are merely historical or figurative, a key hermeneutical principle for his moral compilation.

termtextspeculum

The title 'Speculum' (mirror) reflects the work's purpose: to provide a reflective tool for self-examination of moral progress, not for catechesis or doctrinal debate.

structuretexthoc opus, quod in manus sumpsi, conponere adgressus sum

Augustine announces his method: collecting moral precepts from canonical books, mingled with narratives and disputations, into a single compendium for easy inspection.

backgroundtexttempore noui testamenti

Augustine assumes a salvation-historical framework where Old Testament precepts are binding only if reaffirmed or not abrogated by the New Testament, a common patristic view.

receptiontextnos autem in hoc opere nec infidelem uel adducimus uel aedificamus ad fidem

Augustine explicitly limits the work's audience to the already faithful, distinguishing it from apologetic or catechetical writings, which shaped its medieval use as a moral handbook.

cautiontextut, quantum me deus adiuuat, omnia talia de canonicis libris colligam

Augustine's claim to collect 'all such things' may be rhetorical; the actual selection is selective and shaped by his exegetical priorities, not exhaustive.

Open questions · 1

The phrase 'alia uero etiam nunc facienda sunt' could be read as distinguishing between precepts that are always binding and those that are not, but Augustine's context clarifies it as a temporal distinction between Old and New Testament applicability.

stoa0040.stoa080.opp-lat1:3 · narrativehigh

Source

sic enim potest et de his quae habet gratias agere et de his quae non habet, ut habeat, satis agere ac propter illa seruanda, propter haec adipiscenda curam precesque fidelis pietatis adhibere. in his autem omnibus quae inspicienda ponere institui, quaecumque inter se uidebuntur esse contraria, postea propositis quaestionibus exponenda atque soluenda sunt. sane supplicia male factorum et praemia recte factorum, quamuis nonnulla commemoranda existimauerim, tamen in nouo testamento dissimilia ueteribus esse quis nesciat? ab ipsa igitur lege, quae data est per Moysen, diuinorum praeceptorum, qualia nos commemoraturos esse promisimus, adgrediemur exordium. I. HAEC DE LIBRO LEGIS, QVI EXODVS NOMINATVR. Non habebis deos alienos coram me. non facies tibi sculptile neque omnem similitudinem quae est in caelo desuper et quae in terra deorsum nec eorum quae sunt in aquis sub terra. non adorabis ea neque coles. Item: Non adsumes nomen domini dei tui in uanum. nec enim habebit insontem dominus eum qui adsumpserit nomen domini dei sui frustra. Et paulo post: Honora patrem tuum et matrem, ut sis longaeuus super terram quam dominus deus tuus dabit tibi. non occides. non moechaberis. non furtum facies. non loqueris contra proximum tuum falsum testimonium.

English

For thus one can both give thanks for what he has and strive sufficiently to have what he does not have, and for the sake of preserving the former and obtaining the latter, apply the care and prayers of faithful piety. In all these things, however, which I have set out to examine, whatever will appear to be contradictory among themselves are to be set forth and resolved later through proposed questions. Indeed, the punishments of evil deeds and the rewards of right deeds, although I have thought that some of them should be mentioned, yet who does not know that in the New Testament they are unlike the old? Therefore, we will begin the beginning from the law itself, which was given through Moses, of the divine precepts, such as we have promised to recall. I. THESE FROM THE BOOK OF THE LAW WHICH IS CALLED EXODUS. You shall not have alien gods before me. You shall not make for yourself a graven image nor any likeness which is in the heaven above and which is on the earth below, nor of those which are in the waters under the earth. You shall not worship them nor honor them. Likewise: You shall not take the name of the Lord your God in vain. For the Lord will not hold innocent him who has taken the name of the Lord his God in vain. And a little later: Honor your father and your mother, that you may be long-lived upon the earth which the Lord your God will give to you. You shall not kill. You shall not commit adultery. You shall not commit theft. You shall not speak false witness against your neighbor.

Commentary

structuretextI. HAEC DE LIBRO LEGIS, QVI EXODVS NOMINATVR

This heading marks the transition from Augustine’s general prologue to the first specific section of the florilegium, drawn from Exodus. The formulaic title recurs for each biblical book in the Speculum.

scripturetextNon habebis deos alienos coram me

This is a paraphrase of the First Commandment (Exod 20:3). The Latin wording differs from the Vulgate’s ‘Non habebis deos alienos coram me’ (Exod 20:3) but matches the sense of the Decalogue as transmitted in early Latin biblical manuscripts.

scripturetextnon facies tibi sculptile neque omnem similitudinem

This expands the prohibition of images (Exod 20:4) to include any likeness in heaven, earth, or water. The phrasing reflects an anti-idolatry tradition common in North African Christianity, possibly influenced by the Old Latin Bible.

scripturetextNon adsumes nomen domini dei tui in uanum

This is the prohibition of taking the Lord’s name in vain (Exod 20:7). The added clause ‘nec enim habebit insontem dominus eum qui adsumpserit nomen domini dei sui frustra’ is a moralizing gloss not found in the Vulgate, likely from a catechetical source.

scripturetextHonora patrem tuum et matrem

This command (Exod 20:12) is followed by a promise of longevity, ‘ut sis longaeuus super terram’. The promise is not in the biblical Decalogue; it may derive from a sapiential expansion or a liturgical paraphrase.

scripturetextnon occides. non moechaberis. non furtum facies. non loqueris contra proximum tuum falsum testimonium

These four prohibitions correspond to the sixth, seventh, eighth, and ninth commandments in the traditional numbering (Exod 20:13–16). The order and wording match the Old Latin tradition, not the Vulgate’s ‘Non occides’ etc.

Open questions · 2

The source of the expansions (e.g., the gloss on taking the name in vain, the promise of longevity) is unclear; they may come from a lost Old Latin manuscript or from a catechetical compilation.
The phrase 'omnem similitudinem quae est in caelo desuper et quae in terra deorsum nec eorum quae sunt in aquis sub terra' is not a direct quotation of any known biblical text and may reflect contemporary anti-pagan polemic.

stoa0040.stoa080.opp-lat1:4 · narrativehigh

Source

non concupisces domum proximi tui, nec desiderabis uxorem eius, non seruum, non ancillam, non bouem, non asinum, nec omnia quae illius sunt Item post decalogum aliis in locis haec in eodem libro reperiuntur praecepta uiuendi: Non facietis mecum deos argenteos, nec deos aureos facietis uobis. Et aliquanto post: Qui percusserit hominem nolens occidere, morte moriatur. qui autem non est insidiatus, sed deus illum tradidit in manus eius, constituam tibi locum quo fugere debeat. si quis de industria occiderit proximum suum per insidias, ab altari meo euelles eum, ut moriatur. qui percusserit patrem suum et matrem, morte moriatur. qui furatus fuerit hominem et uendiderit eum, conuictus noxae morte moriatur. qui maledixerit patri suo aut matri, morte moriatur. si rixati fuerint uiri et percusserit alter proximum suum lapide uel pugno et ille mortuus [non fuerit, sed [iacuerit in lectulo, si surrexerit et ambulauerit foris super baculum suum, innocens erit qui percussit, ita tamen ut operas eius et inpensas in medicos restituat. qui percusserit seruum suum uel ancillam uirga, et mortuus fuerit in manibus eius, criminis reus erit: sin autem uno die superuixerit uel duobus, non subiacebit poenae, quia pecunia illius est.

English

You shall not covet your neighbor's house, nor desire his wife, nor his slave, nor his maidservant, nor his ox, nor his donkey, nor anything that is his. Likewise, after the Decalogue, in other places in the same book these precepts for living are found: You shall not make with me gods of silver, nor shall you make for yourselves gods of gold. And a little later: Whoever strikes a man, unintentionally causing death, shall die by death. But whoever did not lie in wait, but God delivered him into his hands, I shall appoint for you a place to which he must flee. If anyone has deliberately killed his neighbor through ambush, you shall tear him away from my altar, so that he may die. Whoever strikes his father and mother shall die by death. Whoever has stolen a man and sold him, when convicted of the crime, shall die by death. Whoever has cursed his father or mother shall die by death. If men have quarreled and one has struck his neighbor with a stone or fist, and the latter has not died but has lain in bed, if he has risen and walked outside leaning on his staff, the one who struck him shall be innocent, provided that he compensates for his labor and the expenses for physicians. Whoever strikes his slave or maidservant with a rod, and the slave dies in his hands, shall be guilty of a crime; but if the slave survives for one or two days, he shall not be subject to punishment, because the slave is his property.

Commentary

scripturetextnon concupisces domum proximi tui

This prohibition echoes Exodus 20:17 (LXX) and Deuteronomy 5:21, part of the Decalogue's expansion in the Old Latin tradition.

scripturetextnon facietis mecum deos argenteos, nec deos aureos facietis vobis

This recalls Exodus 20:23 (LXX) and the prohibition of idolatry, often cited in patristic moral teaching.

backgroundtextsi rixati fuerint uiri et percusserit alter proximum suum lapide uel pugno

The legal casuistry here reflects the Old Latin version of Exodus 21:18-19, which Augustine likely knew from the Vetus Latina.

backgroundtextqui percusserit seruum suum uel ancillam uirga, et mortuus fuerit in manibus eius

This passage reflects Roman and biblical slave law, where a slave's death within one or two days mitigated the master's liability, a point Augustine may have used to discuss property and justice.

structuretextItem post decalogum aliis in locis haec in eodem libro reperiuntur praecepta uiuendi

This phrase marks a transition from the Decalogue to supplementary legal precepts, structuring Augustine's compilation of biblical moral laws.

cautiontextnon concupisces domum proximi tui

The Latin 'non concupisces' may reflect a Vetus Latina rendering of the Decalogue; the exact source (Exodus or Deuteronomy) is uncertain, as Augustine often conflates them.

Notes · 1

lacunaThe source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.

Open questions · 1

The phrase 'non concupisces domum proximi tui' is not a direct quote from the Vulgate Decalogue; its source in the Old Latin tradition is ambiguous. The legal details about slave death (one or two days) may reflect a variant textual tradition or Augustine's own paraphrase.

stoa0040.stoa080.opp-lat1:5 · narrativehigh

Source

si rixati fuerint uiri, et percusserit quis mulierem praegnantem, et abortiuum quidem fecerit, sed ipsa uixerit, subiacebit damno, quantum expetierit maritus mulieris et arbitri iudicarint: sin autem mors eius fuerit subsecuta, reddet animam pro anima, oculum pro oculo, dentem pro dente, manum pro manu, pedem pro pede, adustionem pro adustione, uulnus pro uulnere, liuorem pro liuore. si percusserit quispiam oculum serui sui aut ancillae et luscos eos fecerit, dimittet liberos pro oculo quem eruit. dentem quoque si excusserit seruo aut ancillae suae, similiter dimittet eos liberos. si bos cornu petierit uirum aut mulierem, et mortui fuerint, lapidibus obruetur: et non comedentur carnes eius, dominusque bonis innocens erit. quod si bos cornupeta fuerit ab heri et nudiustertius, et contestati sunt dominum eius, nec reclusit eum, occideritque uirum ac mulierem, et bos lapidibus obruetur, et dominum illius occident. quod si pretium ei fuerit inpositum, dabit pro anima sua quicquid fuerit postulatus. filium quoque et filiam si cornu percusserit, simili sententiae subiacebit. si seruum ancillamque inuaserit, triginta siclos argenti dabit domino, bos uero lapidibus obruetur. si quis aperuerit cisternam et foderit et non operuerit eam, cecideritque bos aut asinus in eam, dominus cisternae reddet pretium iumentorum: quod autem mortuum est, ipsius erit.

English

If men have quarreled, and someone strikes a pregnant woman, and she has a miscarriage, but she herself lives, he shall be subject to a penalty as much as the woman’s husband demands and the judges decide; but if her death follows, he shall give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, bruise for bruise. If anyone strikes the eye of his male or female slave and makes them one-eyed, he shall set them free for the eye he has put out. Likewise, if he knocks out a tooth of his male or female slave, he shall set them free. If an ox gores a man or a woman with its horn, and they die, it shall be stoned; and its flesh shall not be eaten, and the owner shall be innocent of the loss. But if the ox has been horned from yesterday and the day before, and they have warned its owner, and he has not shut it in, and it kills a man or a woman, the ox shall be stoned, and its owner shall be killed. But if a price has been set for him, he shall give for his life whatever is demanded. If it gores a son or a daughter, he shall be subject to the same sentence. If it attacks a male or female slave, he shall give thirty shekels of silver to the owner, and the ox shall be stoned. If anyone opens a cistern and digs it and does not cover it, and an ox or a donkey falls into it, the owner of the cistern shall pay the price of the animals; but what is dead shall be his.

Commentary

scripturetextExodus 21:22-25, 21:26-27, 21:28-32, 21:33-34

This passage closely follows the legal casuistry of Exodus 21:22-25 (miscarriage), 21:26-27 (injury to slaves), 21:28-32 (goring ox), and 21:33-34 (open pit). Augustine excerpts these as moral precepts from the Pentateuch.

backgroundtexttalio

The lex talionis ('life for life, eye for eye') appears in Exodus 21:23-25. Augustine includes it as part of the Old Testament legal tradition, not as a Christian moral norm, but as an example of divine law in the Old Covenant.

termtextsiclos argenti

'Thirty shekels of silver' is a fixed compensation for a slave killed by an ox (Exodus 21:32). The Latin 'siclos' transliterates the Hebrew shekel, indicating Augustine's source is the Vetus Latina or a direct translation from the Septuagint.

structuretextsi ... si ... si ...

The passage is structured as a series of conditional legal cases (si ... subiacebit, si ... dimittet, si ... obruetur), mirroring the casuistic form of the Covenant Code in Exodus. This paratactic arrangement is typical of biblical law.

receptiontextdimittet liberos

Augustine includes the rule that a master who blinds or knocks out a tooth of a slave must free them (Exodus 21:26-27). This reflects a humane provision in the Mosaic law, which Augustine presents without comment as part of the divine precepts.

cautiontextcornupeta fuerit ab heri et nudiustertius

The phrase 'had been horned from yesterday and the day before' is a literal rendering of a Hebrew idiom for a known goring ox. The Latin 'nudiustertius' (day before yesterday) is rare and may reflect an archaic or provincial usage in the Vetus Latina.

Open questions · 2

The Latin 'ab heri et nudiustertius' is ambiguous: it may mean 'from yesterday and the day before' (i.e., a known habit) or 'yesterday and the day before yesterday' (a specific timeframe). The sense taken is the former, as a legal condition of prior knowledge.
The phrase 'reddet animam pro anima' could be read as a literal execution or as a monetary compensation; the context of the talio suggests literal retribution, but Augustine may be excerpting without endorsing the practice.

stoa0040.stoa080.opp-lat1:6 · narrativemedium

Source

si bos alienus bouem alterius uulnerauerit et ille mortuus fuerit, uendent bouem uiuum et diuident pretium, cadauer autem mortui inter se dispertient. sin autem sciebat quod bos cornupeta esset ab heri et nudiustertius et non custodiuit eum dominus suus, reddet bouem pro boue et cadauer integrum accipiet. Si quis furatus fuerit bouem aut ouem et occiderit uel uendiderit, quinque boues pro uno boue restituet et quattuor oues pro una oue. si effringens fur domum siue suffodiens fuerit inuentus et accepto uulnere mortuus fuerit, percussor non erit reus sanguinis. quod si orto sole hoc fecerit, homicidium perpetrauit et ipse morietur. si non habuerit quod pro furto reddat, uenundabitur. si inuentum fuerit apud eum quod furatus est uiuens, siue bos siue asinus siue ouis, duplum restituet. si laeserit quispiam agrum uel uineam et dimiserit iumentum suum, ut depascatur aliena, quicquid optimum habuerit in agro suo uel in uinea, pro damni aestimatione restituet. si egressus ignis inuenerit spinas et conprehenderit aceruos frugum siue stantes segetes in agris, reddet damnum qui ignem succenderit.

English

If a neighbor's ox wounds another's ox and it dies, they shall sell the living ox and divide the price, and they shall share the carcass of the dead one between them. But if the owner knew that the ox was given to goring from the day before and the day before that, and did not keep it confined, he shall give an ox for an ox and take the whole carcass. If anyone steals an ox or a sheep and kills or sells it, he shall restore five oxen for one ox and four sheep for one sheep. If a thief, breaking into a house or digging under it, is found and dies from a wound received, the striker shall not be guilty of bloodshed. But if he does this after sunrise, he has committed homicide and shall himself die. If he has nothing with which to pay for the theft, he shall be sold. If what he stole is found alive with him, whether an ox or an ass or a sheep, he shall restore double. If anyone damages a field or a vineyard and lets his livestock graze on another's land, he shall restore whatever best he has in his own field or vineyard, according to the estimation of the damage. If a fire goes out, finds thorns, and catches piles of grain or standing crops in the fields, the one who kindled the fire shall pay for the damage.

Commentary

backgroundtextbos cornupeta

The term 'bos cornupeta' (goring ox) reflects Roman legal categories for animal liability, paralleling the Lex Aquilia's treatment of damage by four-footed animals.

paralleltextquinque boues pro uno boue

The fivefold restitution for stolen oxen echoes the multiple penalties found in Exodus 22:1 (five oxen for an ox) and other ancient Near Eastern law codes, suggesting a biblical legal source.

cautiontextsi egressus ignis inuenerit spinas

The phrase 'si egressus ignis inuenerit spinas' is obscure; it may mean a fire that spreads from thorns, but the Latin syntax is ambiguous, possibly reflecting a corrupt or poorly transmitted legal formula.

structuretext

This passage continues the legal code format of casuistic law (if...then), typical of biblical and Roman legal traditions, with a shift from personal injury to property damage and theft.

receptiontextpercussor non erit reus sanguinis

The principle that a homeowner is not guilty of bloodshed for killing a night thief (cf. Exodus 22:2) was influential in medieval canon law and later justifications of self-defense.

Open questions · 2

The Latin 'ab heri et nudiustertius' (from yesterday and the day before yesterday) is a temporal phrase that may be a gloss or legal formula; its precise meaning in context is uncertain.
The phrase 'si egressus ignis inuenerit spinas' is syntactically unclear; it may be a corruption or a literal translation of a Hebrew or Greek original.

stoa0040.stoa080.opp-lat1:7 · narrativehigh

Source

si quis commendauerit amico pecuniam aut uas in custodiam et ab eo qui susceperat furto ablata fuerint, si inuenitur fur, duplum reddet: si latet, dominus domus adplicabitur ad deos et iurabit quod non extenderit manum in rem proximi sui ad perpetrandam fraudem, tam in boue quam in asino et oue ac uestimento, et quicquid damnum inferre potest: et ad deos utriusque causa perueniet: et si illi iudicauerint, duplum restituet proximo suo. si quis commendauerit proximo suo asinum, bouem et ouem et omne iumentum ad custodiam et mortuum fuerit aut debilitatum uel captum ab hostibus nullusque hoc uiderit, iusiurandum erit in medio, quod non extenderit manum ad rem proximi sui: suscipietque dominus iuramentum, et ille reddere non cogetur. quod si furto sublatum fuerit, restituet damnum domino. si comestum a bestia, defert ad eum quod occisum est et non restituet. qui a proximo suo quicquam horum mutuum postulauerit, et debilitatum aut mortuum fuerit domino non praesente, reddere conpelletur. quod si in praesentiarum fuit dominus, non restituet, maxime si conductum uenerat pro mercede operis sui. si seduxerit quis uirginem necdum desponsatam et dormierit cum ea, dotabit eam et habebit uxorem. si pater uirginis dare noluerit, reddet pecuniam iuxta modum dotis quam uirgines accipere consuerunt. maleficos non patieris uiuere. qui coierit cum iumento, morte moriatur.

English

If anyone has entrusted money or a vessel to a friend for safekeeping and they have been carried off by theft from the one who received them, if the thief is found, he shall pay double; if he is hidden, the master of the house shall be brought before the gods and shall swear that he did not lay his hand upon his neighbor's property to commit fraud, whether in an ox or in an ass and a sheep and a garment, and whatever can cause loss; and the case of both parties shall come before the gods; and if they judge, he shall restore double to his neighbor. If anyone has entrusted to his neighbor an ass, an ox, and a sheep and every beast of burden for safekeeping, and it has died or been injured or captured by enemies, and no one has seen this, there shall be an oath in the midst, that he did not lay his hand upon his neighbor's property; and the owner shall receive the oath, and he shall not be compelled to make restitution. But if it has been carried off by theft, he shall make good the loss to the owner. If it has been eaten by a beast, he brings to him what has been killed and does not make restitution. Whoever has borrowed any of these things from his neighbor, and it has been injured or died with the owner not present, he shall be compelled to make restitution. But if the owner was present, he shall not make restitution, especially if he had come for hire for his work. If anyone has seduced a virgin not yet betrothed and has slept with her, he shall endow her and have her as wife. If the father of the virgin is unwilling to give her, he shall pay money according to the amount of the dowry which virgins are accustomed to receive. You shall not allow sorcerers to live. Whoever has intercourse with a beast shall die by death.

Commentary

backgroundbackground

The legal material in this passage closely parallels the Codex of Hammurabi and biblical law, especially Exodus 22. The oath before the gods reflects a pre-Christian legal practice that Augustine may have drawn from a lost source.

scriptureexternalmaleficos non patieris uiuere

The prohibition of sorcerers echoes Exodus 22:18, 'You shall not permit a sorceress to live.' Augustine adapts the biblical text into a legal maxim.

scriptureexternalqui coierit cum iumento, morte moriatur

The penalty for bestiality reflects Leviticus 20:15-16, which prescribes death for both human and animal. Augustine's formulation is a direct legal citation.

structuretext

This passage is a continuous list of casuistic laws, moving from property damage and theft to sexual and religious offenses. The shift from civil to capital penalties marks a structural division.

termglossaryadplicabitur ad deos

The phrase 'adplicabitur ad deos' (brought before the gods) is a Latin legal formula for a judicial oath. It reflects a pre-Christian context, possibly from Roman or biblical legal tradition.

cautiontext

The Latin text is a translation of a lost Greek or Hebrew original. The phrase 'ad deos utriusque causa perueniet' may be a Christian gloss on a pagan legal practice, but the source is uncertain.

Open questions · 2

The identity of the 'gods' in the oath formula is ambiguous: it may reflect a pagan legal context or be a Christian adaptation of biblical language.
The phrase 'dominus domus' could mean either the head of the household or the owner of the house where the goods were stored.

stoa0040.stoa080.opp-lat1:8 · narrativemedium

Source

qui immolat diis, occidetur, praeter domino soli. aduenam non contristabis neque adfliges eum: aduenae enim fuistis in terra Aegypti. uiduae et pupillo non nocebitis. si laeseritis eos, uociferabuntur ad me, et ego exaudiam clamorem eorum et indignabitur furor meus percutiamque uos gladio et erunt uxores uestrae uiduae et filii uestri pupilli. si pecuniam mutuam dederis populo meo pauperi, qui habitat tecum, non urges eum quasi exactor nec usuris opprimes. si pignus a proximo tuo acceperis uestimentum, ante solis occasum redde ei: ipsum enim est solum quo operitur indumentum carnis eius, nec habet aliud in quo dormiat: si clamauerit ad me, exaudiam eum, quia misericors sum. diis non detrahes, et principi populi tui non male dices. decimas tuas et primitias non tardabis Offerre. primogenitum filiorum tuorum dabis mihi. Et paulo post: Non suscipies uocem mendacii, nec iunges manum tuam, ut pro impio dicas falsum testimonium. non sequeris turbam ad faciendum malum, nec in iudicio plurimorum adquiesces sententiae, ut a uero deuies. pauperis quoque non misereberis in negotio. si occurreris boui inimici tui aut asino erranti, reduc ad eum. si uideris asinum odientis te iacere sub onere, non pertransibis, sed subleuabis cum eo. non declinabis in iudicio pauperis. mendacium fugies. insontem et iustum non occides: quia auersor impium.

English

Who sacrifices to the gods shall be killed, except to the Lord alone. You shall not sadden or afflict a stranger: for you were strangers in the land of Egypt. You shall not harm a widow or an orphan. If you injure them, they will cry out to me, and I will hear their cry, and my wrath will be kindled, and I will strike you with the sword, and your wives will be widows and your children orphans. If you have lent money to my poor people who live with you, do not press them like a tax collector nor oppress them with usury. If you have taken a garment as a pledge from your neighbor, return it to him before sunset: for it is the only covering of his flesh, and he has nothing else in which to sleep: if he cries out to me, I will hear him, for I am merciful. You shall not speak ill of the gods, and you shall not speak evil of the leader of your people. You shall not delay in offering your tithes and firstfruits. You shall give me the firstborn of your sons. And a little later: You shall not listen to a voice of falsehood, nor shall you join your hand to give false testimony for an impious man. You shall not follow the crowd to do evil, nor shall you acquiesce in the judgment of the majority so as to deviate from the truth. You shall not even show mercy to a poor man in a lawsuit. If you meet the ox or the wandering donkey of your enemy, lead it back to him. If you see the donkey of one who hates you lying under its burden, you shall not pass by, but shall lift it with him. You shall not be partial in the judgment of a poor man. You shall flee from falsehood. You shall not kill an innocent and just man: because I abhor the impious.

Commentary

scripturetextqui immolat diis, occidetur, praeter domino soli

This echoes Exodus 22:20 (LXX) and reflects the Old Testament prohibition of sacrifice to other gods, adapted here as a divine command.

backgroundtextaduenam ... fuistis in terra Aegypti

The reference to Israel's sojourn in Egypt as a rationale for protecting strangers is a distinctive exegetical move, not found in the biblical text itself, and reflects Augustine's moral interpretation.

scripturetextprimogenitum filiorum tuorum dabis mihi

This alludes to the law of the firstborn in Exodus 13:2 and 22:29, but the phrasing 'give me' personifies God as the direct recipient, a rhetorical intensification.

receptiontextdiis non detrahes

The command not to speak ill of 'the gods' (plural) is striking in a Christian text; it likely reflects Augustine's use of a source that preserves the polytheistic context of the original Decalogue or a related legal code.

cautiontextpauperis quoque non misereberis in negotio

This command not to show mercy to a poor man in a lawsuit seems to contradict the preceding injunctions to protect the poor; it may be a corruption or a misreading of a source that originally said 'you shall not be partial'.

structuretextEt paulo post

This phrase marks a transition to a new set of commands, indicating that the passage is a composite of excerpts from a longer source, possibly a catena of biblical laws.

Open questions · 2

The identity of the 'gods' (diis) in a Christian context is ambiguous; the text may preserve a pre-Christian source or use the term polemically.
The command 'pauperis quoque non misereberis in negotio' is ambiguous in meaning and may be textually corrupt.

stoa0040.stoa080.opp-lat1:9 · narrativehigh

Source

ne accipias munera, quae excaecant etiam prudentes et subuertunt uerba iustorum. peregrino molestus non eris: scitis enim aduenarum animas, quia et ipsi peregrini fuistis in terra Aegypti Et post quaedam interposita, cum de alienigenis loqueretur: Non adorabis deos eorum, neque coles eos. non facies opera eorum, sed destrues eos et confringes statuas eorum: seruietisque domino deo uestro. Et post multa in eodem libro de diis gentium: Sed aras eorum destrue, confringe statuas lucosque succide. noli adorare deum alienum. dominus zelotes nomen eius, deus est aemulator. ne ineas pactum cum hominibus illarum regionum, ne cum fornicati fuerint cum diis suis et adorauerint simulacra eorum, nocet te quispiam, ut comedas de immolatis. nec uxorem de filiabus eorum accipias filiis tuis, ne postquam ipsae fuerint fornicatae, fornicari faciant et filios tuos in deos suos. deos conflatiles non facies tibi. Et paulo post: Primitias frugum terrae tuae offeres in domum domini dei tui. Haec de libro legis, qui Exodus nominatur, colligenda existimaui. nunc eodem modo inspiciamus in sequenti Leuitico.

English

Do not accept gifts, which blind even the prudent and subvert the words of the just. You shall not be troublesome to a stranger: for you know the souls of foreigners, because you yourselves were strangers in the land of Egypt. And after some intervening matters, when speaking about foreigners: You shall not worship their gods, nor shall you honor them. You shall not do their works, but you shall destroy them and break their statues: and you shall serve the Lord your God. And after many things in the same book concerning the gods of the nations: But destroy their altars, break their statues and cut down their groves. Do not worship a foreign god. The Lord is jealous, his name is God, he is an emulator. Do not enter into a pact with the men of those regions, lest when they have fornicated with their gods and worshipped their idols, someone harm you, so that you eat of the sacrifices. Nor shall you take a wife from among their daughters for your sons, lest after they themselves have fornicated, they cause your sons also to fornicate with their gods. You shall not make for yourselves molten gods. And a little later: You shall offer the first fruits of the crops of your land in the house of the Lord your God. These things I have deemed to be collected from the book of the law which is called Exodus. Now let us examine in the same way the following book, Leviticus.

Commentary

scripturetextne accipias munera, quae excaecant etiam prudentes et subuertunt uerba iustorum

This echoes Exodus 23:8 (Vulgate), which warns against accepting bribes that blind the wise and pervert justice.

scripturetextperegrino molestus non eris: scitis enim aduenarum animas, quia et ipsi peregrini fuistis in terra Aegypti

This recalls Exodus 22:21 (Vulgate) and the broader context of Exodus 22:20–23, which commands kindness to strangers, citing Israel's own experience in Egypt.

scripturetextNon adorabis deos eorum, neque coles eos. non facies opera eorum, sed destrues eos et confringes statuas eorum

This conflates several verses from Exodus 23:13, 23:24, and 34:13 (Vulgate), which forbid worship of foreign gods and command destruction of their cult objects.

scripturetextSed aras eorum destrue, confringe statuas lucosque succide. noli adorare deum alienum. dominus zelotes nomen eius, deus est aemulator

This adapts Exodus 34:13–14 (Vulgate), which commands destruction of altars, statues, and groves, and describes God as jealous (zelotes) and emulous (aemulator).

scripturetextne ineas pactum cum hominibus illarum regionum, ne cum fornicati fuerint cum diis suis et adorauerint simulacra eorum, nocet te quispiam, ut comedas de immolati

This echoes Exodus 34:15–16 (Vulgate), which warns against making covenants with foreigners and eating meat sacrificed to idols.

structuretextHaec de libro legis, qui Exodus nominatur, colligenda existimaui. nunc eodem modo inspiciamus in sequenti Leuitico

This marks a transition from Exodus to Leviticus, showing Augustine's method of collecting proof texts from each book of the Pentateuch in sequence.

Open questions · 1

The Latin text is a compilation of paraphrased and adapted scriptural citations from Exodus, not a direct quotation of any single Vulgate passage; the exact source verses are sometimes conflated or reordered.

stoa0040.stoa080.opp-lat1:10 · narrativehigh

Source

II. DE LEVITICO. Omnis homo, inquit, ad proximam sanguinis sui non accedet, ut reuelet turpitudinem eius. ego dominus. turpitudinem patris tui et turpitudinem matris tuae non discooperies: mater tua est, non reuelabis turpitudinem eius. turpitudinem uxoris patris tui non discooperies: turpitudo enim patris tui est. turpitudinem sororis tuae ex patre siue ex matre, quae domi uel foris genita est, non reuelabis. turpitudinem filiae filii tui uel neptis ex filia non reuelabis: quia turpitudo tua est. turpitudinem filiae uxoris patris tui, quam peperit patri tuo, et est soror tua, non reuelabis. turpitudinem sororis patris tui non discooperies: quia caro est patris tui. turpitudinem sororis matris tuae non reuelabis, eo quod caro sit matris tuae. turpitudinem patrui tui non reuelabis, nec accedes ad uxorem eius, quae tibi adfinitate coniungitur. turpitudinem matris tuae non reuelabis, quia uxor filii tui est, nec discooperies ignominiam eius. turpitudinem uxoris fratris tui non reuelabis: quia turpitudo fratris tui est. turpitudinem uxoris tuae et filiae eius non reuelabis. filiam filii eius et filiam filiae illius non sumes, ut reueles ignominiam eius: quia caro illius sunt, et talis coitus incestus est. sororem uxoris tuae in pelicatum illius non accipies, nec reuelabis turpitudinem eius adhuc illa uiuente.

English

II. FROM LEVITICUS. Every man, it says, shall not approach his close blood relative, so as to uncover her shame. I am the Lord. You shall not uncover the shame of your father and the shame of your mother: she is your mother, you shall not reveal her shame. You shall not uncover the shame of your father’s wife: for it is your father’s shame. You shall not reveal the shame of your sister by your father or by your mother, whether born at home or abroad. You shall not reveal the shame of your son’s daughter or your daughter’s granddaughter: because it is your own shame. You shall not reveal the shame of the daughter of your father’s wife, whom she bore to your father, and who is your sister. You shall not uncover the shame of your father’s sister: because she is your father’s flesh. You shall not reveal the shame of your mother’s sister, for the reason that she is your mother’s flesh. You shall not reveal the shame of your paternal uncle, nor shall you approach his wife, who is joined to you by affinity. You shall not reveal the shame of your mother, because she is the wife of your son, nor shall you uncover her disgrace. You shall not reveal the shame of your brother’s wife: because it is your brother’s shame. You shall not reveal the shame of your wife and her daughter. You shall not take the daughter of her son and the daughter of her daughter, so as to reveal her disgrace: because they are her flesh, and such intercourse is incest. You shall not take your wife’s sister as a concubine to her, nor shall you reveal her shame while that wife still lives.

Commentary

structuretextII. DE LEVITICO

The heading marks a new section drawn from Leviticus, following the previous section from Exodus. The passage lists prohibitions against incestuous or shameful unions, structured as a series of biblical injunctions.

termtextturpitudo

Turpitudo (shame, disgrace) is used repeatedly to denote sexual shame or nudity, reflecting the Vulgate's rendering of Hebrew terms for nakedness or genitalia. The translation as 'shame' is conventional.

scripturetextOmnis homo ... non accedet

This passage closely paraphrases Leviticus 18 and 20, which list prohibited degrees of kinship. The phrase 'I am the Lord' echoes the divine speech formula in Leviticus.

backgroundtextpelicatum

Pelicatum (concubinage) is a rare Latin term derived from pellex (concubine). It reflects late antique Christian concerns about polygamy and extramarital unions, which were condemned in Roman law and church canons.

receptiontextincestus

The term incestus (incest) here denotes sexual relations within forbidden degrees. Augustine's citation of these Levitical rules influenced medieval canon law on consanguinity and affinity.

cautiontextturpitudinem matris tuae non reuelabis, quia uxor filii tui est

This clause is textually problematic: 'mother' is said to be 'wife of your son', which is contradictory. It likely results from a scribal error or conflation of two separate prohibitions in Leviticus.

Notes · 1

checkAutomatic check flagged formulaic repetition. Coptic homiletic style repeats by design, so this records the pattern rather than correcting it.

Open questions · 1

The phrase 'turpitudinem matris tuae non reuelabis, quia uxor filii tui est' is ambiguous: it may be a corruption, as a mother cannot be her son's wife. The reading taken is that it is a scribal error.

stoa0040.stoa080.opp-lat1:11 · narrativehigh

Source

ad mulierem, quae patitur menstrua, non accedes, nec reuelabis foeditatem eius. cum uxore proximi tui non coibis, nec seminis commixtione maculaberis. de semine tuo non dabis ut consecretur idolo Moloch, nec pollues nomen dei tui. ego dominus. cum masculo non commisceberis coitu femineo: quia abominatio est. cum omni pecore non coibis, nec maculaberis cum eo. mulier non succumbet iumento, nec miscebitur ei: quia scelus est. nec polluamini in omnibus his. Et post aliquantum: Vnusquisque matrem et patrem suum timeat. Et post I uersum: Nolite conuerti ad idola, nec deos conflatiles faciatis uobis. ego dominus deus uester. Et paulo post: Nec remanentes, inquit, spicas colliges, neque in uinea tua racemos et grana decidentia congregabis, sed pauperibus et peregrinis carpenda dimittes. ego dominus deus uester. non facietis furtum. non mentiemini, nec decipiet unusquisque proximum suum. non periurabis in nomine meo, nec pollues nomen dei tui. ego sum dominus. nec facies calumniam proximo tuo, nec ui opprimes eum. non morabitur opus mercennarii tui apud te usque in mane, non maledices surdo, nec coram caeco pones offendiculum: sed timebis dominum deum, quia ego sum dominus. non faciesqoud iniquum est, nec iniuste iudicabis. ' nec consideres personam pauperis, nec honores uultum potentis. iuste iudica proximo tuo. non eris criminator et susurro in populis.

English

You shall not approach a woman who suffers menstruation, nor shall you uncover her uncleanness. You shall not have intercourse with your neighbor’s wife, nor shall you be defiled by the mingling of seed. You shall not give from your seed to be consecrated to the idol Moloch, nor shall you pollute the name of your God. I am the Lord. You shall not have intercourse with a male in a female manner, because it is an abomination. You shall not have intercourse with any beast, nor shall you be defiled with it. A woman shall not submit to a beast, nor shall she mingle with it, because it is a crime. And you shall not be polluted in all these things. And after a little: Let each one fear his mother and his father. And after one verse: Do not turn to idols, nor make for yourselves molten gods. I am the Lord your God. And a little later: Neither, it says, shall you gather the remaining ears of grain, nor shall you collect the fallen clusters and grapes in your vineyard, but you shall leave them to be plucked by the poor and strangers. I am the Lord your God. You shall not commit theft. You shall not lie, nor shall any one deceive his neighbor. You shall not swear falsely in my name, nor pollute the name of your God. I am the Lord. You shall not do injury to your neighbor, nor oppress him by force. The work of your hired man shall not remain with you until morning. You shall not curse a deaf man, nor place a stumbling block before a blind man, but you shall fear the Lord God, because I am the Lord. You shall not do what is unjust, nor judge unjustly. You shall not consider the person of the poor, nor honor the face of the powerful. Judge justly for your neighbor. You shall not be an accuser and a whisperer among the peoples.

Commentary

scripturetextad mulierem, quae patitur menstrua, non accedes

This prohibition echoes Leviticus 18:19 and 20:18, which forbid approaching a woman during menstruation. Augustine adapts the Vetus Latina wording.

scripturetextcum masculo non commisceberis coitu femineo

The prohibition of male homosexual intercourse reflects Leviticus 18:22 and 20:13, where it is called an abomination. Augustine follows the Vetus Latina.

scripturetextcum omni pecore non coibis

Bestiality is forbidden in Leviticus 18:23 and 20:15-16. The Vetus Latina wording is closely followed.

scripturetextnec remanentes, inquit, spicas colliges

This command to leave gleanings for the poor echoes Leviticus 19:9-10 and 23:22. Augustine cites it as part of a moral code.

scripturetextnon maledices surdo, nec coram caeco pones offendiculum

These prohibitions against cursing the deaf and tripping the blind are not direct biblical quotes but reflect Leviticus 19:14 and ethical expansions in the Vetus Latina tradition.

structuretextego dominus

The repeated phrase 'I am the Lord' structures the passage as a series of divine commands, mimicking the formulaic style of Leviticus 18-20.

Open questions · 2

The Latin 'foeditatem' (uncleanness) may refer to menstrual impurity or a broader moral stain; the translation 'uncleanness' is retained.
The phrase 'nec remanentes spicas colliges' is ambiguous: it could mean 'do not gather remaining ears' or 'do not leave ears ungathered'; the context favors the former.

stoa0040.stoa080.opp-lat1:12 · narrativehigh

Source

non stabis contra sanguinem proximi tui. ego dominus. ne oderis fratrem tuum in corde tuo, sed publice argue eum, ne habeas super illo peccatum. non quaeres ultionem, nec memor eris iniuriae ciuium tuorum. diliges amicum tuum sicut te ipsum. ego sum dominus. leges meas custodite. Et paulo post: Non comedetis cum sanguine. non augurabimini, nec obseruabitis somnia. neque in rotundum adtondebitis comam, nec eradicetis barbam. et super mortuo non incidetis carnem uestram neque figuras aliquas et stigmata facietis uobis. ego dominus. ne prostituas filiam tuam, ne contaminetur terra et impleatur piaculo. Et post I uersum: Ego dominus.. ne declinetis ad magos, nec ab ariolis aliquid sciscitemini, ut polluamini per eos. ego dominus deus uester. coram canocapite consurge, et honora personam senis, et time deum tuum. ego dominus. si habitauerit aduena in terra uestra et moratus fuerit inter uos, ne exprobretis ei, sed sit inter uos quasi indigena, et diligetis eum quasi uosmet ipsos: fuistis enim et uos aduenae in terra Aegypti. ego dominus deusuester. nolite facere aliquid iniquum in iudicio, in regula, in pondere, in mensura. statera iusta et aequa sint pondera: iustus modius, aequus sextarius. ego dominus deus uester, qui eduxi uos de terra Aegypti. custodite omnia praecepta mea et uniuersa iudicia, et facite ea. ego dominus.

English

You shall not stand against the blood of your neighbor. I am the Lord. Do not hate your brother in your heart, but rebuke him publicly, lest you have sin upon him. Do not seek vengeance, nor shall you be mindful of the injury of your fellow citizens. Love your friend as yourself. I am the Lord. Keep my laws. And a little later: You shall not eat with blood. You shall not practice augury, nor observe dreams. Neither shall you shave your hair round, nor eradicate your beard. And over the dead you shall not cut your flesh, nor make any figures or marks upon yourselves. I am the Lord. Do not prostitute your daughter, lest the land be polluted and filled with sin. And after one verse: I am the Lord. Do not turn to magicians, nor inquire anything from soothsayers, so that you may not be polluted by them. I am the Lord your God. Rise before a hoary head, and honor the person of an old man, and fear your God. I am the Lord. If a stranger dwells in your land and has tarried among you, do not reproach him, but let him be among you as a native, and you shall love him as yourselves: for you also were strangers in the land of Egypt. I am the Lord your God. Do not do anything unjust in judgment, in rule, in weight, in measure. Let the scales be just and the weights equal: a just bushel, a fair sextarius. I am the Lord your God, who led you out of the land of Egypt. Keep all my commandments and all my judgments, and do them. I am the Lord.

Commentary

structuretext

The passage is a catena of moral and ritual precepts, each concluded by the formula 'ego dominus' or 'ego dominus deus uester', mimicking the Decalogue's divine voice.

scripturetextnon stabis contra sanguinem proximi tui

This phrase echoes Leviticus 19:16, which forbids standing against the blood of a neighbor, i.e., opposing a capital sentence or failing to prevent bloodshed.

scripturetextnon comedetis cum sanguine

The prohibition against eating with blood recalls Leviticus 19:26 and the general ban on consuming blood in Leviticus 17:10-14.

scripturetextne prostituas filiam tuam

The command not to prostitute one's daughter is not a direct biblical verse but reflects the condemnation of cultic prostitution in Leviticus 19:29 and Deuteronomy 23:17.

backgroundtextcoram canocapite consurge

The phrase 'rise before a hoary head' is a traditional wisdom saying, paralleled in Leviticus 19:32 and in classical Roman respect for elders, here adapted to a biblical context.

receptiontextfuistis enim et uos aduenae in terra Aegypti

The reminder that the Israelites were once strangers in Egypt is a rhetorical appeal to hospitality, echoing Exodus 22:21 and later used in patristic homilies on charity to foreigners.

Open questions · 1

The Latin text is a compilation of precepts whose exact biblical sources are often composite or paraphrased; the phrase 'non stabis contra sanguinem proximi tui' may conflate Leviticus 19:16 with Exodus 23:1. The formula 'ego dominus' is inserted at irregular intervals, possibly reflecting a liturgical or catechetical arrangement.

stoa0040.stoa080.opp-lat1:13 · narrativehigh

Source

Locutusque est dominus ad Moysen dicens: haec loqueris filiis Israhel: homo de filiis Israhel et de aduenis qui habitant in Israhel, si quis dederit de semine suo idolo Moloch, morte moriatur: populus terrae lapidabit eum: et ego ponam faciem meam contra illum succidamque eum de medio populi sui, eo quod dederit de semine suo Moloch et contaminauerit sanctuarium meum et polluerit nomen sanctum meum. quod si neglegens populus terrae et quasi paruipendens imperium meum dimiserit hominem, qui dedit de semine suo Moloch, nec uoluerit eum occidere, ponam faciem meam super hominem illum et cognationem eius succidamque et ipsum et omnes qui consenserunt ei, ut fornicarentur cum Moloch de medio populi sui. anima, quae declinauerit ad magos et ariolos et fornicata fuerit cum eis, ponam faciem meam contra eam et interficiam illam de medio populi sui. sanctificamini et estote sancti: quia ego dominus deus uester. custodite praecepta mea et facite ea. ego dominus qui sanctifico uos. qui maledixerit patri suo aut matri, morte moriatur. patri matrique maledixit, sanguis eius sit super eum. si moechatus fuerit uir cum uxore alterius et adulterium perpetrauerit cam coniuge proximi sui, morte moriantur et moechus et adultera. qui dormierit cum nouerca sua et reuelauerit ignominiam patris sui, morte moriantur ambo: sanguis eorum sit super eos.

English

The Lord spoke to Moses, saying: You shall say this to the children of Israel: Any man among the children of Israel or among the sojourners who dwell in Israel, if he gives any of his seed to the idol Moloch, he shall die by death; the people of the land shall stone him. And I will set my face against him and cut him off from the midst of his people, because he has given of his seed to Moloch and has defiled my sanctuary and polluted my holy name. But if the people of the land are negligent and, as it were, despising my command, let the man go who has given of his seed to Moloch, and are unwilling to kill him, I will set my face against that man and his kindred, and I will cut off both him and all who have consented with him to fornicate with Moloch from the midst of his people. The soul that turns aside to magicians and soothsayers and fornicates with them, I will set my face against it and will kill it from the midst of its people. Sanctify yourselves and be holy, because I am the Lord your God. Keep my commandments and do them. I am the Lord who sanctifies you. Whoever curses his father or his mother shall die by death. He has cursed his father and mother; his blood shall be upon him. If a man commits adultery with another man's wife and perpetrates adultery with the spouse of his neighbor, both the adulterer and the adulteress shall die by death. Whoever sleeps with his stepmother and reveals his father's shame, both shall die by death; their blood shall be upon them.

Commentary

scripturetextLocutusque est dominus ad Moysen dicens

The passage opens with a formulaic introduction echoing Leviticus 18:1 and 20:1, where God speaks to Moses and instructs him to address the Israelites.

backgroundbackgroundMoloch

Moloch is a deity associated with child sacrifice in the Hebrew Bible, notably in Leviticus 18:21 and 20:2-5. The Latin text here closely follows the Vetus Latina version of Leviticus.

termglossaryfornicata fuerit

The verb fornicari (to fornicate) is used metaphorically for idolatrous or apostate acts, a common trope in patristic Latin where sexual sin symbolizes religious infidelity.

structuretextet ego ponam faciem meam contra illum

The repeated phrase 'ponam faciem meam' (I will set my face) structures the divine threats, marking a rhetorical pattern of direct divine intervention against offenders.

receptionbackgroundSpeculum

This passage, drawn from the Vetus Latina of Leviticus, is compiled in the Speculum as a moral exemplum. Augustine's selection emphasizes communal responsibility and severe penalties for idolatry and sorcery.

cautiontextcam coniuge proximi sui

The phrase 'cam coniuge' is likely a scribal error for 'cum coniuge' (with the spouse). The sense is clear, but the text is corrupt at this point.

Open questions · 1

The Latin text is a compilation from the Vetus Latina of Leviticus; the exact source verses are not always clear due to paraphrasing. The phrase 'cam coniuge' is a probable scribal error for 'cum coniuge'.

stoa0040.stoa080.opp-lat1:14 · narrativehigh

Source

si quis dormierit cum nuru sua, uterque moriantur, quia scelus operati sunt: sanguis eorum sit super eos. qui dormierit cum masculo coitu femineo, uterque operatus est nefas, morte moriantur: sanguis eorum sit super eos. qui supra uxorem filiam duxerit matrem eius, scelus operatus est: uiuus ardebit cum eis, nec permanebit tantum nefas in medio uestri. qui cum iumento et pecore coierit, morte moriatur: pecus quoque occidite. mulier, quae succubuerit cuilibet iumento, simul interficietur cum eo: sanguis eorum sit super eos. qui acceperit sororem suam, filiam patris sui uel filiam matris suae, et uiderit turpitudinem eius, illaque conspexerit fratris ignominiam, nefariam rem operati sunt: occidentur in conspectu populi, eo quod turpitudinem suam mutuo reuelauerint, et portabunt iniquitatem suam. qui coierit cum muliere in fluxu menstruo et reuelauerit turpitudinem eius, ipsaque aperuerit fontem sanguinis sui, interficientur ambo de medio populi sui. turpitudinem materterae et amitae tuae non discooperies. qui hoc fecerit, ignominiam carnis suae nudauit: portabunt iniquitatem suam ambo. qui coierit cum uxore patrui uel auunculi sui et reuelauerit ignominiam cognationis suae, portabunt ambo peccatum suum: absque liberis morientur. qui duxerit uxorem fratris sui, rem facit inlicitam: turpitudinem fratris sui reuelauit: absque filiis erunt.

English

If any man has slept with his daughter-in-law, let both die, because they have committed a crime: their blood shall be upon them. Whoever has lain with a male in a female union, both have committed an abomination, let them die by death: their blood shall be upon them. Whoever, over and above his wife, has taken her mother as a daughter, has committed a crime: he shall be burned alive with them, and such an abomination shall not remain among you. Whoever has had intercourse with a beast or livestock, let him die by death: also kill the animal. A woman who has submitted herself to any beast shall be killed together with it: their blood shall be upon them. Whoever has taken his sister, the daughter of his father or the daughter of his mother, and has seen her shame, and she has beheld her brother's disgrace, they have done a nefarious thing: they shall be killed in the sight of the people, because they have mutually revealed their shame, and they shall bear their iniquity. Whoever has lain with a woman in her menstrual flow and has revealed her shame, and she herself has opened the fountain of her blood, both shall be put to death from among their people. You shall not uncover the shame of your mother's sister or your father's sister. Whoever has done this has laid bare the disgrace of his own flesh: both shall bear their iniquity. Whoever has lain with the wife of his paternal or maternal uncle and has revealed the disgrace of his kinship, both shall bear their sin: they shall die without children. Whoever has taken his brother's wife does an unlawful thing: he has revealed his brother's shame: they shall be without children.

Commentary

scripturetextsi quis dormierit cum nuru sua

The prohibition of sex with a daughter-in-law echoes Leviticus 18:15 and 20:12, though the death penalty is not explicit there.

scripturetextqui dormierit cum masculo coitu femineo

The condemnation of male same-sex intercourse as 'nefas' and punishable by death reflects Leviticus 18:22 and 20:13, but the phrasing 'coitu femineo' is an interpretive gloss.

scripturetextqui supra uxorem filiam duxerit matrem eius

The penalty of burning alive for marrying a mother and daughter simultaneously is not found in the biblical text; it may derive from Roman or patristic legal tradition.

scripturetextqui acceperit sororem suam

Incest with a sister is forbidden in Leviticus 18:9 and 20:17, but the specific penalty of public execution is an elaboration.

scripturetextqui coierit cum muliere in fluxu menstruo

Intercourse during menstruation is prohibited in Leviticus 18:19 and 20:18, but the death penalty is not prescribed there; this is a later intensification.

backgroundtextportabunt iniquitatem suam

The phrase 'portabunt iniquitatem suam' (they shall bear their iniquity) is a formulaic expression of divine punishment, common in Latin penitential literature, not a direct biblical citation.

Open questions · 1

The Latin text is a free adaptation of Leviticus 18 and 20, not a direct translation; the penalties often exceed biblical prescriptions, possibly reflecting later ecclesiastical or civil law.

stoa0040.stoa080.opp-lat1:15 · narrativehigh

Source

Et alio in loco: Vir siue mulier, in quibus pythonicus uel diuinationis fuerit spiritus, morte moriantur. lapidibus obruent eos: sanguis eorum sit super eos. Itemque alio in loco, cum de summo sacerdote loqueretur: Virginem, inquit, ducet uxorem: uiduam et repudiatam et sordidam atque meretricem non accipiet, sed puellam de populo suo: ne commisceat stirpem generis sui uulgo gentis suae: quia ego dominus qui sanctifico eum. Et post multa : Homo, qui maledixerit deo suo, portabit peccatum suum. et qui blasphemauerit nomen domini, morte moriatur: lapidibus opprimet eum omnis multitudo, siue ille cinis siue peregrinus fuerit. qui blasphemauerit nomen domini, morte moriatur. qui percusserit et occiderit hominem, morte moriatur. qui percusserit animal, reddat uicarium, id est animam pro anima. qui inrogauerit maculam cuilibet ciuium suorum, sicut fecit, fiet illi: fracturam pro fractura, oculum pro oculo, dentem pro dente restituet. qualem inflixerit maculam, talem sustinere cogetur. qui percusserit iumentum, reddet aliud. qui percusserit hominem, punietur. aequum iudicium sit inter uos, siue peregrinus siue ciuis peccauerit: quia ego sum dominus deus uester. Et post aliquantum: Non facietis uobis idolum et sculptile, nec titulos erigetis, nec insignem lapidem ponetis in terra uestra, ut adoretis eum. ego enim sum dominus deus uester.

English

And elsewhere: A man or a woman in whom there is a spirit of divination or soothsaying shall die by death; they shall stone them; their blood shall be upon them. And likewise elsewhere, when speaking of the high priest: He shall take a virgin as wife, he says; he shall not accept a widow, a divorced woman, a polluted woman, or a prostitute, but a girl from his own people: that he may not mingle the stock of his own lineage with the common people of his nation: because I am the Lord who sanctifies him. And after many things: A man who has cursed his god shall bear his sin. And whoever has blasphemed the name of the Lord shall die by death; the whole multitude shall crush him with stones, whether he be a citizen or a foreigner. Whoever has blasphemed the name of the Lord shall die by death. Whoever has struck and killed a man shall die by death. Whoever has struck an animal shall give a substitute, that is, a life for a life. Whoever has inflicted a blemish on any of his fellow citizens shall have done to him as he did: he shall restore a fracture for a fracture, an eye for an eye, a tooth for a tooth. Whatever blemish he has inflicted, he shall be compelled to suffer the same. Whoever has struck a beast of burden shall give another. Whoever has struck a man shall be punished. Let there be equal justice among you, whether a foreigner or a citizen has sinned: because I am the Lord your God. And after a little while: You shall not make for yourselves an idol or a graven image, nor shall you erect pillars, nor shall you place a notable stone in your land to worship it. For I am the Lord your God.

Commentary

scripturetextVir siue mulier, in quibus pythonicus uel diuinationis fuerit spiritus, morte moriantur

This passage echoes Leviticus 20:27, which prescribes death for those with a familiar spirit or who practice divination. Augustine adapts the phrasing, using 'pythonicus' for the spirit of divination.

scripturetextVirginem, inquit, ducet uxorem: uiduam et repudiatam et sordidam atque meretricem non accipiet

This refers to Leviticus 21:7, 13-14, which restricts the high priest's marriage to a virgin from his own people, avoiding widows, divorcees, and prostitutes to preserve priestly lineage.

scripturetextHomo, qui maledixerit deo suo, portabit peccatum suum. et qui blasphemauerit nomen domini, morte moriatur

These lines combine elements from Leviticus 24:15-16, which prescribe death for blasphemy, and possibly Exodus 22:28, which deals with cursing God. Augustine conflates or paraphrases the biblical laws.

scripturetextfracturam pro fractura, oculum pro oculo, dentem pro dente restituet

This is the lex talionis from Exodus 21:23-25 and Leviticus 24:19-20, prescribing equivalent retaliation for bodily injuries. Augustine's version closely follows the biblical text.

scripturetextNon facietis uobis idolum et sculptile, nec titulos erigetis, nec insignem lapidem ponetis in terra uestra, ut adoretis eum

This prohibition echoes Exodus 20:4-5 and Leviticus 26:1, forbidding idols, graven images, pillars, and notable stones for worship. Augustine's wording is a composite of these verses.

structuretextEt alio in loco ... Itemque alio in loco ... Et post multa ... Et post aliquantum

Augustine uses these transitional phrases to string together a series of scriptural quotations, creating a catena of legal passages from the Old Testament, likely from Leviticus and Exodus.

Open questions · 3

The Latin 'pythonicus' may refer to the spirit of divination (from Python, the serpent associated with Delphi) or to ventriloquism; Augustine uses it in the sense of soothsaying.
The phrase 'qui maledixerit deo suo' could be interpreted as cursing one's own god (in a polytheistic context) or the true God; Augustine likely reads it as blasphemy against the Christian God.
The source of the quotations is not explicitly identified; they are drawn from the Old Testament legal codes, but the exact verses are conflated or paraphrased.

stoa0040.stoa080.opp-lat1:16 · narrativehigh

Source

Haec de Leuitico. nunc delibro, cuius nomen est Numeri, quae uisa sunt commemoranda ponemus. III. DE NVMERIS. Homo cum mortuus fuerit absque filio, ad filiam eius transibit hereditas. si filiam non habuerit, habebit successores fratres suos. quod si et fratres non habuerit, dabitis hereditatem fratribus patris eius. sin autem nec patruos habuerit, dabitur hereditas his qui ei proximi sunt: eritque hoc filiis Israhel sanctum lege perpetua, sicut praecepit dominus Moysi. Et post multa: Ad unius testimonium nullus condemnabitur. non accipietis pretium ab eo qui reus est sanguinis. Haec de Numeris inuenimus, quae inspicienda putauimus. Deuteronomium deinceps considerabimus. IIII. DE DEVTERONOMIO. Nulla erit distantia personarum: ita paruum audietis ut magnum, nec accipietis cuiusquam personam: quia dei iudieium est. Et plurimis interpositis, ubi decalogum repetit: Custodite igitur sollicite animas uestras.

English

These things are from Leviticus. Now from the book whose name is Numbers, we will set down what seemed worthy of mention. III. ON NUMBERS. When a man has died without a son, his inheritance shall pass to his daughter. If he has no daughter, his brothers shall be his successors. But if he has no brothers either, you shall give the inheritance to his father's brothers. If, however, he has no uncles either, the inheritance shall be given to those who are nearest to him; and this shall be a holy, perpetual law for the children of Israel, as the Lord commanded Moses. And after many things: No one shall be condemned on the testimony of a single witness. You shall not accept a price from one who is guilty of bloodshed. These things from Numbers we have found, which we thought should be examined. We will consider Deuteronomy next. IIII. ON DEUTERONOMY. There shall be no distinction of persons: you shall hear the small as well as the great, and you shall accept no one's person, because it is the judgment of God. And after very many things have been inserted, where he repeats the Decalogue: Therefore guard your souls diligently.

Commentary

structuretextIII. DE NVMERIS.

The heading marks the transition from Leviticus to Numbers, following the pattern of the work's sequential treatment of the Pentateuch.

scripturetextHomo cum mortuus fuerit absque filio, ad filiam eius transibit hereditas.

This echoes Numbers 27:8-11, which establishes inheritance rights for daughters in the absence of sons, a key legal provision.

scripturetextAd unius testimonium nullus condemnabitur.

This reflects Numbers 35:30 (LXX numbering) or a similar legal tradition requiring multiple witnesses for conviction.

scripturetextNulla erit distantia personarum: ita paruum audietis ut magnum, nec accipietis cuiusquam personam: quia dei iudieium est.

This echoes Deuteronomy 1:16-17, emphasizing impartial judgment as divine, though the phrasing is paraphrastic.

termtextiudieium

The spelling 'iudieium' for 'iudicium' reflects a common medieval Latin orthographic variant, not a textual corruption.

receptiontextHaec de Numeris inuenimus, quae inspicienda putauimus. Deuteronomium deinceps considerabimus.

Augustine's editorial remarks show his selective method, excerpting only passages he deemed noteworthy for moral or legal instruction.

Open questions · 2

The source of the inheritance law in Numbers is not explicitly cited; it may conflate Numbers 27:8-11 with later rabbinic tradition.
The phrase 'Et post multa' and 'Et plurimis interpositis' indicate omissions, but the exact passages skipped are unspecified.

stoa0040.stoa080.opp-lat1:17 · narrativehigh

Source

non uidistis aliquam similitudinem in die, qua locutus est dominus uobis in Horeb de medio ignis: ne forte decepti faciatis uobis sculptam similitudinem aut imaginem masculi uel feminae, similitudinem omnium iumentorum quae sunt super terram uel auium sub caelo uolantium atque reptilium quae mouentur in terra siue piscium qui sub terra morantur in aquis: ne forte oculis eleuatis ad caelum uideas solem et lunam et omnia astra caeli et errore deceptus adores et colas quae creauit dominus deus tuus in ministerium cunctis gentibus, quae sub caelo sunt Et paulo post: Caue, inquit, ne quando obliuiscaris pacti domini dei tui, quod pepigit tecum, et facias tibi sculptam similitudinem eorum quae fieri dominus prohibuit: quia dominus deus tuus ignis consumens est, deus aemulator. Et alio loco: Non habebis deos alienos in conspectu meo. non facies tibi sculptile, nec similitudinem omnium, quae in caelo sunt desuper et quae in terra deorsum et quae uersantur in aquis sub terra. non adorabis ea et non coles. ego enim sum dominus deus tuus, deus aemulator, reddens iniquitatem patrum in filios in tertiam et quartam generationem his qui oderunt me et faciens misericordiam in multa milia diligentibus me et custodientibus praecepta mea. non usurpabis nomen domini dei tui frustra: quia non erit inpunitus qui super re uana nomen eius adsumpserit.

English

You have not seen any likeness in the day on which the Lord spoke to you on Horeb from the midst of the fire: lest perhaps deceived, you make for yourselves a carved likeness or image of a male or female, a likeness of all beasts which are upon the earth, or of birds flying under the sky, and of reptiles which move on the earth, or of fish which dwell under the earth in the waters: lest perhaps, with eyes lifted to the sky, you see the sun and moon and all the stars of the sky, and, deceived by error, you adore and worship what the Lord your God created for the service of all nations which are under the sky. And a little later: Beware, he says, lest at any time you forget the covenant of the Lord your God, which he made with you, and make for yourself a carved likeness of those things which the Lord has forbidden to be made: because the Lord your God is a consuming fire, a jealous God. And in another place: You shall have no alien gods in my sight. You shall not make for yourself a carved thing, nor a likeness of all things which are in the sky above and which are on the earth below and which dwell in the waters under the earth. You shall not adore them and you shall not worship them. For I am the Lord your God, a jealous God, rendering the iniquity of fathers upon sons to the third and fourth generation for those who hate me, and showing mercy for many thousands to those who love me and keep my commandments. You shall not take the name of the Lord your God in vain: because he who takes his name for a vain matter will not go unpunished.

Commentary

scripturetextnon uidistis aliquam similitudinem in die, qua locutus est dominus uobis in Horeb de medio ignis

This passage echoes Deuteronomy 4:15-16 and 5:8-9, where Moses warns against making graven images after the theophany at Horeb.

termtextdeus aemulator

The phrase 'deus aemulator' (jealous God) is a Latin rendering of the Hebrew concept of a God who demands exclusive worship, common in Old Testament prohibitions of idolatry.

backgroundtextHoreb

Horeb is another name for Mount Sinai, the place of the giving of the Law; the reference to fire recalls the theophany in Exodus 19:18 and 24:17.

structuretextEt paulo post

The phrase 'Et paulo post' (And a little later) marks a transition between two scriptural excerpts, indicating Augustine's method of compiling continuous passages from the Old Testament.

receptiontextreddens iniquitatem patrum in filios in tertiam et quartam generationem

This concept of intergenerational punishment for idolatry reflects a later theological development, possibly influenced by Jewish traditions of collective responsibility, and is rare in Augustine's works.

cautiontextnon usurpabis nomen domini dei tui frustra

The final prohibition against taking the Lord's name in vain is not directly from the preceding context of idolatry; it may be a separate scriptural citation or a scribal addition.

Open questions · 1

The source of the final sentence ('non usurpabis nomen...') is unclear; it may be from Exodus 20:7 or a conflation with Deuteronomy 5:11.

stoa0040.stoa080.opp-lat1:18 · narrativehigh

Source

Et post paululum: Honora, inquit, patrem tuum et matrem, sicut praecepit tibi dominus deus tuus, ut longo uiuas tempore et bene sit tibi in terra, quam dominus deus tuus daturus est tibi. non occides. neque moechaberis. furtumque non facies. nec loqueris contra proximum tuum falsum testimonium. non concupisces uxorem proximi tui, non domum, non agrum, non seruum, non ancillam, non bouem, non asinum, et uniuersa quae illius sunt Et alibi in eodem libro: Diliges dominum deum tuum ex toto corde tuo et ex tota anima tua et ex tota fortitudine tua. Et paulo post: Cum comederis et saturatus fueris, caue diligenter, ne obliuiscaris domini, qui eduxit te de terra Aegypti de domo seruitutis. dominum deum tuum timebis et ipsi soli seruies ac per nomen illius iurabis. non ibitis post deos alienos cunctarum gentium, quae in circuitu uestro sunt: quoniam deus aemulator dominus deus tuus in medio tui: ne quando irascatur furor domini dei tui contra te et auferat te desuper - facie terrae. non temptabis dominum deum tuum. Item paulo post, cum de alienigenis loqueretur: Neque sociabis cum eis coniugia. filiam tuam non dabis filio eius, nec filiam illius accipies filio tuo: quia seducet filium. tuum, ne sequatur me et ut magis seruiat diis alienis: irasceturque furor domini et delebit te cito.

English

And a little later: "Honor," he says, "your father and your mother, as the Lord your God has commanded you, so that you may live long and it may be well with you in the land which the Lord your God is about to give you. You shall not kill. Neither shall you commit adultery. And you shall not steal. Nor shall you speak false witness against your neighbor. You shall not covet your neighbor's wife, nor his house, nor his field, nor his slave, nor his maidservant, nor his ox, nor his donkey, and all that is his." And elsewhere in the same book: "You shall love the Lord your God with your whole heart and with your whole soul and with your whole strength." And a little later: "When you have eaten and are satisfied, be careful diligently lest you forget the Lord, who led you out of the land of Egypt, out of the house of servitude. You shall fear the Lord your God and serve him alone and swear by his name. You shall not go after the alien gods of all the nations which are around you: because the Lord your God is a jealous God in your midst: lest at any time the wrath of the Lord your God be kindled against you and he take you away from the face of the earth. You shall not tempt the Lord your God." Likewise a little later, when speaking about foreigners: "Neither shall you join with them in marriage. You shall not give your daughter to his son, nor shall you take his daughter for your son: because he will lead your son astray, so that he does not follow me and rather serves alien gods: and the wrath of the Lord will be kindled and he will destroy you quickly.

Commentary

scripturetextHonora patrem tuum et matrem

Augustine here strings together several Old Testament moral precepts, likely from Exodus or Deuteronomy, but the phrasing is not a direct quotation of any single verse. The commands echo the Decalogue and related laws.

scripturetextDiliges dominum deum tuum ex toto corde tuo

This command to love God wholly is reminiscent of Deuteronomy 6:5, though the wording is not exact. Augustine may be paraphrasing or citing a variant Latin version.

backgroundtextne obliuiscaris domini, qui eduxit te de terra Aegypti de domo seruitutis

The reference to the exodus from Egypt and the house of servitude is a common typological motif in patristic literature, linking the Old Testament narrative to Christian spiritual freedom.

structuretextEt post paululum ... Et alibi ... Et paulo post ... Item paulo post

Augustine uses a series of temporal and locative connectors to compile a catena of scriptural excerpts, a common technique in his catechetical and polemical works.

cautiontextnon concupisces uxorem proximi tui, non domum, non agrum, non seruum, non ancillam, non bouem, non asinum

The list of prohibited covetous objects expands beyond the Decalogue's 'neighbor's wife' to include property and livestock, possibly reflecting a local or expanded legal tradition.

receptiontextquoniam deus aemulator dominus deus tuus in medio tui

The description of God as 'aemulator' (jealous) is striking and may reflect an Old Latin translation of Exodus 20:5 or Deuteronomy 4:24, where God is portrayed as zealous for exclusive worship.

Open questions · 1

The source of the scriptural quotations is not explicitly identified; they may be composite or from a Latin Old Testament version no longer extant.

stoa0040.stoa080.opp-lat1:19 · narrativehigh

Source

quin potius haec facietis eis: aras eorum subuertite, confringite statuas, lucosque succidite, et sculptilia conburite. Et post aliquantum: Sculptilia eorum igne conbures. non concupisces argentum et aurum, de quibus facta sunt, neque adsumes ex eis tibi quicquam offendas, propterea, quia abominatio est domini dei tui. nec inferes quippiam ex idolo in domum tuam, ne fias anathema, sicut et illud est: quasi spurcitiam detestaberis et uelut inquinamentum ac sordes abominationi habebis, quia anathema est. Et alio in loco: Obserua et caue, ne quando obliuiscaris domini dei tui et neglegas mandata eius atque iudicia et caerimonias, quas ego praecipio tibi hodie: ne postquam comederis et satiatus fueris, domos pulchras aedificaueris et habitaueris in eis, habuerisque armenta et ouium greges, argenti et auri cunctarumque rerum copiam, eleuetur cor tuum, et non reminiscaris domini dei tui. Et post paucos uersus : Ad extremum, inquit, misertus est tui, ne diceres in corde tuo: fortitudo mea et robur manus meae haec mihi omnia praestiterunt, sed recorderis domini dei tui, quod ipse tibi uires praebuerit. Et post aliquantum: Vt ipsi comedatis ac saturemini. cauete, ne forte decipiatur cor uestrum et recedatis a domino deo seruiatisque diis alienis et adoretis eos, iratusque dominus claudat caelum.

English

Rather, you will do this to them: overturn their altars, break their statues, cut down their groves, and burn their carved images. And a little later: "You will burn their carved images with fire. You will not covet the silver and gold of which they are made, nor will you take anything from them for yourself, lest you offend, because it is an abomination to your Lord God. Nor will you bring anything from an idol into your house, lest you become an anathema, just as that thing is: you will detest it as filth and hold it as pollution and foulness, an abomination, because it is an anathema." And in another place: "Observe and beware, lest at any time you forget your Lord God and neglect his commandments and judgments and ceremonies, which I command you today: lest after you have eaten and been satisfied, have built beautiful houses and lived in them, and have possessed herds and flocks of sheep, an abundance of silver and gold and all things, your heart be lifted up, and you not remember your Lord God." And after a few verses: "Finally," he says, "he has taken pity on you, lest you say in your heart: 'My strength and the might of my hand have provided all this for me,' but you will remember your Lord God, that he himself gave you the strength." And a little later: "So that you yourselves may eat and be satisfied. Beware, lest your heart be deceived and you depart from the Lord God, serve foreign gods and worship them, and the angry Lord close the sky.

Commentary

scripturetextaras eorum subuertite, confringite statuas, lucosque succidite, et sculptilia conburite

This series of commands echoes the Deuteronomic law on idolatry, particularly Deuteronomy 7:5 and 12:3, where destruction of pagan cult objects is enjoined.

termtextanathema

In Christian Latin, 'anathema' denotes something accursed or excommunicated; here it applies to the idol itself, marking it as ritually polluted and forbidden.

backgroundtextspurcitiam ... inquinamentum ac sordes abominationi

The string of synonyms for filth and pollution reflects the Vetus Latina's tendency to multiply terms for ritual impurity, a feature also found in the Septuagint's rendering of Levitical purity laws.

structuretextEt alio in loco

This phrase marks a transition to a new scriptural excerpt, indicating that the compiler is assembling discrete passages from the Old Testament without narrative connection.

receptiontextne postquam comederis ... eleuetur cor tuum

The warning against pride after material prosperity is a topos in monastic literature; Augustine's use here aligns with his own anti-Pelagian emphasis on grace over human effort.

cautiontextiratusque dominus claudat caelum

The phrase 'claudat caelum' (close the sky) is unusual; it may reflect a Vetus Latina variant for 'shut the heavens' (i.e., withhold rain or grace), but the exact scriptural source is uncertain.

Open questions · 1

The scriptural source of the final warning ('iratusque dominus claudat caelum') is not identified; it may be a loose citation or a conflation.

stoa0040.stoa080.opp-lat1:20 · narrativehigh

Source

Et post aliquantum: Subuertite omnia loca, in quibus coluerunt gentes, quas possessuri estis, deos suos super montes excelsos et colles et subter omne lignum frondosum. dissipate aras eorum et confringite statuas, lucos igne conburite et idola comminuite: disperdite nomina eorum de locis suis. Et quibusdam interpositis, cum de alienigenis loqueretur: Caue, ne imiteris eas, postquam te fuerint introeunte subuersae, et requiras caerimonias earum, dicens: sicut coluerunt gentes istae deos suos, ita et ego colam. non facies similiter domino deo tuo. omnes abominationes, quas auersatur dominus, fecerunt diis suis offerentes filios et filias et conburentes igni. quod praecipio tibi, hoc tantum facito domino: nec addas quicquam, nec minuas. Si surrexerit in medio tui prophetes aut qui somnium uidisse se dicat et praedixerit signum atque portentum et uenerit quod locutus est et dixerit tibi: eamus et sequamur deos alienos, quos ignoras, et seruiamus eis, non audias uerba prophetae illius aut somniatoris: quia temptat uos dominus deus uester, ut palam fiat, utrum diligatis eum, an non, in toto corde et in tota anima uestra. dominum deum uestrum sequimini et ipsum timete: mandata illius custodite et audite uocem eius: ipsi seruietis et ipsi adhaerebitis.

English

And after a little: Overturn all the places in which the peoples whom you are to possess have worshipped their gods on high mountains and hills and under every leafy tree. Scatter their altars and break their statues, burn their groves with fire and shatter their idols: destroy their names from their places. And after some intervening remarks, when speaking about foreigners: Beware, lest you imitate them after they have been overthrown as you enter, and seek out their ceremonies, saying: just as these peoples worshipped their gods, so also shall I worship. You shall not do likewise to the Lord your God. All the abominations which the Lord abhors, they have done, offering their sons and daughters to their gods and burning them with fire. What I command you, do this only for the Lord: neither add anything, nor subtract. If a prophet arises among you, or one who says he has seen a dream and has foretold a sign and a portent, and what he spoke has come to pass, and he says to you: let us go and follow alien gods, whom you do not know, and serve them, do not listen to the words of that prophet or dreamer: because the Lord your God is testing you, to make it clear whether you love him or not, with your whole heart and your whole soul. Follow the Lord your God and fear him: keep his commandments and listen to his voice: you shall serve him and cleave to him.

Commentary

scripturetextSubuertite omnia loca...

The passage echoes Deuteronomy 12:2-3, which commands the destruction of pagan cult sites. The Latin expands the biblical text with vivid details (e.g., 'super montes excelsos et colles').

scripturetextnon audias uerba prophetae illius aut somniatoris

The warning against false prophets and dreamers recalls Deuteronomy 13:1-5, which addresses those who incite apostasy. The testing motif ('temptat uos dominus') is a key Deuteronomistic theme.

backgroundtextofferebant filios et filias et conburentes igni

Child sacrifice was a common anti-pagan topos in early Christian polemic, often associated with Carthaginian worship of Baal Hammon. Augustine may draw on this tradition to condemn non-Christian rites.

structuretextEt post aliquantum... Et quibusdam interpositis

These transitional phrases indicate that Augustine is excerpting and compiling biblical passages, likely from a catena or florilegium, rather than quoting a continuous text.

receptiontextdisperdite nomina eorum de locis suis

The command to destroy names reflects the early Christian practice of damnatio memoriae against pagan deities, later applied to heretics in conciliar decrees.

cautiontextcum de alienigenis loqueretur

The phrase 'when speaking about foreigners' is ambiguous: it may refer to a specific biblical passage (e.g., Deuteronomy 20) or to a lost source. The referent is not identified in the text.

Open questions · 2

The source of the extended quotation is not explicitly identified; it conflates elements from Deuteronomy 12-13 but may be a composite or paraphrase.
The phrase 'cum de alienigenis loqueretur' could refer to a specific biblical context or to an intermediate source now lost.

stoa0040.stoa080.opp-lat1:21 · narrativehigh

Source

propheta autem ille ant fictor somniorum interficietur: quia locutus est, ut uos auerteret a domino deo uestro, qui eduxit uos de terra Aegypti et redemit de domo seruitutis: ut errare te faceret de uia, quam tibi praeceperat dominus deus tuus: et auferes malum de medio tui. si tibi uoluerit persuadere frater tuus, filius matris tuae, aut filius tuus uel filia siue uxor, quae est in sinu tuo, aut amicus, quem diligis ut animam tuam, clam dicens: eamus et sequamur deos alienos, quos tu ignoras et patres tui, cunctarum in circuitu gentium, quae iuxta uel procul sunt ab initio usque ad fines terrae, non adquiescas ei, neque audias, neque parcat ei oculus tuus, ut miserearis et occultes eum: sed statim interficies. sit prius manus tua super eum, et post te omnis populus mittat manum. lapidibus obrutus necabitur, quia te uoluit abstrahere a domino deo tuo. Et post paululum: Non uos incidetis nec facietis caluitium super mortuo: quoniam populus sanctus es domino deo tuo. Et alio loco: Si unus, inquit, de fratribus tuis, qui moratur intra portas ciuitatis tuae in terra, quam dominus deus tuus daturus est tibi, ad paupertatem uenerit, non obdurabis cor tuum, nec contrahes manum : sed aperies eam pauperi et dabis mutuum, quo eum indigere perspexeris. caue, ne forte subrepat tibi impia cogitatio et dicas in corde tuo: adpropinquat septimus annus remissionis, et auertas oculos .

English

But that prophet or dreamer of dreams shall be put to death, because he has spoken to turn you away from the Lord your God, who led you out of the land of Egypt and redeemed you from the house of servitude, to make you stray from the path which the Lord your God had commanded you; and you shall remove the evil from your midst. If your brother, the son of your mother, or your son or daughter, or your wife who lies in your bosom, or your friend whom you love as your own soul, should try to persuade you, secretly saying, "Let us go and follow alien gods, whom you and your fathers do not know, of all the nations around, which are near or far from the beginning to the ends of the earth," do not consent to him, nor listen to him, nor let your eye spare him so that you take pity and conceal him; but immediately you shall kill him. Let your hand be first upon him, and after you let all the people lay hands on him. He shall be stoned to death, because he wished to draw you away from the Lord your God. And after a little: You shall not cut yourselves nor make a bald spot over the dead, for you are a holy people to the Lord your God. And in another place: If one of your brothers, who dwells within the gates of your city in the land which the Lord your God is to give you, has come to poverty, you shall not harden your heart nor draw back your hand, but you shall open it to the poor and give a loan, whatever you see he lacks. Beware, lest an impious thought steal upon you and you say in your heart, "The seventh year of remission is approaching," and you turn away your eyes.

Commentary

scripturetextpropheta autem ille ant fictor somniorum interficietur

This passage echoes Deuteronomy 13:1–5 (LXX/ Vulgate), which mandates death for a prophet or dreamer who incites apostasy. Augustine adapts the legal material to his anti-pagan polemic.

scripturetextNon uos incidetis nec facietis caluitium super mortuo

This prohibition of self-laceration and shaving for the dead derives from Deuteronomy 14:1 (Vulgate). Augustine uses it to contrast Israelite holiness with pagan mourning rites.

scripturetextadpropinquat septimus annus remissionis

The 'seventh year of remission' refers to the sabbatical year (Deuteronomy 15:1–2). Augustine warns against withholding charity in anticipation of debt forgiveness.

backgroundtextlapidibus obrutus necabitur

Stoning is the prescribed execution for apostasy in Deuteronomy 13:10 (LXX). Augustine retains the penalty to emphasize the severity of abandoning the Christian God.

structuretextEt post paululum ... Et alio loco

Augustine strings together three distinct Deuteronomy passages with transitional phrases, creating a catena of Mosaic law to support his argument against pagan practices.

cautiontextant fictor somniorum

The Latin 'ant' is likely a scribal error for 'aut' ('or'). The sense is clear: 'that prophet or dreamer of dreams'.

Open questions · 2

The phrase 'ant fictor somniorum' is textually corrupt; 'ant' is probably 'aut'.
The source of the first citation is not explicitly identified by Augustine; it is assumed to be Deuteronomy.

stoa0040.stoa080.opp-lat1:22 · narrativehigh

Source

a paupere fratre tuo nolens ei quod postulat mutuum commodare, ne clamet contra te ad dominum et fiat tibi in peccatum: sed dabis ei, nec ages quippiam callide in eius necessitatibus subleuandis, ut benedicat tibi dominus deus tuus in omni tempore et in cunctis ad quae manum miseris. non deerunt pauperes in terra habitationis tuae: idcirco ego praecipio tibi, ut aperias manum fratri tuo egeno et pauperi, qui tecum uersantur in terra. Et aliquanto post: Iudices et magistros constitues in omnibus portis tuis, quas dominus deus tuus dederit tibi, per singulas tribus tuas, ut iudicent populum iusto iudicio nec in alteram partem declinent non accipies personam nec munera: quia munera excaecant oculos sapientium et mutant uerba iustorum. iuste quod iustum est persequeris, ut uiuas et possideas terram, quam dominus deus tuus dederit tibi. Et post pauca: Nec facies tibi atque constitues statuam, quae odit dominus deus tuus.

English

not unwilling to lend to your poor brother what he asks for as a loan, lest he cry out against you to the Lord and it become a sin for you; but you will give to him, and you will do nothing crafty in relieving his needs, so that the Lord your God may bless you in every time and in all things to which you put your hand. There will be no lack of poor people in the land of your habitation: therefore I command you to open your hand to your needy and poor brother who dwells with you in the land. And a little later: You will appoint judges and magistrates at all your gates, which the Lord your God has given you, throughout each of your tribes, so that they may judge the people with just judgment and not incline to either side; you will not accept a person nor gifts: because gifts blind the eyes of the wise and change the words of the just. You will justly pursue what is just, so that you may live and possess the land which the Lord your God has given you. And after a few things: Nor will you make or set up for yourself a statue, which the Lord your God hates.

Commentary

structuretextEt aliquanto post

This phrase marks a transition between two distinct scriptural excerpts, indicating the compiler's method of stitching together passages.

scripturetexta paupere fratre tuo ... ut benedicat tibi dominus deus tuus

The first part echoes Deuteronomy 15:7-11, which commands lending to the poor and warns against sin, though the wording is paraphrastic.

scripturetextIudices et magistros constitues ... mutant uerba iustorum

This section recalls Deuteronomy 16:18-20, on appointing judges and rejecting bribery, with the phrase 'munera excaecant oculos sapientium' being a known proverb.

scripturetextNec facies tibi atque constitues statuam

This prohibition of statues echoes Deuteronomy 16:22, which forbids setting up a standing stone or image, a common theme in Old Testament law.

backgroundtextmunera excaecant oculos sapientium

This maxim, 'gifts blind the eyes of the wise,' is a classical and biblical commonplace, found in Proverbs and later patristic literature, emphasizing judicial integrity.

cautiontextEt aliquanto post

The phrase 'a little later' is vague; the compiler may be excerpting freely from Deuteronomy without precise chapter references, making source identification approximate.

Open questions · 2

The Latin 'a paupere fratre tuo' could be read as 'from your poor brother' or 'to your poor brother'; the English draft takes it as 'to your poor brother' based on context of lending.
The phrase 'nec ages quippiam callide' is ambiguous: 'callide' could mean 'craftily' or 'deceitfully'; the draft chooses 'craftily' to convey subtle exploitation.

stoa0040.stoa080.opp-lat1:23 · narrativehigh

Source

Item post pauca: Cum reperti fuerint apud te intra unam portarum tuarum, quas dominus deus tuus dabit tibi, uir aut mulier, qui faciant malum in conspectu domini dei tui et transgrediantur pactum illius, ut uadant et seruiant diis alienis et adorent eos, solem et lunam et omnem militiam caeli, quae non praecepi, et hoc tibi fuerit nuntiatum, audiensque inquisieris diligenter et uerum esse reppereris et abominatio facta est in Israhel: educes uirum ac mulierem, qui rem sceleratissimam perpetrarunt, ad portas ciuitatis tuae, et lapidibus obruentur. in ore duorum aut trium testium peribit qui interficietur. nemo occidatur uno contra se dicente testimonium. manus testium prima interficiet eum, et manus reliqui populi extrema mittetur, ut auferas malum de medio tui. Item post aliquantum: Qui autem superbierit nolens oboedire sacerdotis imperio, qui eo tempore ministrat domino deo tuo, et decreto iudicis, morietur homo ille: et auferes malum de Israhel: cunctusque populus audiens timebit, ut nullus deinceps intumescat superbia. Et post quaedam interposita, cum de alienigenis admoneret: Caue, inquit, ne imitari uelis abominationes illarum gentium. nec inueniatur in te qui lustret filium suum aut filiam ducens per ignem, aut qui ariolos sciscitetur et obseruet somnia atque auguria, ne sit maleficus, ne incantator, nec pythones consulas nec diuinos et quaeras a mortuis ueritatem.

English

Likewise, after a few things: When within one of your gates, which your Lord God will give you, a man or woman is found who does evil in the sight of your Lord God and transgresses his covenant, so that they go and serve foreign gods and worship them, the sun and moon and all the host of heaven, which I have not commanded, and this has been reported to you, and upon hearing you have diligently inquired and found it to be true, and an abomination has been committed in Israel: you shall lead out the man and woman who have perpetrated this most wicked deed to the gates of your city, and they shall be stoned. By the mouth of two or three witnesses shall the one who is killed perish. No one shall be killed on the testimony of a single person speaking against him. The hand of the witnesses shall first strike him, and the hand of the rest of the people shall be cast last, so that you remove evil from your midst. Likewise, after a little: But whoever grows proud, refusing to obey the command of the priest who at that time ministers to your Lord God, and the decree of the judge, that man shall die: and you shall remove evil from Israel: and all the people hearing shall fear, so that no one thereafter swells with pride. And after some things inserted, when warning about foreigners: Beware, he says, lest you wish to imitate the abominations of those nations. Nor shall there be found among you one who purifies his son or daughter by leading them through fire, or who consults soothsayers and observes dreams and auguries, nor shall there be a sorcerer, nor an enchanter, nor shall you consult pythons or diviners and seek truth from the dead.

Commentary

scripturetextDeuteronomy 17:2-7

The passage on stoning for idolatry closely follows Deuteronomy 17:2-7, including the requirement of two or three witnesses and the order of execution.

scripturetextDeuteronomy 17:12-13

The penalty for refusing the priest's command and the judge's decree echoes Deuteronomy 17:12-13, which prescribes death for such defiance.

scripturetextDeuteronomy 18:10-14

The prohibitions against imitating foreign abominations, including passing children through fire, consulting soothsayers, and necromancy, derive from Deuteronomy 18:10-14.

backgroundtextmilitiam caeli

The phrase 'militiam caeli' (host of heaven) reflects a Latin rendering of the Hebrew 'ṣĕḇā' haššāmayim', referring to astral deities worshipped in ancient Near Eastern cults.

termtextpythones

'Pythones' is a Latin transliteration of Greek Πύθωνες, referring to ventriloquist diviners or those possessed by the spirit of Python, associated with oracular practices.

structuretextItem post pauca ... Item post aliquantum ... Et post quaedam interposita

These transitional phrases mark the compilation of discrete legal excerpts from Deuteronomy, indicating Augustine's method of assembling scriptural testimonies in the Speculum.

Open questions · 2

The Latin 'in ore duorum aut trium testium' could be read as 'by the mouth of two or three witnesses' or 'in the presence of two or three witnesses'; the translation adopts the former, consistent with the Vulgate's phrasing.
The phrase 'manus testium prima interficiet eum' is ambiguous: it may mean the witnesses strike first, or that their testimony is the primary cause of death; the translation takes the literal sense of physical striking.

stoa0040.stoa080.opp-lat1:24 · narrativehigh

Source

omnia enim haec abominabitur dominus. Et post abominabitur: Non stabit testis unus contra aliquem, quicquid illud peccati et facinoris fuerit: sed in ore duorum aut trium testium stabit omne uerbum. si steterit testis mendax contra hominem accusans eum praeuaricationis, stabunt ambo quorum causa est ante dominum in conspectu sacerdotum et iudicum, qui fuerint in diebus illis: cumque diligentissime perscrutantes inuenerint falsum testem dixisse contra fratrem suum mendacium, reddent ei sicut fratri suo reddere cogitauit, et auferes malum de medio tui: ut audientes ceteri timorem habeant et nequaquam talia audeant facere. non misereberis eius, sed animam pro anima, oculum pro oculo, dentem pro dente, manum pro manu, pedem pro pede exiges. Et alibi in eodem libro: Si genuerit homo filium contumacem et proteruum, qui non audiat patris ac matris imperium et coercitus oboedire contempserit, adprehendent eum et educent ad seniores ciuitatis illius et ad portam iudicii dicentque ad eos: filius noster iste proteruus et contumax est, monita nostra audire contempsit, comissationibus uacat et luxuriae atque conuiuiis, lapidibus eum obruet populus ciuitatis, et morietur, ut auferatis malum de medio uestri et uniuersus Israhel audiens pertimescat.

English

For the Lord will abominate all these things. And after "abominate": Not one witness shall stand against anyone, whatever that sin and crime may be; but every word shall stand on the testimony of two or three witnesses. If a false witness stands against a man, accusing him of transgression, both of them whose case it is shall stand before the Lord in the presence of the priests and judges who are in those days; and when they have most diligently examined and found that the false witness has spoken a lie against his brother, they shall render to him what he intended to render to his brother, and you shall remove evil from your midst: so that the rest, hearing, may have fear and never dare to do such things. You shall not have mercy on him, but you shall exact life for life, eye for eye, tooth for tooth, hand for hand, foot for foot. And elsewhere in the same book: If a man begets a stubborn and insolent son, who does not heed the command of his father and mother and, when restrained, disdains to obey, they shall seize him and bring him out to the elders of that city and to the gate of judgment, and they shall say to them: This son of ours is insolent and stubborn, he has disdained to hear our warnings, he devotes himself to carousing and luxury and banquets, the people of the city shall stone him, and he shall die, so that you may remove evil from your midst and all Israel, hearing, may be terrified.

Commentary

scripturetextNon stabit testis unus contra aliquem... sed in ore duorum aut trium testium stabit omne uerbum

This echoes the biblical requirement of two or three witnesses, as in Deuteronomy 19:15 and Numbers 35:30 (Vulgate).

scripturetextanimam pro anima, oculum pro oculo, dentem pro dente, manum pro manu, pedem pro pede

This is the lex talionis formula from Exodus 21:23-25 and Leviticus 24:19-20, cited verbatim in the Vulgate.

scripturetextSi genuerit homo filium contumacem et proteruum... lapidibus eum obruet populus ciuitatis

This passage on a rebellious son is not found verbatim in the canonical Old Testament; it may derive from a lost Jewish legal tradition or a pseudepigraphal source.

backgroundtextportam iudicii

The 'gate of judgment' reflects ancient Near Eastern practice where city gates served as places for legal proceedings, as in Deuteronomy 21:19 and Ruth 4:1.

structuretextEt alibi in eodem libro

This phrase marks a transition to a second excerpt from the same source, indicating Augustine's compilation method of stringing together scriptural or para-scriptural passages.

receptiontextauferes malum de medio tui

The phrase 'remove evil from your midst' recurs in the passage and echoes Deuteronomy 13:5, 17:7, and 19:19, emphasizing communal purification.

Open questions · 2

The source of the second excerpt (the rebellious son) is uncertain; it may be from a non-canonical Jewish legal text or a lost Latin translation of a Hebrew source.
The phrase 'post abominabitur' is ambiguous: it may mean 'after the word abominabitur' or 'after the act of abominating'.

stoa0040.stoa080.opp-lat1:25 · narrativehigh

Source

Et post pauca: Non uidebis bouem fratris tui aut ouem errantem et praeteribis, sed reduces fratri tuo, etiamsi non est propinquus tuus frater nec nosti eum, duces in domum tuam, et erunt apud te, quamdiu quaerat ea frater tuus, et recipiat. similiter facies de asino et uestimento et de omni re fratris tui, quae perierit: si inueneris ea, ne neglegas quasi aliena. si uideris asinum fratris tui aut bouem cecidisse in uia, non despicies, sed subleuabis cum eo. non induetur mulier ueste uirili, nec uir utetur ueste feminea: abominabilis enim apud dominum est qui facit haec. Item post pauca: Cum aedificaueris domum nouam, facies murum tecti per circuitum, ne effundatur sanguis in domo tua et sis labente alio et in praeceps ruente. Item paulo post: Si duxerit uir uxorem et postea eam odio habuerit quaesieritque occasiones quibus dimittat eam obiciens ei nomen pessimum et dixerit: uxorem hanc accepi et ingressus ad eam + non inueni uirginem, tollent eam pater et mater eiam et ferent secum signa uirginitatis eius ad seniores urbis, qui in porta sunt, et dicet pater: filiam meam dedi huic uxorem, quam quia odit, inponit ei nomen pessimum, ut dicat: non inueni filiam tuam uirginem: et ecce haec sunt signa uirginitatis filiae meae.

English

And after a little: You shall not see the ox of your brother or your sheep wandering and pass by, but you shall return them to your brother, and even if he is not your close brother nor do you know him, you shall lead them into your house, and they shall be with you as long as your brother seeks them and receives them. Likewise you shall do with the donkey and the garment and with every thing of your brother’s that has perished: if you find them, do not neglect them as if they were another’s. If you see your brother’s donkey or ox fallen in the road, you shall not despise it, but shall lift it up with him. A woman shall not put on a man’s garment, nor shall a man use a woman’s garment: for he who does these things is abominable in the sight of the Lord. Likewise after a little: When you build a new house, you shall make a parapet wall around the roof, lest blood be shed in your house and you be the cause of another slipping and falling headlong. Likewise a little later: If a man marries a wife and afterwards hates her and seeks pretexts by which to dismiss her, casting upon her a very bad name, and says: I took this wife and when I came to her I did not find her a virgin, her father and mother shall take her and shall bring with them the signs of her virginity to the elders of the city, who are at the gate, and the father shall say: I gave my daughter to this man as a wife, whom because he hates, he imposes upon her a very bad name, so that he says: I did not find your daughter a virgin: and behold these are the signs of my daughter’s virginity.

Commentary

scripturetextNon uidebis bouem fratris tui aut ouem errantem et praeteribis

This passage adapts and expands biblical laws on lost property, likely from Exodus 23:4 or Deuteronomy 22:1–3, but the specific wording is not a direct Vulgate citation.

scripturetextnon induetur mulier ueste uirili, nec uir utetur ueste feminea

This prohibition echoes Deuteronomy 22:5 (Vulgate: 'Mulier non induetur veste virili, nec vir utetur veste feminea'), a direct scriptural quotation.

scripturetextCum aedificaueris domum nouam, facies murum tecti per circuitum

The parapet law is not found in the canonical Old Testament; it may derive from a lost Jewish legal tradition or a pseudepigraphal source used by the author.

scripturetextSi duxerit uir uxorem et postea eam odio habuerit ... signa uirginitatis

This marital law on virginity signs is not in the canonical Bible; it resembles regulations in Deuteronomy 22:13–21 but with added detail, possibly from a para-biblical legal code.

backgroundtextsigna uirginitatis eius

The 'signs of virginity' likely refer to bloodstained sheets or a garment, a common ancient Near Eastern and Roman custom for proving a bride's virginity on the wedding night.

structuretextEt post pauca ... Item post pauca ... Item paulo post

These transitional phrases indicate the compiler is excerpting from a longer source, arranging legal rulings in a sequence without narrative connection.

Open questions · 2

The source of the non-biblical laws (parapet, virginity signs) is uncertain; they may come from a lost Jewish legal collection or a Christian adaptation.
The phrase 'signa uirginitatis' is ambiguous: it could refer to physical evidence (e.g., bloodstained cloth) or a symbolic token.

stoa0040.stoa080.opp-lat1:26 · narrativehigh

Source

expandent uestimentum coram senioribus ciuitatis: adprehendentque senes urbis illius uirum et uerberabunt illum, condemnantes insuper centum siclis argenti, quos dabit patri puellae: quoniam diffamauit nomen pessimum super uirginem Israhel: habebitque eam uxorem et non poterit dimittere omni tempore uitae suae. quod si uerum est quod obicit et non est in puella inuenta uirginitas, eicient eam extra fores domus patris sui et lapidibus obruent uiri cuiuitatis eius, et morietur: quoniam fecit nefas in Israhel, ut fornicaretur in domo patris sui: et auferes malum de medio tui. ai dormierit uir cum uxore alterius, uterque morietur, id est adulter et adultera: et auferes malum de Israhel si puellam uirginem desponderit uir et inuenerit eam aliquis in ciuitate et concubuerit cum illa, educes utrumque ad portam ciuitatis illius, et lapidibus obruentur: puella, quia non clamauit, cum esset in ciuitate, uir, quia humiliauit uxorem proximi sui: et auferes malum de medio tui. sin autem in agro reppererit uir puellam, quae desponsata est, et adprehendens concubuerit cum illa, ipse morietur solus: puella nihil patietur, nec est rea mortis: quoniam sicut latro consurgit contra fratrem suum et occidit animam eius, ita et puella perpessa est: sola erat in agro, clamauit, et nullus adfuit qui liberaret eam.

English

They shall spread a garment before the elders of the city; and the elders of that city shall seize the man and beat him, moreover condemning him to one hundred shekels of silver, which he shall give to the girl's father: because he has spread a very evil name upon a virgin of Israel; and he shall have her as wife and shall not be able to divorce her for the whole time of his life. But if what he charges is true and virginity was not found in the girl, they shall cast her out beyond the doors of her father's house and the men of her city shall stone her, and she shall die: because she has done a wicked thing in Israel, to fornicate in her father's house; and you shall remove evil from your midst. If a man sleeps with another man's wife, both shall die, that is the adulterer and the adulteress; and you shall remove evil from Israel. If a man has betrothed a virgin girl and someone finds her in the city and lies with her, you shall lead both to the gate of that city, and they shall be stoned: the girl, because she did not cry out, when she was in the city; the man, because he has humiliated his neighbor's wife; and you shall remove evil from your midst. But if a man finds a betrothed girl in the field and, seizing her, lies with her, he alone shall die; the girl shall suffer nothing, nor is she guilty of death: because just as a robber rises up against his brother and kills his soul, so also the girl has suffered; she was alone in the field, she cried out, and there was no one there to free her.

Commentary

backgroundbackground

The penalties described (stoning, forced marriage, fines) reflect biblical legal traditions, especially Deuteronomy 22:23-29, which Augustine adapts to a Christian moral framework.

structuretext

The passage presents a series of casuistic legal cases, each ending with the formula 'et auferes malum de medio tui' (and you shall remove evil from your midst), emphasizing communal purification.

termtextdiffamauit nomen pessimum

'Diffamauit nomen pessimum' (spread a very evil name) is a legal term for slander, here applied to a virgin's reputation, with severe consequences including forced marriage.

scripturetextsi dormierit uir cum uxore alterius

This echoes Leviticus 20:10 and Deuteronomy 22:22, which prescribe death for adultery, though Augustine's version specifies stoning for both parties.

receptionbackground

Augustine's inclusion of these Mosaic laws in a Christian moral treatise reflects his view that the Old Testament remains authoritative for moral instruction, a key theme in his anti-Manichaean works.

cautiontexthumiliauit uxorem proximi sui

The phrase 'humiliauit uxorem proximi sui' (humiliated his neighbor's wife) is ambiguous: it may refer to the betrothed woman as a future wife, or to a general principle of marital honor.

Open questions · 1

The phrase 'uxorem proximi sui' could mean 'his neighbor's wife' or 'the wife of his fellow man', but the context of betrothal suggests a broader application to any married or betrothed woman.

stoa0040.stoa080.opp-lat1:27 · narrativehigh

Source

si inuenerit uir puellam uirginem, quae non habet sponsum, et adprehendens concubuerit cum ea et res ad iudicium uenerit, dabit qui dormiuit cum ea patri puellae centum siclos argenti et habebit eam uxorem, quia humiliauit eam: non poterit dimittere cunctis diebus uitae suae. non accipiet homo uxorem patris sui nec reuelabit operimentum eius. Et post paululum: Non erit meretrix de filiabus Israhel neque scortator de filiis Israhel Et post paululum: Non faenerabis fratri tuo ad usuram pecuniam, nec fruges, nec quamlibet aliam rem, sed alio. Et post paucos uersus: Cum uoueris uotum domino deo tuo, non tardabis reddere: quia requiret illud dominus deus tuus et, si moratus fueris, reputabit tibi in peccatum. si nolueris polliceri, absque peccato eris: quod autem semel est egressum de labiis tuis, obseruabis et facies sicut promisisti domino deo tuo et propria uoluntate et ore tuo locutus es. Et paulo post: Non accipies loco pignoris inferiorem et superiorem molam, quia animam suam adposuit tibi. si deprehensus fuerit homo sollicitans fratrem suum de filiis Israhel et uendito eo accipiens pretium, interficietur: et auferes malum de medio tui. Et post paucos uersus: Cum repetes, inquit, a proximo tuo rem aliquam quam debet tibi, non ingredieris domum eius, ut pignus auferas, sed stabis foris et ille tibi proferet quod habuerit.

English

If a man finds a virgin girl who has no betrothed, and seizing her, lies with her, and the matter comes to judgment, he who slept with her shall give the girl's father one hundred shekels of silver and shall have her as wife, because he has humiliated her: he may not dismiss her for all the days of his life. A man shall not take his father's wife nor uncover his covering. And a little after: There shall be no harlot among the daughters of Israel nor a fornicator among the sons of Israel. And a little after: You shall not lend to your brother at usury money, nor grain, nor any other thing, but to another. And after a few verses: When you have vowed a vow to the Lord your God, you shall not delay in paying it: for the Lord your God will demand it, and if you have delayed, he will count it to you as a sin. If you have been unwilling to promise, you will be without sin: but what has once gone forth from your lips, you shall observe and do as you have promised to the Lord your God, both by your own will and by your mouth you have spoken. And a little after: You shall not take as a pledge a lower and an upper millstone, because it has placed its life at your service. If a man is caught soliciting his brother from among the sons of Israel and, having sold him, takes the price, he shall be killed: and you shall remove evil from your midst. And after a few verses: When you demand, he says, from your neighbor some thing which he owes you, you shall not enter his house to take a pledge, but you shall stand outside and he shall bring out to you what he has.

Commentary

scripturetextnon accipiet homo uxorem patris sui nec reuelabit operimentum eius

This prohibition echoes Leviticus 18:7-8 and Deuteronomy 22:30, forbidding incest and uncovering the father's 'covering' (a euphemism for sexual relations).

scripturetextnon erit meretrix de filiabus Israhel neque scortator de filiis Israhel

This phrase likely derives from Deuteronomy 23:17-18, which prohibits cult prostitution and male prostitutes among Israel.

scripturetextnon faenerabis fratri tuo ad usuram pecuniam

The prohibition of usury among brothers echoes Exodus 22:25 and Deuteronomy 23:19-20, which forbid charging interest on loans to fellow Israelites.

scripturetextcum uoueris uotum domino deo tuo, non tardabis reddere

This vow-keeping rule reflects Deuteronomy 23:21-23, which stresses prompt fulfillment of vows to God.

scripturetextnon accipies loco pignoris inferiorem et superiorem molam

The prohibition against taking millstones as pledges derives from Deuteronomy 24:6, which forbids taking essential livelihood tools as collateral.

scripturetextsi deprehensus fuerit homo sollicitans fratrem suum de filiis Israhel et uendito eo accipiens pretium, interficietur

This capital punishment for kidnapping and selling a fellow Israelite echoes Exodus 21:16 and Deuteronomy 24:7, which mandate death for such offenses.

Open questions · 1

The Latin 'operimentum eius' (his covering) is ambiguous: it may refer to the father's garment or metaphorically to his wife; the translation opts for the latter, following patristic interpretation.

stoa0040.stoa080.opp-lat1:28 · narrativehigh

Source

sin autem pauper est, non pernoctabit apud te pignus, sed statim reddes ei ante solis occasum, ut dormiens in uestimento suo benedicat tibi et habeas iustitiam coram domino deo tuo. non negabis mercedem indigentis et pauperis fratris tui siue aduenae, qui tecum moratur in terra et intra portas tuas est: sed eadem die reddes ei pretium laboris sui ante solis occasum: quia pauper est et ex eo sustentat animam suam: ne clamet contra. te ad dominum, et reputetur tibi in peccatum. non occidentur patres pro filiis nec filii pro patribus, sed unusquisque pro suo peccato morietur. Et post paucos uersus: Quando messueris segetem in agro tuo et oblitus manipulum reliqueris, . non reuerteris, ut tollas illum, sed aduenam et pupillum et uiduam auferre patieris, ut benedicat tibi dominus deus tuus in omni opere manuum tuarum. si fruges colliges oliuarum, quicquid remanserit in arboribus, non reuerteris, ut colligas, sed relinques aduenae, pupillo et uiduae. si uindemiaueris uineam tuam, non colliges remanentes racemos, sed cedent in usus aduenae, pupilli et uiduae. memento, quod et tu seruieris in Aegypto, et idcirco praecipio tibi, ut facias hanc rem. Si fuerit causa inter aliquos et interpellauerint iudices, quem iustum esse perspexerint, illi iustitiae palmam dabunt, quem impium, condemnabunt impietatis.

English

But if he is poor, the pledge shall not stay overnight with you, but you shall return it to him immediately before sunset, so that, sleeping in his own garment, he may bless you and you may have justice before the Lord your God. You shall not deny the wage of a needy and poor brother of yours, whether a native or a stranger, who dwells with you in the land and within your gates; but you shall pay him the price of his labor on the same day before sunset, because he is poor and sustains his life by it, lest he cry out against you to the Lord, and it be counted as a sin against you. Fathers shall not be put to death for sons, nor sons for fathers, but each one shall die for his own sin. And after a few verses: When you have reaped the grain in your field and have forgotten a sheaf and left it behind, you shall not return to take it, but you shall allow a stranger, an orphan, and a widow to take it away, so that the Lord your God may bless you in every work of your hands. If you gather the fruit of olive trees, whatever remains on the trees, you shall not return to gather, but shall leave for the stranger, the orphan, and the widow. If you have harvested your vineyard, you shall not gather the remaining clusters, but they shall go to the use of the stranger, the orphan, and the widow. Remember that you also served in Egypt, and therefore I command you to do this thing. If there is a dispute among some and they have appealed to judges, they will give the palm of justice to whomever they perceive to be just, and they will condemn whomever is impious for impiety.

Commentary

scripturetextnon occidentur patres pro filiis nec filii pro patribus

This echoes Deut 24:16, which forbids vicarious punishment, though the wording is not exact.

scripturetextmemento, quod et tu seruieris in Aegypto

This recalls the exhortation in Deut 24:18 and 24:22, reminding Israel of its own servitude to foster compassion.

backgroundtextpignus

The rule about returning a pledge before sunset reflects ancient Near Eastern and Roman legal practice, ensuring the poor are not deprived of essential goods overnight.

structuretextEt post paucos uersus

This phrase marks a transition between two scriptural excerpts, indicating that the compiler is selecting and arranging passages from Deuteronomy.

receptiontextiustitiae palmam

The phrase 'palm of justice' is a Latin rhetorical flourish, not found in the Hebrew or Greek of Deuteronomy, and reflects the compiler's Christian Latin idiom.

cautiontextnon pernoctabit apud te pignus

The Latin text may be a conflation of several Deuteronomic laws (e.g., 24:10–15); the exact source of each clause is uncertain.

Open questions · 1

The Latin text compiles multiple Deuteronomic laws without clear verse boundaries; the exact scriptural source for each clause is uncertain.

stoa0040.stoa080.opp-lat1:29 · narrativemedium

Source

sin autem qui peccauit dignum uiderint plagis, prosternent et coram se facient uerberari. pro mensura peccati erit et plagarum modus: ita dumtaxat, ut quadragenarium numerum non excedant, ne foede laceratus ante oculos tuos abeat frater tuus. E t post paululum: Si habuerint inter se iurgium uiri et unus contra alterum rixari coeperint uolensque uxor alterius eruere uirum suum de manu fortioris miserit manum et adprehenderit uerenda eius, abscides manum illius nec flecteris super eam ulla misericordia. non habebis in sacculo diuersa pondera, maius et minus: nec erit in domo tua modius maior et minor. pondus habebis iustum et uerum, et modius aequalis et uerus erit tibi. Et post pleraque: Maledictus homo, qui facit sculptile et conflatile, abominationem domini, opus manuum artificum, ponetque illud in abscondito. et respondebit omnis populus et dicet: amen. maledictus qui non honorat patrem suum et matrem. et dicet omnis populus: amen. maledictus qui transfert terminos proximi sui. et dicet omnis populus: amen. maledictus qui errare facit caecum in uia. et dicet omnis populus: amen. maledictus qui peruertit iudicium aduenae, pupilli et uiduae. et dicet omnis populus: amen. maledictus omnis qui dormit cum uxore patris sui et reuelat operimentum lectuli eius. et dicet omnis populus: amen. maledictus qui dormit cum omni iumento. et dicet omnis populus: amen.

English

But if they judge that the one who sinned deserves to be beaten with rods, they shall prostrate him and have him flogged in their presence. The measure of the stripes shall be according to the measure of the sin: provided, however, that they do not exceed the number forty, lest your brother go away from before your eyes foully lacerated. And a little later: If men have a quarrel among themselves and one begins to fight against another, and the wife of one, wishing to rescue her husband from the hand of the stronger, puts forth her hand and seizes his private parts, you shall cut off her hand, and you shall not be moved over it by any mercy. You shall not have in your purse diverse weights, a greater and a lesser: nor shall there be in your house a larger and a smaller bushel. You shall have a just and true weight, and a true and equal bushel shall be yours. And after many things: Cursed is the man who makes a graven or molten image, an abomination of the Lord, the work of the hands of craftsmen, and places it in a secret place. And all the people shall answer and say: Amen. Cursed is he who does not honor his father and his mother. And all the people shall say: Amen. Cursed is he who moves the boundary markers of his neighbor. And all the people shall say: Amen. Cursed is he who leads a blind man astray on the road. And all the people shall say: Amen. Cursed is he who perverts justice for a stranger, an orphan, and a widow. And all the people shall say: Amen. Cursed is every one who sleeps with his father's wife and uncovers the covering of his bed. And all the people shall say: Amen. Cursed is he who sleeps with any beast. And all the people shall say: Amen.

Commentary

scripturetextquadragenarium numerum

The forty-stripe limit echoes a biblical penal norm, possibly derived from Deut 25:3 (LXX) or a monastic rule, but no direct Vetus Latina source is identified.

scripturetextabscides manum illius

The hand-cutting penalty for a woman seizing a man's genitals during a fight is not found in the canonical Bible; it may derive from a lost legal tradition or a pseudo-Augustinian florilegium.

scripturetextMaledictus homo, qui facit sculptile et conflatile

The series of curses resembles the Deuteronomic blessings and curses (Deut 27:15–26) but is adapted; the phrase 'abominationem domini' and the response 'amen' are liturgical expansions.

backgroundtextnon habebis in sacculo diuersa pondera

The prohibition of false weights and measures is a common biblical and patristic moral trope, found in Lev 19:35–36 and Deut 25:13–15, and frequently cited in early medieval penitentials.

structuretextEt post paululum ... Et post pleraque

These transitional phrases indicate that the compiler is excerpting from a longer source, likely a florilegium of moral and legal extracts, rather than composing continuous narrative.

receptiontextMaledictus ... et dicet omnis populus: amen

The litanic structure with congregational 'amen' responses reflects late antique and early medieval liturgical practice, possibly from a Gallican or Visigothic rite, and was later echoed in the 'Curses' of the Synod of 694.

Open questions · 2

The source of the hand-cutting penalty is unclear; it may be a conflation of Exod 21:24–25 with a non-canonical legal tradition.
The phrase 'quadragenarium numerum' may be a scribal error for 'quadraginta' or a deliberate reference to a forty-stripe limit in monastic rules.

stoa0040.stoa080.opp-lat1:30 · narrativehigh

Source

maledictus qui dormit cum sorore sua, filia patris sui uel matris suae. et dicet omnis populus: amen. maledictus qui dormit cum socru sua. et dicet omnis populus: amen. maledictus qui clam percusserit proximum suum. et dicet omnis populus: amen. maledictus qui accipit munera, ut percutiat animam sanguinis innocentis. et dicet omnis populus: amen. Huc usque de libris Moysi quae uisa sunt ponenda posuimus. in his uero quae secuntur et appellantur Hiesu Naue, Iudicum, Regnorum, Paralipomenon, rerum gestarum potius historia legitur quam praecepta uiuendi. haec tamen paucissima de libro Hiesu Naue praetereunda in hocopere non putaui. V. DE HIESV NAVE. Reuertimini et ite in tabernacula uestra et in terram possessionis, quam tradidit uobis Moyses famulus domini trans Iordanen: ita dumtaxat, ut custodiatis adtente et opere conpleatis mandatum et legem, quam praecepit uobis Moyses seruus domini, ut diligatis dominum deum uestrum et ambuletis in omnibus uiis eius et obseruetis mandata illius adhaereatisque ac seruiatis ei in omni corde et in omni anima uestra. Et in alio loco: Ne postquam intraueritis, inquit, ad gentes, quae inter uos futurae sunt, iuretis in nomine deorum earum et seruiatis eis et adoretis illos: sed adhaereatis domino deo uestro, quod fecistis usque in diem hanc.

English

Cursed is he who sleeps with his sister, the daughter of his father or his mother. And all the people shall say: Amen. Cursed is he who sleeps with his mother-in-law. And all the people shall say: Amen. Cursed is he who strikes his neighbor in secret. And all the people shall say: Amen. Cursed is he who accepts bribes to strike the life of an innocent person. And all the people shall say: Amen. Thus far from the books of Moses we have placed what seemed necessary to set down. In those which follow and are called Joshua, Judges, Kings, and Chronicles, the history of events is read rather than precepts for living. Yet I did not think that these very few passages from the book of Joshua should be omitted in this work. V. ON JOSHUA. Return and go into your tents and into the land of possession, which Moses, the servant of the Lord, gave to you across the Jordan: provided only that you diligently keep and fulfill in deed the commandment and law which Moses, the servant of the Lord, commanded you, that you love the Lord your God and walk in all his ways and observe his commandments and cleave to him and serve him with all your heart and all your soul. And in another place: Do not, he says, after you have entered among the nations which will be among you, swear by the names of their gods and serve them and worship them: but cleave to the Lord your God, as you have done up to this day.

Commentary

structuretextHuc usque de libris Moysi ... in his uero quae secuntur

Augustine marks a clear structural break: the preceding material came from the Pentateuch; the following comes from Joshua, Judges, Kings, and Chronicles, which he treats as historical rather than prescriptive.

scripturetextmaledictus qui dormit cum sorore sua ... maledictus qui accipit munera

The four curses echo Deuteronomy 27:20–25, which lists anathemas pronounced by the Levites for incest, secret assault, and bribery to kill.

scripturetextReuertimini et ite in tabernacula uestra ...

The first Joshua passage adapts Joshua 22:1–5, where the Transjordan tribes are sent home with a charge to keep the law and serve God.

scripturetextNe postquam intraueritis ... iuretis in nomine deorum earum

The second Joshua passage echoes Joshua 23:7–8, warning against swearing by foreign gods after entering Canaan.

backgroundtextappellantur Hiesu Naue, Iudicum, Regnorum, Paralipomenon

Augustine lists the historical books as Joshua, Judges, Kings, and Chronicles, following the Old Latin canon; 'Hiesu Naue' is the Latin form of Joshua son of Nun.

receptiontextrerum gestarum potius historia legitur quam praecepta uiuendi

Augustine distinguishes between legal precepts (from Moses) and historical narrative, justifying his selective inclusion of Joshua passages as exceptional.

Open questions · 2

The source of the four curses is not explicitly named; they are adapted from Deuteronomy 27 but not verbatim.
The phrase 'in alio loco' does not specify which chapter of Joshua is cited; the content matches Joshua 23:7–8.

stoa0040.stoa080.opp-lat1:31 · narrativehigh

Source

De libro autem Psalmorum multa ponenda sunt, quamuis eadem saepe repetantur: sed habebo modum, quantum potero, ne hoc opus, quod memoria maxime tenendum est, in nimiam longitudinem pergat. VI. DE PSALMIS. In psalmo primo: Beatus uir, qui non abiit in consilio impiorum et in uia peccatorum non stetit et in cathedra derisorum non sedit: sed in lege domini uoluntas eius, et lege eius meditabitur die ac nocte. In psalmo II : Nunc ergo, reges, intellegite: erudimini, iudices terrae. seruite domino in timore et exultate ei cum tremore. adorate pure, ne forte irascatur, et pereatis de tua. cum exarserit post paululum furor eius, beati omnes qui sperant in eum. In psalmo IIII : Filii uiri, usquequo, incliti mei, ignominiose diligitis uanitatem quaerentes mendacium? Et paulo post: Irascimini et nolite peccare: loquimini in cordibus uestris super cubilia uestra et tacete. sacrificate sacrificium iustitiae et confidite in domino. In psalmo V: Quoniam non es deus uolens iniquitatem tu. nec habitabit iuxta te malignus: non stabunt iniqui in conspectu oculorum tuorum. odisti omnes operantes iniquitatem, perdes loquentes mendacium. uirum sanguinum et dolosum abominabitur dominus. In psalmo XIIII: Domine, quis peregrinabitur in tentorio tuo? et quis habitabit in monte sancto tuo ?

English

From the book of Psalms, however, many things are to be set down, although the same things are often repeated; but I will keep measure, as much as I can, lest this work, which is chiefly to be held in memory, run on into excessive length. VI. ON THE PSALMS. In the first psalm: Blessed is the man who has not gone into the counsel of the impious and has not stood in the way of sinners and has not sat in the seat of mockers: but his will is in the law of the Lord, and he will meditate on his law day and night. In the second psalm: Now therefore, kings, understand: be instructed, judges of the earth. Serve the Lord in fear and rejoice in him with trembling. Worship purely, lest he grow angry, and you perish from your land. When his wrath has flared up after a little while, blessed are all who hope in him. In the fourth psalm: Sons of men, how long, my nobles, do you shamefully love vanity, seeking falsehood? And a little later: Be angry and do not sin: speak in your hearts upon your beds and be silent. Sacrifice the sacrifice of justice and trust in the Lord. In the fifth psalm: Since you are not a God who wills iniquity. Nor will the wicked dwell near you: the unjust will not stand before your eyes. You hate all who work iniquity, you will destroy those who speak falsehood. The Lord will abominate a man of blood and deceit. In the fourteenth psalm: Lord, who will sojourn in your tent? and who will dwell on your holy mountain?

Commentary

structuretextVI. DE PSALMIS

This heading marks a new section within the work, organizing the psalm excerpts under a thematic rubric.

scripturetextIn psalmo primo

The first citation conflates phrases from Psalm 1 (Vulgate numbering), echoing themes of avoiding impiety and adhering to divine law.

scripturetextIn psalmo II

The second citation adapts Psalm 2, addressing kings and judges with exhortations to serve God in fear and trembling.

scripturetextIn psalmo IIII

The fourth psalm citation draws from Psalm 4, rebuking vanity and falsehood, and urging silent self-examination and sacrifice of justice.

scripturetextIn psalmo V

The fifth psalm citation echoes Psalm 5, emphasizing God's rejection of iniquity and the wicked, and abomination of deceit and bloodshed.

scripturetextIn psalmo XIIII

The fourteenth psalm citation quotes Psalm 14, inquiring who will dwell in God's tent and on his holy mountain.

Open questions · 2

The Latin text does not specify which psalm numbering system is used (Vulgate or Septuagint); the citations are assumed to follow the Vulgate order as standard in Augustine's milieu.
The phrase 'in psalmo XIIII' may refer to Psalm 14 in the Vulgate, but the content matches Psalm 15 in some modern Bibles; the reading follows the Vulgate numbering.

stoa0040.stoa080.opp-lat1:32 · narrativemedium

Source

qui ingreditur sine macula et operatur iustitiam loquiturque ueritatem in corde suo, qui non est facilis in lingua sua neque fecit amico suo malum et obprobrium non sustinuit super uicino suo. despicitur oculis eius inprobus, timentes autem dominum glorificat. iurat, ut se adfligat, et non mutat. pecuniam suam non dedit ad usuram et munera aduersus innoxium non accepit. qui facit haec non mouebitur in aeternum. In psalmo XXIII: Quis ascendet in montem domini? aut quis stabit in loco sancto eius? innocens manibus et mundo corde, qui non exaltauit frustra animam suam et non iurauit dolose. accipiet benedictionem a domino et iustitiam a deo salutari suo. In psalmo XXVI: Dominus lux mea et salutare meum, quem timebo? dominus fortitudo uitae meae, quem formidabo? Et post IIII uersus: Si steterint aduersum me castra, non timebit cor meum. si surrexerit contra me bellum, in hoc ego confidam. unum petii a domino, hoc requiram, ut habitem in domo domini omnibus diebus uitae meae: ut uideam pulchritudinem domini et adtendam templum eius. Et alio loco: Tibi dixit cor meum: quaesiui uultum eius: faciem tuam, domine, requiram. Et postea: Expecta dominum, confortare, et roboretur cor tuum, et sustine dominum. In psalmo XXVII: Ne tradas me cum impiis et eum operantibus iniquitatem: qui locuntur pacem cum amicis suis, et est malum in corde eorum.

English

who enters without stain and works righteousness and speaks truth in his heart, who is not hasty with his tongue nor has done evil to his friend and has not borne reproach against his neighbor. The dishonest man is despised in his eyes, but those who fear the Lord he glorifies. He swears, so as to afflict himself, and does not change. He did not give his money at usury and did not accept gifts against the innocent. He who does these things will not be moved forever. In Psalm 23: Who will ascend the mountain of the Lord? Or who will stand in his holy place? Innocent in hands and pure in heart, who has not vainly exalted his soul and has not sworn deceitfully. He will receive a blessing from the Lord and justice from his saving God. In Psalm 26: The Lord is my light and my salvation, whom shall I fear? The Lord is the strength of my life, whom shall I dread? And after 4 verses: If camps stand against me, my heart will not fear. If war rises against me, in this I will trust. I asked one thing of the Lord, this I will seek, that I may dwell in the house of the Lord all the days of my life: that I may see the beauty of the Lord and attend to his temple. And in another place: My heart said to you: I sought his face: your face, Lord, I will seek. And afterward: Wait for the Lord, be strengthened, and let your heart be fortified, and endure the Lord. In Psalm 27: Do not deliver me with the impious and those working iniquity: who speak peace with their friends, and there is evil in their hearts.

Commentary

scripturetextIn psalmo XXIII

The citation of Psalm 23 (Vulgate numbering) corresponds to Psalm 24 in the Hebrew numbering; the quoted verses are not a direct match to the Vulgate text, suggesting a variant or free citation.

scripturetextIn psalmo XXVI

The citation of Psalm 26 (Vulgate) corresponds to Psalm 27 in the Hebrew; the quoted lines are a loose paraphrase of verses 1, 3, and 5, with added material not in the Vulgate.

scripturetextIn psalmo XXVII

The citation of Psalm 27 (Vulgate) corresponds to Psalm 28 in the Hebrew; the quoted verse is not found in the Vulgate, indicating a non-standard or memory-based citation.

structuretext

The passage continues the pattern of excerpting psalm verses under the heading 'On the Psalms,' with each citation introduced by 'In psalmo' followed by a number.

backgroundtextpecuniam suam non dedit ad usuram

The prohibition of usury reflects early Christian moral teaching, often based on Old Testament law and patristic commentary, and is a recurring theme in Augustine's ethical writings.

cautiontextiurat, ut se adfligat, et non mutat

The phrase 'iurat, ut se adfligat' is obscure; it may mean 'he swears, so as to afflict himself,' but the syntax is ambiguous and the clause may be corrupt or a misreading of the source.

Open questions · 2

The Latin text contains several phrases that do not correspond exactly to known Vulgate psalm verses, suggesting either free citation, memory errors, or a different Latin version used by Augustine.
The clause 'iurat, ut se adfligat, et non mutat' is syntactically unclear and may be corrupt.

stoa0040.stoa080.opp-lat1:33 · narrativemedium

Source

In psalmo XXX: Confortamini, et roboretur cor uestrum, omnes qui expectatis dominum. In psalmo XXXI: Nolite fieri sicut equus et mulus, in quibus non est intellegentia. in camo et freno maxillas eorum constringe, qui non adproximant ad te. multi dolores impii, confidentem autem in domino misericordia circumdabit laetamini in domino et exultate, iusti, et gaudete, omnes recti corde. In psalmo XXXII: Laudate, iusti, dominum: rectos decet laudatio. Et alio loco: Beata gens cuius dominus deus eius, populus quem elegit dominus in hereditatem sibi. In psalmo XXXIII: Benedicam domino in omni tempore: semper laus eius in ore meo. in domino laudabitur anima mea: audiant mites et laetentur. magnificate dominum mecum et exaltemus nomen eius pariter. Et post paucos uersus: Gustate et uidete, quia bonus dominus: beatus uir, qui sperat in eo. timete dominum, sancti eius: quoniam non est inopia timentibus eum. leones indiguerunt et esurierunt, quaerentibus autem dominum non deerit omne bonum. uenite, filii, audite me: timorem domini docebo uos. quis est uir qui uelit uitam, diligens uidere dies bonos? custodi linguam tuam a malo et labia tua, ne loquantur dolum. recede a malo et fac bonum: quaere pacem et persequere eam. Et post septem uersus: Iuxta est dominus contritis corde et confractos spiritu saluabit.

English

In Psalm 30: Be strengthened, and let your heart be hardened, all of you who wait for the Lord. In Psalm 31: Do not become like the horse and the mule, in which there is no understanding. Constrain their jaws with the bit and bridle, those who do not draw near to you. Many are the sorrows of the impious, but mercy will surround the one who trusts in the Lord. Rejoice in the Lord and exult, you righteous, and be glad, all of upright heart. In Psalm 32: Praise the Lord, you righteous: praise befits the upright. And in another place: Blessed is the people whose God is the Lord, the people whom the Lord has chosen as an inheritance for himself. In Psalm 33: I will bless the Lord at all times: his praise is always in my mouth. My soul will be praised in the Lord: let the meek hear and rejoice. Magnify the Lord with me and let us exalt his name together. And after a few verses: Taste and see, for the Lord is good: blessed is the man who hopes in him. Fear the Lord, his saints: for there is no want for those who fear him. Lions have lacked and hungered, but for those who seek the Lord, every good thing will not be lacking. Come, children, hear me: I will teach you the fear of the Lord. Who is the man who desires life, loving to see good days? Guard your tongue from evil and your lips, lest they speak deceit. Withdraw from evil and do good: seek peace and pursue it. And after seven verses: The Lord is near to those of contrite heart and will save those of broken spirit.

Commentary

structuretextIn psalmo XXX: ... In psalmo XXXI: ... In psalmo XXXII: ... In psalmo XXXIII:

The passage is a catena of psalm verses, each introduced by a psalm number. The sequence runs from Psalm 30 to Psalm 33, with Psalm 32 containing two separate citations.

scripturetextConfortamini, et roboretur cor uestrum, omnes qui expectatis dominum

This citation from Psalm 30 (likely Vulgate numbering) is not a direct quotation of the canonical Latin Psalter; it may be a paraphrase or from a variant Old Latin version.

scripturetextNolite fieri sicut equus et mulus, in quibus non est intellegentia

This verse from Psalm 31 (Vulgate) is a moral exhortation against irrationality, typical of Augustine's use of the Psalms to inculcate virtue.

scripturetextBeata gens cuius dominus deus eius, populus quem elegit dominus in hereditatem sibi

This citation from Psalm 32 echoes Deuteronomy 32:8-9 and reflects the theme of divine election, common in Augustinian ecclesiology.

scripturetextcustodi linguam tuam a malo et labia tua, ne loquantur dolum

This verse from Psalm 33 (Vulgate) is a wisdom admonition against deceitful speech, consistent with the moralizing tone of the catena.

cautiontextIn psalmo XXX: Confortamini, et roboretur cor uestrum

The Latin phrase 'roboretur cor uestrum' (let your heart be hardened) is unusual; the Vulgate Psalm 30:25 reads 'confortamini' but not this exact phrase. It may be a scribal variant or a misremembered quotation.

Open questions · 2

The psalm numbering follows the Vulgate (Gallican) tradition, but the exact verses cited do not always match the standard Vulgate text, suggesting use of an Old Latin version or free adaptation.
The phrase 'leones indiguerunt et esurierunt' (lions have lacked and hungered) is not found in the canonical Psalm 33; it may be a gloss or a citation from a non-canonical source.

stoa0040.stoa080.opp-lat1:34 · narrativemedium

Source

In p salmo XXXVI: Noli contendere cum malignis, neque aemuleris facientes iniquitatem. quoniam sicut herba uelociter conterentur et sicut holus uiride marcescent. spera in domino et fac bonum, peregrinare in terra et pascere fide. et delectare in domino, et dabit tibi petitiones cordis tui. uolue super dominum uiam tuam et confide in eo, et ipse faciet. et educet sicut lumen iustitiam tuam, et iudicium tuum sicut meridiem. tace domino et expecta eum: nolui contendere adersus eum qui proficit in uia sua, aduersus uirum qui facit quae cogitat. dimitte iram et relinque furorem: noli contendere, ut male facias. quoniam qui male faciunt interibunt, expectantes autem dominum ipsi hereditabunt terram. adhuc enim modicum, et non erit impius: et cogitabis de loco eius, et non subsistet. mites autem hereditabunt terram et delectabuntur in multitudine pacis. Et paulo post: Melius est paruum iusto quam diuitiae impiorum multae. quia brachia impiorum confringentur: subleuat autem iustos dominus. Et aliquanto post: Recede a malo et fac bonum. Et alibi: Expecta dominum et custodi uiam eius: et exaltabit te, ut possideas terram. custodi simplicitatem et uide rectum: quia erit ad extremum uiro pax. In psalmo XXXVIIII: Beatus uir, qui posuit dominum confidentiam suam et non est auersus ad superbias pompasque mendacii.

English

In Psalm 36: Do not contend with the wicked, nor emulate those who do iniquity. For like grass they will quickly be crushed, and like green vegetables they will wither. Hope in the Lord and do good, sojourn on the earth and feed on faith. And delight in the Lord, and He will give you the desires of your heart. Turn your way over to the Lord and trust in Him, and He Himself will act. And He will bring forth your justice like light, and your judgment like noonday. Be silent before the Lord and wait for Him: I did not wish to contend against him who advances in his own way, against a man who does what he thinks. Put aside anger and leave behind fury: do not contend, so as to do evil. For those who do evil will perish, but those who wait for the Lord will themselves inherit the earth. For yet a little while, and the impious will be no more: and you will think of his place, and it will not remain. But the meek will inherit the earth and will delight in an abundance of peace. And a little later: Better a small thing that is just than the many riches of the impious. For the arms of the impious will be broken; but the Lord raises up the just. And somewhat later: Withdraw from evil and do good. And elsewhere: Wait for the Lord and keep to His way: and He will exalt you, so that you may possess the earth. Keep simplicity and see what is right: for in the end there will be peace for a man. In Psalm 39: Blessed is the man who has placed the Lord as his confidence and has not turned aside to the prides and pomps of falsehood.

Commentary

scripturetextIn p salmo XXXVI

The passage conflates several verses from Psalm 36 (Vulgate numbering), likely 36:1-2, 6-7, 10-11, 15-16, 20-21, 25-26, 29-30, and 37:1-2, but the Latin is a free paraphrase or compilation.

scripturetextIn psalmo XXXVIIII

The final citation is from Psalm 39 (Vulgate numbering), likely 39:1-2, but again paraphrased.

backgroundtextperegrinare in terra et pascere fide

The phrase 'sojourn on the earth and feed on faith' echoes a monastic or ascetic ideal of earthly life as a pilgrimage, common in patristic exegesis of the Psalms.

structuretextEt paulo post ... Et aliquanto post ... Et alibi

These transitional phrases indicate that the compiler is stitching together excerpts from different parts of the same psalm or from different psalms, a characteristic of the florilegium form of the Speculum.

cautiontextnolui contendere adersus eum

The Latin 'nolui contendere' (I did not wish to contend) is a first-person singular, but the surrounding context is second-person imperative; this may be a scribal error or a direct quote from a psalm verse that shifts person.

receptiontextmites autem hereditabunt terram

The phrase 'the meek will inherit the earth' is a well-known biblical echo (cf. Matthew 5:5) and was influential in later Christian ethics, though here it derives from Psalm 36.

Open questions · 1

The Latin text is a compilation of paraphrased psalm verses; the exact Vulgate correspondences are uncertain due to free adaptation. The first-person 'nolui' may be a scribal error for an imperative.

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Source

In psalmo XLIII: In domino gaudebimus tota die et in nomine tuo in aeternum confitebimur. Et paulo post: Omnia haec uenerunt super nos, et non sumus obliti tui, nec mentiti fuimus in pacto tuo. non est conuersum retro cor nostrum, nec declinauerunt gressus nostri a semita tua. quoniam deiecisti nos in loco draconum et operuisti nos umbra mortis. si obliti sumus nominis dei nostri et expandimus manus nostras ad deum alienum, numquid non deus inuestigabit istud ? ipse enim nouit cogitationes . cordis. quoniam propter te mortificati sumus tota die, reputati sumus ut grex occisionis. In psalmo XLVI: Canite deo, canite: canite regi nostro, canite. quia rex uniuersae terrae deus, canite erudite. In psalmo XLVIIII: Immola deo laudem et redde altissimo uota tua. et inuoca me in die tribulationis: liberabo te, et glorificabis me. impio autem dixit deus: quid tibi est cum narratione praeceptorum meorum et ut sumas pactum meum in ore tuo? qui odisti disciplinam et proiecisti uerba mea post te. si uidebas furem, consentiebas ei: et cum adulteris erat pars tua. os tuum dimisisti ad malitiam, et lingua tua concinnauit dolum. sedens aduersus fratrem tuum loquebaris, et aduersus filium matris tuae fabricabaris obprobrium. haec fecisti, et tacui: existimasti futurum me similem tui: arguam te et proponam ante oculos tuos.

English

In Psalm 43: We shall rejoice in the Lord all the day and in your name we shall confess forever. And a little later: All these things have come upon us, and we have not forgotten you, nor have we lied in your covenant. Our heart has not turned back, nor have our steps deviated from your path. For you have cast us down into the place of dragons and covered us with the shadow of death. If we have forgotten the name of our God and stretched out our hands to a foreign god, will not God investigate that? For he himself knows the thoughts of the heart. For because of you we have been mortified all the day, we have been accounted as a flock for slaughter. In Psalm 46: Sing to God, sing: sing to our king, sing. For God is king of the whole earth, sing wisely. In Psalm 49: Sacrifice praise to God and render your vows to the Most High. And call upon me in the day of tribulation: I will deliver you, and you will glorify me. But to the impious God said: What have you to do with the recitation of my precepts and with taking my covenant in your mouth? You who hate discipline and have cast my words behind you. If you saw a thief, you consented to him: and with adulterers was your portion. You let your mouth loose for malice, and your tongue contrived deceit. Sitting, you spoke against your brother, and against your mother's son you fabricated reproach. These things you have done, and I was silent: you thought me to be like yourself: I will rebuke you and set it before your eyes.

Commentary

scripturetextIn psalmo XLIII

The passage cites Psalm 43 (Vulgate numbering), corresponding to Psalm 44 in the Hebrew. The quoted verses are a composite of Psalm 44:9, 16, 20, 22, and 23.

scripturetextIn psalmo XLVI

The citation of Psalm 46 (Vulgate) corresponds to Psalm 47 in the Hebrew. The verse 'Canite deo, canite' echoes Psalm 47:1-2.

scripturetextIn psalmo XLVIIII

The citation of Psalm 49 (Vulgate) corresponds to Psalm 50 in the Hebrew. The verses quoted are a loose paraphrase of Psalm 50:7-15, 19-21.

structuretext

This passage continues the narrative pattern of the work, stringing together psalm citations without intervening commentary, typical of the florilegium style of the Speculum.

backgroundtextloco draconum

The phrase 'place of dragons' (loco draconum) in Psalm 43 reflects a Vetus Latina reading; the Vulgate has 'in loco draconum' (Psalm 44:20), evoking a desolate or dangerous place.

cautiontextIn psalmo XLIII

The psalm numbering in the Latin follows the Vulgate (Gallican Psalter), which differs from the Hebrew numbering. Modern readers should adjust accordingly.

Open questions · 1

The Latin text does not specify which version of the Psalms (Vetus Latina or Vulgate) is being quoted, though the wording aligns with the Vulgate.

stoa0040.stoa080.opp-lat1:36 · narrativehigh

Source

intellegite hoc, qui obliuiscimini deum, ne forte capiam et non sit qui liberet. qui immolat confessionem, glorificat me: et qui ordinate ambulat, ostendam ei salutare dei. In psalmo L: Ab iniquitate mea et a peccato meo munda me. quoniam iniquitatem meam ego agnoui et peccatum meum contra me est semper. Et alibi: Sacrificium deo spiritus contribulatus: cor contritum et humiliatum deus non despicies. In psalmo LI: Quid gloriaris in malitia, potens? misericordia dei tota est die. insidias cogitat lingua tua, quasi nouacula acuta faciens dolum. dilexisti malum magis quam bonum, mendacium magis quam loqui iustitiam. dilexisti omnia uerba ad deuorandum, lingua dolosa. sed deus destruet te in sempiternum: terrebit et euellet te de tabernaculo et eradicabit te de terra uiuentium. uidebunt iusti et timebunt et super eum ridebunt: ecce uir, qui non posuit deum fortitudinem suam, sed sperauit in multitudine diuitiarum suarum: confortatus est in insidiis suis. ego autem sicut oliua uirens in domo dei, speraui in misericordia dei in saeculum sempiternum. confitebor tibi in saeculum, quoniam fecisti: et expectabo nomen tuum, quoniam bonum in conspectu sanctorum tuorum. In psalmo LXI: Sperate in eo omni tempore, populi, effundite coram illo cor uestrum: deus spes nostra est uerumtamen uanitas filii Adam, mendacium filii uiri: in stateris dolosis fraudulenter agunt simul.

English

Understand this, you who forget God, lest I be seized and there be no one to free me. Whoever offers confession as a sacrifice glorifies me; and whoever walks in an orderly manner, I will show him the salvation of God. In Psalm 50: Cleanse me from my iniquity and from my sin. For I have acknowledged my iniquity, and my sin is always against me. And elsewhere: A sacrifice to God is a troubled spirit; a contrite and humiliated heart, God, you will not despise. In Psalm 51: Why do you glory in malice, O powerful one? The mercy of God is all the day. Your tongue plots snares, making deceit like a sharp razor. You have loved evil more than good, falsehood more than speaking justice. You have loved all words for devouring, a deceitful tongue. But God will destroy you forever: he will terrify and uproot you from the tabernacle and eradicate you from the land of the living. The just will see and fear, and they will laugh at him: behold a man who did not place God as his strength, but trusted in the multitude of his riches; he grew strong in his snares. But I, like a green olive tree in the house of God, have trusted in the mercy of God forever and ever. I will confess to you forever, because you have made; and I will await your name, because it is good in the sight of your saints. In Psalm 61: Hope in him at all times, O peoples, pour out your heart before him; God is our hope, yet the vanity of the sons of Adam, the falsehood of the sons of men; in deceitful scales they act fraudulently together.

Commentary

scripturetextIn psalmo L

The citation 'In psalmo L' refers to Psalm 50 (Vulgate numbering), likely Psalm 51 in the Hebrew numbering. The quoted text 'Cleanse me from my iniquity and from my sin' echoes themes of penitence.

scripturetextIn psalmo LI

The citation 'In psalmo LI' refers to Psalm 51 (Vulgate), likely Psalm 52 in the Hebrew numbering. The extended quotation contrasts the wicked with the righteous speaker, using imagery of a green olive tree.

scripturetextIn psalmo LXI

The citation 'In psalmo LXI' refers to Psalm 61 (Vulgate), likely Psalm 62 in the Hebrew numbering. The quoted text warns against deceit and falsehood, urging hope in God.

backgroundtextqui immolat confessionem

The phrase 'offers confession as a sacrifice' reflects early Christian penitential practice, where confession was seen as a sacrificial act of humility before God, distinct from sacrificial offerings of the Old Law.

structuretext

This passage continues the pattern of the work: a series of psalm quotations linked by thematic commentary. The speaker shifts between warning the forgetful and affirming the righteous, using the psalms as authoritative proof-texts.

cautiontextsicut oliua uirens in domo dei

The phrase 'like a green olive tree in the house of God' is a striking image from Psalm 51 (Vulgate). The Latin 'oliua' may be a variant spelling of 'oliva'; the sense is clear, but the text's transmission could introduce minor orthographic variation.

Open questions · 1

The psalm numbering follows the Vulgate (LXX-based) tradition; the corresponding Hebrew numbering differs. The identity of the speaker ('ego') in the psalm quotations is ambiguous—it may be the psalmist or a persona adopted by the author.

stoa0040.stoa080.opp-lat1:37 · narrativehigh

Source

nolite confidere in calumnia, et in rapina ne frustremini. diuitiae si affluxerint, ne adponatis cor. In psalmo LXIII: Laetabitur iustus in domino et sperabit in eo. In psalmo LXVIII: Quia propter te portaui obprobrium: operuerit confusio faciem meam. alienus factus sum fratribus meis et peregrinus filiis matris meae. quia zelus domus tuae comedit me, et obprobrium exprobrantium tibi cecidit super me. et fleui in ieiunio animam meam, et factum est in obprobrium mihi. et posui uestimentum meum saccum, et factus sum illis in parabolam. contra me loquebantur qui sedebant in porta et cantabant bibentes uinum. Et aliquanto post: Laudabo nomen dei in cantico et magnificabo eum in confessione. et placebit domino super uitulum nouellum, cornua efferentem et ungulas. uidentes mansueti laetabuntur. qui' quaeritis dominum, uiuet anima uestra. quoniam exaudiuit pauperes dominus. In psalmo LXXII: Quia ecce qui elongant se a te, peribunt: perdidisti omnem fornicantem a te. mihi autem adpropinquare deo bonum est: posui in domino deo spem meam, ut narrem omnes adnuntiationes tuas. In psalmo LXXV: Vouete et reddite domino deo uestro: omnes qui in circuitu eius sunt offerent dona terribili, auferenti spiritum ducum, terribili regibus terrae. In psalmo LXXVII: Ausculta, populus meus, legem meam: inclinate aurem uestram ad uerba oris mei. aperiam in parabola os meum, loquar aenigmata antiqua.

English

Do not trust in slander, and do not be frustrated in plunder. If riches flow in, do not set your heart upon them. In Psalm 63: The just man will rejoice in the Lord and will hope in him. In Psalm 68: Because for your sake I bore reproach; confusion covered my face. I became a stranger to my brothers and a foreigner to the sons of my mother. For the zeal of your house consumed me, and the reproach of those who reviled you fell upon me. And I wept in fasting for my soul, and it became a reproach to me. And I put on sackcloth as my garment, and I became a byword to them. Those who sat at the gate spoke against me and sang as they drank wine. And a little later: I will praise the name of God in song and magnify him in confession. And it will please the Lord more than a newborn calf, bearing horns and hooves. The meek who see will rejoice. You who seek the Lord, your soul will live. For the Lord has heard the poor. In Psalm 72: For behold, those who distance themselves from you will perish; you have destroyed every one who fornicates away from you. But for me, to draw near to God is good; I have placed my hope in the Lord God, that I may recount all your announcements. In Psalm 75: Vow and render to the Lord your God; all who are around him will offer gifts to the terrible one, who takes away the spirit of leaders, terrible to the kings of the earth. In Psalm 77: Listen, my people, to my law; incline your ear to the words of my mouth. I will open my mouth in a parable; I will speak ancient riddles.

Commentary

scripturetextIn psalmo LXIII

The citation of Psalm 63 (LXX) corresponds to Psalm 64 in the Hebrew numbering. The verse quoted is likely Psalm 64:11, though the Latin text is abbreviated.

scripturetextIn psalmo LXVIII

The extended quotation from Psalm 68 (LXX) corresponds to Psalm 69 in the Hebrew numbering. It includes verses 8-13, 30-32, and 34-35, though the Latin text is a composite.

scripturetextIn psalmo LXXII

The citation of Psalm 72 (LXX) corresponds to Psalm 73 in the Hebrew numbering. The quoted verses are likely 27-28, though the Latin text is paraphrastic.

scripturetextIn psalmo LXXV

The citation of Psalm 75 (LXX) corresponds to Psalm 76 in the Hebrew numbering. The quoted verses are likely 11-12, though the Latin text is abbreviated.

scripturetextIn psalmo LXXVII

The citation of Psalm 77 (LXX) corresponds to Psalm 78 in the Hebrew numbering. The quoted verses are likely 1-2, though the Latin text is paraphrastic.

structuretext

This passage is a catena of psalm quotations, each introduced by 'In psalmo' and a number, following the LXX numbering. The quotations are woven into a first-person narrative of suffering and hope.

Open questions · 1

The Latin text of the psalm quotations is often abbreviated or paraphrastic, making precise verse identification uncertain. The source edition (ogl-csel) may have variant readings.

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Source

Et alio loco: Et narrabunt filiis suis, ut ponant in deo spem suam et non obliuiscantur cogitationum eius et mandata eius custodiant. In psalmo LXXX: Laudate deum fortitudinem nostram, iubilate deo Iacob. Et aloio loco; Israhel, si audieris me: non sit in te deus alienus, et non adores deum peregrinum. ego sum dominus deus tuus. In psalmo LXXXI: Vsquequo iudicatis iniquitatem et facies impiorum suscipitis ? iudicate pauperi et pupillo, egeno et inopi iustificate. In psalmo LXXXIII: Beati qui habitant in domo tua, adhuc laudabunt te. beatus homo, cuius fortitudo est in te, semitae in corde eius: transeuntes in ualle fletus fontem ponent eam. benedictionem quoque amicietur doctor: ibunt de fortitudine in fortitudinem, parebunt apud deum in Sion. Et paulo post: Quoniam melior est dies in atriis tuis super milia. elegi abiectus esse in domo dei mei magis quam habitare in tabernaculis impietatis. In psalmo XCI: Bonum est confiteri domino, et psallere nomini tuo, altissime. In psalmo XCIII: Intellegite, stulti in populo: et insipientes, aliquando discite. Et paulo post: Beatus uir, quem erudieris, domine, et de lege tua docueris eum. ut quiescat diebus adflictionis, donec fodiatur impio interitus. In psalmo XCIIII: Venite, adoremus et curuemur, flectamus genua ante faciem domini factoris nostri.

English

And in another place: And they will tell their children to place their hope in God and not to forget his thoughts and to keep his commandments. In Psalm 80: Praise God, our strength, acclaim the God of Jacob. And in another place: Israel, if you hear me: let there be no foreign god in you, and do not worship a strange god. I am the Lord your God. In Psalm 81: How long will you judge iniquity and accept the faces of the impious? Judge for the poor and the orphan, the needy and the destitute; do justice. In Psalm 83: Blessed are those who dwell in your house; they will yet praise you. Blessed is the man whose strength is in you; paths in his heart: passing through the valley of tears, they will make it a spring. The teacher will also be clothed in blessing; they will go from strength to strength, they will appear before God in Zion. And a little later: For a day in your courts is better than a thousand. I have chosen to be lowly in the house of my God rather than to dwell in the tents of impiety. In Psalm 91: It is good to confess to the Lord and to sing psalms to your name, O Most High. In Psalm 93: Understand, you fools among the people; and you foolish ones, learn at last. And a little later: Blessed is the man whom you, Lord, have taught and whom you have instructed in your law, so that he may rest in days of affliction until the destruction of the impious is dug. In Psalm 94: Come, let us adore and bow down, let us bend the knee before the face of the Lord, our maker.

Commentary

scripturetextIn psalmo LXXX

The citation of Psalm 80 (LXX) corresponds to Psalm 81 in the Hebrew numbering. The verse 'Laudate deum fortitudinem nostram, iubilate deo Iacob' is not a direct quotation from the Vulgate Psalter but a paraphrase or conflation.

scripturetextIn psalmo LXXXI

The citation of Psalm 81 (LXX) corresponds to Psalm 82 in the Hebrew numbering. The verse 'Vsquequo iudicatis iniquitatem et facies impiorum suscipitis ?' is not found verbatim in the Vulgate Psalter; it may be a free rendering or from a lost version.

scripturetextIn psalmo LXXXIII

The citation of Psalm 83 (LXX) corresponds to Psalm 84 in the Hebrew numbering. The passage 'Beati qui habitant in domo tua...' is a composite of phrases from Psalm 84, but the wording differs from the Vulgate, suggesting Augustine may be quoting from memory or a variant Latin translation.

scripturetextIn psalmo XCI

The citation of Psalm 91 (LXX) corresponds to Psalm 92 in the Hebrew numbering. The verse 'Bonum est confiteri domino, et psallere nomini tuo, altissime' is not a direct quotation from the Vulgate; it may be a paraphrase of Psalm 92:2 or a liturgical adaptation.

scripturetextIn psalmo XCIII

The citation of Psalm 93 (LXX) corresponds to Psalm 94 in the Hebrew numbering. The verse 'Intellegite, stulti in populo: et insipientes, aliquando discite' is not found verbatim in the Vulgate; it may be a conflation of Psalm 94:8 and other wisdom passages.

scripturetextIn psalmo XCIIII

The citation of Psalm 94 (LXX) corresponds to Psalm 95 in the Hebrew numbering. The verse 'Venite, adoremus et curuemur, flectamus genua ante faciem domini factoris nostri' is not a direct quotation from the Vulgate; it may be a liturgical or catechetical expansion of Psalm 95:6.

Open questions · 1

The Latin text contains several psalm citations that do not match the Vulgate Psalter verbatim; they may be paraphrases, memory quotations, or from a different Latin translation (e.g., Vetus Latina). The exact source of the phrase 'Et alio loco' before the first citation is unclear; it may refer to a non-psalmic biblical book or a lost patristic source.

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Source

Et post II uersus: Hodie si uocem eius audieritis, nolite indurare corda uestra: sicut in contradictione, sicut in die temptationis in deserto. In psalmo XCV: Cantate domino canticum nouum, cantate domino, omnis terra. cantate domino, benedicite nomini eius, adnuntiate de die in diem salutare eius. narrate in gentibus gloriam eius, in uniuersis populis mirabilia eius. Et post VI uersus: Adferte domino, familiae populorum, adferte domino gloriam et fortitudinem. adferte domino gloriam nomini eius, leuate munera et introite in atria eius. adorate dominum in decore sanctuarii. In psalmo XCVI: Qui diligitis dominum, odite malum. Et post III uersus: Laetamini, iusti, in domino et confitemini memoriae sanctae eius. In psalmo XCVII: Iubilate domino, omnis terra: uociferamini et laudate et canite. In psalmo XCVIII: Exaltate dominum deum nostrum et adorate scabellum pedum eius, quia sanctus est. In psalmo XCVIIII: Iubilate domino, omnis terra, seruite domino in laetitia. ingredimini coram eo in laude. scitote quoniam dominus ipse est deus: ipse fecit nos, et ipsius sumus. Et post I uersum: Ingredimini portas eius in gratiarum actione, atria eius in laude: confitemini ei. In psalmo C: Deambulabo in simplicitate cordis mei in medio domus meae. non ponebam coram oculis meis uerbum Belial. facientem declinationes odiui, nec adhaesit mihi. cor prauum recedet a me: malum nesciebam.

English

And after two verses: Today, if you hear his voice, do not harden your hearts: as in contradiction, as in the day of temptation in the desert. In Psalm 95: Sing to the Lord a new song, sing to the Lord, all the earth. Sing to the Lord, bless his name, proclaim his salvation from day to day. Tell among the nations of his glory, among all peoples his wonders. And after six verses: Bring to the Lord, families of peoples, bring to the Lord glory and strength. Bring to the Lord glory to his name, lift up gifts and enter into his courts. Worship the Lord in the beauty of the sanctuary. In Psalm 96: You who love the Lord, hate evil. And after three verses: Rejoice, you righteous, in the Lord and confess his holy memory. In Psalm 97: Rejoice in the Lord, all the earth: shout aloud and praise and sing. In Psalm 98: Exalt the Lord our God and worship the footstool of his feet, for he is holy. In Psalm 99: Rejoice in the Lord, all the earth, serve the Lord with joy. Enter before him in praise. Know that the Lord himself is God: he made us, and we are his. And after one verse: Enter his gates with thanksgiving, his courts with praise: confess to him. In Psalm 100: I will walk in the simplicity of my heart in the midst of my house. I did not set before my eyes the word of Belial. I hated the one making deviations, nor did he cleave to me. A crooked heart will depart from me: I knew no evil.

Commentary

structuretext

This passage continues a catena of psalm quotations, each introduced by 'In psalmo' followed by a number. The pattern is consistent with the compiler's method of assembling testimonia.

scripturetextpsalmo XCV

The quotation 'Cantate domino canticum novum' is from Psalm 95 (Vulgate numbering), corresponding to Psalm 96 in the Hebrew/English tradition. The text is a call to universal praise.

scripturetextpsalmo XCVII

The phrase 'Iubilate domino, omnis terra' appears in Psalm 97 (Vulgate), which is Psalm 98 in the Hebrew numbering. It is a short exhortation to joyful acclamation.

scripturetextpsalmo C

The quotation 'Deambulabo in simplicitate cordis mei' is from Psalm 100 (Vulgate), corresponding to Psalm 101 in the Hebrew tradition. It expresses personal integrity and rejection of evil.

backgroundtext

The psalm numbers in this passage follow the Vulgate (Gallican) numbering, which differs from the Hebrew numbering used in modern Bibles. This reflects the Latin liturgical tradition of Augustine's time.

cautiontext

The phrase 'sicut in contradictione, sicut in die temptationis in deserto' is not a direct biblical quotation but an interpretive gloss. Its source or precise referent is uncertain.

Open questions · 1

The phrase 'sicut in contradictione' is ambiguous; it may refer to a specific biblical event or be a general warning against obstinacy.

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Source

loquentem in abscondito contra proximum suum, hunc interficiam. superbum oculis et altum corde, cum hoc esse non potero. oculi mei ad fideles terrae, ut habitent mecum: ambulans in uia simpliciter, hic ministrabat mihi. non habitabit in medio domus meae faciens dolum: loquens mendacium non placebit in conspectu oculorum meorum. mane perdam omnes impios terrae, ut interficiam de ciuitate domini uniuersos qui operantur iniquitatem. In psalmo CII: Misericordia autem domini ab aeterno et usque in aeternum super timentes eum. et iustitia eius super filios filiorum his qui custodiunt pactum eius et recordantur praeceptorum eius ad facienda ea. In psalmo CIIII: Confitemini domino et inuocate nomen eius: notas facite populis cogitationes eius. canite ei et psallite illi: loquimini in uniuersis mirabilibus eius. exultate in nomine sancto eius: laetetur cor quaerentium dominum. quaerite dominum et uirtutem eius, quaerite faciem eius iugiter. recordamini mirabilium eius, quae fecit, signorum et iudiciorum oris eius. In psalmo CVII: Paratum cor meum, deus: cantabo et psallam: sed et gloria mea. consurge, psalterium et cithara, consurgam mane. confitebor tibi in populis, domine, cantabo te in nationibus. In psalmo CX: Confitebor tibi, domine, in toto corde meo, in consilio iustorum et congregatione.

English

speaking in secret against his neighbor, I will kill him. The one proud in his eyes and lofty in heart, I will not be able to be with him. My eyes are upon the faithful of the earth, that they may dwell with me: walking simply in the way, this one served me. He who works deceit will not dwell in the midst of my house: one who speaks falsehood will not be pleasing in the sight of my eyes. In the morning I will destroy all the impious of the earth, so that I may kill from the city of the Lord all who work iniquity. In Psalm 102: But the mercy of the Lord is from eternity and unto eternity over those who fear him. And his justice is upon the sons of sons for those who keep his covenant and remember his precepts to do them. In Psalm 104: Confess to the Lord and invoke his name: make known his thoughts to the peoples. Sing to him and play the psaltery for him: speak of all his wondrous works. Rejoice in his holy name: let the heart of those seeking the Lord be glad. Seek the Lord and his power, seek his face continually. Remember his wondrous works, which he has done, his signs and the judgments of his mouth. In Psalm 107: My heart is prepared, O God: I will sing and play the psaltery: but also my glory. Arise, psaltery and cithara, I will arise in the morning. I will confess you among the peoples, O Lord, I will sing of you among the nations. In Psalm 110: I will confess you, O Lord, with my whole heart, in the council of the just and the assembly.

Commentary

structuretext

This passage continues the pattern of alternating first-person divine speech (the Lord speaking) with psalm citations, each introduced by 'In psalmo'.

scripturetextIn psalmo CII

The citation 'Misericordia autem domini ab aeterno...' does not correspond to any known psalm; it may be a loose paraphrase or a non-canonical source.

scripturetextIn psalmo CIIII

The text 'Confitemini domino...' echoes themes from several psalms (e.g., Ps 95, 96, 100) but is not a direct quotation of any single canonical psalm.

scripturetextIn psalmo CVII

The citation 'Paratum cor meum, deus...' does not match any known psalm; it may be a free composition or a lost text.

scripturetextIn psalmo CX

The citation 'Confitebor tibi, domine, in toto corde meo...' is not a direct quotation from any canonical psalm; it may be a paraphrase or apocryphal.

cautiontext

The psalm numbers (CII, CIIII, CVII, CX) do not correspond to the Vulgate numbering; they may reflect a different tradition or a scribal error.

Open questions · 2

The identity of the speaker in the first-person divine threats is ambiguous: it could be God, a king, or a personified virtue.
The psalm citations are not verbatim from the Vulgate; their source is uncertain.

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Source

Et alio loco: Principium sapientiae timor domini: doctrina bona cunctis qui faciunt eam: laus eius perseuerans iugiter. In psalmo CXI: Beatus uir, qui timet dominum: in mandatis eius uolet nimis. Et post V uersus: Bonus uir clemens et faenerans, dispensabit uerba sua in iudicio: quia in aeternum non commouebitur. in memoria sempiterna erit iustus: ab auditu malo non timebit. paratum cor eius confidens in domino: firmum cor eius non timebit, donec aspiciat in hostibus suis. dispersit, dedit pauperibus: iustitia eius permanet in aeternum, cornu eius exaltabitur in gloria. impius uidebit et irascetur, dentibus suis frendet et tabescet: desiderium impiorum peribit. In psalmo CXII: Laudate, serui, dominum, laudate nomen domini. sit nomen domini benedictum a modo et usque in aeternum. ab ortu solis usque ad occasum eius laudabile nomen domini. In psalmo CXIII: Idola gentium argentum et aurum, opus manuum hominum. os habent et non loquentur, oculos habent et non uidebunt, aures habent et non audient, et cetera. Et paulo post: Similes illis fiant qui faciunt ea, omnes qui confidunt in eis. Israhel confidit in domino: auxiliator et protector eorum est. domus Aaron confidit in domino: auxiliator et protector eorum est. timentes autem dominum confidunt in domino: auxiliator et protector eorum est. In psalmo CXV: Credidi propter quod locutus sum, ego adflictus sum nimis.

English

And in another place: The beginning of wisdom is the fear of the Lord; good doctrine for all who practice it; its praise endures continually. In Psalm 111: Blessed is the man who fears the Lord; he will greatly delight in his commandments. And after five verses: A good man, merciful and lending, will dispense his words with judgment, because he will not be moved forever. The just man will be in everlasting memory; he will not fear evil report. His heart, prepared and trusting in the Lord; his heart, firm, will not fear, until he looks upon his enemies. He has scattered, he has given to the poor; his justice remains forever, his horn will be exalted in glory. The impious will see and grow angry, will gnash his teeth and waste away; the desire of the impious will perish. In Psalm 112: Praise, servants, the Lord; praise the name of the Lord. Let the name of the Lord be blessed from now and unto eternity. From the rising of the sun to its setting, the name of the Lord is praiseworthy. In Psalm 113: The idols of the nations are silver and gold, the work of human hands. They have a mouth and will not speak, they have eyes and will not see, they have ears and will not hear, and so forth. And a little later: Let those who make them become like them, all who trust in them. Israel trusts in the Lord; he is their helper and protector. The house of Aaron trusts in the Lord; he is their helper and protector. But those who fear the Lord trust in the Lord; he is their helper and protector. In Psalm 115: I believed, because of which I spoke; I was greatly afflicted.

Commentary

scripturetextPrincipium sapientiae timor domini

This phrase echoes Proverbs 1:7 (Vulgate: 'Initium sapientiae timor Domini'), a common wisdom maxim in Latin Christianity.

scripturetextPsalm 111

The citation of Psalm 111 (Vulgate numbering) corresponds to Psalm 112 in the Hebrew numbering; the text quoted is a paraphrase of verses 1–2 and later verses on the righteous man.

scripturetextPsalm 112

Psalm 112 (Vulgate) = Psalm 113 (Hebrew); the quoted lines are a doxological exhortation, not a direct verse-by-verse citation but a thematic summary.

scripturetextPsalm 113

Psalm 113 (Vulgate) = Psalm 115 (Hebrew); the passage on idols echoes Psalm 115:4–7 (Vulgate), with a moralizing expansion on trust in God versus idols.

scripturetextPsalm 115

Psalm 115 (Vulgate) = Psalm 116 (Hebrew); the brief quote 'Credidi propter quod locutus sum' is a paraphrase of a verse on faith and suffering, not a direct citation.

structuretext

This passage is a catena of psalm quotations (Pss 111–115 Vulgate) linked by the theme of fear of the Lord and trust in God, typical of Augustine's florilegic method in the Speculum.

Open questions · 2

The psalm numbering follows the Vulgate (Gallican Psalter), which differs from the Hebrew numbering; the exact verses quoted are paraphrastic rather than verbatim.
The phrase 'Et alio loco' does not specify the source work, but the context suggests a continuous florilegium from the Old Testament.

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Source

Et post II uersus: Quid reddam domino pro omnibus quae retribuit mihi? calicem salutaris accipiam et nomen domini inuocabo. gloriosa in conspectu domini mors sanctorum eius. Et post III uersus: Tibi immolabo hostiam laudis et in nomine domini inuocabo. uota mea domino reddam in conspectu omnis populi eius: in atriis domus domini, in medio tui, Hierusalem. In psalmo CXVI: Laudate dominum, omnes gentes: conlaudate eum, uniuersi populi. In psalmo CXVII: Confitemini domino, quoniam bonus, quoniam in aeternum misericordia eius. dicat nunc Israhel, quoniam in aeternum misericordia eius. dicat domus Aaron, quoniam in aeternum misericordia eius. dicant qui timent dominum, quoniam in aeternum misericordia eius. cum tribularer, inuocaui dominum, et exaudiuit me in latitudine dominus. Et post V uersus: Melius est sperare in domino quam sperare in homine. melius est sperare in domino quam sperare in principibus. Et post VIII uersus: Fortitudo mea et laus mea dominus, et factus est mihi in salutem. uox laudis et salutis in tabernaculis iustorum. In psalmo CXVIII: Beati inmaculati in uia, qui ambulant in lege domini. beati qui custodiunt testimonia eius, in toto corde requirunt eum. Et alio loco: Et ambulabo in spatioso, quia praecepta tua quaesiui. et loquar in testimoniis tuis coram regibus, et non confundar. et delectabor in mandatis tuis, quae dilexi.

English

And after two verses: What shall I render to the Lord for all that He has given me? I shall take the cup of salvation and invoke the name of the Lord. Glorious in the sight of the Lord is the death of His saints. And after three verses: To Thee I shall offer a sacrifice of praise, and I shall invoke in the name of the Lord. I shall pay my vows to the Lord in the sight of all His people: in the courts of the house of the Lord, in your midst, Jerusalem. In Psalm 116: Praise the Lord, all nations: praise Him together, all peoples. In Psalm 117: Confess to the Lord, for He is good, for His mercy is everlasting. Let Israel now say, for His mercy is everlasting. Let the house of Aaron say, for His mercy is everlasting. Let those who fear the Lord say, for His mercy is everlasting. When I was in distress, I called upon the Lord, and the Lord heard me in the open. And after five verses: It is better to hope in the Lord than to hope in man. It is better to hope in the Lord than to hope in princes. And after eight verses: My strength and my praise is the Lord, and He has become my salvation. The voice of praise and salvation is in the tents of the righteous. In Psalm 118: Blessed are the blameless in the way, who walk in the law of the Lord. Blessed are those who keep His testimonies, who seek Him with their whole heart. And in another place: And I shall walk in the spacious place, because I have sought your precepts. And I shall speak in your testimonies before kings, and I shall not be confounded. And I shall delight in your commandments, which I have loved.

Commentary

scripturetextPsalm 116

The citation 'Laudate dominum, omnes gentes' corresponds to Psalm 116:1 in the Vulgate, a psalm of universal praise.

scripturetextPsalm 117

The citation 'Confitemini domino, quoniam bonus' corresponds to Psalm 117:1 in the Vulgate, a psalm of confession and mercy.

scripturetextPsalm 118

The citation 'Beati inmaculati in uia' corresponds to Psalm 118:1 in the Vulgate, a psalm on the blessedness of the righteous.

structuretextnarrative

This passage continues the catena of psalm quotations, each introduced by 'In psalmo' and followed by verse excerpts, maintaining the work's anthological structure.

backgroundtextcalicem salutaris

The phrase 'calicem salutaris' (cup of salvation) echoes early Christian eucharistic and baptismal imagery, common in patristic exegesis of the psalms.

receptiontextSpeculum

Augustine's 'Speculum' was used as a florilegium of moral and doctrinal passages; its psalm citations were later mined by medieval commentators for liturgical and catechetical purposes.

Open questions · 1

The Latin text does not specify which psalm numbering system is used; the Vulgate numbering is assumed. The phrase 'Et alio loco' after Psalm 118 may refer to a different part of the same psalm or a separate source, but the context suggests a continuation within the same psalm.

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Source

et leuabo manus meas ad mandata tua, quae dilexi: et loquar in praeceptis tuis. Et post IIII uersus: A lege tua non declinaui. recordatus sum iudiciorum tuorum a saeculo, domine, et consolatus sum. horror obtinuit me ab impiis, qui dereliquerunt legem tuam. carmina erant mihi praecepta tua, in domo peregrinationis meae. recordatus sum in nocte nominis tui, domine, et custodiui legem tuam. hoc iactum est mihi, qui praecepta tua custodiui. pars mea, domine, dixi, ut custodiam uerbum tuum. deprecatus sum uultum tuum in toto corde: miserere mei secundum eloquium tuum. recogitaui uias meas et conuerti pedes meos ad testimonia tua. festinaui et non neglexi custodire mandata tua. funes impiorum implicauerunt me: legem tuam non sum oblitus. medio noctis surgam ad confitendum tibi, super iustitiam iustificationis tuae. particeps ego sum omnium timentium te et custodientium praecepta tua. Et post paucos uersus: Ego autem in toto corde seruabam praecepta tua. incrassatum est uelut adeps cor meum, et ego in lege tua meditabar. bonum mihi quia adflictus sum, ut discerem praecepta tua. melior mihi est ler oris tui super milia auri et argenti. Et post paucos uersus: Quia lex tua delectatio mea. Et post paululum: Ego autem loquar in praeceptis tuis. Item paulo post: Praecepta tua non sum oblitus. Et post II uersus: Foderunt mihi superbi foueas, quae non erant iuxta legem tuam.

English

And I shall lift up my hands to your commandments, which I have loved; and I shall speak in your precepts. And after four verses: I have not turned aside from your law. I have remembered your judgments from the beginning, Lord, and I have been comforted. Horror seized me from the impious, who have abandoned your law. Your precepts were songs to me in the house of my pilgrimage. I remembered your name in the night, Lord, and I kept your law. This was cast to me, who have kept your precepts. My portion, Lord, I said, is to keep your word. I have besought your face with my whole heart: have mercy on me according to your word. I have reconsidered my ways and turned my feet to your testimonies. I hastened and did not neglect to keep your commandments. The ropes of the impious entangled me; I did not forget your law. I shall rise at midnight to confess to you, concerning the justice of your justification. I am a partaker with all who fear you and keep your precepts. And after a few verses: But I with my whole heart was keeping your precepts. My heart grew thick like fat, and I meditated on your law. It is good for me that I was afflicted, so that I might learn your precepts. Better for me is the milk of your mouth than thousands of gold and silver. And after a few verses: Because your law is my delight. And after a little: But I shall speak in your precepts. Likewise a little later: I have not forgotten your precepts. And after two verses: The proud have dug pits for me, which were not according to your law.

Commentary

structuretext

This passage is a dense catena of scriptural quotations and paraphrases, linked by the formula 'et post ... versus' and 'et post paucos uersus', typical of Augustine's florilegial method in the Speculum.

scripturetextet leuabo manus meas ad mandata tua

The opening phrase echoes Psalm 118:48 (LXX 119:48) 'et levavi manus meas ad mandata tua', a verse from the long alphabetic psalm on the law.

scripturetextcarmina erant mihi praecepta tua

This phrase recalls Psalm 118:54 (LXX 119:54) 'carmina facta sunt mihi praecepta tua', part of the same psalm celebrating the law.

scripturetextmelior mihi est ler oris tui super milia auri et argenti

The phrase 'ler oris tui' (milk of your mouth) is a rare variant; the Vulgate Psalm 118:72 reads 'melior est mihi lex oris tui super milia auri et argenti', where 'lex' (law) is here replaced by 'ler' (milk), possibly a scribal error or a deliberate allegorical substitution.

cautiontextler oris tui

The reading 'ler' (milk) for 'lex' (law) is unusual and may be a corruption in the manuscript tradition of the Speculum; the Vulgate consistently has 'lex'. This could reflect a mishearing or a variant in Augustine's source.

backgroundtext

The repeated emphasis on keeping the law and precepts, with phrases like 'non declinaui' and 'custodiui legem tuam', reflects the ascetic and legal piety of the late fourth-century Latin church, especially in monastic circles.

Open questions · 2

The phrase 'ler oris tui' is ambiguous: it may be a scribal error for 'lex oris tui' or a deliberate allegorical reading; the Coptic Vorlage is not extant to confirm.
The exact number of verses skipped between quotations is uncertain, as the Latin 'post IIII uersus' and 'post paucos uersus' are vague.

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Source

Et post II uersus: Paulo minus consumpserunt me in terra: ego autem non dimisi praecepta tua. Et post VII uersus: Nisi quod lex tua delectatio mea, forte perissem in pressura mea. in sempiternum non obliuiscar praeceptorum tuorum: quia per ipsa uiuificasti me. tuus ego sum, salua me: quoniam praecepta tua quaesiui. me expectauerunt impii, ut perderent me: testimonium tuum considerabo. omni consummationi uidi finem: latum. mandatum tuum nimis. quam dilexi legem tuam! tota die haec meditatio mea. Et paulo post: Ab omni semita mala prohibui pedes meos, ut custodirem uerba tua. a iudiciis tuis non recessi, quia tu inluminasti me. quam dulce gutturi meo eloquium tuum! super mel ori meo. praecepta tua considerabam: propterea odiui omnem semitam mendacii. lucerna pedi meo uerbum tuum et lux semitae meae. Et postV uersus: Anima mea in manu mea semper, et legis tuae non sum oblitus. posuerunt impii laqueum mihi, et a praeceptis tuis non aberraui. hereditas mea testimonia tua in sempiternum: quia gaudium cordis mei sunt. inclinaui cor meum, ut facerem iustitias tuas propter aeternam retributionem. tumultuosos odiui et legem tuam dilexi. protectio mea et scutum meum tu es: uerbum tuum expectaui. recedite a me, maligni, et custodiam mandata dei mei. Et post VII uersus: Quasi scoriam conputasti omnes impios terrae: propterea dilexi testimonia tua.

English

And after two verses: They almost destroyed me on the earth; but I did not abandon your precepts. And after seven verses: Except that your law is my delight, I would have perished in my distress. I will never forget your precepts: because through them you have given me life. I am yours, save me: for I have sought your precepts. The impious waited for me, to destroy me: I will consider your testimony. I have seen an end to every consummation: your commandment is too broad. How I have loved your law! This is my meditation all day long. And a little later: I have kept my feet from every evil path, so that I might guard your words. I have not withdrawn from your judgments, because you have enlightened me. How sweet your speech is to my throat! Sweeter than honey to my mouth. I considered your precepts: therefore I hated every path of falsehood. Your word is a lamp for my foot and a light for my path. And after five verses: My soul is always in my hand, and I have not forgotten your law. The impious set a snare for me, and I did not stray from your precepts. My inheritance is your testimonies forever: because they are the joy of my heart. I have inclined my heart to do your justices for the sake of eternal reward. I hated the turbulent and loved your law. You are my protection and my shield: I have awaited your word. Withdraw from me, evil ones, and I will keep the commandments of my God. And after seven verses: You have counted all the impious of the earth as dross: therefore I have loved your testimonies.

Commentary

scripturetextPaulo minus consumpserunt me in terra

This phrase echoes Psalm 119 (118) verses where the psalmist describes persecution by the impious, though the exact wording is not a direct Vulgate citation.

structuretext

The passage strings together multiple scriptural excerpts with brief connective formulas (Et post II uersus, Et post VII uersus), typical of Augustine's florilegium style in the Speculum.

termglossarytestimonium

Testimonium here refers to divine testimony or precept, not a legal witness; in Augustine's usage it often denotes scriptural authority or commandment.

backgroundbackground

The phrase 'quasi scoriam conputasti omnes impios terrae' reflects the biblical image of dross (scoria) from metalworking, used in prophetic literature to denote worthlessness.

cautiontext

The Latin text contains a possible scribal error: 'latum. mandatum tuum nimis' may be a misdivision of 'latum mandatum tuum nimis' (your commandment is too broad), as the English draft renders it.

Open questions · 2

The exact scriptural source of several phrases is not identified; they may be conflations or paraphrases of Psalm 118 (119).
The punctuation and word division in 'latum. mandatum tuum nimis' is ambiguous.

stoa0040.stoa080.opp-lat1:45 · narrativehigh

Source

horripilauit a timore tuo caro mea, et iudicia tua timui. feci iudicium et iustitiam, ne derelinquas me his qui calumniantur me. Et post paucos uersus: Propterea dilexi mandata tua super aurum et topazium. propterea in uniuersa praecepta tua direxi: omnem semitam mendacii odio habui. mirabilia testimonia tua: idcirco custodiuit ea anima mea. Et post II uersus: Os meum aperui et respiraui: quia mandata tua desiderabam. Et alio loco: Consumpsit me zelus meus, quia obliti sunt uerborum tuorum hostes mei. probatus sermo tuus nimis, et seruus tuus dilexit illum. paruulus ego sum et contemptibilis, sed praecepta tua non sum oblitus. Et post III uersus: Mandata tua uoluntas mea. Et paulo post: Vide adflictionem meam et eripe me: quia legis tuae non sum oblitus. Et post VI uersus: Multi qui persecuntur me et adfligunt me: a testimoniis tuis non declinaui. uidi praeuaricatores tuos et maerebam: quia uerbum tuum non custodierunt. uide quoniam praecepta tua dilexi, domine: iuxta misericordiam tuam uiuifica me. Et post IIII uersus: Gaudens ego sum in eloquio tuo sicut qui inuenit spolia multa. mendacium odio habui et detestatus sum: legem autem tuam dilexi. septies in die laudaui te super iudiciis iustitiae tuae. pax multa diligentibus legem tuam, et non est illis scandalum. expectabam salutare tuum, domine, et mandata tua feci. custodiuit anima mea testimonia tua et dilexit ea nimis.

English

My flesh bristled from fear of you, and I feared your judgments. I performed judgment and justice, lest you abandon me to those who slander me. And after a few verses: Therefore I loved your commandments more than gold and topaz. Therefore I directed myself in all your precepts: I held every path of lying in hatred. Your testimonies are wonderful; therefore my soul guarded them. And after two verses: I opened my mouth and breathed, because I desired your commandments. And in another place: My zeal consumed me, because my enemies forgot your words. Your word is proven exceedingly, and your servant loved it. I am small and contemptible, but I have not forgotten your precepts. And after three verses: Your commandments are my will. And a little later: See my affliction and deliver me, because I have not forgotten your law. And after six verses: Many who persecute me and afflict me: I have not turned aside from your testimonies. I saw your transgressors and I grieved, because they did not keep your word. See that I have loved your precepts, Lord; according to your mercy, give me life. And after four verses: I am rejoicing in your word like one who finds much spoil. I have held lying in hatred and detested it; but I have loved your law. Seven times a day I praised you concerning the judgments of your justice. There is much peace for those loving your law, and there is no scandal for them. I awaited your salvation, Lord, and I performed your commandments. My soul guarded your testimonies and loved them exceedingly.

Commentary

structuretext

This passage is a catena of psalm verses, each introduced by a formula such as 'Et post paucos uersus' or 'Et alio loco', showing Augustine's method of compiling testimonia.

scripturetexthorripilauit a timore tuo caro mea, et iudicia tua timui

This phrase echoes Psalm 118:120 (LXX) or similar, but the exact source is uncertain; it may be a conflation of verses from the Psalms.

termglossarytopazium

Topazium (topaz) is a precious stone; the comparison 'super aurum et topazium' emphasizes the value of God's commandments over material wealth.

backgroundbackground

The repeated phrase 'Et post ... uersus' indicates that Augustine is excerpting from a longer psalm, likely Psalm 118 (119 in Hebrew numbering), which is a lengthy alphabetic acrostic.

receptiontext

Augustine's use of these verses in the Speculum reflects his pastoral concern for moral instruction, emphasizing obedience to divine law and rejection of falsehood.

Open questions · 2

The exact psalm verses quoted are not identified; the Latin may be a paraphrase or conflation of multiple sources.
The phrase 'horripilauit a timore tuo' is not a direct Vulgate citation; it may be a free rendering.

stoa0040.stoa080.opp-lat1:46 · narrativemedium

Source

custodiui praecepta tua et testimonia tua, quia omnes uiae meae in conspectu tuo. Et post VIII uersus: Sit manus tua auxiliatrix mea: quia praecepta tua elegi. desideraui salutare tuum, domine, et lex tua uoluntas mea. Et post II uersus: Erraui quasi ouis perdita: quaere seruum tuum, quia mandatorum tuorum non sum oblitus. In psalmo CXVIIII: Ego pacifica loquebar, et illi debellabant ea. In psalmo CXXI: Rogate pacem Hierusalem: sit bene his qui diligunt ea. Et post II uersus: Propter fratres meos et amicos meos loquar pacem tibi. propter domum domini dei nostri quaeram bona tibi. In psalmo CXXII: Ad te leuaui oculos meos, qui habitas in caelis. ecce sicut oculi seruorum ad manus dominorum suorum, sicut oculi ancillae ad manus dominae suae, sic oculi nostri ad dominum deum nostrum, donec misereatur nostri. In psalmo CXXIIII: Qui confidunt in domino quasi mons Sion: inmobilis in aeternum habitabilis in Hierusalem. In psalmo CXXVII: Beatus omnis qui timet dominum, qui ambulat in uiis eius. In psalmo CXXVIIII: Sustinui dominum, sustinuit anima mea et uerbum eius expectaui. In psalmo CXXX: Domine, non est exaltatum cor meum, neque elati sunt oculi mei: et non ambulaui in magnis et in mirabilibus super me. si non praeposui et silere feci animam meam, sicut ablactatus ad matrem suam, ita ablactata ad me anima mea. expecta, Israhel, dominum, a modo et usque in aeternum.

English

I kept your precepts and your testimonies, because all my ways are before you. And after eight verses: Let your hand be my helper, because I have chosen your precepts. I desired your salvation, Lord, and your law is my will. And after two verses: I wandered like a lost sheep: seek your servant, because I have not forgotten your commandments. In Psalm 119: I spoke peaceably, and they waged war against it. In Psalm 121: Pray for the peace of Jerusalem: let it be well for those who love it. And after two verses: For the sake of my brothers and my friends I will speak peace to you. For the sake of the house of our Lord God I will seek good things for you. In Psalm 122: I lifted my eyes to you, who dwell in the heavens. Behold, as the eyes of servants toward the hands of their masters, as the eyes of a maidservant toward the hands of her mistress, so are our eyes toward our Lord God, until he takes pity on us. In Psalm 124: Those who trust in the Lord are like Mount Zion: immovable forever, habitable in Jerusalem. In Psalm 127: Blessed is everyone who fears the Lord, who walks in his ways. In Psalm 129: I waited for the Lord, my soul waited and I expected his word. In Psalm 130: Lord, my heart has not been exalted, nor have my eyes been lifted up: and I have not walked in great and marvelous things above me. If I have not set my soul before me and silenced it, as a weaned child toward its mother, so is my soul weaned toward me. Wait, Israel, for the Lord, from now and unto eternity.

Commentary

structuretext

This passage is a catena of psalm quotations, each introduced by 'In psalmo' followed by a number, a common exegetical technique in Augustine's works.

scripturetextIn psalmo CXVIIII

The citation 'Ego pacifica loquebar, et illi debellabant ea' is not a direct quotation from any known psalm; it may be a paraphrase or a variant reading of a lost text.

scripturetextIn psalmo CXXI

The phrase 'Rogate pacem Hierusalem' echoes Psalm 122:6-7 (Vulgate numbering), but the wording differs, suggesting a loose citation or a different psalm tradition.

scripturetextIn psalmo CXXII

The simile 'sicut oculi seruorum ad manus dominorum suorum' is not found in the canonical Psalter; it may be from a non-canonical psalm or a free composition by Augustine.

scripturetextIn psalmo CXXIIII

The verse 'Qui confidunt in domino quasi mons Sion: inmobilis in aeternum habitabilis in Hierusalem' is not attested in the Vulgate Psalter; it may be a paraphrase of Psalm 125:1-2.

scripturetextIn psalmo CXXX

The extended passage beginning 'Domine, non est exaltatum cor meum' is not found in the canonical Psalms; it may be a composite or a non-canonical psalm used in early Christian liturgy.

Open questions · 2

The psalm numbers (CXVIIII, CXXI, etc.) do not correspond to the Vulgate numbering; they may follow a different tradition (e.g., Septuagint or Old Latin).
Several citations are not found in the canonical Psalter, raising the possibility that they are from apocryphal psalms or are Augustine's own compositions.

stoa0040.stoa080.opp-lat1:47 · narrativehigh

Source

In psalmo CXXXII: Ecce quam bonum et quam decorum habitare fratres in unum. In psalmo CXXXIII: Ecce benedicite dominum, omnes serui domini. qui statis in domo domini in noctibus. leuate manus uestras in sanctum et benedicite dominum. In psalmo CXXXIIII: Laudate nomen domini: laudate, serui, dominum. qui statis in domo domini, in atriis domus dei nostri. laudate dominum, quoniam bonus dominus: cantate nomini eius, quoniam decens. Et paulo post: Idola gentium argentum et aurum, opera manuum hominum. os habent et non loquentur, oculos habent et non uidebunt, et cetera. Et post pauca: Similes illis fiant qui faciunt ea, omnes. qui confidunt in eis. domus Israhel, benedicite domino: domus Aaron, benedicite domino: timentes dominum, benedicite domino. In psalmo CXXXV: Confitemini domino, quoniam bonus, quoniam in aeternum misericordia eius. confitemini deo deorum, quoniam in aeternum misericordia eius. confitemini domino dominorum, quoniam in aeternum misericordia eius. Et in fine psalmi: Confitemini deo caeli, quoniam in aeternum misericordia eius. In psalmo CXXXVI: Si oblitus fuero tui, Hierusalem, in obliuione sit dextera mea. adhaereat lingua mea gutturi meo, si non recordatus fuero tui, Hierusalem, si non praeposuero Hierusalem in principio laetitiae meae. In psalmo CXXXVIII: Nonne odientes te, domine, odiui et contra aduersarios tuos distabui?

English

In Psalm 132: Behold how good and how seemly it is for brothers to dwell together. In Psalm 133: Behold, bless the Lord, all servants of the Lord, who stand in the house of the Lord in the nights; lift up your hands to the holy place and bless the Lord. In Psalm 134: Praise the name of the Lord; praise, servants, the Lord, who stand in the house of the Lord, in the courts of the house of our God; praise the Lord, for the Lord is good; sing to his name, for it is seemly. And a little later: The idols of the Gentiles, silver and gold, works of men's hands; they have a mouth and will not speak, they have eyes and will not see, and so forth. And after a few verses: Let those who make them become like them, all who trust in them. House of Israel, bless the Lord; house of Aaron, bless the Lord; those fearing the Lord, bless the Lord. In Psalm 135: Confess to the Lord, for he is good, for his mercy is eternal; confess to the God of gods, for his mercy is eternal; confess to the Lord of lords, for his mercy is eternal. And at the end of the psalm: Confess to the God of heaven, for his mercy is eternal. In Psalm 136: If I forget you, Jerusalem, may my right hand be in oblivion; may my tongue cleave to my throat, if I have not remembered you, Jerusalem, if I have not set Jerusalem before the beginning of my joy. In Psalm 138: Have I not hated those who hate you, Lord, and have I not stood apart against your adversaries?

Commentary

scripturetextPsalm 132

The citation of Psalm 132 (LXX 131) is a non-canonical psalm in the Hebrew Bible, found in the Septuagint and Vulgate Psalters. The verse quoted is not in the Masoretic Text.

scripturetextPsalm 133

Psalm 133 (LXX 132) is another non-canonical psalm. The call to bless the Lord and lift hands to the holy place reflects liturgical practice in early Christian monastic communities.

scripturetextPsalm 134

Psalm 134 (LXX 133) includes a polemic against idols, echoing themes from the Hebrew prophets. The phrase 'idola gentium argentum et aurum' is a direct critique of pagan worship.

scripturetextPsalm 135

Psalm 135 (LXX 134) emphasizes confession to God with repeated epithets: 'domino', 'deo deorum', 'domino dominorum'. The triple structure is typical of liturgical acclamations.

scripturetextPsalm 136

Psalm 136 (LXX 135) contains a vow of loyalty to Jerusalem, personified as a sacred city. The imagery of forgetting and physical punishment (right hand, tongue) is vivid and self-cursing.

scripturetextPsalm 138

Psalm 138 (LXX 137) is a rhetorical question affirming the speaker's opposition to the Lord's enemies. The verb 'distabui' (from 'disto') means 'stood apart' or 'opposed'.

Open questions · 1

The psalm numbering follows the Septuagint/Vulgate tradition; the corresponding Hebrew Bible psalms are different or absent. The Latin text is from the Vetus Latina or Vulgate, with minor orthographic variation (e.g., 'obliuione' for 'oblivione').

stoa0040.stoa080.opp-lat1:48 · narrativehigh

Source

perfecto odio oderam illos, inimici facti sunt mihi. In psalmo CXXXVIIII: Ne des, domine, desideria impii: scelera eius ne effundantur, et eleuentur. Et post IIII uersus: Vir linguosus non dirigetur in terra. In psalmo CXL: Corripiat me iustus in misericordia et arguat me: oleum amaritudinis non inpinguet caput meum. Et post V uersus: Quoniam ad te, domine, domine, oculi mei: in te speraui, ne euacues animam meam. In psalmo CXLI: Voce mea ad dominum clamaui, uoce mea ad dominum deprecatus sum. effundam in conspectu eius eloquium meum, tribulationem meam coram illo adnuntiabo. Et post VII uersus: Clamaui ad te, domine, dixi: tu es spes mea, pars mea in terra uiuentium. In psalmo CXXI: Meditabar in omnia opera tua, facta manuum tuarum loquebar. expandi manus meas ad te: anima mea quasi terra sitiens ad te. Et post III uersus: Fac me audire mane misericordiam tuam, quoniam in te confido. notam fac mihi uiam, in qua ambulo,' quoniam ad te leuaui animam meam. libera me de inimicis meis, domine: ad te protectus sum. In psalmo CXLIII: Libera me et erue me de manu filiorum alienorum, quorum os locutum est uanitatem, et dextera eorum dextera mendacii. ut sint filii nostri quasi plantatio crescens in adulescentia sua. filiae nostrae quasi anguli ornati ad similitudinem templi. promtuaria nostra plena et supereffundentia ex hoc in illud.

English

I hated them with a perfect hatred; they became enemies to me. In Psalm 139: Lord, do not grant the desires of the impious: let their crimes not be poured forth, and let them be lifted up. And after four verses: A talkative man will not be directed on the earth. In Psalm 140: Let the just man correct me in mercy and reprove me: let the oil of bitterness not anoint my head. And after five verses: Because to you, Lord, Lord, my eyes are turned: in you I have hoped, do not empty my soul. In Psalm 141: With my voice I cried out to the Lord, with my voice I besought the Lord. I will pour forth my speech in his sight, I will declare my tribulation before him. And after seven verses: I cried out to you, Lord, I said: you are my hope, my portion in the land of the living. In Psalm 121: I meditated on all your works, I spoke of the works of your hands. I stretched out my hands to you: my soul like a thirsty earth to you. And after three verses: Make me hear your mercy in the morning, for I trust in you. Make known to me the path in which I walk, for I have lifted up my soul to you. Free me from my enemies, Lord: I have fled to you. In Psalm 143: Free me and deliver me from the hand of alien sons, whose mouth has spoken vanity, and whose right hand is a right hand of falsehood. Let our sons be like a plantation growing in their youth. Let our daughters be like corners adorned in the likeness of a temple. Let our storehouses be full and overflowing from this into that.

Commentary

sensetextperfecto odio oderam illos

The phrase 'perfecto odio oderam illos' intensifies the speaker's emotional state, echoing the biblical language of total enmity, possibly from Psalm 139 or similar contexts.

scripturetextIn psalmo CXXXVIIII

Psalm 139 (LXX numbering) is quoted: 'Ne des, domine, desideria impii: scelera eius ne effundantur, et eleuentur.' This corresponds to Psalm 139:8-10 in the Vulgate.

scripturetextIn psalmo CXL

Psalm 140 (LXX) is cited: 'Corripiat me iustus in misericordia et arguat me: oleum amaritudinis non inpinguet caput meum.' This aligns with Psalm 140:3-4 in the Vulgate.

scripturetextIn psalmo CXLI

Psalm 141 (LXX) is quoted: 'Voce mea ad dominum clamaui... effundam in conspectu eius eloquium meum.' This corresponds to Psalm 141:1-3 in the Vulgate.

scripturetextIn psalmo CXXI

Psalm 121 (LXX) is cited: 'Meditabar in omnia opera tua... expandi manus meas ad te.' This matches Psalm 121:1-2 in the Vulgate.

scripturetextIn psalmo CXLIII

Psalm 143 (LXX) is quoted: 'Libera me et erue me de manu filiorum alienorum...' This corresponds to Psalm 143:1-3 in the Vulgate.

Open questions · 2

The psalm numbering follows the Septuagint/Vulgate tradition, which differs from the Hebrew numbering; the English draft retains the Latin numbering without cross-reference.
The phrase 'Et post IIII uersus' and similar indicate that the quoted verses are not the entire psalm but selected excerpts; the exact verse boundaries in the source text are not specified.

stoa0040.stoa080.opp-lat1:49 · narrativemedium

Source

pecora nostra in milibus et innumerabilia in compitis nostris: tauri nostri pingues. non est interruptio, et non est egressus, et non est ululatus in plateis nostris. beatus populus, cuius talia sunt, beatus populus, cuius dominus deus suus. In psalmo CXLIIII: Exaltabo te, domine, deus meus, rex, et benedicam nomini tuo in aeternum et ultra. in omni die benedicam tibi et laudabo nomen tuum in sempiternum iugiter. Et post II uersus: Generatio ad generationem laudabit opera tua, et fortitudines tuas adnuntiabunt. decorem gloriae magnitudinis tuae et uerba mirabilium tuorum loquar. et fortitudinem horribilium tuorum loquentur et magnitudines tuas narrabunt. memoriam multae bonitatis tuae loquentur et iustitias tuas laudabunt. Et post IIII uersus: Et sancti tui benedicent tibi. gloriam regni tui dicent et fortitudines tuas loquentur. ut ostendant filiis hominum fortitudines eius et gloriam decoris regni eius. Et paulo post: Iuxta est dominus omnibus qui inuocant eum, omnibus qui inuocant eum in ueritate. placitum timentium se faciet et clamorem eorum audiet et saluabit eos. custodit dominus omnes diligentes se, et uniuersos impios conteret. laudem domini loquetur os meum, et benedicet omnis caro nomini sancto eius in aeternum et iugiter. In psalmo CXLV: Lauda, anima mea, dominum: laudabo dominum in uita mea, cantabo deo meo, quamdiu sum.

English

Our cattle by the thousands and countless in our crossroads: our bulls are fat. There is no interruption, and no exit, and no howling in our streets. Blessed is the people whose possessions are such, blessed is the people whose Lord is their God. In Psalm 144: I will exalt you, O Lord my God, O King, and I will bless your name forever and beyond. Every day I will bless you and praise your name perpetually without ceasing. And after two verses: Generation to generation will praise your works, and they will proclaim your mighty deeds. I will speak of the beauty of the greatness of your glory and the words of your wonders. And they will speak of the terror of your dreadful deeds and will recount your greatnesses. They will speak of the memory of your abundant goodness and will praise your justices. And after four verses: And your saints will bless you. They will speak of the glory of your kingdom and will proclaim your mighty deeds, so that they may show to the sons of men his mighty deeds and the glory of the beauty of his kingdom. And a little later: The Lord is near to all who call upon him, to all who call upon him in truth. He will fulfill the desire of those who fear him and will hear their cry and will save them. The Lord protects all who love him, and will crush all the impious. My mouth will speak the praise of the Lord, and every flesh will bless his holy name forever and perpetually. In Psalm 145: Praise the Lord, my soul: I will praise the Lord in my life, I will sing to my God as long as I exist.

Commentary

scripturetextIn psalmo CXLIIII

Psalm 144 (LXX) is cited; the Vulgate numbering differs from the Hebrew. The text conflates several verses, likely from a Latin psalter.

scripturetextIn psalmo CXLV

Psalm 145 (LXX) is cited; the quotation is brief and paraphrastic, not matching any single verse exactly.

structuretext

The passage continues the pattern of alternating praise of an ideal community with psalm citations, building a cumulative scriptural argument.

backgroundtextpecora nostra in milibus et innumerabilia

The description of abundant cattle and peaceful streets echoes idealized pastoral imagery common in early Christian utopian literature.

termtextululatus

The Latin 'ululatus' (howling) likely translates a Coptic or Greek term for lamentation; it contrasts with the peace of the blessed people.

cautiontextnon est interruptio, et non est egressus

The phrase 'non est interruptio, et non est egressus' is obscure; it may reflect a Coptic idiom for uninterrupted peace or a textual corruption.

Open questions · 1

The exact Coptic source of the psalm citations is uncertain; the Latin may be a retroversion. The phrase 'non est interruptio, et non est egressus' is ambiguous in meaning.

stoa0040.stoa080.opp-lat1:50 · narrativemedium

Source

nolite confidere in principibus, in filio hominis, cui non est salus. Et post II uersus: Beatus cuius deus Iacob auxiliator eius, spes eius in domino deo suo. In psalmo CXIVI: Laudate dominum, quoniam bonum est canticum dei nostri, quoniam decorum est pulchra laudatio. Et post VII uersus: Suscipiens mansuetos dominus, humilians impios usque ad terram. canite domino in confessione, canite deo nostro. Et post VII uersus: Non est in fortitudine equi uoluntas eius, neque in tibiis uiri placebitur ei. placebitur domino in his qui timent eum et expectant misericordiam eius. In psalmo CXLVIII: Reges terrae et omnes populi, principes et uniuersi iudices terrae, iuuenes et uirgines, senes cum pueris laudent nomen domini. In psalmo CXLVIIII: Cantate domino canticum nouum: laus eius in congregatione sanctorum. laetetur Israhel in factore suo, filii Sion exultent in rege suo. Et post III uersus: Exaltabit mansuetos in Iesu. exultabunt sancti in gloria. laudabunt in cubilibus suis. exaltationes dei in gutture eorum. In psalmo CL: Laudate dominum in sancto eius, laudate eum in fortitudine potentiae eius. laudate eum in fortitudinibus eius, laudate eum iuxta multitudinem magnificentiae suae. Et in fine psalmi: Omne quod spirat laudet dominum.

English

Do not put your trust in princes, in the son of man, in whom there is no salvation. And after two verses: Blessed is he whose God is Jacob his helper, whose hope is in his Lord God. In Psalm 146: Praise the Lord, because the song of our God is good, because beautiful praise is seemly. And after seven verses: The Lord receives the meek, humbling the impious to the ground. Sing to the Lord in confession, sing to our God. And after seven verses: His will is not in the strength of a horse, nor will he be pleased by the shins of a man. The Lord will be pleased with those who fear him and await his mercy. In Psalm 148: Kings of the earth and all peoples, princes and all judges of the earth, young men and virgins, old men with boys, praise the name of the Lord. In Psalm 149: Sing to the Lord a new song: his praise in the assembly of the saints. Let Israel rejoice in its maker, let the sons of Zion exult in their king. And after three verses: He will exalt the meek in Jesus. The saints will exult in glory. They will praise in their chambers. The exaltations of God in their throats. In Psalm 150: Praise the Lord in his sanctuary, praise him in the strength of his power. Praise him in his strongholds, praise him according to the multitude of his magnificence. And at the end of the psalm: Let everything that breathes praise the Lord.

Commentary

scripturetextnolite confidere in principibus, in filio hominis, cui non est salus

The opening phrase echoes a biblical warning against reliance on human rulers, possibly derived from Psalm 145 or a similar sapiential tradition, though the exact source is not identified in the standard Psalter.

scripturetextBeatus cuius deus Iacob auxiliator eius, spes eius in domino deo suo

This verse, attributed to Psalm 145, is not found in the Vulgate Psalter; it may be a variant or a conflation of Psalm 145:2 and 145:5, reflecting a non-standard textual tradition.

scripturetextIn psalmo CXIVI: Laudate dominum, quoniam bonum est canticum dei nostri

Psalm 146 in the Septuagint numbering corresponds to Psalm 147 in the Hebrew and Vulgate; the quoted text does not match the Vulgate Psalm 147, suggesting a different version or a free citation.

scripturetextIn psalmo CXLVIII: Reges terrae et omnes populi, principes et uniuersi iudices terrae

Psalm 148 (LXX) corresponds to Psalm 149 in the Vulgate; the verse is not found in the canonical Psalter, indicating it may be from a psalm collection no longer extant or a liturgical adaptation.

scripturetextIn psalmo CXLVIIII: Cantate domino canticum nouum: laus eius in congregatione sanctorum

Psalm 149 (LXX) corresponds to Psalm 150 in the Vulgate; the phrase 'canticum nouum' echoes Psalm 149:1, but the rest is a free expansion, possibly from a liturgical hymn.

scripturetextIn psalmo CL: Laudate dominum in sancto eius, laudate eum in fortitudine potentiae eius

Psalm 150 (LXX) corresponds to Psalm 151 in the Vulgate; the quoted text does not match the Vulgate Psalm 151, suggesting a non-canonical or apocryphal psalm source.

Open questions · 2

The psalm numbers (CXIVI, CXLVIII, CXLVIIII, CL) follow the Septuagint numbering, but the quoted verses do not correspond to the Vulgate text of those psalms, indicating the use of a different Latin version or a free liturgical adaptation.
The identity of 'the son of man' in the opening warning is ambiguous; it may refer to a human ruler or to Christ, but the context of distrust in princes suggests a political interpretation.

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Source

Haec de libro Psalmorum collegimus, in quibus suam quisque uitam, si proficere affectat, inspiciat. ubi lectorem admonemus, ut ea quae de Psalmis posui tamquam unum psalmum contextim legat, tacitis uerbis meis, quae ad hoc interposui, - ut si uoluerit inspiciat, ubi sit scriptum quod posui, id est quoto uel in quo loco eiusdem psalmi. his enim praetermissis qui lectione continuata inspexerit sola uerba Psalmorum multo iocundius et ob hoc utilius ex diuinis afficietur eloquiis. Nunc de libris Salomonis quae uidebuntur huic operi necessaria colligemus: ac primum de Prouerbiis, qui liber si bene intellegatur, ad mores pios informandos paene totus ualebit. sed ea quae - obscura sunt praetermitto: habeant ea quibus exerceantur lectores dilectoresque spiritalium litterarum: nos in hoc opere statuimus ilia ponere quae ad agendam uitam facile intellecta referantur. quamuis multis uideri possim apertissima praetermisisse: nonnullaque hinc potius clausa sunt, unde putantur esse perspicua. quid enim tam clarum uidetur et quid tam inepte fit, si ad proprietatem uelis accipere, quod ibi scriptum est: ab aqua aliena abstine te et de fonte alieno ne biberis? . aut quid ualet ad mores corrigendos, nisi intellectus illic altior requiratur, quod dictum est: paupertas uirum humiliat, manus autem fortium locupletat?

English

We have collected these passages from the Book of Psalms, in which each person may examine his own life, if he desires to make progress. Here we warn the reader to read what I have set down from the Psalms as if it were one continuous psalm, passing over my own words, which I have inserted for this purpose—so that, if he wishes, he may examine where what I have placed is written, that is, in which psalm and in what place of that same psalm. For by omitting these, whoever inspects the continuous reading of the words of the Psalms alone will be much more pleasantly and therefore more profitably affected by the divine utterances. Now we shall gather from the books of Solomon what seems necessary for this work: and first from Proverbs, which book, if it is well understood, will be almost entirely effective for forming pious morals. But I pass over those things which are obscure: let those who are readers and lovers of spiritual letters have them to exercise themselves; we have determined in this work to set down those things which, when easily understood, are referred to the conduct of life. Although many may think I have omitted very obvious things; and some things are rather closed on this account, where they are thought to be clear. For what seems so clear, and what is so ineptly done, if you wish to take it literally, as what is written there: "Abstain from strange water, and do not drink from a strange fountain"? Or what does it avail for correcting morals, unless a higher understanding is sought there, that which is said: "Poverty humbles a man, but the hand of the strong enriches"?

Commentary

structuretextHaec de libro Psalmorum collegimus

This sentence marks a transition from the preceding section on the Psalms to the upcoming treatment of the Solomonic books, specifically Proverbs.

termtextcontextim

The adverb 'contextim' (continuously, as a connected whole) is rare in classical Latin and appears here to emphasize the reader's task of reading the psalm excerpts as a single, uninterrupted text.

scripturetextab aqua aliena abstine te et de fonte alieno ne biberis

This is a paraphrase of Proverbs 5:15-16 (Vulgate: 'ab aqua aliena abstine te et de fonte alieno ne biberis'), warning against adultery or spiritual contamination.

scripturetextpaupertas uirum humiliat, manus autem fortium locupletat

This is a loose citation of Proverbs 10:4 (Vulgate: 'paupertas humiliat virum, manus autem fortium locupletat'), though the exact wording varies in manuscripts.

backgroundtextde libris Salomonis

The 'books of Solomon' traditionally include Proverbs, Ecclesiastes, and the Song of Songs; Augustine here focuses on Proverbs for moral instruction.

receptiontextlectores dilectoresque spiritalium litterarum

Augustine distinguishes between advanced readers ('lovers of spiritual letters') who can handle obscurities and the general audience for whom he selects clear moral passages.

Open questions · 2

The phrase 'ab aqua aliena' may be a direct quotation or a paraphrase; the exact Vulgate wording varies.
The citation of Proverbs 10:4 is not verbatim; Augustine may be quoting from memory or a variant text.

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Source

cum et non esse pauperem et esse manibus fortem non sit in bonorum hominum potestate et multis prouenerit pessimis, et hoc prouerbium male intellectum possit prouocare pauperes fortes, ut rapinis se existiment debere ditescere. quis non autem rideat, si proprie positum putauerit quod ibi legitur: non enim nascuntur filii malignis? omnia ' ergo talia relinquemus, et ea quibus suadetur aliquid aliquanto diutius, cum id quod suadetur atque praecipitur non sit obscurum et id potius sit ponendum in hoc Speculo, ubi se illi inspiciant quibus iam persuasum est bene ac laudabiliter uiuere, sed, ut hoc faciant, quae sibi optanda atque obseruanda sint quaerunt. haec itaque de Prouerbiis Salomonis ponenda credidimu's. VII. DE PROVERBIIS. Timor domini principium scientiae. sapientiam atque doctrinam stulti despiciunt. audi, fili mi, disciplinam patris tui et ne dimittas legem matris tuae. Et post uersus XIIII, cum de homicidis loqueretur: Ipsi, inquit, contra sanguinem suum insidiantur et moliuntur fraudes contra animas suas. sic semitae omnis auari animas possidentium rapiunt. Item post IIII uersus: Vsquequo, paruuli, diligitis infantiam et stulti ea quae sibi sunt noxia cupiunt et inprudentes odibunt scientiam?

English

not being poor and being strong of hand are not within the power of good men, and have befallen many of the worst men, and this proverb, if ill understood, could provoke the strong poor to think they ought to grow rich by plunder. But who would not laugh, if he thought that what is read there was meant literally: 'For sons are not born to the wicked'? Therefore we will leave aside all such things, and those passages in which something is urged at somewhat greater length, when what is urged and commanded is not obscure, and it is rather this that ought to be placed in this Mirror, where those may look into themselves who are already persuaded to live well and praiseworthily, but, in order to do so, seek what is to be wished for and observed by them. These passages, then, from the Proverbs of Solomon we have believed should be set down. VII. ON THE PROVERBS. The fear of the Lord is the beginning of wisdom. Fools despise wisdom and learning. Listen, my son, to the discipline of your father, and do not dismiss the law of your mother. And after fourteen verses, when speaking of murderers: They, he says, lay snares against their own blood and contrive frauds against their own souls. Thus the paths of every miser snatch away the souls of those who possess them. Likewise after four verses: How long, little ones, do you love infancy, and fools desire what is harmful to themselves, and the imprudent hate knowledge?

Commentary

sensetextnon esse pauperem et esse manibus fortem

Augustine critiques a proverb that could be misread to encourage the strong poor to enrich themselves by plunder, showing his concern for moral interpretation of Scripture.

scripturetextnon enim nascuntur filii malignis

This is a quotation from Proverbs 11:21 (Vulgate: 'non enim nascuntur filii malignis'), which Augustine dismisses as absurd if taken literally.

structuretextVII. DE PROVERBIIS

This heading marks the beginning of a new section in the Speculum, dedicated to excerpts from the Book of Proverbs, following a methodological preface.

scripturetextTimor domini principium scientiae

This is a direct citation of Proverbs 1:7 (Vulgate: 'Timor Domini principium sapientiae'), slightly adapted by Augustine.

scripturetextIpsi, inquit, contra sanguinem suum insidiantur et moliuntur fraudes contra animas suas

This passage echoes Proverbs 1:18-19, where the wicked are described as laying snares against themselves; Augustine applies it to murderers.

scripturetextVsquequo, paruuli, diligitis infantiam et stulti ea quae sibi sunt noxia cupiunt et inprudentes odibunt scientiam

This is a paraphrase of Proverbs 1:22-23, where the foolish are rebuked for loving harmful things and hating knowledge.

Open questions · 1

The Latin 'prouerbium male intellectum' could refer to a specific proverb or a general saying; Augustine's context suggests a proverb from the biblical Book of Proverbs, but the exact verse is not identified.

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Source

Et post XI uersus: Tunc inuocabunt me et non exaudiam: mane consurgent et non inuenient me: eo quod exosam habuerint disciplinam et timorem domini non susceperint nec adquieuerint consilio meo et detraxerint uniuersae correptioni meae. comedent igitur fructus uiae suae suisque consiliis saturabuntur. auersio paruulorum interficiet eos et prosperitas stultorum perdet illos. qui autem me audierit, absque terrore quiescet et abundantia perfruetur malorum timore sublato. Et post IIII uersus: Si enim sapientiam inuocaueris et inclinaueris cor tuum prudentiae, si quaesieris eam quasi pecuniam et sicut thesauros effoderis illam, tunc intelleges timorem domini et scientiam dei inuenies, quia dominus dat sapientiam et ex ore eius scientia et prudentia. custodiet rectorum salutem et proteget gradientes simpliciter: seruans semitas iustitiae et uias sanctorum custodiens. tunc intelleges iustitiam et iudicium et aequitatem et omnem semitam bonam.

English

And after eleven verses: Then they will call upon me and I will not hear; they will rise early and not find me, because they have held discipline in hatred and have not received the fear of the Lord, nor have they acquiesced to my counsel, and have disparaged all my correction. Therefore they will eat the fruit of their own way and will be sated with their own counsels. The perversity of the little ones will destroy them, and the prosperity of fools will ruin them. But he who has heard me will rest without terror and will enjoy abundance, with the fear of evils removed. And after four verses: For if you have called upon wisdom and have inclined your heart to prudence, if you have sought it as money and have dug it up like treasures, then you will understand the fear of the Lord and you will find knowledge of God, because the Lord gives wisdom and from his mouth come knowledge and prudence. He will guard the safety of the righteous and will protect those walking simply, preserving the paths of justice and keeping the ways of the saints. Then you will understand justice and judgment and equity and every good path.

Commentary

scripturetextTunc inuocabunt me et non exaudiam

This passage echoes the prophetic rebuke of false reliance on God, reminiscent of Jeremiah 11:11 or similar warnings in the sapiential tradition.

termtextexosam habuerint disciplinam

The phrase 'exosam habuerint disciplinam' (held discipline in hatred) reflects a key Augustinian theme: discipline as a necessary but often rejected path to wisdom.

backgroundtextauersio paruulorum

'Auersio paruulorum' (perversity of the little ones) likely refers to the moral corruption of the immature, a common trope in early Christian moral instruction.

structuretextEt post XI uersus ... Et post IIII uersus

The passage is structured as a continuous quotation from a biblical source, with the author marking verse intervals to indicate omitted material, typical of Augustine's exegetical method.

paralleltextsi quaesieris eam quasi pecuniam et sicut thesauros effoderis illam

The comparison of seeking wisdom to seeking money or treasure parallels Proverbs 2:4-5, where wisdom is sought as a hidden treasure.

receptiontextcustodiet rectorum salutem et proteget gradientes simpliciter

This phrase, emphasizing divine protection for the righteous and simple, reflects Augustine's pastoral concern for moral simplicity, a theme later influential in medieval monastic spirituality.

Open questions · 2

The exact biblical source of the quotation is not identified in the passage; it may be from a lost or composite sapiential text.
The phrase 'auersio paruulorum' could be interpreted as either 'perversity of the little ones' or 'turning away of the little ones'; the translation opts for 'perversity' based on context.

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Source

si intrauerit sapientia cor tuum et scientia animae tuae placuerit, consilium custodiet te et prudentia seruabit te, ut eruaris de uia mala et ab homine qui peruersa loquitur, qui relinquunt iter rectum et ambulant per uias tenebrosas, qui laetantur, cum malefecerint, et exultant in rebus pessimis, quorum uiae peruersae et infames gressus eorum: ut eruaris a muliere aliena et ab extranea, quae mollit sermones suos et reliquit ducem pubertatis suae et pacti dei sui oblita est. Et post XIII uersus: Misericordia et ueritas non te deserant: circumda eas gutturi tuo et describe in tabulis cordis tui, et inuenies gratiam et disciplinam bonam coram deo et hominibus. habe fiduciam in domino ex toto corde tuo et ne innitaris prudentiae tuae. in omnibus uiis tuis cogita illum, et ipse diriget gressus tuos. ne sis sapiens apud temet ipsum. time dominum et recede a malo. Et post I uersum: Honora dominum de tua substantia et de primitiis omnium frugum tuarum. Et . post II uersus: Disciplinam domini, fili mi, ne abicias, nec deficias, cum ab eo corriperis. quem enim diligit dominus, corripit: et quasi pater in filio conplacet sibi. beatus homo, qui inuenit sapientiam et qui affluit prudentia. melior est adquisitio eius negotiatione argenti et auro primo fructus eius: . pretiosior est cunctis opibus, et omnia quae desiderantur huic non ualent conparari.

English

If wisdom enters your heart and the knowledge of your soul pleases you, counsel will guard you and prudence will preserve you, so that you may be delivered from the evil path and from the man who speaks perverse things, from those who abandon the straight way and walk through dark paths, who rejoice when they have done evil and exult in the worst things, whose ways are perverse and their steps infamous: so that you may be delivered from a foreign woman and from a stranger, who softens her words and has left the guide of her youth and has forgotten the covenant of her God. And after thirteen verses: Let mercy and truth not abandon you: bind them around your neck and inscribe them on the tablets of your heart, and you will find grace and good discipline before God and men. Have trust in the Lord with your whole heart and do not lean on your own prudence. In all your ways, think of Him, and He will direct your steps. Do not be wise in your own eyes. Fear the Lord and withdraw from evil. And after one verse: Honor the Lord from your substance and from the first fruits of all your harvests. And after two verses: Do not cast aside the discipline of the Lord, my son, nor grow weary when you are corrected by it. For whom the Lord loves, He corrects; and as a father takes pleasure in his son. Blessed is the man who finds wisdom and who abounds in prudence. Its acquisition is better than the trade of silver and gold; its first fruit is more precious than all riches, and all things that are desired are not worthy to be compared to it.

Commentary

scripturetextsi intrauerit sapientia cor tuum

The passage strings together excerpts from the biblical book of Proverbs, though the exact verse numbering is uncertain due to the fluidity of the Septuagint and Vetus Latina traditions.

termtextdisciplinam domini

Disciplina here carries the sense of corrective instruction or chastisement, a key concept in Augustine’s moral theology, distinct from mere punishment.

backgroundtextmuliere aliena et ab extranea

The warning against a foreign woman who abandons her youthful guide and covenant echoes the biblical trope of the unfaithful wife, common in wisdom literature as a figure for apostasy.

structuretextEt post XIII uersus

The repeated formula 'Et post ... uersus' indicates that Augustine is excerpting Proverbs in a catena-like fashion, skipping intervening verses to compile a thematic anthology.

receptiontextbeatus homo, qui inuenit sapientiam

This beatitude on wisdom echoes Proverbs 3:13-15 and was frequently cited by early Christian authors to align biblical wisdom with the pursuit of divine truth.

cautiontextcircumda eas gutturi tuo

The phrase 'bind them around your neck' may reflect a literal amulet practice or a metaphorical command to keep mercy and truth close; the Latin is ambiguous.

Open questions · 2

The exact biblical verses referenced are uncertain due to the fluidity of the Vetus Latina text of Proverbs.
The phrase 'circumda eas gutturi tuo' could be read as a literal or metaphorical injunction.

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Source

Et post X uersus: Fili mi, ne effluant haec ab oculis tuis: custodi legem atque consilium. Et post VIII! uersus: Noli prohibere benefacere eum qui potest: si uales, et ipse benefac. ne dicas amico tuo: uade et reuertere, et cras dabo tibi, cum statim possis dare. ne moliaris amico tuo malum, cum ille in te habeat fiduciam. ne contendas aduersus hominem frustra. Et post VII uersus: Inlusores ipse deludet et mansuetis dabit gratiam. Et post XLIIII uersus: Omni custodia serua cor tuum, quia ex ipso uita procedit. remoue a te os prauum, et detrahentia labia sint procul a te. oculi tui recta uideant et palpebrae tuae praecedant gressus tuos. dirige semitam pedibus tuis, et omnes uiae tuae stabilientur. nec declines in dexteram aut in sinistram. auerte pedem tuum a malo. uias enim, quae a dextris sunt, nouit dominus, peruersae uero sunt quae a sinistris sunt. ipse autem rectos facit cursus tuos, itinera autem tua in pace producet. Fili mi, adtende sapientiam meam et prudentiae meae inclina aurem tuam, ut custodias cogitationes, et disciplinam labia tua conseruent. fauus enim stillans labia meretricis et nitidius oleo guttur -eius. nouissima autem illius amara quasi absinthium et acuta quasi gladius biceps. pedes eius descendunt in mortem et ad inferos gressus illius penetrant.

English

And after ten verses: My son, let these things not slip from your eyes: keep the law and counsel. And after eight verses: Do not forbid him who is able to do good from doing good: if you are able, do good yourself. Do not say to your friend: go and return, and tomorrow I will give to you, when you can give at once. Do not plot evil against your friend, while he has trust in you. Do not contend against a man in vain. And after seven verses: He will mock the mockers and will give grace to the meek. And after forty-four verses: Guard your heart with all watchfulness, because from it life proceeds. Remove from yourself a perverse mouth, and let slandering lips be far from you. Let your eyes see straight and let your eyelids precede your steps. Direct the path for your feet, and all your ways will be made firm. Do not turn to the right or to the left. Turn your foot away from evil. For the ways which are on the right, the Lord knows; but those on the left are perverse. He himself makes your courses straight, and he will bring forth your journeys in peace. My son, attend to my wisdom and incline your ear to my prudence, so that you may guard your thoughts, and your lips may preserve discipline. For the honeycomb of a harlot’s lips is dripping, and her throat is more gleaming than oil. But her end is bitter as wormwood and sharp as a two-edged sword. Her feet descend into death and her steps penetrate into the underworld.

Commentary

structuretextEt post X uersus

The repeated formula 'Et post X uersus' organizes the passage as a catena of excerpts, typical of the florilegium form of the Speculum.

scripturetextFili mi, ne effluant haec ab oculis tuis

This echoes Proverbs 3:21 (LXX) or similar wisdom admonitions, though the exact verse is not cited in the source edition.

scripturetextNoli prohibere benefacere eum qui potest

Likely derived from Sirach (Ecclesiasticus) or Proverbs, reflecting the wisdom tradition of mutual charity.

scripturetextInlusores ipse deludet et mansuetis dabit gratiam

This may allude to Proverbs 3:34 or similar verses on divine retribution and humility.

scripturetextOmni custodia serua cor tuum

A paraphrase of Proverbs 4:23 or Sirach 1:1, emphasizing heart as source of life.

scripturetextfauus enim stillans labia meretricis

This vivid imagery of the harlot's lips appears in Proverbs 5:3-5, warning against seduction.

Open questions · 1

The Latin 'Et post X uersus' indicates verse intervals in the source text, but the exact biblical book and verse numbering are not specified in the passage.

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Source

Et post XCVII uersus: Non concupiscat pulchritudinem eius cor tuum, ne capiaris nutibus illius: pretium enim scorti uix unius est panis: mulier autem uiri pretiosam animam capit. numquid abscondere potest homo ignem in sinu suo, ut uestimenta illius non ardeant? aut ambulare super prunas, et non conburentur plantae eius? sic qui ingreditur ad mulierem proximi sui, non erit mundus, cum tetigerit eam. non grandis est culpa, cum quis furatus fuerit: furatur enim, ut esurientem inpleat animam: deprehensus quoque reddet septuplum et omnem substantiam domus suae tradet. qui autem adulter est, propter inopiam cordis perdet animam suam. Et post V uersus: Fili mi, custodi sermones meos et praecepta mea reconde tibi. serua mandata mea et uiue et legem meam quasi pupillam oculi tui. Et post uersus LVII: Intellegite, paruuli, astutiam, et insipientes, animaduertite. Et post II uersus: Veritatem meditabitur guttur meum, et labia mea detestabuntur impium. Et post III uersus: Accipite disciplinam meam: doctrinam magis quam aurum diligite. melior est enim sapientia cunctis pretiosissimis, et omne desiderabile ei non potest conparari. Et post II uersus: Timor domini odit malum: adrogantiam et superbiam et uiam prauam et os bilingue detestor. Et post VI uersus: Ego diligentes me diligo, et qui mane uigilant ad me, inuenient me. mecum sunt diuitiae et gloria, opes superbae et iustitia.

English

And after ninety-seven verses: Let not your heart desire her beauty, lest you be caught by her nods: for the price of a harlot is scarcely that of a single loaf; but a man’s wife captures a precious soul. Can a man hide fire in his bosom, so that his garments do not burn? Or walk upon coals, and his soles not be burned? So he who goes in to his neighbor’s wife will not be clean when he touches her. It is no great sin when someone has stolen: for he steals to fill a hungry soul; when caught, he will repay sevenfold and give up all the substance of his house. But he who is an adulterer, through poverty of heart will lose his soul. And after five verses: My son, keep my words and store up my precepts for yourself. Keep my commandments and live, and my law as the apple of your eye. And after fifty-seven verses: Understand, little ones, the cunning, and you foolish ones, pay attention. And after two verses: My throat will meditate truth, and my lips will detest the impious. And after three verses: Accept my discipline: love doctrine more than gold. For wisdom is better than all most precious things, and every desirable thing cannot be compared to it. And after two verses: The fear of the Lord hates evil: I detest arrogance and pride and the crooked way and the double-tongued mouth. And after six verses: I love those who love me, and those who keep watch for me in the morning will find me. With me are riches and glory, proud wealth and justice.

Commentary

scripturetextNon concupiscat pulchritudinem eius cor tuum

This passage adapts Proverbs 6:25-29 and Sirach 9:1-2, warning against lust and adultery. The reference to a harlot's price echoes Proverbs 6:26.

scripturetextFili mi, custodi sermones meos et praecepta mea reconde tibi

This echoes Proverbs 7:1-2, where the father urges the son to keep his words and commandments. The phrase 'apple of your eye' is from Proverbs 7:2.

scripturetextVeritatem meditabitur guttur meum

This line adapts Proverbs 8:7, where wisdom speaks of meditating truth. The detestation of the impious is a paraphrase of Proverbs 8:7b.

scripturetextAccipite disciplinam meam: doctrinam magis quam aurum diligite

This echoes Proverbs 8:10, where wisdom says 'Take my discipline' and values doctrine over gold. The comparison to precious things is from Proverbs 8:11.

scripturetextTimor domini odit malum

This line adapts Proverbs 8:13, where the fear of the Lord hates evil. The detestation of arrogance and pride is a paraphrase of Proverbs 8:13b.

scripturetextEgo diligentes me diligo

This echoes Proverbs 8:17, where wisdom says 'I love those who love me.' The promise of riches and glory is from Proverbs 8:18.

Open questions · 1

The Latin text is a compilation of Proverbs and Sirach excerpts, but the exact verse numbering and order are not always clear. The phrase 'pretium enim scorti vix unius est panis' is not a direct biblical quote but a paraphrase.

stoa0040.stoa080.opp-lat1:57 · narrativehigh

Source

melior est fructus meus auro et pretioso lapide, et genimina mea argento electo. in uiis iustitiae ambulo, in medio semitarum iudicii, ut ditem diligentes me et thesauros eorum repleam. Et post XXIII uersus: Beatus homo, qui audit me, qui uigilat ad fores meas cotidie et obseruat ad postes ostii mei. qui me inuenerit, inueniet uitam et hauriet salutem a domino. qui autem in me peccauerit, laedet animam suam. omnes qui me oderunt diligunt mortem. Et post VIIII uersus: Relinquite infantiam et uiuite et ambulate per uias prudentiae. qui erudit derisorem, ipse sibi facit iniuriam: et qui arguit impium, generat maculam sibi. noli arguere derisorem, ne oderit te: argue sapientem, et diliget te. da sapienti, et addetur ei sapientia. doce iustum, et festinabit accipere. principium sapientiae timor domini, et scientia sanctorum prudentia. Et post XVIII uersus: Non proderunt thesauri iniquitatis, iustitia uero liberabit a morte. Et post IIII uersus: Qui congregat in messe, filius sapiens est: qui autem stertit aestate, filius confusionis. Et post IIII uersus: Sapiens corde praecepta suscipiet: stultus caeditur labiis. qui ambulat simpliciter, ambulat confidenter: qui autem deprauat uias suas, manifestus erit. qui annuit oculo, dabit dolorem: stultus labiis uerberabitur. uena uitae os iusti: et os impiorum operiet iniquitatem. odium suscitat rixas, et uniuersa delicta operit caritas.

English

My fruit is better than gold and precious stone, and my offspring than choice silver. I walk in the ways of justice, in the midst of the paths of judgment, that I may enrich those who love me and fill their treasuries. And after twenty-three verses: Blessed is the man who hears me, who watches daily at my doors and keeps watch at the posts of my gate. He who finds me will find life and will draw salvation from the Lord. But he who sins against me will harm his own soul. All who hate me love death. And after nine verses: Leave behind infancy and live, and walk in the ways of prudence. He who instructs a mocker does injury to himself; and he who rebukes an impious man generates a stain for himself. Do not rebuke a mocker, lest he hate you; rebuke a wise man, and he will love you. Give to a wise man, and wisdom will be added to him. Teach a just man, and he will hasten to receive. The beginning of wisdom is the fear of the Lord, and the knowledge of the saints is prudence. And after eighteen verses: Treasures of iniquity will not profit, but justice will free from death. And after four verses: He who gathers at harvest time is a wise son; but he who snores in summer is a son of confusion. And after four verses: The wise in heart will receive precepts; the fool is struck on the lips. He who walks simply walks confidently; but he who perverts his ways will be exposed. He who nods with his eye will give pain; the fool will be beaten on the lips. The vein of life is the mouth of the just; and the mouth of the impious will cover iniquity. Hatred stirs up quarrels, and love covers all offenses.

Commentary

structuretextEt post XXIII uersus

Augustine uses repeated 'Et post ... uersus' formulas to stitch together a chain of biblical excerpts, a hallmark of the florilegium form of the Speculum.

scripturetextmelior est fructus meus auro et pretioso lapide

This passage echoes Proverbs 8:19, where Wisdom speaks of her fruit as better than gold and precious stones.

scripturetextprincipium sapientiae timor domini

This phrase is a direct quotation of Proverbs 1:7 (LXX) or 9:10, a common wisdom maxim in early Christian moral teaching.

scripturetextodium suscitat rixas, et uniuersa delicta operit caritas

The final sentence adapts Proverbs 10:12 (LXX) or a similar wisdom verse, contrasting hatred and love as causes of strife and reconciliation.

backgroundtextfilius confusionis

The phrase 'son of confusion' reflects a biblical idiom for a disgraceful or worthless person, common in the Vetus Latina tradition.

cautiontextuena uitae os iusti

The phrase 'vein of life' is an unusual metaphor; the Latin may reflect a variant reading or a translation choice in the Vetus Latina, not found in standard Vulgate Proverbs.

Open questions · 2

The exact biblical source for several of the excerpted verses is uncertain, as they may derive from the Vetus Latina rather than the Vulgate.
The phrase 'uena uitae os iusti' is ambiguous; it may be a corruption or a rare variant of a known proverb.

stoa0040.stoa080.opp-lat1:58 · narrativehigh

Source

in labiis sapientis inuenietur sapientia, et uirga in dorso eius qui indiget corde. sapientes abscondunt sapientiam: os autem stulti confusioni proximum est. Et post IIII uersus: Via uitae custodientibus disciplinam: qui autem increpationes relinquit, errat abscondunt odium labia mendacia. qui profert contumeliam, insipiens est in multiloquio peccatum non deerit: qui autem moderatur labia sua, prudentissimus est. argentum electum lingua iusti: cor impiorum pro nihilo. labia iusti erudiunt plurimos: qui autem indocti sunt, in cordis egestate moriuntur. benedictio domini diuites facit, nec 'sociabitur eis adflictio. quasi per risum stultus operatur scelus: [sapientia autem est uiro prudentia. quod timet impius, ueniet super eum: desiderium suum iustis dabitur. Et post II uersus: Sicut acetum dentibus et fumus oculis, sic piger his qui miserunt eum. timor domini adponet dies et anni impiorum adbreuiabuntur. expectatio iustorum laetitia: spes autem impiorum peribit. fortitudo simplicis uia domini, et pauor his qui operantur malum. iustus in aeternum non commouebitur: impii autem non habitabunt in terra. os iusti parturiet sapientiam: lingua prauorum peribit. labia iusti considerant placita, et os impiorum peruersa. Statera dolosa abominatio apud deum et pondus aequum uoluntas eius. ubi fuerit superbia, ibi erit contumelia: ubi autem humilitas, ibi et sapientia.

English

In the lips of the wise, wisdom will be found, and a rod on the back of him who lacks a heart. The wise hide wisdom; but the mouth of a fool is near to confusion. And after four verses: The way of life is for those who keep discipline; but he who abandons reproofs errs. Lying lips hide hatred. He who utters insult is foolish; in much talk sin will not be lacking; but he who moderates his lips is most prudent. Choice silver is the tongue of a just man; the heart of the impious is worth nothing. The lips of a just man instruct many; but those who are untaught die in poverty of heart. The blessing of the Lord makes men rich, and affliction will not be joined to them. As if through laughter, a fool works crime; but wisdom for a man is prudence. What the impious man fears will come upon him; his desire will be given to the just. And after two verses: As vinegar to teeth and smoke to eyes, so is a lazy man to those who sent him. The fear of the Lord will add days, and the years of the impious will be shortened. The expectation of the just is joy; but the hope of the impious will perish. The strength of the simple man is the way of the Lord, and terror for those who work evil. A just man will not be moved forever; but the impious will not dwell in the land. The mouth of a just man will give birth to wisdom; the tongue of the wicked will perish. The lips of a just man consider what is pleasing, and the mouth of the impious, perverse things. A deceitful balance is an abomination to God, and a just weight is his will. Where pride has been, there will be insult; but where humility, there also is wisdom.

Commentary

scripturetextin labiis sapientis inuenietur sapientia

This passage strings together proverbs from the biblical book of Proverbs, though the exact verses are not always continuous. The opening line echoes Proverbs 10:31 (LXX) or similar wisdom sayings.

structuretextEt post IIII uersus

The phrase 'Et post IIII uersus' indicates that Augustine is excerpting from a longer source, likely a collection of Proverbs, and omitting intervening verses. This structural marker shows the compilation method of the Speculum.

termtextuirga in dorso eius qui indiget corde

'Rod on the back' is a metaphor for corrective punishment, common in wisdom literature. 'Indiget corde' (lacks a heart) means lacking intelligence or moral sense, not physical organ.

backgroundtextStatera dolosa abominatio apud deum

The image of a deceitful balance as an abomination to God reflects Old Testament condemnation of dishonest weights and measures, e.g., Proverbs 11:1, and aligns with early Christian moral teaching on justice.

paralleltextos iusti parturiet sapientiam

The phrase 'the mouth of a just man will give birth to wisdom' parallels Proverbs 10:31 (LXX) and similar personifications of wisdom as speech, common in sapiential literature.

cautiontextnec 'sociabitur eis adflictio

The Latin text has a single quote before 'sociabitur', possibly indicating a textual variant or scribal insertion. The sense is clear ('affliction will not be joined to them'), but the punctuation may reflect a manuscript anomaly.

Notes · 1

lacunaThe source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.

Open questions · 1

The Latin text is a compilation of proverbs; the exact biblical source for each line is not always identifiable due to possible conflation or paraphrase. The phrase 'Et post IIII uersus' and 'Et post II uersus' show deliberate omission, but the original sequence is not given.

stoa0040.stoa080.opp-lat1:59 · narrativehigh

Source

simplicitas iustorum diriget eos et supplantatio peruersorum perdet illos. non proderunt diuitiae in die ultionis: iustitia autem liberabit a morte. iustitia simplicis diriget uiam eius et in impietate sua corruet impius. iustitia rectorum liberabit eos, et in insidiis suis capientur iniqui. mortuo homine impio nulla erit ultra spes, et expectatio sollicitorum peribit. Et post VII uersus: Qui despicit amicum suum, indigens corde est: uir autem prudens tacebit. qui ambulat fraudulenter, reuelat arcana: qui autem fidelis est animi, celat commissum. ubi non est gubernator, populus corruet: salus autem, ubi multa consilia. adfligetur malo, qui fidem facit pro extraneo: qui autem cauet laqueos, securus erit. Et post II uersus: Benefacit animae suae uir misericors: qui autem crudelis est, et propinquos abicit. Et post IIII uersus: Abominabile domino prauum cor, et uoluntas eius in his qui simpliciter ambulant. manus in manu non erit innocens malus: semen autem iustorum saluabitur. Et post II uersus: Desiderium iustorum omne bonum est: praestolatio impiorum furor. alii diuidunt propria et ditiores fiunt: alii rapiunt non sua et semper in egestate sunt. anima, quae benedicit, inpinguabitur: et qui inebriat, ipse quoque inebriabitur. qui abscondit frumenta, maledictus in populis: benedictio autem super caput uendentium. bene consurget diluculo qui quaerit bona: qui.

English

The simplicity of the just will direct them, and the deceit of the perverse will destroy them. Riches will not avail on the day of vengeance: but justice will deliver from death. The justice of the simple will direct his way, and the impious will fall in his impiety. The justice of the upright will deliver them, and the wicked will be caught in their own snares. When an impious man is dead, there will be no further hope, and the expectation of the anxious will perish. And after seven verses: He who despises his friend is lacking in heart: but a prudent man will be silent. He who walks fraudulently reveals secrets: but he who is faithful of mind conceals what is entrusted. Where there is no governor, the people will fall: but safety, where there are many counsels. He who stands surety for a stranger will be afflicted with evil: but he who avoids snares will be secure. And after two verses: A merciful man does good to his own soul: but he who is cruel casts off even his own kin. And after four verses: A perverse heart is abominable to the Lord, and His will is in those who walk simply. Hand in hand, a wicked man will not be innocent: but the seed of the just will be saved. And after two verses: The desire of the just is all good: the expectation of the impious is fury. Some divide their own goods and become richer: others seize what is not theirs and are always in need. The soul that blesses will be fattened: and he who makes drunk will himself also be drunk. He who hides grain is cursed among the peoples: but blessing is upon the head of those who sell. He who seeks good things will rise well at dawn: he who.

Commentary

structuretextEt post VII uersus

The repeated formula 'Et post VII uersus' and similar markers indicate that the compiler is excerpting and linking discontinuous passages from the biblical source, a key feature of the Speculum's method.

scripturetextsimplicitas iustorum diriget eos

This passage echoes Proverbs 11:3-6 and 11:9-15, where the contrast between the just and the perverse is a recurring theme. The Latin closely follows the Vetus Latina version of Proverbs.

termtextsupplantatio

'Supplantatio' (deceit, treachery) is a rare term in the Vetus Latina, used here to translate a Hebrew word for 'deceit' or 'guile'. It underscores the moral opposition between simplicity and cunning.

backgroundtextmanus in manu non erit innocens malus

The phrase 'manus in manu' (hand in hand) likely reflects a Semitic idiom for partnership or collusion, indicating that even in alliance the wicked cannot be innocent.

receptiontextqui abscondit frumenta, maledictus in populis

This condemnation of grain hoarding reflects early Christian social teaching on economic justice, a theme Augustine develops elsewhere in his sermons and letters.

cautiontextEt post VII uersus

The verse counts ('post VII uersus', 'post II uersus') are editorial markers from the compiler; the original biblical sequence may differ, and the exact verses referenced are not always identifiable.

Open questions · 2

The phrase 'manus in manu' may be a literal translation of a Hebrew idiom; its exact sense in context is debated.
The verse counts ('post VII uersus', etc.) are editorial and may not correspond to modern chapter/verse divisions.

stoa0040.stoa080.opp-lat1:60 · narrativehigh

Source

autem inuestigator malorum est, opprimetur ab eis. qui confidit in diuitiis suis, hic corruet: iusti autem quasi uirens folium germinabunt. Et post IIII uersus: Si iustus in terra recipit, quanto magis impius et peccator? Qui diligit disciplinam, diligit scientiam: qui autem odit increpationes, insipiens est. qui bonus est, hauriet a domino gratiam : qui autem confidit cogitationibus suis, impie agit. non roborabitur homo ex impietate, et radix iustorum non commouebitur. Et post XVI uersus: Desiderium impii munimentum est pessimorum: radix autem iustorum proficiet. propter peccata labiorum ruina proximat malo: effugiet autem iustus de angustia. de fructu oris sui unusquisque replebitur bonis, et iuxta opera manuum suarum retribuetur ei. uia stulti recta in oculis eius: qui autem sapiens est, audit consilia. Et post IIII uersus: Est qui promittit et quasi gladio pungitur conscientiae: lingua autem sapientium sanitas est. labium ueritatis firmum erit in perpetuum: qui autem testis est repentinus, concinnat linguam mendacem. dolus in corde cogitantium mala: qui autem ineunt pacis consilia, sequetur eos gaudium. non contristabit iustum quicquid ei acciderit: impii autem replebuntur malo. abominatio domini labia mendacia: qui autem fideliter agunt, placent ei. homo uersutus celat scientiam: et cor insipientium prouocabit stultitiam.

English

But the investigator of evils will be oppressed by them. He who trusts in his riches will fall; but the just will flourish like a green leaf. And after four verses: If the just man receives on earth, how much more the impious and the sinner? He who loves discipline loves knowledge; but he who hates reproofs is foolish. He who is good will draw grace from the Lord; but he who trusts in his own thoughts acts impiously. Man will not be strengthened by impiety, and the root of the just will not be shaken. And after sixteen verses: The desire of the impious is the stronghold of the worst; but the root of the just will advance. Because of the sins of the lips, ruin draws near to the evil man; but the just man will escape from distress. Each one will be filled with goods from the fruit of his mouth, and he will be rewarded according to the works of his hands. The way of the fool is straight in his own eyes; but he who is wise listens to counsel. And after four verses: There is one who promises and is pricked as if by a sword in his conscience; but the tongue of the wise is health. The lip of truth will be firm forever; but he who is a sudden witness composes a lying tongue. Deceit is in the heart of those who think evil; but those who enter into counsels of peace will be followed by joy. Nothing that happens will sadden the just man; but the impious will be filled with evil. Lying lips are an abomination to the Lord; but those who act faithfully please him. The crafty man hides his knowledge; and the heart of the foolish will provoke folly.

Commentary

structuretextEt post IIII uersus

This phrase and similar ones (e.g., 'Et post XVI uersus') mark the compiler's method of excerpting and linking disparate verses from the same biblical book, here Proverbs.

scripturetextSi iustus in terra recipit, quanto magis impius et peccator?

This sentence is not a direct biblical verse but a gloss or inference typical of the compiler's exegetical style, drawing on the logic of Proverbs.

termtextinuestigator malorum

The phrase 'investigator of evils' likely renders a Hebrew or Greek term for one who meddles in or seeks out wickedness, not a standard Latin biblical phrase.

backgroundtextquasi uirens folium germinabunt

The image of the just flourishing like a green leaf is a common biblical metaphor for vitality and divine favor, e.g., Psalm 1:3 (LXX) and Isaiah 66:14.

paralleltextlabium ueritatis firmum erit in perpetuum

This phrase echoes Proverbs 12:17 (LXX) and similar wisdom sayings on the enduring power of truthful speech, a theme also in Sirach.

cautiontextEt post IIII uersus

The verse counts ('IIII', 'XVI') may not correspond to modern chapter/verse divisions; they reflect the compiler's source text, likely a pre-Vulgate Latin version of Proverbs.

Open questions · 2

The exact biblical source for several sayings is unclear; they may be conflations or paraphrases of Proverbs.
The phrase 'de fructu oris sui' could be read as 'from the fruit of his mouth' (speech) or 'from the fruit of his face' (appearance); the translation opts for 'mouth'.

stoa0040.stoa080.opp-lat1:61 · narrativehigh

Source

Et post II uersus: Maeror in corde uiri humiliabit illud, et sermone bono laetificabitur. qui neglegit damnum propter amicum, iustus est: iter autem impiorum decipiet eos. non inueniet fraudulentus lucrum, et substantia hominis erit auri pretium. in semita iustitiae uita: iter autem deuium ducit ad mortem. Filius sapiens doctrina patris: qui autem inlusor est, non audit, cum arguitur. de fructu oris sui homo saturabitur bonis: anima autem praeuaricatorum iniqua. qui custodit suum, custodit animam suam: qui autem inconsideratus est ad loquendum, sentiet mala. uult et non uult piger: anima autem operantium inpinguabitur. uerbum mendax iustus detestabitur: impius autem confundit et confunditur. iustitia custodit innocentis uiam: impietas uero peccatores supplantat. est quasi diues, cum nihil habeat, et est quasi pauper, cum in multis diuitiis sit. redemptio animae uiri diuitiae suae: qui autem pauper est, increpationem non sustinet. lux iustorum laetificat: lucerna autem impiorum extinguetur. inter superbos semper iurgia sunt: qui autem agunt cuncta consilio, reguntur sapientia. substantia festinata minuetur: quae autem paulatim colligitur manu, multiplicabitur. spes, quae differtur, adfligit animam: lignum uitae desiderium ueniens. qui detrahit alicui rei, ipse se in futurum obligat: qui autem timet praeceptum, in pace uersabitur.

English

And after two verses: Grief in the heart of a man will humble it, and he will be cheered by a good word. He who neglects loss for the sake of a friend is just; but the path of the impious will deceive them. The fraudulent man will not find profit, and a man's substance will be the price of gold. On the path of justice is life; but the devious path leads to death. A wise son is the teaching of his father; but he who is a mocker does not listen when he is rebuked. From the fruit of his mouth a man will be filled with good things; but the soul of transgressors is iniquitous. He who guards his own, guards his own soul; but he who is inconsiderate in speaking will suffer evils. The lazy man both wills and does not will; but the soul of the working will be fattened. A just man will detest a lying word; but the impious man confuses and is confused. Justice guards the way of the innocent; but impiety trips up sinners. He is as if rich, when he has nothing, and he is as if poor, when he is in many riches. The redemption of a man's soul is his riches; but he who is poor does not bear reproach. The light of the just gladdens; but the lamp of the impious will be extinguished. Among the proud there are always quarrels; but those who do everything with counsel are ruled by wisdom. Haste-gotten substance will be diminished; but that which is gathered little by little by hand will be multiplied. Hope that is deferred afflicts the soul; the tree of life is a desire that comes. He who detracts from something binds himself for the future; but he who fears a precept will abide in peace.

Commentary

structuretextEt post II uersus

This formula introduces a new block of proverbial material, likely excerpted from the biblical book of Proverbs, continuing the catena-like structure of the Speculum.

scripturetextMaeror in corde uiri humiliabit illud, et sermone bono laetificabitur

This verse echoes Proverbs 12:25, which reads 'Tristitia cordis humiliat hominem, et sermo bonus laetificat eum' in the Vulgate.

scripturetextin semita iustitiae uita: iter autem deuium ducit ad mortem

This recalls Proverbs 12:28, which in the Vulgate reads 'In via iustitiae vita, iter autem devium ducit ad mortem'.

scripturetextspes, quae differtur, adfligit animam: lignum uitae desiderium ueniens

This echoes Proverbs 13:12, which in the Vulgate reads 'Spes quae differtur affligit animam, lignum vitae desiderium veniens'.

backgroundtextSpeculum

The Speculum is a florilegium of biblical moral teachings, traditionally attributed to Augustine but likely compiled in the early medieval period, drawing on the Vulgate.

cautiontextest quasi diues, cum nihil habeat, et est quasi pauper, cum in multis diuitiis sit

This verse is not directly traceable to a single canonical proverb; it may be a paraphrase or a variant from a non-Vulgate source, possibly from the Septuagint or a patristic florilegium.

Open questions · 1

The Latin text is a continuous string of proverbs; the exact biblical source for some verses (e.g., 'est quasi diues...') is uncertain, and the phrase 'Et post II uersus' may refer to omitted verses not preserved in the manuscript.

stoa0040.stoa080.opp-lat1:62 · narrativehigh

Source

lex sapienti fons uitae, ut declinet a ruina mortis. doctrina bona dabit gratiam: in itinere contemptorum uorago. Et po s t XII uersus: Qui parcit uirgae suae, odit filium suum: qui autem diligit illum. instanter erudit iustus comedit et replet animam suam: uenter autem impiorum insatiabilis. Et post II uersus: Ambulans recto itinere et timens deum despicietur ab eo qui infami graditur uia. in ore stulti uirga superbiae: labia sapientium custodiunt eos. Et post II uersus: Testis fidelis non mentietur: profert mendacium testis dolosus. quaerit derisor sapientiam et non inuenit: doctrina prudentium facilis. uade contra uirum stultum et nescito labia inprudentiae. sapientia callidi est intellegere uiam suam, et inprudentia stultorum errans. stultus inludet peccatum: inter iustos morabitur gratia. cor, quod nouit amaritudinem animae suae, in gaudio eius non miscebitur extraneus. domus impiorum delebitur: tabernacula uero iustorum germinabunt. est uia, quae uidetur homini iusta: nouissima autem eius deducunt ad mortem. risus dolore miscebitur, et extrema gaudii luctus occupat. Et post III uersus: Sapiens timet et declinat malum: stultus transilit et confidit. inpatiens operabitur stultitiam et uir uersutus odiosus est. Et post IIII uersus: Qui despicit proximum suum, peccat: qui autem miseretur pauperis, beatus erit.

English

The law is a fountain of life for the wise, so that he may turn aside from the ruin of death. Good teaching will give grace; on the path of the contemptuous there is a chasm. And after twelve verses: He who spares his rod hates his son; but he who loves him diligently instructs him. The just man eats and fills his soul; but the belly of the impious is insatiable. And after two verses: One walking on a straight path and fearing God will be despised by him who goes on an infamous way. In the mouth of a fool is the rod of pride; the lips of the wise guard them. And after two verses: A faithful witness will not lie; a deceitful witness utters falsehood. A mocker seeks wisdom and does not find it; the teaching of the prudent is easy. Go against a foolish man and the unknowing lips of imprudence. The wisdom of the cunning is to understand his own way, and the imprudence of fools is wandering. A fool will mock sin; among the just, grace will dwell. A heart that knows the bitterness of its own soul—in its joy no stranger will be mingled. The house of the impious will be destroyed; but the tents of the just will flourish. There is a way that seems just to a man, but its end leads to death. Laughter will be mixed with grief, and the end of joy is occupied by mourning. And after three verses: The wise man fears and shuns evil; the fool leaps over it and trusts. The impatient man will work folly, and a crafty man is hateful. And after four verses: He who despises his neighbor sins; but he who has mercy on the poor will be blessed.

Commentary

structuretextEt post XII uersus

The repeated formula 'Et post ... uersus' marks this passage as a catena of excerpts from Proverbs, with the intervening verses omitted. This structure is typical of the Speculum's florilegial method.

scripturetextQui parcit uirgae suae, odit filium suum

This echoes Proverbs 13:24 (LXX: 'He who spares the rod hates his son'), a well-known maxim on discipline. The Latin follows the Vetus Latina version.

scripturetextest uia, quae uidetur homini iusta: nouissima autem eius deducunt ad mortem

This adapts Proverbs 16:25 (LXX: 'There is a way that seems right to a man, but its end leads to death'), a warning against deceptive appearances.

backgroundtextuorago

The term 'uorago' (chasm, abyss) in the phrase 'in itinere contemptorum uorago' likely renders a Greek Vorlage of Proverbs, emphasizing the peril of contemptuous paths. It is not a direct biblical citation but a moral gloss.

paralleltextrisus dolore miscebitur, et extrema gaudii luctus occupat

This sentiment parallels Proverbs 14:13 (LXX: 'Laughter is mingled with grief') and Ecclesiastes 2:4, reflecting a common sapiential theme on the transience of joy.

cautiontextuade contra uirum stultum et nescito labia inprudentiae

The phrase 'nescito labia' is obscure; it may be a corruption of 'nescio labia' (unknowing lips) or a misreading. The sense is uncertain, and the Latin text may be corrupt at this point.

Open questions · 2

The phrase 'nescito labia inprudentiae' is unclear; it may be a scribal error or a non-standard rendering of a Greek original.
The exact biblical verses referenced by the 'Et post ... uersus' formulas are not specified, leaving the omitted material unidentified.

stoa0040.stoa080.opp-lat1:63 · narrativehigh

Source

errant qui operantur malum: misericordia et ueritas praeparabunt bona. in omni opere erit abundantia: ubi autem uerba sunt plurima, frequenter egestas. Et post IIII uersus: In timore domini fiducia fortitudinis, et filiis eius erit spes. timor domini fons uitae, ut declinent a ruina mortis. Et post II uersus: Qui patiens est, multa gubernatur prudentia: qui autem inpatiens est, exaltat stultitiam suam. uita carnium sanitas cordis: putredo ossuum inuidia. qui calumniatur egentem, exprobrat factori eius: honorat autem eum, qui miseretur pauperis. Et post VII uersus: Responsio mollis frangit iram: sermo durus suscitat furorem. lingua sapientium ornat scientiam: os fatuorum ebullit stultitiam. Et post XVII uersus: Non amat pestilens eum qui se corripit, nec ad sapientes graditur. Et post V uersus: Melius est paruum cum timore domini quam thesauri magni et insatiabiles. melius est uocari ad holera cum caritate quam ad uitulum saginatum cum odio. uir iracundus prouocat rixas: qui [patiens est mitigat suscitatas. iter pigrorum quasi saepes spinarum: uia iustorum absque offendiculo. filius sapiens laetificat patrem: et stultus homo despicit matrem suam. Et post II uersus: Dissipantur cogitationes ubi non est consilium: ubi uero plures sunt consiliarii, confirmantur. laetatur homo in sententia oris sui, et sermo oportunus est optimus.

English

Those who do evil go astray: mercy and truth will prepare good things. In every work there will be abundance: but where there are many words, there is often poverty. And after four verses: In the fear of the Lord is the confidence of strength, and for his sons there will be hope. The fear of the Lord is a fountain of life, so that they may turn aside from the ruin of death. And after two verses: He who is patient is governed by much prudence: but he who is impatient exalts his own folly. The life of the flesh is the health of the heart: the rot of the bones is envy. He who slanders the needy reproaches his maker: but he who takes pity on the poor honors him. And after seven verses: A gentle response breaks anger: harsh speech stirs up fury. The tongue of the wise adorns knowledge: the mouth of fools bubbles over with folly. And after seventeen verses: A pestilent man does not love him who corrects him, nor does he go to the wise. And after five verses: It is better to have little with the fear of the Lord than great and insatiable treasures. It is better to be called to vegetables with love than to a fatted calf with hatred. An angry man provokes quarrels: he who is patient calms those that are stirred up. The path of the lazy is like a hedge of thorns: the way of the just is without stumbling. A wise son gladdens his father: and a foolish man despises his mother. And after two verses: Thoughts are scattered where there is no counsel: but where there are many counselors, they are confirmed. A man rejoices in the utterance of his mouth, and a timely word is best.

Commentary

structuretextEt post ... uersus

The repeated formula 'Et post X uersus' organizes the passage as a catena of excerpts from a wisdom book, likely Proverbs, with the number of omitted verses indicated.

scripturetextmisericordia et ueritas praeparabunt bona

This phrase echoes Proverbs 14:22 (LXX: 'ἔλεος καὶ ἀλήθεια παρασκευάσουσιν ἀγαθά'), though the Vulgate reads differently. Augustine may be citing an Old Latin version.

scripturetextResponsio mollis frangit iram

This maxim resembles Proverbs 15:1 (LXX: 'ἀπόκρισις πραεῖα θραύει ὀργήν'), again suggesting an Old Latin text of Proverbs.

backgroundtextholera ... uitulum saginatum

The contrast between 'holera' (vegetables) and 'uitulum saginatum' (fatted calf) reflects a moral preference for simplicity over luxury, common in ascetic Christian literature.

cautiontextuita carnium sanitas cordis

The phrase 'uita carnium sanitas cordis' is obscure; it may be a corruption or a literal rendering of a Hebrew idiom. The sense 'life of the flesh is health of the heart' is not standard in Proverbs.

receptiontextSpeculum

This catena of proverbial sayings, attributed to Augustine in the 'Speculum', was used in medieval monastic education as a moral florilegium, though its Augustinian authorship is debated.

Notes · 1

lacunaThe source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.

Open questions · 1

The Latin text is a catena of excerpts; the exact biblical source (likely Proverbs) is not always clear due to variations from the Vulgate. The phrase 'uita carnium sanitas cordis' is particularly ambiguous in meaning.

stoa0040.stoa080.opp-lat1:64 · narrativehigh

Source

semita uitae super eruditum, ut declinet de inferno nouissimo. Et post IIII uersus: Conturbat domum suam qui sectatur auaritiam: qui autem odit munera, uiuet. mens iusti meditabitur oboedientiam: os impiorum redundat malis. longe est dominus ab impiis, et orationes iustorum exaudiet. lux oculorum laetificat animam: fama bona inpinguat ossa. auris, quae audit increpationes uitae, in medio sapientium commorabitur. qui abicit disciplinam, despicit animam suam: qui autem adquiescit increpationibus, possessor est cordis. timor domini disciplina sapientiae, et gloriam praecedit humilitas. Hominis est animum praeparare, et dei gubernare linguam. omnes uiae hominum patent oculis eius: spirituum ponderator est dominus. reuela domino opera tua, et dirigentur cogitationes tuae. uniuersa propter semet ipsum operatus est dominus, impium quoque ad diem malum. abominatio domini omnis adrogans: etiamsi manu ad manum fuerit, non erit innocens. misericordia et ueritate redimitur iniquitas, et in timore domini declinatur a malo. cum placuerint domino uiae hominis, inimicos quoque eius conuertet ad pacem. melius est parum cum iustitia quam multi fructus cum iniquitate. cor hominis disponit uiam suam, sed domini est dirigere gressus eius. diuinatio in labiis regis: in iudicio non errabit os eius. pondus et statera iudicia domini sunt, et opera eius omnes lapides saeculi.

English

The path of life is above the learned man, so that he may turn away from the lowest hell. And after four verses: He who pursues avarice disturbs his own house; but he who hates gifts will live. The mind of the just will meditate on obedience; the mouth of the impious overflows with evils. The Lord is far from the impious, and he will hear the prayers of the just. The light of the eyes gladdens the soul; a good reputation enriches the bones. The ear that hears the reproaches of life will dwell among the wise. He who casts aside discipline despises his own soul; but he who yields to reproaches is the possessor of the heart. The fear of the Lord is the discipline of wisdom, and humility precedes glory. It is for man to prepare the mind, and for God to govern the tongue. All the ways of men lie open to his eyes; the Lord is the weigher of spirits. Reveal your works to the Lord, and your thoughts will be directed. The Lord has wrought all things for their own sake, even the impious for the evil day. Every arrogant man is an abomination to the Lord; even if he be hand to hand, he will not be innocent. Iniquity is redeemed by mercy and truth, and in the fear of the Lord one turns away from evil. When the ways of a man have pleased the Lord, he will also turn his enemies to peace. It is better to have little with justice than many fruits with iniquity. The heart of man arranges his way, but it is for the Lord to direct his steps. Divination is on the lips of the king; in judgment his mouth will not err. The weight and balance are the judgments of the Lord, and all the stones of the world are his works.

Commentary

structuretext

This passage continues the catena of proverbial sayings, each introduced by 'Et post IIII uersus' or similar, showing the compiler's method of excerpting from a longer sapiential source.

scripturetextsemita uitae super eruditum

The phrase 'semita uitae super eruditum' echoes Proverbs 15:24 (Vulgate: 'semita vitae super eruditum'), though the Latin here is a free adaptation.

scripturetextmisericordia et ueritate redimitur iniquitas

The saying 'misericordia et ueritate redimitur iniquitas' recalls Proverbs 16:6 (Vulgate: 'misericordia et veritate redimitur iniquitas'), a direct citation.

backgroundtext

The phrase 'diuinatio in labiis regis' reflects a biblical motif of the king as divinely guided judge, common in wisdom literature and patristic exegesis.

paralleltext

The sequence of sayings on fear of the Lord, humility, and divine governance parallels themes in Augustine's 'Enarrationes in Psalmos', where similar proverbs are expounded.

cautiontext

The Latin 'etiamsi manu ad manum fuerit' is obscure; it may be a corruption of a phrase meaning 'even if he is hand in hand (with someone)', but the sense is uncertain.

Open questions · 2

The phrase 'etiamsi manu ad manum fuerit' is ambiguous; it may refer to a handshake or close association, but the exact meaning is unclear.
The source of the proverbs (e.g., a specific Latin translation of Proverbs or a florilegium) is not identified in the text.

stoa0040.stoa080.opp-lat1:65 · narrativehigh

Source

abominabiles regi qui agunt impie, quoniam iustitia firmatur solium. uoluntas regum labia iusta: qui recta loquitur, dirigetur. indignatio regis nuntius mortis, et uir sapiens placabit eam. in hilaritate uultus regis uita, et clementia eius quasi imber serotinus. posside sapientiam, quia auro melior est: et adquire prudentiam, quia pretiosior est argento. semita iustorum declinat mala: custos Animae suae seruat uiam suam. contritionem praecedit superbia, et ante ruinam exaltatur spiritus. melius est humiliari cum mitibus quam diuidere spolia cum superbis. eruditus in uerbo reperiet bona, et qui in domino sperat, beatus est. qui sapiens corde est, appellabitur prudens, et qui dulcis eloquio, maiora percipiet. Et post XVII uersus: Melior est patiens uiro forti, et qui dominatur animae suae, expugnatore urbium. sortes mittuntur in sinu, sed a domino temperantur. Melior est bucella sicca cum gaudio quam domus plena uictimis cum iurgio. seruus sapiens dominabitur filiis stultis et inter fratres hereditatem diuidet. sicut igne probatur argentum et aurum camino, ita corda probat dominus. malus oboedit linguae iniquae, et fallax obtemperat labiis mendacibus. qui despicit pauperem, exprobrat factori eius: et qui in ruina laetatur alterius, non erit inpunitus. corona senum filii filiorum, et gloria filiorum patres sui. non decent stultum uerba conposita, nec principem labium mentiens.

English

abominable to the king are those who act impiously, because justice strengthens the throne. The will of kings is just lips: he who speaks rightly will be guided. The indignation of the king is a messenger of death, and a wise man will appease it. In the cheerfulness of the king's face is life, and his clemency is like a late shower. Possess wisdom, because it is better than gold; and acquire prudence, because it is more precious than silver. The path of the just shuns evils: the guardian of his own soul keeps his way. Pride precedes destruction, and the spirit is exalted before the fall. It is better to be humbled with the meek than to divide spoils with the proud. The learned in word will find good things, and he who hopes in the Lord is blessed. He who is wise in heart will be called prudent, and he who is sweet in speech will obtain greater things. And after seventeen verses: The patient man is better than a strong man, and he who rules his own soul is better than a conqueror of cities. Lots are cast into the lap, but they are tempered by the Lord. A dry morsel with joy is better than a house full of victims with quarreling. A wise slave will rule over foolish sons and will divide the inheritance among brothers. Just as silver and gold are tested by fire in the furnace, so the Lord tests hearts. The evil man obeys an iniquitous tongue, and the deceitful man complies with lying lips. He who despises the poor reproaches his maker, and he who rejoices in another's ruin will not go unpunished. The crown of old men is the sons of sons, and the glory of sons is their fathers. Composed words do not befit a fool, nor a lying lip a prince.

Commentary

structuretextEt post XVII uersus

This phrase marks a deliberate ellipsis in the florilegium, indicating that seventeen verses of the original source have been omitted between the two sections of this passage.

scripturetextsicut igne probatur argentum et aurum camino, ita corda probat dominus

This echoes the biblical image of testing by fire, reminiscent of Proverbs 17:3 and the testing of hearts in Sirach 2:5, though not a direct quotation.

backgroundtextabominabiles regi qui agunt impie, quoniam iustitia firmatur solium

The association of justice with the stability of the throne reflects a common theme in ancient Near Eastern wisdom literature, where the king's rule depends on divine order.

paralleltextMelior est bucella sicca cum gaudio quam domus plena uictimis cum iurgio

This antithesis between simple joy and conflicted abundance parallels a similar saying in the Sentences of Sextus, a text known to Augustine.

termtextsortes mittuntur in sinu, sed a domino temperantur

The term 'sortes' (lots) refers to the practice of casting lots, here understood as subject to divine moderation, a concept found in biblical and classical contexts.

receptiontextseruus sapiens dominabitur filiis stultis

This inversion of social hierarchy, where a wise slave rules over foolish freeborn sons, was a notable moral paradox in early Christian and Stoic thought, often cited in discussions of true nobility.

Open questions · 2

The Latin 'custos Animae suae' may be a scribal capitalization for emphasis, but the phrase remains clear as 'guardian of his own soul'.
The phrase 'Et post XVII uersus' indicates an omission, but the exact source and content of the omitted verses are not specified in the text.

stoa0040.stoa080.opp-lat1:66 · narrativehigh

Source

gemma gratissima expectatio praestolantis: quocumque se uerterit, prudenter intelleget. qui celat delictum, quaerit amicitias: qui altero sermone repetit, separat foederatos. plus proficit correptio apud prudentem, quam centum plagae apud stultum. semper iurgia quaerit malus: angelus autem crudelis mittetur contra eum. expedit magis ursae occurrere raptis fetibus quam fatuo confidenti sibi in stultitia sua. qui reddit mala pro bonis, non recedet malum de domo eius. qui dimittit aquam, caput est iurgiorum, et antequam patiatur contumeliam, iudicium deserit. et qui iustificat impium, et qui condemnat iustum, abominabilis est uterque apud dominum. Et post XVI uersus: Munera de sinu impius accipit, ut peruertat semitas iudicii. in facie prudentis lucet sapientia: oculi stultorum in finibus terrae. Et post IIII uersus: Qui moderatur sermones suos, doctus et prudens est: et pretiosi spiritus uir eruditus. Et post II uersus: Occasiones quaerit qui uult recedere ab amico: omni tempore erit exprobrabilis. Et post VI uersus: Accipere personam impii non est bonum, ut declines a ueritate iudicii. Et post IIII uersus: Qui mollis et dissolutus est in opere suo, frater est sua opera dissipantis. turris fortissima nomen domini: ad ipsam currit iustus et exaltabitur. Et post II uersus: Antequam conteratur, exaltatur cor hominis, et antequam glorificetur, humiliatur.

English

The most welcome jewel is the expectation of one who waits: wherever he turns, he will understand prudently. He who conceals a fault seeks friendships; he who repeats it in another conversation separates allies. Correction profits a prudent man more than a hundred blows profit a fool. A wicked man always seeks quarrels: but a cruel angel will be sent against him. It is better to meet a bear robbed of its cubs than a fool confident in his own folly. He who returns evil for good, evil will not depart from his house. He who lets water go is the head of quarrels, and before he suffers an insult, he abandons judgment. And he who justifies the impious, and he who condemns the just, both are abominable before the Lord. And after sixteen verses: The impious man receives gifts from the bosom, in order to pervert the paths of judgment. In the face of a prudent man wisdom shines: the eyes of fools are at the ends of the earth. And after four verses: He who moderates his speech is learned and prudent: and an erudite man is of precious spirit. And after two verses: He who wishes to depart from a friend seeks occasions: he will be reproachable at all times. And after six verses: To accept the person of the impious is not good, so that you may not decline from the truth of judgment. And after four verses: He who is soft and dissolute in his work is a brother of him who dissipates his own work. The name of the Lord is a very strong tower: to it the just man runs and will be exalted. And after two verses: Before he is broken, a man's heart is exalted, and before he is glorified, he is humiliated.

Commentary

structuretextEt post XVI uersus

The repeated formula 'Et post ... uersus' marks the compiler's method of excerpting and linking non-contiguous verses from the source, likely the biblical book of Proverbs.

scripturetextangelus autem crudelis mittetur contra eum

This phrase echoes Proverbs 17:11 (LXX: 'ἄγγελος ὠμὸς ἐξαποσταλήσεται ἐπ' αὐτόν'), where a 'cruel angel' is sent against a wicked man. The Latin 'angelus crudelis' follows the Vetus Latina tradition.

backgroundtextgemma gratissima expectatio praestolantis

The metaphor of a 'most welcome jewel' for expectation derives from Proverbs 17:8 (LXX: 'ἀγαθὴ ἐλπὶς λίθος τίμιος'), where hope is compared to a precious stone. Augustine's compiler adapts the image to emphasize prudence.

paralleltextturris fortissima nomen domini

The image of the Lord's name as a 'very strong tower' parallels Psalm 61:3 (LXX: 'ἐπ' ἐμὲ ἐπύργωσας') and Proverbs 18:10 (LXX: 'πύργος ἰσχυρός'), common in patristic exegesis as a figure of divine protection.

receptiontextqui reddit mala pro bonis

This maxim on ingratitude (Proverbs 17:13) was frequently cited in early monastic literature, e.g., in the Rule of Benedict (ch. 4), as a warning against returning evil for good.

cautiontextgemma gratissima expectatio praestolantis

The Latin 'expectatio praestolantis' is redundant ('expectation of one who waits'), possibly a gloss or conflation from the Greek Vorlage. The sense is clear but the phrasing is awkward.

Open questions · 2

The source of the 'XVI uersus' and other verse counts is uncertain; they may refer to the Septuagint or a Vetus Latina manuscript of Proverbs.
The phrase 'angelus crudelis' could be interpreted as a divine messenger or a demonic agent; the context suggests a punitive angel.

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Source

Et post VII uersus: Iustus prior est accusator sui: uenit amicus eius et inuestigabit eum. contradictiones conprimit sors, et inter potentes quoque diiudicat. frater, qui adiuuatur a fratre, quasi ciuitas firma, et iudicia quasi uectes urbium. Item post II uersus: Mors et uita in manu linguae: qui diligunt eam, comedent fructus eius. qui inuenit mulierem bonam, inuenit bonum et hauriet iocunditatem a domino. cum obsecrationibus loquitur pauper, et diues effabitur rigide. uir amicalis ad societatem magis amicus erit quam frater. Melior est pauper, qui ambulat in simplicitate sua, quam torquens labia insipiens. ubi non est scientia animae, non est bonum, et qui festinus est, pedibus offendit. stultitia hominis supplantat gressus eius, et contra deum feruet animo suo. diuitiae addunt amicos plurimos: a paupere autem et hi quos habuit separantur. testis falsus non erit inpunitus, et qui mendacia loquitur, non effugiet. multi colunt personam potentis et amici sunt dona tribuenti. fratres hominis pauperis oderunt eum, insuper et amici procul recesserunt ab eo. qui tantum uerba sectatur, nihil habebit: qui autem possessor est mentis, diligit animam suam. Et post VIIII uersus: Pigredo inmittit soporem, et anima dissoluta esuriet. qui custodit mandatum, custodit animam suam: qui autem neglegit uias suas, mortificabitur.

English

And after seven verses: The just man is first his own accuser; his friend comes and will investigate him. Contradictions are suppressed by lot, and it judges even among the powerful. A brother who is helped by a brother is like a strong city, and judgments are like the bars of cities. Likewise after two verses: Death and life are in the hand of the tongue; those who love it will eat its fruits. He who finds a good woman finds a good thing and will draw joy from the Lord. The poor man speaks with entreaties, and the rich man will speak harshly. A friendly man will be more a friend to a partnership than a brother. Better is the poor man who walks in his simplicity than a foolish man twisting his lips. Where there is no knowledge of the soul, there is no good, and he who is hasty stumbles with his feet. A man's folly trips up his steps, and he burns with his spirit against God. Riches add very many friends; from a poor man, however, even those he had are separated. A false witness will not go unpunished, and he who speaks lies will not escape. Many honor the person of the powerful and are friends of the giver of gifts. The brothers of a poor man hate him; moreover, even friends have withdrawn far from him. He who pursues only words will have nothing; but he who is a possessor of mind loves his own soul. And after nine verses: Sloth induces sleep, and a dissolved soul will hunger. He who keeps a commandment keeps his own soul; but he who neglects his ways will be put to death.

Commentary

structuretextEt post VII uersus

The phrase 'Et post VII uersus' indicates that the compiler is excerpting from a longer source, likely the biblical book of Proverbs, and marking the gaps between selections.

scripturetextIustus prior est accusator sui

This saying echoes Proverbs 18:17 (Vulgate: 'Iustus prior est accusator sui'), though the exact verse numbering may vary in the Septuagint-based Old Latin tradition.

scripturetextMors et uita in manu linguae

This phrase recalls Proverbs 18:21 (Vulgate: 'Mors et vita in manu linguae'), a common sententia in the wisdom tradition.

backgroundtextcontradictiones conprimit sors

The reference to 'sors' (lot) as a means of resolving contradictions reflects ancient judicial practice, where casting lots was used to decide disputes, especially among the powerful.

receptiontextPigredo inmittit soporem

The warning against sloth ('Pigredo') and its spiritual consequences aligns with monastic ascetic ideals, where acedia was a recognized vice; this passage may have been used in moral instruction.

cautiontextqui inuenit mulierem bonam

The phrase 'mulierem bonam' (good woman) is ambiguous: it may refer to a virtuous wife or, allegorically, to wisdom (sapientia), a common trope in Proverbs.

Open questions · 2

The source text from which these verses are excerpted is not identified; the compiler may be using an Old Latin version of Proverbs with different verse divisions.
The phrase 'qui inuenit mulierem bonam' could be interpreted literally or allegorically.

stoa0040.stoa080.opp-lat1:68 · narrativehigh

Source

faeneratur domino qui miseretur pauperis, et uicissitudinem suam reddet ei. erudi filium tuum, ne desperes. Et post VI uersus: Homo indigens misericors est, et melior pauper quam uir mendax. timor domini ad uitam et in plenitudine commorabitur absque uisitatione pessimi. Et post II uersus: Pestilente flagellato stultus sapientior erit: sin autem corripueris sapientem, intelleget disciplinam. qui adfligit patrem et fugit matrem, ignominiosus est et infelix. non cesses, fili, audire doctrinam, nec ignores sermones scientiae. testis iniquus deridet iudicium, et os impiorum deuorat iniquitatem. parata sunt derisoribus iudicia et mallei percutientes stultorum corporibus. Luxuriosa res uinum et tumultuosa ebrietas: quicumque in his delectatur, non erit sapiens. Et post XVIIII uersus: Pondus et pondus, mensura et mensura, utrumque abominabile est apud deum. ex studiis suis intellegitur puer, si munda et si recta sint opera eius. Et post II uersus: Noli diligere somnum, ne te egestas opprimat: aperi oculos tuos et saturare panibus. Et post XVII uersus: Abominatio est apud deum pondus et pondus: statera dolosa non est bonum. Et post XXV uersus: Qui obturat aurem suam ad clamorem pauperis, et ipse clamabit et non exaudietur. munus absconditum extinguet iras et donum in sinu indignationem maximam. gaudium iusto est facere iudicium et pauor operantibus iniquitatem.

English

He who has mercy on the poor lends to the Lord, and He will return his exchange. Teach your son, do not despair. And after six verses: A needy man is merciful, and a poor man is better than a lying man. The fear of the Lord is for life, and he will dwell in fullness without the visitation of the worst. And after two verses: When a pestilent man is flogged, a fool will become wiser; but if you reprove a wise man, he will understand discipline. He who afflicts his father and flees from his mother is shameful and unhappy. Do not cease, son, to hear doctrine, nor ignore the words of knowledge. A false witness mocks judgment, and the mouth of the impious devours iniquity. Judgments are prepared for mockers, and hammers striking the bodies of fools. Wine is a luxurious thing and drunkenness tumultuous: whoever delights in these will not be wise. And after nineteen verses: Weight and weight, measure and measure, both are abominable before God. A boy is understood by his pursuits, if his works are pure and right. And after two verses: Do not love sleep, lest poverty oppress you: open your eyes and fill yourself with bread. And after seventeen verses: Weight and weight is an abomination before God: a deceitful balance is not good. And after twenty-five verses: He who stops his ear to the cry of the poor will himself cry out and not be heard. A hidden gift will quench angers, and a gift in the bosom the greatest indignation. Joy to the just is to do judgment, and fear to those working iniquity.

Commentary

scripturetextfaeneratur domino qui miseretur pauperis

Proverbs 19:17 (LXX) is echoed: 'He who has mercy on the poor lends to the Lord.' The verse is a common patristic prooftext for almsgiving.

scripturetextPondus et pondus, mensura et mensura, utrumque abominabile est apud deum

Proverbs 20:10 (LXX) is cited: 'Weight and weight, measure and measure, both are abominable before God.' The repetition condemns dishonest weights.

scripturetextQui obturat aurem suam ad clamorem pauperis

Proverbs 21:13 (LXX) is echoed: 'He who stops his ear to the cry of the poor will himself cry out and not be heard.' A warning against hardheartedness.

structuretextEt post VI uersus

The repeated formula 'Et post X uersus' marks this passage as a florilegium of Proverbs excerpts, linked by thematic catchwords (poverty, judgment, discipline).

backgroundtextPestilente flagellato stultus sapientior erit

The proverb reflects a pedagogical commonplace: corporal punishment of a wicked person serves as a deterrent example for the foolish. Augustine adapts it to moral correction.

cautiontextLuxuriosa res uinum et tumultuosa ebrietas

The Latin text may conflate two separate Proverbs verses (cf. LXX 20:1 and 20:2). The English draft's 'wine is a luxurious thing' softens the moral censure of the original.

Open questions · 1

The Latin 'faeneratur domino' could be read as 'lends to the Lord' or 'is lent to the Lord'; the translation takes the active sense. The phrase 'uicissitudinem suam reddet ei' is ambiguous: 'his exchange' may mean 'his due return' or 'his reciprocal act'.

stoa0040.stoa080.opp-lat1:69 · narrativemedium

Source

uir, qui errauerit a uia doctrinae, in coetu gigantum reputabitur. Et post uersus VIIII: Qui custodit os suum et linguam, custodit ab angustiis animam suam. superbus et adrogans uocatur indoctus, qui in ira operatur superbiam. desideria occidunt pigrum: noluerunt enim quicquam manus eius operari. tota die concupiscit et desiderat: qui autem iustus est, tribuet et non cessabit. hostiae impiorum abominabiles, quia offeruntur ex scelere. testis mendax peribit: uir bene dicens loquitur uictoriam. Et post V uersus: Melius est nomen bonum quam diuitiae multae. Et post XV uersus: Qui pronus est ad misericordiam, benedicitur: de panibus enim suis dedit pauperi. eice derisorem, et exibit cum eo iurgium, cessabuntque causae et contumeliae. Et post IIII uersus: Dicit piger: leo est foris, in medio platearum occidendus sum. Et post III uersus: Qui calumniatur pauperem, ut augeat diuitias suas, dabit ipse ditiori et egebit. Et post VIII uersus: Non facias uiolentiam pauperi, quia pauper est, neque conteras egenum in porta, quia dominus iudicabit causam eius et configet eos qui confixerunt animam eius. noli esse amicus homini iracundo, neque ambules cum uiro furioso: ne forte discas semitas eius et sumas scandalum animae tuae. noli esse cum his qui defigunt manus suas et qui uades se offerunt pro debitis.

English

A man who has strayed from the path of learning will be counted among the company of giants. And after nine verses: He who guards his mouth and his tongue guards his soul from distress. A proud and arrogant man is called untaught, who works pride in anger. Desires kill the lazy man: for his hands were unwilling to do any work. All day long he covets and desires; but he who is just will give and will not cease. The sacrifices of the impious are abominable, because they are offered from wickedness. A lying witness will perish; a man speaking well speaks victory. And after five verses: A good name is better than great riches. And after fifteen verses: He who is inclined to mercy is blessed: for he gave of his bread to the poor. Drive out the mocker, and quarreling will go out with him, and causes and insults will cease. And after four verses: The lazy man says: a lion is outside, I am to be killed in the middle of the streets. And after three verses: He who slanders the poor, in order to increase his riches, will himself give to a richer man and will be in need. And after eight verses: Do not do violence to the poor because he is poor, nor crush the needy at the gate, for the Lord will judge his case and will pierce those who have pierced his soul. Do not be a friend to an angry man, nor walk with a furious man: lest you learn his ways and take up a scandal for your soul. Do not be with those who fix their hands and who offer themselves as sureties for debts.

Commentary

scripturetextcoetu gigantum

The phrase 'company of giants' may echo the biblical 'Nephilim' (Gen 6:4) or the 'giants' of Prov 30:32 LXX, but no direct citation is given.

termtextgigantum

The Latin 'gigantum' (genitive plural) renders a Coptic or Greek original meaning 'giants', here used metaphorically for the unlearned or rebellious.

structuretextEt post uersus VIIII

The repeated formula 'Et post uersus X' marks the compiler's method of excerpting proverbs at fixed intervals, creating a catena-like structure.

backgroundtexthostiae impiorum abominabiles

The condemnation of sacrifices offered from wickedness reflects a common patristic theme that the moral state of the offerer affects the validity of the offering.

paralleltextleo est foris

The lazy man's excuse 'a lion is outside' parallels a known proverb (cf. Prov 22:13 LXX) and appears in other patristic moralizing contexts.

cautiontextdefigunt manus suas

The phrase 'fix their hands' is obscure; it may refer to usurers or those who make binding gestures in contracts, but the exact sense is uncertain.

Open questions · 2

The Latin 'coetu gigantum' may be a translation of a Coptic or Greek phrase whose precise biblical referent is unclear.
The phrase 'defigunt manus suas' is ambiguous: it could mean 'fix their hands' in a literal or metaphorical sense (e.g., as a gesture of agreement or violence).

stoa0040.stoa080.opp-lat1:70 · narrativehigh

Source

Et post aliquantum: Noli subtrahere a puero disciplinam: si enim percusseris eum uirga, non morietur. tu uirga eum percutis et animam eius de inferno liberabis. Et post VIII uersus: Noli esse in conuiuiis potatorum nec in comissationibus eorum qui carnes ad uescendum conferunt. Et post XX uersus: Ne intuearis uinum. quando flauescit, cum splenduerit in uitro color eius. ingreditur blande,. et in nouissimo mordebit ut coluber et sicut regulus uenena diffundet Et post VII uersus: Ne aemuleris, inquit, uiros malos, nec desideres esse cum eis: quia rapinas meditatur mens eorum et fraudes labia eorum locuntur. Item post XVI uersus: Erue eos qui ducuntur ad mortem, et qui trahuntur ad interitum liberare ne cesses. si dixeris: uires non suppetunt : qui inspector est cordis ipse intellegit, et seruatorem animae tuae nihil fallit, reddetque homini iuxta opera sua. I tem post VIIII uersus: Cum ceciderit inimicus tuus, ne gaudeas et in ruina eius ne exultet cor tuum: ne forte uideat dominus, et displiceat ei, et auferat ab eo iram suam. ne contendas cum pessimis, nec aemuleris impios. Et post II uersus: Time dominum, fili mi, et regem, et cum detractoribus non commiscearis: quoniam repente consurget perditio eorum, et ruinam utrinsque quis nouit? haec quoque sapientibus: cognoscere personam in iudicio non est bonum.

English

And after a little: Do not withhold discipline from a boy; for if you strike him with a rod, he will not die. You strike him with a rod and you will free his soul from hell. And after eight verses: Do not be at the banquets of drunkards nor at the feasts of those who bring meat to eat. And after twenty verses: Do not gaze upon wine when it grows yellow, when its color gleams in the glass. It enters gently, and in the end it will bite like a serpent and like a basilisk will spread its poisons. And after seven verses: Do not emulate, he says, evil men, nor desire to be with them; for their mind meditates on plunder and their lips speak frauds. Likewise after sixteen verses: Rescue those who are led to death, and do not cease to free those who are dragged to destruction. If you say: my strength does not suffice, he who is the inspector of the heart himself understands, and nothing deceives the savior of your soul, and he will render to a man according to his works. And after nine verses: When your enemy has fallen, do not rejoice, and at his ruin let not your heart exult; lest perhaps the Lord see it, and it displease him, and he remove his anger from him. Do not contend with the most wicked, nor emulate the impious. And after two verses: Fear the Lord, my son, and the king, and do not mingle with slanderers; for their destruction will suddenly arise, and who knows the ruin of both? These things also for the wise: to know a person in judgment is not good.

Commentary

scripturetextNoli subtrahere a puero disciplinam

The injunction not to withhold discipline from a boy, with the promise that beating him with a rod frees his soul from hell, echoes Proverbs 23:13-14, though the Latin wording is not a direct Vulgate citation.

scripturetextNe intuearis uinum

The warning against gazing on wine, which bites like a serpent and spreads poison like a basilisk, is a paraphrase of Proverbs 23:31-32, where wine is compared to a serpent's bite.

scripturetextErue eos qui ducuntur ad mortem

The command to rescue those led to death and the assurance that the inspector of the heart will render according to works draws on Proverbs 24:11-12, though the Latin is a free adaptation.

scripturetextCum ceciderit inimicus tuus, ne gaudeas

The advice not to rejoice at an enemy's fall, lest the Lord remove his anger from him, is a loose rendering of Proverbs 24:17-18, with an added warning against contending with the wicked.

structuretextEt post aliquantum

The passage is a catena of biblical excerpts, each introduced by a formula indicating the number of verses skipped (e.g., 'post VIII uersus', 'post XX uersus'), typical of Augustine's florilegium method in the Speculum.

cautiontexthaec quoque sapientibus: cognoscere personam in iudicio non est bonum

The final sentence, 'These things also for the wise: to know a person in judgment is not good,' is not a direct biblical quotation and may be a gloss or a loose summary; its source is uncertain.

Open questions · 1

The phrase 'haec quoque sapientibus: cognoscere personam in iudicio non est bonum' is not clearly identified with a specific biblical verse; it may be a paraphrase or a scribal addition.

stoa0040.stoa080.opp-lat1:71 · narrativehigh

Source

qui dicit impio: iustus es, maledicent ei populi, et detestabuntur eum tribus. qui arguunt, laudabuntur, et super. ipsos ueniet benedictio. labia deosculabitur qui recta uerba respondit. Et post II uersus: Ne sis testis frustra contra proximum tuum, nec lactes quemquam labiis tuis. nec dicas: quomodo fecit mihi, sic faciam ei: reddam unicuique secundum opus suum. per agrum hominis pigri transiui et per uineam uiri stulti: et ecce totum repleuerant urticae, operuerant superficiem eius spinae, et maceria lapidum destructa erat. quod cum uidissem, posui in corde meo et exemplo didici disciplinam. Et post XX uersus: Quae uiderunt oculi tui, ne proferas in iurgio cito: ne postea emendare non possis, cum dehonestaueris amicum tuum. causam tuam tracta cum amico tuo et secretum extraneo non reueles, ne forte insultet tibi, cum audierit, et exprobrare non cesset. mala aurea in lectis argenteis qui loquitur uerbum in tempore suo. inauris aurea et margarita fulgens qui arguit sapientem et aurem oboedientem. Et post uersus XVII: Acetum in nitro et qui cantat carmina cordi pessimo. et si esurierit inimicus tuus, ciba illum, et si sitierit, da ei aquam bibere: prunas enim congregabis super caput eius, et dominus reddet tibi. Et post X uersus: Sicut urbs patens et absque murorum ambitu, ita uir, qui non potest in loquendo cohibere spiritum suum.

English

He who calls the impious just, the peoples will curse him, and the tribes will detest him. Those who rebuke will be praised, and blessing will come upon them. He will kiss the lips of him who answered with right words. And after two verses: Do not be a witness in vain against your neighbor, nor flatter anyone with your lips. Do not say: As he has done to me, so I will do to him: I will repay each according to his work. I passed through the field of a lazy man and through the vineyard of a foolish man: and behold, nettles had filled everything, thorns had covered its surface, and the stone wall was destroyed. When I saw this, I placed it in my heart and learned discipline by example. And after twenty verses: What your eyes have seen, do not bring forth quickly in a quarrel: lest afterwards you cannot make amends, when you have dishonored your friend. Treat your cause with your friend and do not reveal a secret to a stranger, lest he perhaps insult you when he hears it, and cease not to reproach you. Golden apples in silver beds, he who speaks a word in its own time. A golden earring and a shining pearl, he who rebukes a wise man and an obedient ear. And after seventeen verses: Vinegar in nitre and he who sings songs to a very wicked heart. And if your enemy is hungry, feed him, and if he is thirsty, give him water to drink: for you will heap coals upon his head, and the Lord will repay you. And after ten verses: As a city open and without the circuit of walls, so is a man who cannot restrain his spirit in speaking.

Commentary

scripturetextqui dicit impio: iustus es

This passage echoes Proverbs 24:24-25 (LXX), which warns against calling the impious just and promises blessing for those who rebuke.

scripturetextNe sis testis frustra contra proximum tuum

This recalls Proverbs 24:28 (LXX), advising against false witness and flattery, and the principle of not repaying evil with evil.

scripturetextper agrum hominis pigri transiui

The parable of the lazy man's field and the foolish man's vineyard is drawn from Proverbs 24:30-31 (LXX), illustrating the consequences of neglect.

scripturetextQuae uiderunt oculi tui, ne proferas in iurgio cito

This advice against hasty accusation in a quarrel is from Proverbs 25:8 (LXX), emphasizing discretion and reconciliation.

scripturetextmala aurea in lectis argenteis

The metaphor of golden apples in silver beds and the golden earring likely derive from Proverbs 25:11-12 (LXX), praising timely speech and wise rebuke.

scripturetextAcetum in nitro

The image of vinegar in nitre (a chemical reaction) and feeding an enemy is from Proverbs 25:21-22 (LXX), urging kindness to foes.

Open questions · 1

The Latin text is a continuous catena of proverbial sayings, but the exact verse numbering in the source (likely the Vetus Latina or LXX) is uncertain; the 'post II uersus' etc. indicate gaps in the citation sequence.

stoa0040.stoa080.opp-lat1:72 · narrativemedium

Source

Et post II uersus: Sicut auis ad alia transuolans et passer quo libet uadens, sic male dictum frustra prolatum in quempiam superueniet. flagellum equo et camus asino et uirga dorso inprudentium. ne respondeas stulto iuxta stultitiam suam, ne efficiaris ei similis. responde stulto iuxta stultitiam suam, ne sibi sapiens esse uideatur. Et post X uersus: Sicut canis, qui reuertitur ad uomitum suum, sic inprudens, qui iterat stultitiam suam. uidisti hominem sapientem sibi uideri? magis illo spem habebit stultus. dicit piger: leaena in uia, leo in itineribus. sicut ostium uertitur in cardine suo, ita piger in lecto suo. abscondit piger manus sub ascella sua et laborat, si ad os suum eas conuerterit. sapientior sibi piger uidetur septem uiris loquentibus sententias. sicut qui adprehendit auribus canem, sic qui transit et inpatiens commiscetur rixae alterius. sicut noxius est qui mittit lanceas et sagittas et mortem, sic uir, qui fraudulenter nocet amico suo et, cum fuerit deprehensus, dicit: ludens feci. cum defecerint ligna, extinguetur ignis: et susurrone detracto iurgia conquiescunt. sicut carbones ad prunas et ligna ad ignem, sic homo iracundus suscitat rixas. uerba susurratoris quasi simplicia et ipsa perueniunt ad intima uentris. Et post III uersus: Labiis suis intellegitur inimicus, cum in corde tractauerit dolos.

English

And after two verses: As a bird flying over to other things and a sparrow going wherever it wishes, so an evil word uttered in vain against someone will come back upon him. A whip for a horse and a halter for an ass and a rod for the back of the imprudent. Do not answer a fool according to his folly, lest you become like him. Answer a fool according to his folly, lest he seem wise to himself. And after ten verses: As a dog that returns to its vomit, so the imprudent who repeats his folly. Have you seen a man who seems wise to himself? A fool will have more hope than he. The lazy man says: A lioness on the road, a lion on the paths. As a door turns on its hinge, so the lazy man on his bed. The lazy man hides his hands under his armpit and labors if he turns them to his mouth. The lazy man seems wiser to himself than seven men speaking judgments. As one who seizes a dog by the ears, so one who passes by and impatiently mixes in another’s quarrel. As one who hurls spears and arrows and death is harmful, so a man who fraudulently harms his friend and, when caught, says: I did it in play. When the wood fails, the fire goes out: and with the slanderer removed, quarrels cease. As coals to embers and wood to fire, so an angry man stirs up quarrels. The words of a slanderer, though seemingly simple, themselves reach the innermost parts of the belly. And after three verses: The enemy is understood by his lips, when he has pondered deceit in his heart.

Commentary

scripturetextSicut auis ad alia transuolans et passer quo libet uadens

This simile echoes Proverbs 26:2 (LXX), which compares a flying bird to a passing word. Augustine likely adapts the verse to illustrate the futility of evil speech.

scripturetextSicut canis, qui reuertitur ad uomitum suum

This proverb appears in Proverbs 26:11 (LXX), describing a fool who repeats his folly. Augustine uses it to condemn persistent imprudence.

backgroundtextflagellum equo et camus asino et uirga dorso inprudentium

This tripartite image of discipline (whip, halter, rod) reflects common Roman and biblical metaphors for correction, possibly drawn from Proverbs 26:3.

paralleltextne respondeas stulto iuxta stultitiam suam, ne efficiaris ei similis. responde stulto iuxta stultitiam suam, ne sibi sapiens esse uideatur

The contradictory advice (do not answer / answer a fool) appears in Proverbs 26:4-5 (LXX). Augustine preserves the paradox to highlight the dilemma of dealing with folly.

termtextsusurrone

The Latin 'susurro' (slanderer) translates Greek 'ψιθυριστής' (whisperer), a term common in wisdom literature (e.g., Proverbs 26:20). It denotes one who spreads discord covertly.

cautiontextEt post III uersus

The phrase 'after three verses' suggests a lacuna or selective quotation from the source text. The exact biblical verses referenced are uncertain, as the sequence does not match known Proverbs directly.

Open questions · 1

The source text for these proverbs is unclear; they may derive from a Latin translation of the Septuagint Proverbs, but the exact chapter and verse numbering is uncertain. The phrase 'after two/ten/three verses' indicates gaps in the quoted material, possibly due to Augustine's selective compilation or manuscript variation.

stoa0040.stoa080.opp-lat1:73 · narrativehigh

Source

quando submiserit uocem suam, ne credideris ei: quoniam septem nequitiae sunt in corde illius. qui operit odium fraudulenter, reuelabitur malitia eius in concilio. qui fodit foueam, incidet in eam: et qui uoluit lapidem, reuertitur ad eum. lingua fallax non amat ueritatem: et os lubricum operatur ruinas. Ne glorieris in crastinum ignorans, quid superuentura pariat dies. laudet te alienus et non os tuum, extraneus et non labia tua. Et post IIII uersus: Melior est manifesta correptio quam amor absconditus. meliora sunt uulnera diligentis quam fraudulenta odientis oscula. Et post VI uersus: Amicum tuum et amicum patris tui ne dimiseris. Et post XVIII uersus: Infernus et perditio non replentur: similiter et oculi hominum insatiabiles. quomodo probatur in conflatorio argentum et in fornace aurum, sic probatur homo in ore laudantis. si contuderis stultum in pila quasi ptisanas feriente desuper pilo, non auferetur ab eo stultitia eius. Et post XX uersus: Vir pauper calumnians pauperes similis est imbri uehementi, in quo paratur fames, qui derelinquunt legem, laudant impium: qui custodiunt, succenduntur contra eum. uiri mali non cogitant iudicium: qui autem requirunt dominum, animaduertent omnia. melior est pauper ambulans in simplicitate sua quam diues prauis itineribus. Et post II uersus: Qui coaceruat diuitias usuris et faenore, liberali in pauperes congregat eas.

English

when he lowers his voice, do not believe him: for there are seven wickednesses in his heart. He who fraudulently conceals hatred, his malice will be revealed in the council. He who digs a pit will fall into it: and he who rolls a stone, it returns to him. A deceitful tongue does not love truth: and a slippery mouth works ruins. Do not boast about tomorrow, not knowing what the coming day may bring. Let another praise you, and not your own mouth; a stranger, and not your own lips. And after four verses: Open reproof is better than hidden love. The wounds of one who loves are better than the fraudulent kisses of one who hates. And after six verses: Do not abandon your friend and the friend of your father. And after eighteen verses: Hell and perdition are never filled: likewise the eyes of men are insatiable. As silver is tested in the crucible and gold in the furnace, so a man is tested in the mouth of the one who praises him. If you crush a fool in a mortar as if with a pestle striking from above, his folly will not be taken from him. And after twenty verses: A poor man who slanders the poor is like a violent rain, by which famine is prepared. Those who abandon the law praise the impious: those who keep it are inflamed against him. Evil men do not consider judgment: but those who seek the Lord will pay attention to everything. Better is a poor man walking in his simplicity than a rich man on crooked paths. And after two verses: He who amasses wealth by usury and interest gathers it for the generous to the poor.

Commentary

scripturetextseptem nequitiae sunt in corde illius

The phrase 'seven wickednesses in his heart' echoes Proverbs 26:25, which warns against trusting a deceitful person. Augustine likely adapts this verse to illustrate hidden malice.

scripturetextqui fodit foueam, incidet in eam

The proverb 'He who digs a pit will fall into it' is a common biblical wisdom, paralleling Proverbs 26:27. Augustine uses it to emphasize poetic justice against deceit.

scripturetextMelior est manifesta correptio quam amor absconditus

This saying, 'Open reproof is better than hidden love,' is not a direct biblical quote but reflects wisdom from Proverbs 27:5-6, where open correction is valued over concealed affection.

backgroundtextInfernus et perditio non replentur

The image of hell and perdition never being filled is a common patristic trope, derived from Proverbs 27:20. Augustine uses it to illustrate insatiable human desires, a theme in his moral teachings.

structuretextEt post IIII uersus ... Et post VI uersus ... Et post XVIII uersus ... Et post XX uersus ... Et post II uersus

These repeated phrases indicate that Augustine is excerpting from a longer biblical text, likely Proverbs, with gaps indicated by verse counts. This structure shows his method of compiling moral sayings.

cautiontextquomodo probatur in conflatorio argentum et in fornace aurum, sic probatur homo in ore laudantis

The simile of testing metals in a crucible or furnace is proverbial (cf. Proverbs 27:21), but the application to praise is ambiguous: it may mean praise reveals character or that one should be wary of flattery.

Open questions · 2

The phrase 'septem nequitiae' may be a specific number from a variant text of Proverbs, or a general expression for many evils.
The source of the sayings is not explicitly identified; they are likely from the Book of Proverbs, but the exact verses are not given.

stoa0040.stoa080.opp-lat1:74 · narrativehigh

Source

qui declinat aurem suam, ne audiat legem, oratio eius erit execrabilis. qui decipit iustos in uia mala, in interitu suo corruet, et simplices possidebunt bona eius. Et post IIII uersus: Qui abscondit scelera sua, non dirigetur: qui autem confessus fuerit et reliquerit ea, misericordiam consequetur. beatus homo, qui semper est pauidus: qui uero mentis est durae, corruet in malum. Item post uersus XII: Vir fidelis multum laudabitur: qui autem festinat ditari, non erit innocens. qui cognoscit in iudicio faciem, non facit bene: iste et pro bucella panis deserit ueritatem. uir, qui festinat ditari et aliis . inuidet, ignorat quod egestas superueniet ei. qui corripit hominem, gratiam ipostea inueniet apud eum magis quam ille qui per linguae blandimenta decipit. qui subtrahit aliquid a patre suo et matre et dicit: hoc non est peccatum, particeps homicidae est. qui se iactat et dilatat, iurgia concitat: qui sperat in domino, sanabitur. qui confidit in corde suo, stultus est: qui autem graditur sapienter, ipse saluabitur. qui dat pauperi, non indigebit: qui despicit deprecantem sustinebit penuriam. Et post X uersus: Homo, qui blandis fictisque sermonibus loquitur amico suo, rete expandit gressibus eius. Et post XXV uersus: Seruus uerbis non potest erudiri: quia quod dicis intellegit et respondere contemnit. uidisti hominem uelocem ad loquendum?

English

He who turns his ear away, so as not to hear the law, his prayer will be execrable. He who deceives the just into an evil path will fall into his own destruction, and the simple will possess his goods. And after four verses: He who conceals his crimes will not prosper; but he who confesses and abandons them will obtain mercy. Blessed is the man who is always fearful; but he who is hard of mind will fall into evil. Likewise after twelve verses: A faithful man will be greatly praised; but he who hastens to become rich will not be innocent. He who in judgment regards the face does not do well: such a one abandons truth for a morsel of bread. A man who hastens to become rich and envies others does not know that poverty will come upon him. He who corrects a man will later find grace with him more than he who deceives by the blandishments of the tongue. He who takes something away from his father and mother and says, "This is not a sin," is a partner of a murderer. He who boasts and spreads himself stirs up quarrels: he who hopes in the Lord will be healed. He who trusts in his own heart is foolish: but he who walks wisely will himself be saved. He who gives to the poor will not be in need: he who scorns a suppliant will suffer want. And after ten verses: A man who speaks to his friend with flattering and feigned words spreads a net for his steps. And after twenty-five verses: A servant cannot be instructed by words: because he understands what you say and disdains to answer. Have you seen a man swift to speak?

Commentary

structuretext

The passage is a catena of proverbial sayings, each introduced by a formula indicating a gap in the source text (e.g., 'Et post IIII uersus', 'Item post uersus XII'). This structure is typical of the florilegium genre.

scripturetextqui declinat aurem suam, ne audiat legem

The opening saying echoes Proverbs 28:9 (Vulgate: 'qui declinat aurem suam ne audiat legem, oratio eius erit execrabilis'), though the exact wording is not a direct quotation from the canonical Proverbs.

scripturetextqui decipit iustos in uia mala

This saying resembles Proverbs 28:10 (Vulgate: 'qui decipit iustos in via mala, in interitu suo corruet'), again with close but not verbatim correspondence to the Vulgate text.

backgroundtextEt post IIII uersus

The phrase 'after four verses' indicates that the compiler is excerpting from a longer source, likely a biblical wisdom book (Proverbs or Ecclesiasticus), omitting intervening material. This is a common feature of patristic florilegia.

termtextbucella panis

'Bucella panis' (a morsel of bread) is a Latin diminutive, reflecting a colloquial or Vetus Latina rendering. It underscores the trivial bribe for which truth is abandoned.

cautiontextqui subtrahit aliquid a patre suo et matre

The saying equating theft from parents with being 'particeps homicidae' (partner of a murderer) is not found in canonical scripture; it may derive from apocryphal wisdom or a lost patristic source.

Open questions · 2

The source text from which the compiler excerpted is not identified; the sayings may come from Proverbs, Ecclesiasticus, or apocryphal wisdom collections.
The phrase 'Et post IIII uersus' and similar markers leave uncertain whether the omitted verses are from the same biblical book or from a continuous florilegium.

stoa0040.stoa080.opp-lat1:75 · narrativemedium

Source

stultitia magis speranda est quam illius correptio. Et post IIII uersus: Superbum sequitur humilitas, et humilem spiritu suscipiet gloria. qui cum fure partitur, odit animam suam: adiurantem audit et non indicat qui timet hominem, cito corruet: qui sperat in domino, subleuabitur. multi requirunt faciem principis, et a domino iudicium egreditur singulorum. abominantur iusti uirum impium, et abeminantur impii eos qui in recta sunt uia. Et post XIIII uersus: Duo rogaui, ne deneges mihi antequam moriar: uanitatem et uerba mendacia longe fac a me. mendicitatem et diuitias ne dederis mihi: tribue tantum uictui meo necessaria, ne forte saturatus inliciar ad negandum et dicam: quis est dominus ? et egestate copulaus furer et periurem nomen dei mei. ne accuses seruum ad dominum suum, ne forte maledicat tibi et corruas. Et post paululum: Aperi os tuum, discerne quod iustum est et iudica inopem et pauperem.

English

Folly is more to be hoped for than his correction. And after four verses: Pride is followed by humility, and the humble in spirit will be received by glory. He who shares with a thief hates his own soul: he who hears a man swearing an oath and does not denounce him, he who fears a man will quickly fall: he who hopes in the Lord will be lifted up. Many seek the face of a prince, but judgment for each one comes forth from the Lord. Just men abhor an impious man, and impious men abhor those who are on the right path. And after fourteen verses: I have asked two things, do not deny them to me before I die: keep vanity and lying words far from me. Give me neither poverty nor riches: grant only what is necessary for my sustenance, lest, being sated, I be tempted to deny and say: who is the Lord? and, bound by need, I steal and perjure the name of my God. Do not accuse a servant to his master, lest he curse you and you fall. And a little later: Open your mouth, discern what is just, and judge the needy and the poor.

Commentary

structuretext

This passage continues a catena of biblical excerpts, each introduced by a formula such as 'Et post IIII uersus' or 'Et post XIIII uersus', indicating that the compiler is selecting verses from a single book at intervals.

scripturetextSuperbum sequitur humilitas, et humilem spiritu suscipiet gloria

This line echoes Proverbs 29:23 (LXX) or similar wisdom sayings; the exact source is uncertain, but the theme of pride and humility is common in the biblical wisdom tradition.

scripturetextDuo rogaui, ne deneges mihi antequam moriar: uanitatem et uerba mendacia longe fac a me

This passage is a paraphrase of Proverbs 30:7-9 (LXX), where the speaker asks to be kept from vanity and lies, and from extremes of poverty and wealth.

backgroundtextne accuses seruum ad dominum suum

This admonition reflects a social context of servitude and the dangers of interceding with a master against a slave, a theme found in wisdom literature (cf. Proverbs 30:10).

cautiontextstultitia magis speranda est quam illius correptio

The Latin text is likely corrupt or mis-copied; the sense 'folly is more to be hoped for than his correction' is paradoxical and may reflect a misreading of the original Coptic or Greek source.

Open questions · 2

The identity of the biblical book from which these verses are drawn is not specified; the formulas 'post IIII uersus' and 'post XIIII uersus' suggest a continuous source, likely Proverbs or a similar wisdom collection.
The phrase 'stultitia magis speranda est' may be a scribal error or a deliberate inversion; the intended meaning is unclear.

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Source

Satis sint ista de Parabolis. deinde librum alium Salomonis, qui uocatur Ecclesiastes, intuentes similiter ea quae in illo inuenerimus huic operi apta monstrabimus 8. VIII. DE ECCLESIASTE. Accipite non multum. Et uidi quia tantum praecederet sapientia stultitiam, quantum differt lux a tenebris. sapientis oculi in capite eius: stultus in tenebris ambulat. Et alio quanto post: Custodi pedem tuum ingrediens domum dei. multo enim melior est oboedientia quam stultorum uictimae, qui nesciunt, quid faciant mali. Ne temere quid loquaris, neque cor tuum sit uelox ad proferendum sermonem coram deo. deus enim in caelo et tu super terram: idcirco sint pauci sermones tui. multas curas secuntur somnia, et in multis sermonibus inuenitur stultitia. si quid uouisti deo, ne moreris reddere: displicet enim ei infidelis et stulta promissio: sed quodcumque uoueris redde: multoque melius est non uouere quam post uotum promissa non reddere. ne dederis os tuum, ut peccare facias carnem tuam, neque dicas coram angelo: non est prouidentia: ne forte iratus deus super sermone tuo dissipet cuncta opera manuum tuarum. ubi multa sunt somnia, plurimae uanitates et sermones innumeri: tu uero deum time. Et post VI uersus: Auarus non inpletur pecunia: et qui amat diuitias, fructus non capiet ex eis.

English

Let these suffice from the Proverbs. Next, looking at another book of Solomon, which is called Ecclesiastes, we will similarly show those things which we have found in it that are suitable for this work. VIII. ON ECCLESIASTES. Accept not much. And I saw that wisdom precedes folly as much as light differs from darkness. The wise man’s eyes are in his head; the fool walks in darkness. And a little later: Guard your foot when entering the house of God. For obedience is much better than the sacrifices of fools, who do not know what evil they do. Do not speak rashly, nor let your heart be quick to utter a word before God. For God is in heaven and you are on earth; therefore let your words be few. Many cares are followed by dreams, and in many words folly is found. If you have vowed something to God, do not delay in paying it; for an unfaithful and foolish promise displeases Him; but whatever you have vowed, pay it; and it is much better not to vow than after a vow not to fulfill what was promised. Do not give your mouth to make your flesh sin, nor say before the angel: There is no providence; lest perhaps the angry God, at your word, scatter all the works of your hands. Where there are many dreams, there are very many vanities and countless words; but you, fear God. And after six verses: The miser is not filled with money; and he who loves riches will reap no fruit from them.

Commentary

structuretextVIII. DE ECCLESIASTE

The chapter heading marks a new section of the florilegium, shifting from Proverbs to Ecclesiastes as a source of moral extracts.

scripturetextAccipite non multum

This phrase is not a direct Vulgate quotation; it may be a loose rendering of Ecclesiastes 7:14 or a similar admonition against excess.

scripturetextsapientis oculi in capite eius: stultus in tenebris ambulat

Echoes Ecclesiastes 2:14 (Vulgate: 'stultus in tenebris ambulat') and Proverbs 17:24, blending wisdom and folly imagery.

scripturetextCustodi pedem tuum ingrediens domum dei

Likely a paraphrase of Ecclesiastes 5:1 (Vulgate: 'custodi pedem tuum quando ingrederis domum Dei'), emphasizing reverence.

backgroundtextne dicas coram angelo: non est prouidentia

The warning against denying providence reflects early Christian polemic against Epicurean or skeptical views, common in patristic moral instruction.

cautiontextEt post VI uersus

The phrase 'after six verses' is ambiguous; the source text may have been excerpted with verse counts that do not correspond to modern chapter divisions.

Open questions · 2

The phrase 'Accipite non multum' has no clear Vulgate parallel; it may be a paraphrase or a corruption.
The verse numbering ('post VI uersus') is uncertain, as the Latin text does not follow standard chapter-verse divisions.

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Source

Et aliquanto post: Melius est ire ad domum luctus quam ad domum conuiuii: in illa enim finis cunctorum admonetur hominum, et uiuens cogitat, quid futurum sit. melior est ira risu: quia per tristitiam uultus corrigitur animus delinquentis. cor sapientium, ubi tristitia est: et cor stultorum, ubi laetitia. melius est a sapiente corripi quam stultorum adulatione decipi: quia sicut sonitus spinarum ardentium sub olla, sic risus stulti. Et post IIII uersus: Melior est patiens adrogante. ne uelox sis ad irascendum: quia ira in sinu stulti requiescit. ne dicas: quid putas causae est quod priora tempora meliora fuere, quam nunc sunt? stulta est enim huiuscemodi interrogatio. Et post III uersus: Hoc autem plus habet eruditio et sapientia, quod uitam tribuunt possessori suo. Et aliquanto post: Ego os regis obseruo et praecepta iuramenti dei. ne festines recedere a facie eius, neque permaneas in opere malo. Et paulo post: Ex eo quod peccator, inquit, centies facit malum et per patientiam sustentatur, ego cognoui quod erit bonum timentibus deum, qui uerentur faciem eius. non sit bonum impio, nec prolongentur dies eius, sed quasi umbra transeant qui non timent faciem dei. Et post aliquantum: Dicebam ego meliorem esse sapientiam fortitudine. Et post IIII uersus: Melior est sapientia quam arma bellica: et qui in uno peccauerit, multa bona perdet.

English

And a little later: It is better to go to a house of mourning than to a house of feasting; for in that one the end of all men is recalled, and the living person considers what will be. Anger is better than laughter: because through sadness of countenance the mind of the one who offends is corrected. The heart of the wise is where sadness is; and the heart of fools, where joy is. It is better to be rebuked by a wise man than to be deceived by the flattery of fools: for just as the sound of burning thorns under a pot, so is the laughter of a fool. And after four verses: The patient man is better than the arrogant man. Do not be quick to anger: because anger rests in the bosom of a fool. Do not say: What do you think is the reason that former times were better than they are now? For such a question is foolish. And after three verses: But this is what learning and wisdom have more, that they grant life to their possessor. And a little later: I watch the mouth of the king and the precepts of the oath of God. Do not hasten to withdraw from his face, nor persist in an evil work. And a little after: From the fact that the sinner, he says, does evil a hundred times and is sustained through patience, I have known that it will be good for those fearing God, who dread his face. Let it not be good for the impious, nor let his days be prolonged, but let those who do not fear the face of God pass away like a shadow. And after a while: I was saying that wisdom is better than strength. And after four verses: Wisdom is better than weapons of war: and he who has sinned in one thing will lose many good things.

Commentary

sensetext

The passage strings together excerpts from Ecclesiastes, each introduced by a formula such as 'Et aliquanto post' or 'Et post IIII uersus', indicating that Augustine is compiling a florilegium of moral sayings.

scripturetextMelius est ire ad domum luctus quam ad domum conuiuii

This saying is not a direct quotation from the Vulgate Ecclesiastes but a paraphrase of themes found in Ecclesiastes 7:2-4, which contrasts mourning and feasting.

scripturetextcor sapientium, ubi tristitia est: et cor stultorum, ubi laetitia

This echoes Ecclesiastes 7:3-4, where the wise are associated with sadness and fools with laughter, though the Vulgate wording differs.

scripturetextMelior est patiens adrogante

This may reflect Ecclesiastes 7:8 (patientia melior est arrogantia) or a similar verse; the Vulgate has 'patientia' in Ecclesiastes 7:9.

scripturetextEgo os regis obseruo et praecepta iuramenti dei

This is a loose rendering of Ecclesiastes 8:2-3, where the speaker observes the king's mouth and divine oaths, but the Vulgate text is not identical.

cautiontext

The Latin text contains paraphrases and compressions of Ecclesiastes, not verbatim Vulgate quotations; the exact source verses are uncertain.

Open questions · 2

The Latin excerpts are not direct Vulgate quotations but paraphrases; the precise biblical verses are uncertain.
The phrase 'Et post IIII uersus' and similar markers indicate omitted material, but the length of the omissions is unclear.

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Source

Et post II uersus: Pretiosior est sapientia et gloria parua ad tempus stultitia. Et post XIII uersus: Qui fodit foueam, incidet in eam: et qui dissipat saepem, mordebit eum coluber. qui transfert lapides, adfligetur in eis: et qui scindit ligna, uulnerabitur ab eis. si retunsum fuerit ferrum et hoc non ut prius sed hebetatum fuerit, multo labore exacuatur: et post industriam sequitur sapientia. si mordeat serpens in silentio, nihil eo minus habet qui occulte detrahit. uerba oris sapientis gratia, et labia insipientis praecipitabunt eum. Et paulo post: Laetare ergo, iuuenis, in adulescentia tua, et in bono sit cor tuum in diebus iuuentutis tuae, et ambula in uiis cordis tui et in intuitu oculorum tuorum. et scito quod pro omnibus his adducet te deus in iudicium. aufer iram a corde tuo, amoue malitiam a carne tua. adulescentia enim et uoluptas uana sunt. Memento creatoris tui in diebus iuuentutis tuae. Et post XXXIII uersus: Deum time et mandata eius obserua.

English

And after two verses: Wisdom is more precious, and glory that is small for a time is foolishness. And after thirteen verses: He who digs a pit will fall into it; and he who breaks down a hedge, a serpent will bite him. He who moves stones will be afflicted by them; and he who splits wood will be wounded by it. If iron has been blunted and is not as before but has become dull, it is sharpened with much labor; and after industry, wisdom follows. If a serpent bites in silence, he who secretly detracts is no less harmful. The words of the wise man’s mouth are grace, and the lips of the foolish man will precipitate him. And a little later: Therefore, rejoice, young man, in your youth, and let your heart be good in the days of your youth, and walk in the ways of your heart and in the sight of your eyes. And know that for all these things God will bring you to judgment. Remove anger from your heart, remove malice from your flesh. For youth and pleasure are vain. Remember your Creator in the days of your youth. And after thirty-three verses: Fear God and observe his commandments.

Commentary

scripturetextQui fodit foueam, incidet in eam

This proverb echoes a common biblical and sapiential motif (cf. Prov 26:27, Sir 27:17) but is not a direct quotation; Augustine likely adapts a known saying.

termtextpretiosior est sapientia et gloria parua ad tempus stultitia

The Latin 'pretiosior' (more precious) and 'stultitia' (foolishness) contrast wisdom and temporal glory, a theme in Ecclesiasticus (cf. Sir 21:16-17).

backgroundtextLaetare ergo, iuuenis, in adulescentia tua

This exhortation to a young man, warning of divine judgment, reflects the moralizing tone of the 'Speculum' and its use of wisdom literature to instruct.

structuretextEt post II uersus ... Et post XIII uersus ... Et post XXXIII uersus

These verse-count markers indicate that Augustine is excerpting from a longer source, likely a biblical book (e.g., Ecclesiasticus), preserving its sequential structure.

cautiontextsi retunsum fuerit ferrum et hoc non ut prius sed hebetatum fuerit

The Latin 'retunsum' (blunted) and 'hebetatum' (dulled) are near-synonyms; the text may reflect a variant reading or scribal gloss, but the sense is clear.

Open questions · 2

The source of these proverbs is not explicitly named; they likely derive from Ecclesiasticus (Sirach), but the exact chapter and verse are uncertain.
The phrase 'et post II uersus' may refer to two verses of the source text, not necessarily two biblical verses.

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Source

Restat ille liber Salomonis, cuius inscriptio est Canticum canticorum. sed de illo in hoc opus quid transferre possumus, cum totus amores sanctos Christi et ecclesiae figurata locutione commendet et prophetica pronuntiet altitudine? nisi quod in eo, quamuis sit ad intellegendum difficillimus, possumus tamen facile aduertere, quantum sit diuina illa at diuinitus inspirata caritas adpetenda quantique pendenda: quandoquidem non ibi semel dicitur, sed alio atque alio loco iterum ac tertio repetitur. VIIII. DE CANTICO CANTICORVM. Adiuro uos, filiae Hierusalem, per capreas cernosque camporum, ne suscitetis neque euigilare faciatis dilectam, donec ipsa uelit. Adiuro uos, filiae Hierusalem, in uirtutibus et in uiribus agri, si leuaueritis caritatem, quoad usque uelit. Ecclesia quippe, in qua utique sumus, his uerbis exhortatur filias suas, hoc est ipsam in plurimis constitutam. ipsa est ager dei fructuosissimus, cuius uirtutes et uires magnae sunt, ad quas amando Christum martyres peruenerunt. nam quo usque uult ille dilectae suae in hac interim uita caritatem leuari, nisi quo usque ipse docuit uerbo elt suo est hortatus exemplo dicens: maiorem hac caritatem nemo habet, quam ut animam suam ponat pro amicis suis: et quod dixit efficiens?

English

The remaining book of Solomon, whose title is Song of Songs, remains. But what can we transfer from it into this work, since it commends the holy loves of Christ and the Church in figurative speech and proclaims them with prophetic depth? Except that in it, although it is most difficult to understand, we can nevertheless easily notice how much that divine and more divinely inspired love is to be sought and how highly it is to be valued: since it is not said there once, but is repeated in one place and another a second and third time. IX. ON THE SONG OF SONGS. I adjure you, daughters of Jerusalem, by the roes and stags of the fields, not to rouse nor to awaken the beloved, until she herself wishes. I adjure you, daughters of Jerusalem, by the powers and strengths of the field, if you raise up love, until he wishes. For the Church, in which we certainly are, exhorts her daughters with these words, that is, herself constituted in many. She herself is the most fruitful field of God, whose powers and strengths are great, to which the martyrs attained by loving Christ. For how far does he wish the love of his beloved to be raised in this interim life, except as far as he himself taught by word and exhorted by example, saying: No one has greater love than this, to lay down his life for his friends: and what he said, making it effective?

Commentary

structuretextVIIII. DE CANTICO CANTICORVM.

The Roman numeral and title mark a new chapter or section within the work, formally introducing the Song of Songs as a distinct source for moral teaching.

scripturetextCanticum canticorum

The Song of Songs (Canticum Canticorum) is cited as a book of Solomon, interpreted allegorically as the love between Christ and the Church.

termglossarycaritas

Caritas (love, charity) is a key theological term in Augustine, denoting the divinely inspired love that binds the faithful to God and is exemplified by martyrdom.

backgroundtextEcclesia

Augustine identifies the Church as the 'most fruitful field of God' and interprets the Song's imagery as an exhortation to the faithful, especially martyrs, to pursue love of Christ.

paralleltextmaiorem hac caritatem nemo habet

The phrase echoes John 15:13 (Vulgate: 'maiorem hac caritatem nemo habet'), referring to Christ's teaching on laying down one's life for friends, applied to martyrdom.

cautiontextuerbo elt suo

The Latin 'uerbo elt suo' is likely a scribal error for 'uerbo et suo' (by his word and his example), as the English draft renders it; the text may be corrupt here.

Open questions · 1

The phrase 'uerbo elt suo' is ambiguous: possibly a corruption of 'uerbo et suo' or 'uerbo alio suo'.

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Source

unde ne ad ipsum solum hoc pertinere uideretur, ait Iohannes in epistula sua: sicut Christus pro nobis animam suam posuit, sic et nos debemus animas pro fratribus ponere: hoc ergo est: quoad usque uelit. Legitur etiam in eodem Cantico: Ordinate in me caritatem. Christus quoque ipse ibi dicit: Pulchra es, amica mea, suauis et decora sicut Hierusalem. Et alibi: Quam pulchra es et quam decora, carissima, in deliciis! Et alio loco: Pone me ut signaculum super cor tuum, ut signaculum super brachium tuum: quia fortis est ut mors dilectio, dura sicut infernus aemulatio. Et post I uersum: Aquae multae non potuerunt extinguere caritatem, nec flumina obruent illam. si dederit homo omnem substantiam domus suae pro dilectione, quasi nihil despicient eam. X. DE LIBRO IOB. Qui nouerunt eum, ignorant dies illius. alii terminos transtulerunt, diripuerunt greges et rapuerunt eos. asinum pupillorum abegerunt et abstulerunt pro pignore bouem uiduae. Et post V uersus: Agrum non suum demetunt et uineam eius quem ui oppresserunt uindemiant. nudos. dimittunt homines indumenta tollentes, quibus non est operimentum in frigore. Et post III uersus: Vim fecerunt depraedantes pupillo et uulgum pauperem spoliauerunt. nudis et incedentibus absque uestitu et esurientibus tulerunt spicas.

English

lest it seem that this pertains only to him, John says in his epistle: "Just as Christ laid down his life for us, so also we ought to lay down our lives for our brothers." Therefore this is: as long as he wills. It is also read in the same Song: "Order love in me." Christ himself also says there: "You are beautiful, my beloved, sweet and comely as Jerusalem." And elsewhere: "How beautiful you are and how comely, dearest, in delights!" And in another place: "Place me as a seal upon your heart, as a seal upon your arm; because love is strong as death, jealousy hard as hell." And after one verse: "Many waters could not extinguish love, nor will rivers overwhelm it. If a man gives all the substance of his house for love, they will despise it as nothing." X. FROM THE BOOK OF JOB. Those who know him are ignorant of his days. Others have moved boundaries, plundered flocks and seized them. They have driven away the orphan's donkey and taken the widow's ox as a pledge. And after five verses: "They reap a field not their own and harvest the vineyard of the one whom they have oppressed. They strip men naked, taking their garments, who have no covering in the cold." And after three verses: "They have done violence by plundering the orphan and have despoiled the common poor. They have taken ears of grain from the naked and those going about without clothing and the hungry.

Commentary

scripturetextsicut Christus pro nobis animam suam posuit, sic et nos debemus animas pro fratribus ponere

Augustine attributes this to John's epistle; it loosely echoes 1 John 3:16 but is not a direct quotation. The phrasing may reflect a paraphrase or a variant reading.

scripturetextOrdinate in me caritatem

This phrase is not found in the Vulgate Song of Songs; it may be a misremembered or paraphrased verse, or drawn from a different tradition of the text.

scripturetextPulchra es, amica mea, suauis et decora sicut Hierusalem

This verse does not appear in the canonical Song of Songs; it resembles Song 1:15 and 6:3 but is not a direct match. Augustine may be citing from memory or a non-Vulgate version.

scripturetextPone me ut signaculum super cor tuum, ut signaculum super brachium tuum

This echoes Song 8:6 but with significant differences; the Vulgate has 'Pone me ut signaculum super cor tuum' but not the brachium clause. Augustine may be conflating verses.

scripturetextAquae multae non potuerunt extinguere caritatem, nec flumina obruent illam

This is not a direct quotation from the Song of Songs; it may be a paraphrase of Song 8:7 or a proverbial expression. Augustine's citation is loose.

structuretextX. DE LIBRO IOB

This heading marks a new section in the work, transitioning from the Song of Songs to the Book of Job. The chapter numbering (X) is part of the work's internal division.

Open questions · 2

The Latin text of the Song of Songs quotations does not match the Vulgate exactly; Augustine may be citing from memory, from a different Latin version, or paraphrasing. The phrase 'Ordinate in me caritatem' is unattested in the canonical text.
The source of the John quotation is unclear; it is not a direct citation of 1 John 3:16 but a paraphrase.

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Source

Et post II uersus: De ciuitatibus fecerunt uiros gemere, et anima uulneratorum clamauit, et deus inultum abire non patitur. ipsi fuerunt rebelles luminis: nescierunt uias eius, nec reuersi sunt per semitas illius. Et post XXI uersus: Conteratur quasi lignum infructuosum. pauit enim sterilem et quae non parit, et uiduae bene non fecit. detraxit fortem in fortitudine sua. Et aliquanto post: Auris audiens beatificabat me et oculus uidens testimonium reddebat mihi, quod liberassem pauperem uociferantem et pupillum, cui non esset adiutor. benedictio perituri super me ueniebat, et cor uiduae consolatus sum. iustitia indutus sum et uestiui me sicut uestimento et diademate iudicio meo. oculus fui caeco et pes claudo. pater eram pauperum: et causam, quam nesciebam, diligenter inuestigabam. conterebam molas iniqui et de dentibus illius auferebam praedam. Et aliquanto post: Si ambulaui in uanitate et festinauit in dolo pes meus, appendat me in statera iusta, et sciat deus simplicitatem meam. si declinauit gressus meus de uia et si secutus est oculus meus cor meum, et in manibus meis adhaesit macula. Et post II uersus: Si deceptum est cor meum super mulierem et si ad ostium amici mei insidiatus sum. Et post II* uersus: Hoc enim nefas est et iniquitas maxima. ignis est usque ad perditionem deuorans et omnia eradicans genimina.

English

And after two verses: From the cities they made men groan, and the soul of the wounded cried out, and God does not allow it to go unavenged. They themselves were rebels against the light: they did not know his ways, nor did they return along his paths. And after twenty-one verses: Let him be crushed like a fruitless tree. For he fed the barren woman and the one who does not bear, and he did no good to the widow. He disparaged the strong man in his strength. And a little later: The hearing ear blessed me, and the seeing eye bore witness to me, that I had freed the crying poor man and the orphan who had no helper. The blessing of the dying came upon me, and I consoled the heart of the widow. I put on justice and clothed myself as with a garment and with the diadem of my judgment. I was an eye to the blind and a foot to the lame. I was a father to the poor: and a case which I did not know, I diligently investigated. I crushed the jaws of the wicked and took the prey from his teeth. And a little later: If I walked in vanity and my foot hastened in deceit, let him weigh me in a just balance, and let God know my simplicity. If my steps turned from the path and if my eye followed my heart, and a stain clung to my hands. And after two verses: If my heart was deceived over a woman and if I lay in wait at the door of my friend. And after two verses: For this is a sin and the greatest iniquity. It is a fire consuming unto destruction and uprooting all offspring.

Commentary

scripturetextDe ciuitatibus fecerunt uiros gemere

The passage strings together excerpts from the Old Testament, likely the Song of Songs or Psalms, though the exact verses are not identified in the source edition.

structuretextEt post II uersus

The repeated formula 'Et post II uersus' and 'Et aliquanto post' indicates that Augustine is compiling a catena of scriptural quotations, a common exegetical method in his treatises.

backgroundtextConteratur quasi lignum infructuosum

The metaphor of a fruitless tree being crushed echoes biblical imagery of sterility and punishment, possibly from Jeremiah or the Psalms, reflecting Augustine's moral interpretation.

termtextgenimina

The Latin 'genimina' (offspring) is a rare plural form, likely a scribal variant of 'germina' (sprouts) or 'genera' (kinds), but here it clearly means 'offspring' in the context of uprooting all progeny.

cautiontextEt post II* uersus

The asterisk after 'II' in the Latin may indicate a textual corruption or a variant in the manuscript tradition, possibly a scribal mark for a missing or uncertain number of verses.

Open questions · 2

The exact scriptural sources of the quotations are not identified in the source edition, leaving the biblical references ambiguous.
The asterisk after 'II' in 'Et post II* uersus' may indicate a textual corruption or a scribal note, but its precise meaning is uncertain.

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Source

si contempsi subire iudicium cum seruo meo et ancilla mea, cum disceptarent aduersum me? Et post VI uersus: Si negaui quod uolebant pauperibus et oculos uiduae expectare feci. si comedi bucellam meam solus et non comedit pupillus ex ea, quia ab infantia mea creuit mecum miseratio et de utero matris meae egressa est mecum. si despexi pereuntem, eo quod non habuerit uestimentum, et absque operimento pauperem. si non benedixerunt mihi latera eius, et de uelleribus ouium mearum calefactus est. si leuaui super pupillum manum meam, etiam cum uiderem me in portis superiorem. Et post Y uersus: Si putaui aurum robur meum et obrizae dixi: fiducia mea? si laetatus sum super multas diuitias meas et quia plurima repperit manus mea? Et post VI uersus: Si gauisus sum ad ruinam eius qui me oderat et exultaui quod inuenisset eum malum? Et post IIII uersus: Foris non mansit peregrinus, ostium meum uiatori patuit. si abscondi quasi homo peccatum meum et celaui in sinu meo iniquitatem meam? si expaui ad multitudinem nimiam, et despectio propinquorum terruit me, et non magis tacui, nec egressus sum ostium? quis mihi tribuat auditorem, ut desiderium meum omnipotens audiat et librum scribat ipse qui iudicat: ut in umero meo portem illum et circumdem quasi coronam mihi? per singulos gradus meos pronuntiabo illum et quasi principi offeram eum.

English

If I disdained to undergo judgment with my servant and my maidservant, when they disputed against me? And after six verses: If I denied what the poor wanted and made the eyes of the widow wait. If I ate my morsel alone and the orphan did not eat from it, because from my infancy compassion grew with me and came forth with me from my mother’s womb. If I despised the perishing, because he had no garment, and the poor without covering. If his sides did not bless me, and he was warmed from the fleeces of my sheep. If I raised my hand against the orphan, even when I saw myself superior at the gates. And after ten verses: If I thought gold was my strength and said to refined gold: my trust? If I rejoiced over my many riches and because my hand found very much? And after six verses: If I rejoiced at the ruin of him who hated me and exulted that evil had found him? And after four verses: The stranger did not remain outside, my door was open to the traveler. If I hid my sin like a man and concealed my iniquity in my bosom? If I feared the excessive multitude, and the contempt of my relatives terrified me, and I did not rather keep silent, nor go out of the door? Who will grant me a listener, so that the Almighty may hear my desire and write the book, he who judges: that I may carry it on my shoulder and place it around me like a crown? Through each of my steps I will proclaim it and offer it as to a prince.

Commentary

scripturetextsi contempsi subire iudicium cum seruo meo et ancilla mea

This passage echoes the penitential and self-accusatory style of the Egyptian 'negative confession' (e.g., Book of the Dead 125), but here adapted to a Christian moral context. The series of conditional 'if' clauses mirrors the rhetorical form of Job's self-defense (Job 31).

termglossarybucellam

'Bucellam' (diminutive of bucca, 'mouthful') denotes a small portion of bread or food, often associated with alms or monastic rations. Its use here emphasizes the personal sacrifice of sharing even a morsel with the orphan.

backgroundbackgroundobrizae

'Obriza' is a Latin term for refined gold, derived from Greek ὄβρυζα. In late antique economic contexts, it signifies pure, assayed gold, contrasting with base metals. The speaker's rejection of gold as 'strength' critiques material wealth.

structuretextEt post VI uersus ... Et post Y uersus ... Et post VI uersus ... Et post IIII uersus

The repeated 'Et post X uersus' indicates that Augustine is excerpting a longer source (likely a Coptic or Greek original) and summarizing intervening material. The variable verse counts (VI, Y, VI, IIII) suggest the source had a structured, possibly poetic, form.

receptiontextlibrum scribat ipse qui iudicat: ut in umero meo portem illum et circumdem quasi coronam mihi

The image of carrying a book on the shoulder as a crown anticipates medieval iconography of the 'book as armor' or 'book as diadem' in monastic and penitential literature. It may also reflect the practice of wearing phylacteries or gospel books as protective amulets.

cautiontextEt post Y uersus

The letter 'Y' in the manuscript likely represents a numeral (perhaps 10 or 7) that is unclear or abbreviated. The exact number of omitted verses is uncertain, affecting the reconstruction of the original source's structure.

Open questions · 2

The numeral 'Y' in 'post Y uersus' is ambiguous; it may represent 10 (as in Roman numeral X with a stroke) or another value. The reading 'ten' is adopted here based on context.
The source of these verses (whether a Coptic original or a Latin translation of a lost work) is not specified; the passage is presented as a direct quotation within Augustine's treatise.

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si aduersum me terra mea clamauit et cum ipsa sulci eius deflent, si fructus eius comedi absque pecunia et animam agricularum adflixi. Nunc iam de libris Prophetarum quae sunt huic operi necessaria colligamus: ac primum de his Prophetis, qui propter breuitatem uoluminum suorum minores uocantur. ergo apud Osee prophetam ista conperimus. XI. DE LIBRO OSEE. Accipite non multum tum. Audite uerbum domini, filii Israhel, quia iudicium domino cum habitatoribus terrae. non est enim ueritas et non misericordia, et non est scientia dei in terra. maledictum et mendacium et homicidium et furtum et adulterium inundauerunt et sanguis sanguinem tetigit. Et post XII uersus: Quia tu scientiam reppulisti, repellam te, ne sacerdotio fungaris mihi. Et post XV uersus: Quoniam dominum reliquerunt in non custodiendo. fornicatio et uinum et ebrietas aufert cor. Et post uersus XVI: Quoniam ipsi cum meretricibus uersabantur et cum effeminatis sacrificabant, et populus non intellegens uapulabit. si fornicaris tu, Israhel, non delinquat saltem Iuda. et nolite ingredi in Galgala, et ne ascendatis in Bethaue, neque iuraueritis: uiuit dominus! Et post XVIII uersus: Non dabunt cogitationes suas ad dominum deum suum: quia spiritus fornicationis in medio eorum, et dominum non cognouerunt. Et post uersus LXI: Iudicia tua quasi lux egredientur.

English

if my land cried out against me and its furrows weep with it, if I ate its fruit without payment and oppressed the souls of the farmers. Now let us gather from the books of the Prophets what is necessary for this work: and first from those Prophets who, because of the brevity of their volumes, are called the Minor Prophets. Therefore, in the prophet Hosea we find these things. XI. FROM THE BOOK OF HOSEA. Take it not too much to heart. Hear the word of the Lord, sons of Israel, for the Lord has a judgment with the inhabitants of the land. For there is no truth and no mercy, and there is no knowledge of God in the land. Cursing and lying and murder and theft and adultery have flooded in, and blood has touched blood. And after twelve verses: Because you have rejected knowledge, I will reject you, that you may not serve me in the priesthood. And after fifteen verses: Because they abandoned the Lord by not keeping watch. Fornication and wine and drunkenness take away the heart. And after sixteen verses: Because they consorted with prostitutes and sacrificed with effeminates, and the people who do not understand will be beaten. If you, Israel, commit fornication, let Judah at least not transgress. And do not enter Gilgal, and do not go up to Beth-aven, and do not swear: "As the Lord lives!" And after eighteen verses: They will not direct their thoughts to the Lord their God: because the spirit of fornication is in their midst, and they did not know the Lord. And after sixty-one verses: Your judgments will go forth like light.

Commentary

structuretextXI. DE LIBRO OSEE.

This heading marks the beginning of a new section in the florilegium, drawing from the book of Hosea, the first of the Minor Prophets.

scripturetextAccipite non multum tum

The phrase 'Accipite non multum tum' is not a direct biblical quotation but appears to be a Latin rendering of a lost or paraphrased Hosea passage, possibly from the Old Latin version.

scripturetextAudite uerbum domini, filii Israhel, quia iudicium domino cum habitatoribus terrae

This echoes Hosea 4:1, where the Lord has a controversy with the inhabitants of the land, though the wording differs from the Vulgate.

scripturetextQuia tu scientiam reppulisti, repellam te, ne sacerdotio fungaris mihi

This corresponds to Hosea 4:6, where rejection of knowledge leads to rejection from the priesthood, though the Vulgate reads differently.

scripturetextQuoniam dominum reliquerunt in non custodiendo. fornicatio et uinum et ebrietas aufert cor

This conflates themes from Hosea 4:10-11, where abandonment of the Lord leads to fornication and drunkenness, but the phrasing is not verbatim from the Vulgate.

scripturetextIudicia tua quasi lux egredientur

This likely alludes to Hosea 6:5, where judgments go forth like light, though the Vulgate has a different construction.

Open questions · 1

The Latin text of the Hosea excerpts does not match the Vulgate exactly, suggesting the compiler used an Old Latin version or a free paraphrase. The phrase 'Accipite non multum tum' is obscure and may be corrupt or a misreading.

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Source

quia misericordiam uolui et non sacrificium, et scientiam dei plus quam holocausta. Et post aliquantum: Seminate uobis in iustitia et metite in ore misericordiae, innouate uobis nouale: tempus autem requirendi dominum, cum uenerit qui docuit uos iustitiam. Et post uersus LXXVIII: Et tu ad dominum deum conuerteris: misericordiam et iudicium custodi et spera in domino deo tuo semper. Et post XLI uersus: Ego autem dominus deus tuus eduxi te de terra Aegypti: et dominum absque me nescies, et saluator non est praeter me. Et post uersus XXXVIIII: Conuertere,. Israhel, ad dominum deum tuum: quoniam corruisti in iniquitate tua. tollite uobiscum uerba et conuertimini ad dominum: ■ dicite ei: omnem aufer iniquitatem et accipe bonum, et reddumes uitulos labiorum nostrorum. XII. DE LIBRO IOHEL. Expergiscimini, ebrii, et flete et ululate omnes qui bi bitis uinum in dulcedine: quoniam periit ab ore uestro. gens enim ascendit super terram meam fortis et innumerabilis. Et post aliquantum: Nunc ergo dicit dominus: conuertimini ad me in toto corde uestro in ieiunio et in fletu et in planctu, et scindite corda uestra et non uestimenta uestra, et conuertimini ad dominum deum uestrum, quia benignus et misericors est.

English

because I desired mercy and not sacrifice, and knowledge of God more than holocausts. And after a little: Sow for yourselves in justice and reap in the mouth of mercy, renew your fallow field for yourselves: but it is time to seek the Lord, when he who taught you justice has come. And after seventy-eight verses: And you will turn to the Lord God: keep mercy and judgment and always hope in your Lord God. And after forty-one verses: But I, the Lord your God, led you out of the land of Egypt: and you will know no Lord besides me, and there is no savior except me. And after thirty-nine verses: Turn, Israel, to your Lord God: because you have fallen in your iniquity. Take words with yourselves and turn to the Lord: say to him: take away all iniquity and accept the good, and return to us the calves of our lips. XII. FROM THE BOOK OF JOEL. Awake, drunkards, and weep and wail, all who drink wine in sweetness: because it has perished from your mouth. For a nation has come up upon my land, strong and countless. And after a little: Now therefore the Lord says: turn to me with your whole heart in fasting and in weeping and in lamentation, and rend your hearts and not your garments, and turn to your Lord God, because he is kind and merciful.

Commentary

scripturetextquia misericordiam uolui et non sacrificium, et scientiam dei plus quam holocausta

This passage adapts Hosea 6:6 (LXX) and 8:13, emphasizing mercy over sacrifice and knowledge of God over burnt offerings.

scripturetextSeminate uobis in iustitia et metite in ore misericordiae, innouate uobis nouale: tempus autem requirendi dominum, cum uenerit qui docuit uos iustitiam

This echoes Hosea 10:12 and 12:10, blending agricultural metaphor with a call to seek the Lord after the teacher of justice arrives.

scripturetextEt tu ad dominum deum conuerteris: misericordiam et iudicium custodi et spera in domino deo tuo semper

This adapts Hosea 12:6 and 14:1, urging conversion and the keeping of mercy and judgment.

scripturetextEgo autem dominus deus tuus eduxi te de terra Aegypti: et dominum absque me nescies, et saluator non est praeter me

This recalls Hosea 12:13 and 13:5, asserting divine exclusivity and the exodus from Egypt.

scripturetextConuertere,. Israhel, ad dominum deum tuum: quoniam corruisti in iniquitate tua. tollite uobiscum uerba et conuertimini ad dominum: ■ dicite ei: omnem aufer ini

This adapts Hosea 14:2-3 and 14:10, with 'uitulos labiorum' (calves of the lips) as a metaphor for verbal offerings.

scripturetextExpergiscimini, ebrii, et flete et ululate omnes qui bi bitis uinum in dulcedine: quoniam periit ab ore uestro. gens enim ascendit super terram meam fortis et i

This adapts Joel 1:5 and 1:6, calling drunkards to weep over the loss of wine and the invasion of a strong nation.

Open questions · 1

The Latin text is a compilation of scriptural excerpts; the exact verse numbering in the Vulgate may vary from modern editions. The phrase 'uitulos labiorum' is a non-literal rendering of Hosea 14:10.

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Source

XIII. DE LIBRO AMOS. Haec dicit dominus: super tribus sceleribus Iuda et super quattuor non conuertam eum: eo quod abiecerint legem domini et mandata eius non custodierint: deceperunt enim eos idola sua, post quae abierunt patres eorum. Et post II uersus: Haec dicit dominus: super tribus sceleribus Israhel et super quattuor non conuertam eum: pro eo quod uendiderint argento iustum et pauperem pro calciamentis. qui conterunt super puluerem terrae capita pauperum et uiam humilium declinant. et filius ac pater eius ierunt ad puellam, ut uiolarent nomen sanctum meum. Et post Iuersum:Et uinum, inquit, damnatorum bibebant in domo dei sui. Et aliquanto post: Quia haec dicit dominus domui Israhel: quaerite me et uiuetis. Et post III uersus: Quaerite dominum et uiuite. Et post uersus VIII: Odio habuerunt in porta corripientem et loquentem perfecte abominati sunt. idcirco pro eo quod diripiebatis pauperem et praedam electam tollebatis ab eo. Et post III uersus: Quia cognoui multa scelera uestra et fortia peccata uestra. hostes iusti accipientes munus et pauperes in porta deprimentes. Et post II uersus: Quaerite bonum et non malum, ut uiuatis: et erit dominus deus exercituum uobiscum, sicut dixistis. odite malum et diligite bonum et constituite in porta iudicium: si forte misereatur dominus exercituum reliquiis Ioseph.

English

XIII. FROM THE BOOK OF AMOS. Thus says the Lord: on account of three crimes of Judah and on account of four I will not turn him back: because they have cast aside the law of the Lord and have not kept his commandments; for their idols, after which their fathers went, have deceived them. And after two verses: Thus says the Lord: on account of three crimes of Israel and on account of four I will not turn him back: because they have sold the just man for silver and the poor man for shoes; who grind the heads of the poor upon the dust of the earth and turn aside the way of the humble; and the son and his father went to a girl, to violate my holy name. And after one verse: And they drank, he says, the wine of the condemned in the house of their god. And a little later: Because thus says the Lord to the house of Israel: seek me and you will live. And after three verses: Seek the Lord and live. And after eight verses: They hated the one who reproves at the gate and they utterly abhorred the one who speaks perfectly. Therefore, because you were plundering the poor and taking away choice booty from him. And after three verses: Because I have known many of your crimes and your strong sins; enemies of the just, taking bribes and oppressing the poor at the gate. And after two verses: Seek good and not evil, that you may live; and the Lord God of hosts will be with you, as you have said. Hate evil and love good and establish justice at the gate; if by chance the Lord of hosts takes pity on the remnants of Joseph.

Commentary

structuretextXIII. DE LIBRO AMOS.

The chapter heading marks a new source, the Book of Amos, following the pattern of earlier chapters in the Speculum.

scripturetextsuper tribus sceleribus Iuda et super quattuor non conuertam eum

This passage loosely adapts Amos 1:3–2:16, but the phrasing 'three crimes' and 'four' is not found in the Vulgate; it may reflect a lost Old Latin version or a paraphrase.

scripturetextuendiderint argento iustum et pauperem pro calciamentis

Echoes Amos 2:6 (Vulgate: 'super vestimentis' for 'pro calciamentis'), but the wording differs, suggesting a non-Vulgate textual tradition.

scripturetextet filius ac pater eius ierunt ad puellam, ut uiolarent nomen sanctum meum

Alludes to Amos 2:7 (Vulgate: 'et filius eius et pater eius ad unam puellam'), but the phrase 'violate my holy name' is an addition not in the Vulgate.

scripturetextuinum damnatorum bibebant in domo dei sui

Refers to Amos 2:8 (Vulgate: 'vinum damnatorum bibebant in domo dei sui'), matching the Vulgate closely.

scripturetextreliquiis Ioseph

The phrase 'remnants of Joseph' is not in the canonical Book of Amos; it may refer to the northern kingdom (Israel) as the house of Joseph, a usage found in some patristic sources.

Open questions · 1

The exact biblical text underlying these quotations is uncertain; the Speculum may use an Old Latin version or a compilation of testimonia rather than the Vulgate.

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Et post uersus L: Qui dormitis in lectis eburneis et lasciuitis in stratis uestris, qui comeditis agnum de grege et uitulum de medio armenti: qui canitis ad uocem psalterii: sicut Dauid putauerunt se habere uasa cantici: bibentes in phialis uinum et optimo unguento delibuti: et nihil patiebantur super contritione Ioseph. Et post aliquantum: Audite hoc, qui conteritis pauperem et deficere facitis egenos terrae dicentes: quando transibit mensis et uenundabimus merces, et sabbatum et aperiemus frumentum: ut minuamus mensuram et augeamus siclum et subponamus stateras dolosas: ut possideamus in argento egenos et pauperes pro calciamentis, et quisquilias frumenti uendamus? i XIIII. DE LIBRO MICHAEAE. Vae qui cogitatis inutile et operamini malum in cubilibus uestris: in luce matutina faciunt illud, quoniam contra deum manus eorum. et concupierunt agros et uiolenter tulerunt et domos rapuerunt: et calumniabantur uirum et domum eius, uirum et hereditatem eius. Et aliquanto post: Audite haec, principes domus Iacob et iudices domus Israhel, qui abominamini iudicium et omnia recta peruertitis. qui aedificatis Sion in sanguinibus et Hierusalem in iniquitate. principes eius in muneribus iudicabant, et sacerdotes eius in mercede docebant, et prophetae eius in pecunia diuinabant: et super dominum requiescebant dicentes: numquid non deus in medio nostrum? non uenient super nos mala.

English

And after verse 50: You who sleep in ivory beds and frolic in your coverlets, who eat the lamb from the flock and the calf from the midst of the herd: who sing to the sound of the psaltery: as David they thought themselves to have vessels of song: drinking wine from bowls and anointed with the finest ointment: and they suffered nothing over the destruction of Joseph. And after a little: Hear this, you who crush the poor and cause the needy of the land to fail, saying: when will the month pass and we will sell our wares, and the Sabbath and we will open the grain: so that we may diminish the measure and increase the shekel and set up deceitful scales: so that we may possess in silver the needy and the poor for sandals, and sell the chaff of the grain? XIV. FROM THE BOOK OF MICAH. Woe to you who think of useless things and work evil in your beds: in the morning light they do it, because their hands are against God. And they coveted fields and violently took them and seized houses: and they slandered a man and his house, a man and his inheritance. And a little after: Hear these things, princes of the house of Jacob and judges of the house of Israel, who abhor judgment and pervert all that is right. Who build Sion in bloodshed and Jerusalem in iniquity. Its princes judged for bribes, and its priests taught for a fee, and its prophets divined for money: and they rested upon the Lord saying: is not God in our midst? will not evils come upon us.

Commentary

scripturetextQui dormitis in lectis eburneis et lasciuitis in stratis uestris

This passage is a composite of prophetic denunciations, likely from Pseudo-Augustine's compilation, echoing themes in Amos and Micah but not a direct biblical quotation.

backgroundtextsicut Dauid putauerunt se habere uasa cantici

The reference to David and 'vessels of song' (uasa cantici) alludes to the biblical king's musical skill, but the phrasing is unusual and may reflect a patristic or apocryphal tradition.

termtextpsalterii

Psalterium here denotes a stringed instrument (psaltery), not the Book of Psalms, consistent with Latin usage in patristic descriptions of musical worship.

structuretextXIIII. DE LIBRO MICHAEAE

This heading marks the start of a new section (XIV) from the Book of Micah, following the pattern of the Speculum's compilation of prophetic oracles against sin.

scripturetextVae qui cogitatis inutile et operamini malum in cubilibus uestris

This opening of the Micah section is not a direct biblical verse but a paraphrase or expansion of Micah's condemnations of social injustice, typical of the Speculum's method.

receptiontextprincipes eius in muneribus iudicabant, et sacerdotes eius in mercede docebant, et prophetae eius in pecunia diuinabant

This triadic critique of corrupt leadership (princes, priests, prophets) echoes patristic moralizing and was influential in medieval reform literature.

Open questions · 2

The phrase 'post uersus L' (after verse 50) is unclear; it may refer to a verse number in a lost biblical manuscript or a section marker in the source text.
The identity of 'Joseph' in 'super contritione Ioseph' is ambiguous; it could refer to the patriarch Joseph or be a symbolic figure for suffering Israel.

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Source

Item aliquanto post: Indicabo tibi, o homo, quid sit bonum et quid dominus quaerat a te: utique facere iudicium et diligere misericordiam et sollicitum ambulare cum deo tuo. Et post III uersus: Adhuc ignis in domo impii, thesauri iniquitatis, et mensura minor irae plena. numquid iustificabo stateram impiam et saccelli pondera dolosa? in quibus diuites eius repleti sunt iniquitate, et habitantes in ea loquebantur mendacium et lingua eorum fraudulenta in ore eorum. Et post XII uersus: Vae mihi, quia factus sum sicut qui colligit in autumno racemos uindemiae. non est botrus ad comedendum. praecocas ficus desiderauit anima mea. periit sanctus de terra et rectus in hominibus non est: omnes in sanguine insidiantur, uir fratrem suum uenatur ad mortem. malum manuum suarum dicunt bonum: princeps postulat et iudex in reddendo est et magnus locutus est desiderium animae suae.

English

A little further on: I will show you, O man, what is good and what the Lord seeks from you: namely, to do justice and to love mercy and to walk attentively with your God. And after three verses: Still there is fire in the house of the impious, treasures of iniquity, and a measure too small, full of wrath. Shall I justify the unjust balance and the deceitful weights of the purse? in which its rich men have been filled with iniquity, and those dwelling in it spoke falsehood, and their tongue was fraudulent in their mouth. And after twelve verses: Woe to me, for I have become like one who gathers the late clusters of the vintage in autumn. There is no grape to eat. My soul desired early figs. The holy man has perished from the earth, and there is no upright man among men: all lie in wait for blood, brother hunts brother to the death. They call the evil of their hands good: the prince demands, and the judge is in the act of giving, and the great man has spoken the desire of his soul.

Commentary

scripturetextIndicabo tibi, o homo, quid sit bonum et quid dominus quaerat a te: utique facere iudicium et diligere misericordiam et sollicitum ambulare cum deo tuo

This passage echoes the prophetic call to justice and mercy, reminiscent of Micah 6:8 and similar exhortations in the Old Testament, though not a direct quotation.

backgroundtextstateram impiam et saccelli pondera dolosa

The imagery of false weights and measures is a common biblical trope for injustice, found in Proverbs 11:1 and Ezekiel 45:10, reflecting moral decay in commerce.

structuretextEt post III uersus ... Et post XII uersus

Augustine marks the progression of the source text by verse intervals, indicating a careful, sequential excerpting from a longer work, likely a prophetic book.

receptiontextVae mihi, quia factus sum sicut qui colligit in autumno racemos uindemiae

The lament of gathering late vintage echoes the voice of a prophet mourning spiritual desolation, a theme Augustine uses to illustrate the fallen state of humanity.

cautiontextprinceps postulat et iudex in reddendo est et magnus locutus est desiderium animae suae

The Latin syntax is ambiguous: 'in reddendo est' may mean 'is in the act of giving' (judgment) or 'is to be rendered', affecting the interpretation of judicial corruption.

Open questions · 2

The source of the quoted passages is not identified; likely from a prophetic book (e.g., Hosea or Amos), but the exact reference is uncertain.
The phrase 'in reddendo est' could be read as a periphrastic future or present continuous, altering the sense of the judge's action.

stoa0040.stoa080.opp-lat1:88 · narrativehigh

Source

XV. DE LIВRO ABBACVC. Contra me factum est iudicium, et contradictio potentior. propter hoc lacerata est lex et non peruenit usque ad finem iudicium: quia impius praeualet 'aduersus iustum, propterea egreditur iudicium peruersum. Et paulo post: Iustus autem in fide sua uiuet. et quomodo uinum potantem decipit, sic erit uir superbus, et non decorabitur. Et post aliquantum: Quid prodest sculptile, quia sculpsit illud fictor suus, conflatile et imaginem falsam, quia sperauit in figmento fictor eius, ut faceret simulacra muta? uae qui dicit ligno: expergiscere: surge, lapidi tacenti: numquid ipse docere poterit? ecce iste coopertus est auro et argento, et omnis spiritus non est in uisceribus eius. dominus autem in templo sancto suo: sileat a facie eius omnis terra. XVI. DE LIBRO SOPHONIAE. Disperdam, inquit, de loco hoc reliquias Bahal et nomina aedituorum cum sacerdotibus: et eos qui adorant super tecta militiam caeli et adorant et iurant in domino et iurant in Melchom: et qui auertuntur de post tergum domini et qui non quaesierunt dominum nec inuestigauerunt eum. silete a facie domini: quia iuxta est dies domini. Et post uersus XVI: Et erit in tempore illo, scrutabor Hierusalem lucernis et uisitabo super uiros defixos in faecibus suis, qui dicunt in cordibus suis: non faciet bene dominus et non faciet male.

English

XV. FROM THE BOOK OF HABAKKUK. Judgment has been rendered against me, and contradiction more powerful. Because of this, the law has been torn and judgment has not reached its end: because the impious prevails against the just, for this reason perverse judgment goes forth. And a little later: But the just man will live by his faith. And as wine deceives the drinker, so will the proud man be, and he will not be adorned. And after some interval: What good is a carved image, because its maker carved it, a molten image and a false likeness, because its maker hoped in his own creation, to make mute simulacra? Woe to him who says to wood: Awake; arise, to silent stone: Can it itself teach? Behold, it is covered with gold and silver, and there is no spirit at all in its entrails. But the Lord is in his holy temple: let every land be silent before his face. XVI. FROM THE BOOK OF ZEPHANIAH. I will destroy, he says, from this place the remnants of Baal and the names of the temple servants with the priests: and those who worship on the rooftops the host of heaven and worship and swear by the Lord and swear by Milcom: and those who turn away from behind the Lord and who have not sought the Lord nor investigated him. Be silent before the face of the Lord: because the day of the Lord is near. And after sixteen verses: And it will be in that time, I will search Jerusalem with lamps and I will visit upon the men fixed in their dregs, who say in their hearts: The Lord will do no good and will do no evil.

Commentary

scripturetextContra me factum est iudicium, et contradictio potentior

This passage conflates and paraphrases Habakkuk 1:3-4, where the prophet complains of injustice and the law being torn.

scripturetextIustus autem in fide sua uiuet

This echoes Habakkuk 2:4, though the Vulgate reads 'iustus autem in fide sua vivet'.

scripturetextQuid prodest sculptile...

This is a free rendering of Habakkuk 2:18-19, criticizing idolatry and the lifelessness of statues.

scripturetextDisperdam... reliquias Bahal et nomina aedituorum cum sacerdotibus

This adapts Zephaniah 1:4-5, where the Lord threatens to destroy the remnants of Baal and the priests.

scripturetextEt erit in tempore illo, scrutabor Hierusalem lucernis

This echoes Zephaniah 1:12, where God searches Jerusalem with lamps, a metaphor for divine judgment.

backgroundtextMelchom

Milcom is the national god of the Ammonites, often associated with child sacrifice; here paired with the Lord in oaths, reflecting syncretism condemned by Zephaniah.

Open questions · 2

The Latin 'contra me factum est iudicium' may reflect a variant reading or paraphrase of Habakkuk; the exact verse is unclear.
The phrase 'post uersus XVI' in the Zephaniah section likely means 'after sixteen verses' but the Vulgate chapter division differs; the reference is approximate.

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Source

Et post uersus XVIII: Conuenite, congregamini, gens non amabilis, priusquam pariat iussio quasi puluerem transeuntem diem, antequam ueniat super uos ira furoris domini, antequam ueniat super uos dies furoris domini. quaerite dominum, omnes mansueti terrae, qui iudicium eius estis operati. quaerite iustum, quaerite mansuetum: si quomodo abscondamini in die furoris domini. Et post aliquantum: Et derelinquam in medio tui populum pauperem et egenum, et sperabunt in nomine domini reliquiae Israhel: non facient iniquitatem, nec loquentur mendacium, et non inuenietur in ore eorum lingua dolosa. XVII. DE LIBRO ZACHARIAE. Cum de uolumine loqueretur, quod uidit in spiritu: Et dixit ad me: haec est maledictio, quae egreditur super faciem omnis terrae: quia omnis fur, sicut ibi scriptum est, iudicabitur, et omnis iurans ex hoc similiter iudicabitur. educam illud, dicit dominus exercituum, et ueniet ad domum furis et ad domum iurantis in nomine meo mendaciter: et commorabitur in medio domus eius et consumet eum et ligna eius et lapides eius. Et post aliquantum: Et factum est uerbum domini'-ad Zachariam dicens: haec ait dominus exercituum dicens: iudicium [uerum iudicate et misericordiam et miserationes facite unusquisque cum fratre suo: et uiduam et pupillum et aduenam et pauperem nolite calumniari, et malum uir fratri suo non cogitet in corde suo.

English

And after verse 18: Assemble, gather together, you unlovable people, before the command brings forth a day that passes like dust, before the wrath of the Lord's fury comes upon you, before the day of the Lord's fury comes upon you. Seek the Lord, all you meek of the earth, who have worked his judgment. Seek the just one, seek the meek one: if somehow you may hide yourselves on the day of the Lord's fury. And after a little: And I will leave in your midst a poor and needy people, and the remnant of Israel will hope in the name of the Lord: they will not commit iniquity, nor speak a lie, and a deceitful tongue will not be found in their mouth. XVII. FROM THE BOOK OF ZECHARIAH. When he was speaking about the scroll which he saw in the spirit: And he said to me: This is the curse which goes out over the face of the whole earth: because every thief, as it is written there, will be judged, and everyone who swears falsely will likewise be judged. I will bring it forth, says the Lord of hosts, and it will come to the house of the thief and to the house of him who swears falsely in my name: and it will dwell in the midst of his house and will consume him and his wood and his stones. And after a little: And the word of the Lord came to Zechariah, saying: Thus says the Lord of hosts: Judge true judgment and show mercy and compassion, each one with his brother: and do not oppress the widow, the orphan, the stranger, and the poor, and let no man think evil of his brother in his heart.

Commentary

scripturetextConuenite, congregamini, gens non amabilis

This passage adapts Habakkuk 2:6-7 (LXX), where the prophet calls the people to assemble before divine judgment. Augustine's version compresses and rephrases the biblical text.

scripturetextEt derelinquam in medio tui populum pauperem et egenum

This echoes Habakkuk 3:12-14 (LXX), describing the remnant that will survive divine wrath. Augustine follows the Septuagint's wording closely.

scripturetexthaec est maledictio, quae egreditur super faciem omnis terrae

This adapts Zechariah 5:3-4, where the flying scroll is interpreted as a curse. Augustine's version expands the original with moralizing additions about thieves and false swearers.

scripturetextiudicium uerum iudicate et misericordiam et miserationes facite

This loosely paraphrases Zechariah 7:9-10, which commands true judgment and mercy. Augustine adds specific injunctions about widows, orphans, and strangers not found in the Masoretic text.

structuretextXVII. DE LIBRO ZACHARIAE

The heading marks a transition from Habakkuk to Zechariah, following the canonical order of the Minor Prophets. This structural cue is typical of Augustine's florilegium format.

cautiontextEt post uersus XVIII

The reference 'after verse 18' is ambiguous; the Vulgate and LXX chapter divisions differ. Augustine may be citing a now-lost versification or a manuscript with non-standard numbering.

Notes · 1

lacunaThe source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.

Open questions · 2

The phrase 'post uersus XVIII' is unclear: it may refer to verse 18 of Habakkuk 2 in the LXX, but the cited material does not correspond exactly to any known versification.
The Zechariah passage conflates elements from chapters 5 and 7, and the source of the added moral injunctions is uncertain.

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Source

Item post aliquantum: Loquimini ueritatem unusquisque cum proximo suo: ueritatem et iudicium pacis iudicate in portis uestris: et unusquisque malum contra amicum suum ne cogitetis in cordibus uestris: et iuramentum mendax ne diligatis. omnia enim haec sunt quae odi, dicit dominus. XVIII. DE LIBRO MALACHIAE. Filius honorat patrem et seruus dominum suum: si ergo pater ego sum, ubi est honor meus? et si dominus ego sum, ubi est timor meus? dicit dominus exercituum. Et paulo post: Ego dedi uos contemptibiles et humiles omnibus populis, sicut non seruastis uias meas et accepistis faciem in lege. numquid non pater unus omnium (nostrum? numquid non deussnun creauit nos? quare ergo despicit unusquisque nostrum fratrem suum, uiolans pactum patrum nostrorum? transgressus est ludas, et abominatio facta est in Israhel et in Hierusalem : quia contaminauit ludas sanctificationem domini, quam dilexit, et habuit filiam dei alieni. disperdat dominus uirum, qui fecerit hoc, magistrum et discipulum de tabernaculis Iacob et offerentem munus domino exercituum. et hoc rursum fecistis: operiebatis lacrimis altare domini, fletu et mugitu, ita ut ultra non respiciam ad sacrificium, nec accipiam placabile quid de manu uestra. et dixistis: quam ob causam? quia dominus testificatus est inter te et uxorem pubertatis tuae, quam tu despexisti: et haec particeps tua et uxor foederis tui.

English

Again after a little: Speak the truth, each one with his neighbor: judge the truth and the judgment of peace in your gates: and let each one not devise evil against his friend in your hearts: and do not love a lying oath. For all these are things which I hate, says the Lord. XVIII. FROM THE BOOK OF MALACHI. A son honors his father and a servant his master: if therefore I am the father, where is my honor? and if I am the master, where is my fear? says the Lord of hosts. And a little later: I made you contemptible and lowly among all peoples, because you did not keep my ways and you accepted a face in the law. Is there not one father of all of us? Did not one God create us? Why then does each one of us despise his brother, violating the covenant of our fathers? Judah has transgressed, and an abomination has been committed in Israel and in Jerusalem: because Judah has polluted the sanctification of the Lord, which he loved, and has taken a daughter of a foreign god. May the Lord destroy the man who has done this, the master and the disciple from the tabernacles of Jacob and the one offering a gift to the Lord of hosts. And this you have done again: you covered the altar of the Lord with tears, with weeping and groaning, so that I no longer look upon the sacrifice, nor accept anything placable from your hand. And you said: for what reason? Because the Lord has testified between you and the wife of your youth, whom you have despised: and she is your partner and the wife of your covenant.

Commentary

structuretextXVIII. DE LIBRO MALACHIAE.

This heading marks the transition from an unidentified prophetic source (likely Zephaniah or a composite) to the book of Malachi, following the compiler's pattern of excerpting sequentially.

scripturetextLoquimini ueritatem ... iudicate in portis uestris

The opening passage echoes Malachi 2:6 and 2:17 (Vulgate), though the wording is adapted; the injunction to speak truth and judge peace in the gates is not a direct quotation but a free compilation.

scripturetextFilius honorat patrem ... ubi est timor meus?

This passage closely follows Malachi 1:6 (Vulgate), where God asks why he is not honored as father and master, a rhetorical reproach of priestly neglect.

scripturetextEgo dedi uos contemptibiles ... accepistis faciem in lege

This adapts Malachi 2:9 (Vulgate), where God declares he made the people lowly because they did not keep his ways and 'accepted a face in the law'—a phrase possibly meaning they showed partiality in legal judgments.

scripturetextdisperdat dominus uirum ... magistrum et discipulum de tabernaculis Iacob

This curse echoes Malachi 2:3 (Vulgate), where God threatens to destroy the man who profanes the sanctification, including master and disciple from Jacob's tents, a reference to corrupt priestly lineages.

scripturetextoperiebatis lacrimis altare domini ... nec accipiam placabile quid

This passage adapts Malachi 2:13-14 (Vulgate), where God rejects sacrifices covered with tears and groaning, because the people have despised their covenant wives, a theme of marital fidelity as a metaphor for covenant loyalty.

Open questions · 3

The source of the first passage (before the Malachi heading) is not identified; it may be from Zephaniah or a composite of prophetic oracles.
The phrase 'accepistis faciem in lege' is ambiguous: it could mean 'you accepted a face (i.e., showed favoritism) in the law' or 'you received a (false) appearance in the law'; the translation 'accepted a face' follows the English draft.
The identity of 'Judah' in the Malachi excerpt is ambiguous: it may refer to the patriarch, the tribe, or the post-exilic province; the context suggests the tribe or people.

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Source

nonne unus fecit, et residuum spiritus eius est? et quid unusquisque quaerit, nisi semen dei? custodite ergo spiritum uestrum: et uxorem adulescentiae tuae noli despicere. cum odio habueris, dimitte, dicit dominus deus Israhel: operiet autem iniquitas uestimentum eius, dicit dominus exercituum. custodite spiritum uestrum, et nolite despicere. laborare fecistis dominum in sermonibus uestris et dixistis: in quo eum fecimus laborare ? in eo cum diceretis: omnis qui facit malum bonus est in conspectu domini et tales ei placent: aut certe ubi est dies iudicii? Et post XV uersus: Et accedam ad uos, inquit, in iudicio et ero testis uelox maleficis et adulteris et periuris et qui calumniantur mercedem mercennarii, uiduas et pupillos et opprimunt peregrinum, nec timuerunt me, dicit dominus exercituum. ego enim dominus et non mutor: et uos filii Iacob non estis consumpti. a diebus enim patrum uestrorum recessistis a legitimis meis et non custodistis. reuertimini ad me, et reuertar ad uos, dicit dominus exercituum. Et post XV uersus: Inualuerunt super me uerba uestra, dicit dominus. et dixistis: quid locuti sumus? dixistis: uanus est qui seruit deo: et quod emolumentum, quia custodiuimus praecepta eius et quia ambulauimus tristes coram domino exercituum? ergo nunc beatos dicimus adrogantes: siquidem aedificati sunt facientes iniquitatem, et temptauerunt deum et salui facti sunt.

English

Did not one make it, and is the rest of his spirit? And what does each one seek, but the seed of God? Therefore guard your spirit: and do not despise the wife of your youth. When you have held her in hatred, dismiss her, says the Lord God of Israel: but iniquity will cover her garment, says the Lord of Hosts. Guard your spirit, and do not despise. You have made the Lord labor with your words, and you said: In what did we make him labor? In that you said: Everyone who does evil is good in the sight of the Lord, and such please him: or certainly, where is the day of judgment? And after fifteen verses: And I will come to you, he says, in judgment and I will be a swift witness against evildoers and adulterers and perjurers and those who defraud the hire of a hired man, widows and orphans, and oppress a stranger, and have not feared me, says the Lord of Hosts. For I am the Lord and I do not change: and you, sons of Jacob, have not been consumed. For from the days of your fathers you have departed from my laws and have not kept them. Return to me, and I will return to you, says the Lord of Hosts. And after fifteen verses: Your words have prevailed over me, says the Lord. And you said: What have we spoken? You said: He who serves God is vain: and what profit is there because we have kept his commandments and because we have walked sadly before the Lord of Hosts? Therefore now we call the arrogant blessed: since those who do iniquity have been built up, and they have tempted God and have been saved.

Commentary

scripturetextnonne unus fecit, et residuum spiritus eius est?

The opening rhetorical question echoes Malachi 2:15 (LXX/Vg), where God asks if he did not create all and if his spirit remains. Augustine adapts the verse to frame a moral exhortation.

scripturetextuxorem adulescentiae tuae noli despicere

This phrase derives from Malachi 2:14-16, which warns against despising the wife of one's youth. Augustine uses it to reinforce marital fidelity within a broader ethical discourse.

structuretextEt post XV uersus

The repeated formula 'Et post XV uersus' indicates that Augustine is excerpting and arranging Malachi passages sequentially, skipping fifteen verses between citations. This reflects a compilation method typical of the Speculum.

termtextsemen dei

'Seed of God' (semen dei) is a rare phrase in Augustine, likely drawn from Malachi 2:15 (LXX: σπέρμα θεοῦ). It metaphorically denotes divine grace or the potential for righteousness implanted in humans.

backgroundtextdominus exercituum

The title 'Lord of Hosts' (dominus exercituum) is a Latin rendering of the Hebrew 'YHWH ṣĕbā'ôt,' common in the prophetic books. Its repeated use here underscores the divine authority in Malachi's oracles.

cautiontextoperiet autem iniquitas uestimentum eius

The clause 'iniquity will cover her garment' is obscure and may reflect a textual corruption or a variant reading in Augustine's source. The sense is unclear: it could mean that iniquity will be exposed or that it will be concealed.

Open questions · 2

The phrase 'operiet autem iniquitas uestimentum eius' is ambiguous: it may mean that iniquity will cover the garment (i.e., be hidden) or that the garment will be covered by iniquity (i.e., be stained). The Latin syntax allows both readings.
The identity of the speaker in the embedded dialogue ('dixistis: in quo eum fecimus laborare?') is unclear; it may represent the people's response to the prophet's accusation.

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Source

tunc locuti sunt timentes deum unusquisque cum proximo suo: et adtendit dominus et audiuit, et scriptus est liber monumenti coram eo timentibus dominum et cogitantibus nomen eius. et erunt mihi, ait dominus exercituum, in die, qua ego facio, in peculium: et parcam eis, sicut parcit uir filio suo seruienti sibi. et conuertimini et uidebitis, quid sit inter iustum et impium et inter seruientem deo et non seruientem ei. Ecce enim dies ueniet succensa quasi caminus, et erunt omnes superbi et omnes facientes iniquitatem stipula: et inflammabit eos dies ueniens, dicit dominus exercituum, quae non relinquet eis radicem et germen. orietur uobis timentibus nomen meum sol iustitiae et sanitas in pennis eius: et egredimini et salietis sicut uituli de armento: et calcabitis impios, cum fuerint cinis sub planta pedum uestrorum in die, qua ego facio, dicit dominus exercituum.

English

Then those who feared God spoke, each one with his neighbor; and the Lord paid attention and heard, and a book of record was written before him for those fearing the Lord and pondering his name. And they will be mine, says the Lord of Hosts, on the day that I act, as a possession; and I will spare them, as a man spares his son who serves him. And turn and see what there is between the just and the unjust, and between one who serves God and one who does not serve him. For behold, the day will come, kindled like a furnace, and all the proud and all who do iniquity will be straw; and the coming day will set them ablaze, says the Lord of Hosts, which will leave them neither root nor shoot. A sun of righteousness and health in its wings will arise for you who fear my name; and go out and leap like calves from the herd; and you will trample the impious, when they have become ash under the soles of your feet on the day that I act, says the Lord of Hosts.

Commentary

scripturetextdies ueniet succensa quasi caminus

The image of a day kindled like a furnace echoes Mal 4:1 (Vg: 'ecce enim dies veniet succensa quasi caminus'), a passage on eschatological judgment. Augustine adapts it as a warning against the proud and unjust.

scripturetextsol iustitiae et sanitas in pennis eius

The 'sun of righteousness' recalls Mal 4:2 (Vg: 'orietur vobis timentibus nomen meum sol iustitiae et sanitas in pennis eius'), continuing the Malachi allusion. Augustine uses it to promise salvation for the faithful.

termtextliber monumenti

'Liber monumenti' (book of record) likely refers to a heavenly book of deeds, a motif in Jewish apocalyptic (e.g., 1 Enoch) and early Christian thought. Augustine presents it as a divine witness to the faithful.

backgroundtextcalcabitis impios, cum fuerint cinis sub planta pedum uestrorum

The image of trampling the impious as ash underfoot reflects a triumphalist eschatology, common in late antique Christian polemic against pagans and heretics, emphasizing divine victory over evil.

structuretextet conuertimini et uidebitis

This phrase marks a shift from divine promise to exhortation, calling the audience to moral discernment between just and unjust, a rhetorical device typical of prophetic discourse in the Speculum.

receptiontextSpeculum

This passage, with its dense Malachi citations, was likely used in medieval monastic education as a moral exemplum, reinforcing the Speculum's purpose as a mirror of scriptural ethics.

Open questions · 2

The identity of 'the Lord of Hosts' as a distinct speaker from the preceding divine voice is unclear; Augustine may be conflating prophetic voices.
The phrase 'in die, qua ego facio' is ambiguous: it could refer to a specific eschatological day of judgment or a general divine act.

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Source

XVIIII. DE LIBRO ESAIAE PROPHETAE. Lauamini, mundi estote. auferte malum cogitationum uestrarum ab oculis meis: quiescite agere peruerse, discite benefacere: quaerite iudicium, subuenite oppresso, iudicate pupillo, defendite uiduam. et uenite et arguite me, dicit dominus. Et post VIII uersus: Argentum tuumuersum est in scoriam: uinum tuum mixtum aqua. principes tui socii furum: omnes diligunt munera, secuntur retributiones: pupillo non iudicant, et causa uiduae non ingreditur ad eos. Et paulo post: Domus Iacob, uenite, ambulemus in lumine domini. proiecisti enim populum, domum Iacob: quia repleti sunt ut olim, et augures habuerunt ut Philistim, et pueris alienis adhaeserunt. Et post III uersus: Repleta est terra eius idolis: opus manuum suarum adorauerunt, quod fecerunt digiti eorum. Et post V uersus: Quia dies domini exercituum super omnem superbum et excelsum et super omnem adrogantem: et humiliabitur. Et paulo post: Populum meum exactores sui spoliauerunt, et mulieres dominatae sunt eius. popule meus, qui beatum te dicunt, ipsi te decipiunt, et uiam gressuum tuorum dissipant. Et post IIII uersus: Vos enim depasti estis uineam meam, rapina pauperis in domo uestra. quare adteritis populum meum et facies pauperum commolitis, dicit dominus exercituum?

English

XIX. From the Book of the Prophet Isaiah. Wash yourselves, be clean. Remove the evil of your thoughts from my eyes: cease acting perversely, learn to do good: seek justice, assist the oppressed, judge for the orphan, defend the widow. And come and accuse me, says the Lord. And after eight verses: Your silver has turned into dross: your wine mixed with water. Your princes are companions of thieves: all love gifts, pursue rewards: they do not judge for the orphan, and the cause of the widow does not come before them. And a little later: House of Jacob, come, let us walk in the light of the Lord. For you have cast off the people, house of Jacob: because they have become filled as of old, and have had soothsayers like the Philistines, and have clung to foreign children. And after three verses: His land is filled with idols: they have worshipped the work of their own hands, which their fingers have made. And after five verses: Because the day of the Lord of hosts is over every proud and lofty one and over every arrogant one: and he will be humbled. And a little later: My people, their own exactors have plundered them, and women have ruled over them. My people, those who call you blessed, they themselves deceive you, and they disrupt the path of your steps. And after four verses: For you have devoured my vineyard, the plunder of the poor is in your house. Why do you crush my people and grind down the faces of the poor, says the Lord of hosts?

Commentary

scripturetextLauamini, mundi estote...

The opening exhortation is a free adaptation of Isaiah 1:16, which in the Vulgate reads 'Lauamini, mundi estote' but the following clauses are not a direct quotation.

scripturetextArgentum tuum uersum est in scoriam...

This passage echoes Isaiah 1:22-23, where silver turned to dross and wine mixed with water symbolize corruption. The Vulgate has 'argentum tuum uersum est in scoriam' and 'uinum tuum mixtum aqua'.

scripturetextDomus Iacob, uenite, ambulemus in lumine domini...

This is a paraphrase of Isaiah 2:5-6, where the 'house of Jacob' is called to walk in the light. The Vulgate reads 'Domus Iacob, uenite, ambulemus in lumine domini'.

scripturetextRepleta est terra eius idolis...

This echoes Isaiah 2:8, where the land is filled with idols made by human hands. The Vulgate has 'Repleta est terra eius idolis' and 'opus manuum suarum adorauerunt'.

scripturetextQuia dies domini exercituum super omnem superbum...

This is a loose citation of Isaiah 2:12, referring to the day of the Lord of hosts against the proud. The Vulgate reads 'Quia dies domini exercituum super omnem superbum'.

scripturetextVos enim depasti estis uineam meam...

This echoes Isaiah 3:14-15, where the people have devoured the vineyard and crushed the poor. The Vulgate has 'Vos enim depasti estis uineam meam' and 'rapina pauperis in domo uestra'.

Open questions · 1

The Latin text is a compilation of paraphrased or loosely cited passages from Isaiah, not a direct continuous quotation. The verse numbers (e.g., 'post VIII uersus') are editorial markers, not part of the biblical text.

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Source

et dixit dominus: pro eo quod eleuatae sunt filiae Sion et ambulauerunt extento collo et nutibus oculorum ibant et plaudebant, ambulabant et in pedibus suis conposito gradu incedebant. Et paulo post: Vae qui coniungitis domum ad domum et agrum ad agrum copulatis usque ad extremum loci: numquid habitabitis soli uos in medio terrae? in auribus meis sunt haec domini exercituum. Et post III uersus: Vae qui consurgitis mane ad ebrietatem sectandam et potandum usque ad uesperam, ut uino aestuetis cithara et lyra et tympanum et tibia et uinum in conuiuiis uestris: et opus domini non respicitis, nec opera manuum eius consideratis. Et post uersus XVII: Vae qui dicitis malum bonum et bonum malum: ponentes tenebras lucem et lucem tenebras: ponentes amarum in dulce et dulce in amarum. uae qui sapientes estis in oculis uestris et coram uobismet ipsis prudentes. uae qui potentes estis ad bibendum uinum et uiri fortes ad miscendam ebrietatem. qui iustificatis impium pro muneribus, et iustitiam iusti auferetis ab eo. Et aliquanto post: Vae qui condunt leges iniquas et scripserunt, ut opprimerent in iudicio pauperes et uim facerent causae humilium populi mei, ut essent uiduae praeda eorum, et pupillos diriperent.

English

And the Lord said: Because the daughters of Zion have lifted themselves up and walked with outstretched neck and with nods of the eyes they went and clapped, they walked and stepped with measured gait on their feet. And a little later: Woe to you who join house to house and couple field to field to the very end of the place: will you dwell alone in the midst of the earth? These words of the Lord of Hosts are in my ears. And after three verses: Woe to you who rise in the morning to pursue drunkenness and to drink until evening, so that you seethe with wine, with cithara and lyre and timbrel and flute and wine at your feasts: and you do not regard the work of the Lord, nor consider the works of his hands. And after seventeen verses: Woe to you who call evil good and good evil: setting darkness as light and light as darkness: setting bitter as sweet and sweet as bitter. Woe to you who are wise in your own eyes and prudent before yourselves. Woe to you who are mighty at drinking wine and strong men at mixing drunkenness. Who justify the impious for bribes, and take away the justice of the just from him. And somewhat later: Woe to you who frame unjust laws and have written them, so as to oppress the poor in judgment and to do violence to the cause of the humble of my people, so that widows become their prey, and they plunder orphans.

Commentary

scripturetextet dixit dominus: pro eo quod eleuatae sunt filiae Sion

This passage echoes Isaiah 3:16-17 (LXX), where the pride and adornment of the daughters of Zion are condemned. Augustine adapts the prophetic voice to moral censure.

scripturetextVae qui coniungitis domum ad domum et agrum ad agrum

The woe against joining house to house and field to field recalls Isaiah 5:8, where accumulation of property is denounced. Augustine uses it to critique greed.

scripturetextVae qui consurgitis mane ad ebrietatem sectandam

The woe against morning drunkenness and feasting with musical instruments echoes Isaiah 5:11-12 (LXX), where revelry is condemned as neglect of God's work.

scripturetextVae qui dicitis malum bonum et bonum malum

The woe against inverting moral categories (evil/good, darkness/light) is drawn from Isaiah 5:20 (LXX), a passage on moral confusion and corruption.

scripturetextVae qui condunt leges iniquas

The woe against framing unjust laws to oppress the poor and plunder widows and orphans is based on Isaiah 10:3-4 (LXX), condemning legal corruption.

structuretextEt paulo post... Et post III uersus... Et post uersus XVII... Et aliquanto post

Augustine structures this passage as a series of prophetic woes from Isaiah, linked by transitional phrases indicating omitted verses, creating a catena of moral denunciations.

Open questions · 1

The Latin text does not specify which version of Isaiah Augustine used; the echoes align with the Septuagint (LXX) but may reflect Old Latin translations. The phrase 'post III uersus' and 'post uersus XVII' indicate omitted material, but the exact verse numbering is uncertain.

stoa0040.stoa080.opp-lat1:95 · narrativemedium

Source

Et post paululum: Requiescet super eum spiritus domini, spiritus sapientiae et intellectus, spiritus consilii et fortitudinis, spiritus scientiae et pietatis, et replebit eum spiritus timoris domini. non secundum uisionem oculorum iudicabit, neque secundum auditum aurium arguet: sed iudicabit in iustitia pauperes et arguet in aequitate pro mansuetis terrae: et percutiet terram uirga oris sui et spiritu labiorum suorum interficiet impium. et erit iustitia cingulum lumborum eius et fides cinctorium renum eius. Et post uersus LX: Ecce deus saluator meus, fiducialiter agam et non timebo. quia fortitudo mea et laus mea . dominus deus, et factus est mihi in salutem. haurietis aquas in gaudio de fontibus saluatoris: et dicetis in illa die: confitemini domino et inuocate nomen eius, notas facite in populis adinuentiones eius, mementote quoniam excelsum est nomen eius. cantate domino, quoniam magnifice fecit, adnuntiate hoc in uniuersa terra. exulta et lauda, habitatio Sion: quia magnus in medio tui sanctus Israhel. Et post XL uersus: Et quiescere faciam superbiam infidelium et adrogantiam fortium humiliabo. Item post aliquantum: Dicit dominus deus Israhel: in die illa inclinabitur homo ad factorem suum, et oculi eius ad sanctum Israhel respicient: et non inclinabitur ad altaria, quae fecerunt manus eius: et quae operati sunt digiti eius non respiciet, lucos et delubra.

English

And after a little while: 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. He shall not judge according to the vision of the eyes, nor shall he reprove according to the hearing of the ears: but he shall judge the poor in justice and shall reprove in equity for the meek of the earth: and he shall strike the earth with the rod of his mouth and with the breath of his lips he shall slay the impious. And justice shall be the girdle of his loins and faith the cincture of his reins. And after sixty verses: Behold, God my savior, I shall act confidently and shall not fear. Because my strength and my praise is the Lord God, and he has become salvation for me. You shall draw waters in joy from the fountains of the savior: and you shall say on that day: Confess to the Lord and invoke his name, make known among the peoples his inventions, remember that his name is exalted. Sing to the Lord, because he has done magnificently, proclaim this in the whole earth. Rejoice and praise, O habitation of Zion: because the holy one of Israel is great in your midst. And after forty verses: And I shall cause the pride of the unbelievers to rest and I shall humble the arrogance of the strong. Likewise after some time: The Lord God of Israel says: on that day man shall bow down to his maker, and his eyes shall look to the holy one of Israel: and he shall not bow down to altars which his hands have made: and what his fingers have wrought he shall not regard, nor groves and shrines.

Commentary

scripturetextspiritus domini ... spiritus sapientiae et intellectus ...

The sevenfold spirit list echoes Isaiah 11:2-3 LXX and the Vulgate, but the sequence (wisdom, understanding, counsel, fortitude, knowledge, piety, fear of the Lord) is a patristic expansion, not a direct biblical citation.

scripturetextpercutiet terram uirga oris sui et spiritu labiorum suorum interficiet impium

This phrase is not a direct biblical verse but a paraphrase of prophetic imagery (cf. Isaiah 11:4; Hosea 6:5). Augustine likely adapts a lost or apocryphal source.

scripturetextEcce deus saluator meus ... haurietis aquas in gaudio de fontibus saluatoris

The 'fountains of the savior' and the call to confess and invoke the Lord echo Psalm 68:26 and Isaiah 12:3, but the exact wording is not scriptural; it may derive from a liturgical or apocryphal text.

scripturetextDicit dominus deus Israhel: in die illa inclinabitur homo ad factorem suum

This passage resembles Isaiah 2:18-20 LXX, which condemns idolatry and predicts a return to the worship of the true God. Augustine likely quotes a version of the Septuagint or a Latin translation thereof.

structuretextEt post uersus LX ... Et post XL uersus ... Item post aliquantum

These temporal markers indicate that Augustine is excerpting from a longer source, probably a prophetic book or a collection of testimonia, and that the original had verse numbering or section divisions.

cautiontextnon secundum uisionem oculorum iudicabit ... sed iudicabit in iustitia pauperes

The Latin text may be corrupt: 'iudicabit in iustitia pauperes' is grammatically ambiguous (pauperes could be accusative or nominative). The English draft takes it as accusative ('judge the poor'), but a nominative reading ('the poor will judge') is possible.

Open questions · 3

The source of the sevenfold spirit list is uncertain; it may be a patristic expansion or a lost apocryphon.
The phrase 'percutiet terram uirga oris sui' is not a direct biblical citation; its origin is unclear.
The grammatical role of 'pauperes' in 'iudicabit in iustitia pauperes' is ambiguous.

stoa0040.stoa080.opp-lat1:96 · narrativemedium

Source

Et post aliquantum: Vocabit, inquit, dominus deus exercituum in die illa ad fletum et ad planctum et ad caluitium et ad cingulum sacci. et ecce gaudium et laetitia occidere uitulos et iugulare arietes, comedere carnes et bibere uinum. comedamus et bibamus: cras enim moriemur. et reuelata sunt in auribus meis domini exercituum: si dimittetur haec iniquitas uobis, donec moriamini, dicit dominus - deus exercituum. Item post aliquantum: Aperite portas, et ingrediatur gens iusta custodiens ueritatem. uetus error abiit: seruabis pacem, pacem, quia in te sperauimus: sperantes in domino in saeculis aeternis, in domino deo forti in perpetuum. Et post VI uersus: In semita iudiciorum tuorum, domine, sustinuimus te: nomen tuum et memoriale tuum in desiderio animae. anima mea desiderauit te in nocte: sed et spiritu meo in praecordiis meis de mane uigilabo ad te. cum feceris iudicia tua in terra, iustitiam discent habitatores orbis. misereamur impio, et non discet facere iustitiam. in terra sanctorum inique gessit et non uidebit gloriam domini. Et post aliquantum: Defecit qui praeualebat, consummatus est inlusor, et succisi sunt omnes qui uigilabant super iniquitatem, qui peccare faciebant homines in uerbo. Et post X uersus: Vae, filii desertores, dicit dominus, ut faceretis consilium et non ex me, et ordiremini telam et non per spiritum meum, ut adderetur peccatum super peccatum.

English

And after a little while: The Lord God of hosts shall call, he says, on that day to weeping and to lamentation and to baldness and to the girding of sackcloth. And behold joy and gladness to kill calves and to slaughter rams, to eat meats and to drink wine. Let us eat and drink: for tomorrow we die. And it was revealed in my ears of the Lord of hosts: if this iniquity shall be forgiven you, until you die, says the Lord—God of hosts. Again after a little while: Open the gates, and let the just people enter, keeping the truth. The old error has departed: you will keep peace, peace, because we have hoped in you: hoping in the Lord in eternal ages, in the strong Lord God forever. And after six verses: In the path of your judgments, O Lord, we have waited for you: your name and your memorial in the desire of the soul. My soul desired you in the night: but also with my spirit in my heart I will keep watch for you from the morning. When you have executed your judgments on earth, the inhabitants of the world will learn justice. Let us have mercy on the impious, and he will not learn to do justice. In the land of the saints he has acted wickedly and will not see the glory of the Lord. And after a little while: He who prevailed has failed, the mocker has been finished off, and all who watched over iniquity, who made men sin in word, have been cut down. And after ten verses: Woe, deserting sons, says the Lord, that you would make a plan and not from me, and would weave a web and not through my spirit, so that sin would be added upon sin.

Commentary

scripturetextEt post aliquantum: Vocabit, inquit, dominus deus exercituum in die illa ad fletum et ad planctum et ad caluitium et ad cingulum sacci.

This passage echoes the prophetic tone of the Old Testament, particularly the book of Joel (2:12-13) and Jeremiah, where God calls to mourning and repentance. The specific phrase 'ad caluitium et ad cingulum sacci' (to baldness and to the girding of sackcloth) is a reference to ancient mourning practices.

scripturetextAperite portas, et ingrediatur gens iusta custodiens ueritatem.

This verse echoes Psalm 118 (119):19-20, which speaks of opening gates for the righteous. The phrase 'gens iusta custodiens ueritatem' (just people keeping the truth) is a common biblical motif for the faithful community.

scripturetextIn semita iudiciorum tuorum, domine, sustinuimus te: nomen tuum et memoriale tuum in desiderio animae.

This passage is reminiscent of Psalm 17 (18):6-7, where the psalmist waits for God's judgments. The phrase 'in semita iudiciorum tuorum' (in the path of your judgments) is a direct biblical allusion.

scripturetextVae, filii desertores, dicit dominus, ut faceretis consilium et non ex me, et ordiremini telam et non per spiritum meum, ut adderetur peccatum super peccatum.

This verse echoes the prophetic rebukes in Isaiah and Jeremiah, where God condemns those who act without divine guidance. The phrase 'filii desertores' (deserting sons) is a biblical trope for apostasy.

structuretextEt post aliquantum... Item post aliquantum... Et post VI uersus... Et post X uersus

The repeated phrase 'Et post aliquantum' (And after a little while) and the specific verse counts ('post VI uersus', 'post X uersus') indicate that Augustine is excerpting a longer source, likely a prophetic book, and structuring his argument by sequential quotations.

backgroundtextad caluitium et ad cingulum sacci

Baldness (calvitium) and sackcloth (cingulum sacci) were traditional signs of mourning and penance in ancient Israel and early Christianity, often associated with prophetic calls to repentance.

Open questions · 1

The source of the quotations is not explicitly identified; they may be from a lost or composite prophetic text, possibly from the Old Testament or a pseudepigraphal work. The reading assumes they are biblical allusions, but the exact book is uncertain.

stoa0040.stoa080.opp-lat1:97 · narrativemedium

Source

Et paulo post: Haec dicit dominus deus sanctus Israhel: si reuertamini et quiescatis, salui eritis: in silentio et in spe erit fortitudo uestra: et noluistis. Et post XX uersus: Contaminabis laminas sculptilium argenti tui et uestimentum conflatilis auri tui, et disperges ea sicut inmunditiam menstruatae. Et post aliquantum: Conuertimini, sicut in profundum recesseratis, filii Israhel. in die enim illa abiciet uir idola argenti sui et idola auri sui, quae fecerunt uobis manus uestrae in peccatum. Item post aliquantum: Et erit fides in temporibus tuis: diuitiae salutis sapientia et scientia: timor domini ipse thesaurus eius. Et paulo post: Quis poterit habitare de uobis cum igne deuorante? quis habitabit ex uobis cum ardoribus sempiternis? qui ambulat in iustitiis et loquitur ueritatem, qui proicit auaritiam ex calumnia et excutit manus suas ab omni munere, qui obturat aures suas, ne audiat sanguinem, et claudit oculos suos, ne uideat omne malum. iste in excelsis habitabit, munimenta saxorum sublimitas eius. panis ei datus est, et aquae eius fideles sunt. Et aliquanto post: Memento horum, Iacob et Israhel, quoniam seruus meus es tu: formaui te, seruus meus es tu, Israhel, non obliuisceris mei. deleui ut nubem iniquitates tuas et quasi nebulam peccata tua: reuertere ad me, quoniam redemi te. Item post aliquantum: Mementote istud et confundamini: redite, praeuaricatores, ad cor.

English

And a little later: Thus says the Lord God, the holy one of Israel: If you return and be still, you will be safe; in silence and in hope will be your strength, and you were unwilling. And after twenty verses: You will defile the plates of your silver graven images and the garment of your molten gold, and you will scatter them like the uncleanness of a menstruating woman. And after a while: Return, as you had withdrawn into the depths, O sons of Israel. For on that day a man will cast away the idols of his silver and the idols of his gold, which your hands have made for you into sin. Likewise after a while: And there will be faith in your times; the riches of salvation are wisdom and knowledge; the fear of the Lord is itself his treasure. And a little later: Who among you will be able to dwell with devouring fire? Who among you will dwell with everlasting burnings? He who walks in righteousness and speaks truth, who casts away avarice from calumny and shakes his hands free from every bribe, who stops his ears so as not to hear of bloodshed and closes his eyes so as not to see any evil. That one will dwell in the heights; the fortifications of rocks are his high place. Bread is given to him, and his waters are faithful. And after some time: Remember these things, Jacob and Israel, for you are my servant; I formed you, you are my servant, O Israel, you will not forget me. I have wiped away your iniquities like a cloud and your sins like a mist; return to me, for I have redeemed you. Likewise after a while: Remember this and be confounded; return, O transgressors, to your heart.

Commentary

scripturetextHaec dicit dominus deus sanctus Israhel

The opening formula echoes prophetic oracles, but the exact source is unidentified; possibly a lost or composite text from the Old Testament pseudepigrapha.

backgroundbackgroundContaminabis laminas sculptilium argenti tui et uestimentum conflatilis auri tui

The imagery of defiling idols and gold garments reflects late antique Christian polemic against pagan cultic objects, common in Augustine's milieu.

structuretextEt post XX uersus

The phrase 'after twenty verses' indicates that Augustine is excerpting from a longer source, likely a prophetic book, but the exact reference is not given.

termtextinmunditiam menstruatae

The comparison to menstrual impurity is a strong rhetorical device, drawing on Levitical purity laws to emphasize the defilement of idolatry.

receptionbackgroundMemento horum, Iacob et Israhel

The address to 'Jacob and Israel' as a single entity reflects a common patristic typology where Jacob represents the patriarch and Israel the people, used in exhortations to repentance.

cautiontextEt post XX uersus

The number 'twenty' may be approximate or symbolic; the source text is not identified, so the exact verse count cannot be verified.

Open questions · 2

The source of the prophetic quotations is not identified; they may be from a lost apocryphon or a composite of biblical passages.
The phrase 'post XX uersus' may be a scribal approximation rather than an exact count.

stoa0040.stoa080.opp-lat1:98 · narrativemedium

Source

recordamini prioris saeculi: quoniam ego deus, et non est ultra deus, nec est similis mei. Et aliquanto post: Quis ambulauit in tenebris, et non est lumen ei? speret in nomine domini et innitatur super deum suum. Item post aliquantum: Audite me, qui scitis iustum, populus, lex mea in corde eorum. nolite timere obprobria hominum, et blasphemias eorum ne timeatis. sicut enim uestimentum, sic comedet eos uermis: et sicut lanam, sic deuorabit eos tinea: salus autem mea in sempiternum erit et iustitia mea in generationes generationum. Et post aliquantum: Quaerite dominum, dum inueniri potest: inuocate eum, dum prope est. derelinquat impius uiam suam et uir iniquus cogitationes suas et reuertatur ad dominum, et miserebitur eius, et ad deum nostrum: quoniam multus est ad ignoscendum. Et post uersus XX: Haec dicit dominus: custodite iudicium et facite iustitiam: quia iuxta est salus mea ut ueniat, et iustitia mea ut reueletur. beatus uir, qui facit hoc, et filius hominis, qui adprehendit istud: custodiens sabbatum ne polluat illud, custodiens manus suas ne faciat omne malum. Et post non multum: Qui consolamini in diis subter omne lignum frondosum, immolantes paruulos in torrentibus, subter inminentes petras. in partibus torrentis pars tua. haec est sors tua: et ipsis obtulisti libamen, obtulisti sacrificium. numquid super his non indignabor?

English

Recall the former age: for I am God, and there is no God beyond, nor is there any like me. And a little later: Who walked in darkness, and has no light? Let him hope in the name of the Lord and lean upon his God. Again after a while: Hear me, you who know what is just, O people; my law is in their heart. Do not fear the reproaches of men, and do not fear their blasphemies. For just as a garment, so the worm will consume them; and just as wool, so the moth will devour them: but my salvation will be forever, and my justice for generations of generations. And after a while: Seek the Lord while he can be found; call upon him while he is near. Let the impious man abandon his way and the wicked man his thoughts, and let him return to the Lord, and he will have mercy on him, and to our God: for he is great in forgiving. And after twenty verses: Thus says the Lord: Keep judgment and do justice, because my salvation is near to come, and my justice to be revealed. Blessed is the man who does this, and the son of man who grasps this: keeping the sabbath so as not to pollute it, keeping his hands so as not to do any evil. And after not much: You who take comfort in gods under every leafy tree, sacrificing little ones in the torrents, under overhanging rocks. In the parts of the torrent is your portion. This is your lot: and to them you have offered a libation, you have offered a sacrifice. Shall I not be indignant at these things?

Commentary

scripturetextrecordamini prioris saeculi

The opening phrase echoes a prophetic call to remember a former age, possibly from a lost or apocryphal source, as no direct biblical parallel is identified.

scripturetextQuis ambulauit in tenebris

This rhetorical question resembles prophetic language (cf. Isaiah 9:2) but is not a direct quotation; it may derive from a non-canonical prophetic book.

scripturetextsicut enim uestimentum, sic comedet eos uermis

The simile of worm and moth consuming garments and wool echoes biblical imagery of divine judgment (cf. Isaiah 51:8; Job 13:28), but the exact phrasing is not scriptural.

scripturetextcustodite iudicium et facite iustitiam

This exhortation to keep judgment and do justice recalls prophetic calls to righteousness (cf. Jeremiah 22:3, 29), but the specific wording is unattested in the canonical Bible.

backgroundtextimmolantes paruulos in torrentibus

The accusation of child sacrifice under leafy trees and overhanging rocks reflects polemic against pagan practices, possibly alluding to Carthaginian or Canaanite rites, but the source is uncertain.

structuretextEt post uersus XX

The repeated formula 'Et post aliquantum' and 'Et post uersus XX' structures the passage as a catena of prophetic excerpts, typical of Augustine's method in the Speculum.

Open questions · 2

The Latin text presents a series of prophetic-sounding quotations, but their exact biblical or apocryphal sources are not identified; the passage may compile excerpts from lost or pseudepigraphal works.
The phrase 'derelinquat impius uiam suam' could be read as a conditional or imperative; the translation adopts the imperative sense.

stoa0040.stoa080.opp-lat1:99 · narrativehigh

Source

Item post aliquantum: Me etenim de die in diem quaerunt et scire uias meas uolunt, quasi gens, quae iustitiam fecerit et quae iudicium dei sui non dereliquerit. rogant me iudicia iustitiae: adpropinquare deo uolunt. quare ieiunauimus, et non aspexisti? humiliauimus animam nostram, et nescisti? ecce in die ieiunii uestri inuenietur uoluntas uestra, et omnes debitores uestros repetitis. ecce ad lites et ad contentiones-ieiunatis et percutitis pugno impie. nolite ieiunare sicut usque ad hanc diem, ut audiatur in excelso clamor uester. numquid tale est ieiunium, quod elegi, per diem adfligere hominem animam suam? numquid contorquere quasi circulum caput suum et saccum et cinerem sternere? numquid istud uocabis ieiunium et diem acceptabilem domino? nonne hoc est magis ieiunium quod elegi? dissolue colligationes impietatis, solue fasciculos deprimentes. dimitte eos qui confracti sunt liberos: et omne onus disrumpe. frange esurienti panem tuum et egenos uagosque induc in domum tuam: cum uideris nudum, uesti eum, et carnem tuam ne despexeris. Et post IIII uersus: Si abstuleris de medio tui catenam et desieris digitum extendere et loqui quod non prodest: cum effuderis esurienti animam tuam et animam adflictam repleueris, orietur in tenebris lux tua, et tenebrae tuae erunt sicut meridies. et requiem tibi dabit dominus semper.

English

Again after a little: For they seek me from day to day and wish to know my ways, like a people who have done justice and have not abandoned the judgment of their God. They ask me for judgments of justice: they wish to approach God. Why have we fasted, and you did not look? We have humbled our soul, and you did not know? Behold, on the day of your fast your will shall be found, and you demand back all your debtors. Behold, you fast for quarrels and contentions, and you strike impiously with the fist. Do not fast as you have done up to this day, so that your cry may be heard on high. Is that the fast which I have chosen, to afflict a man’s soul for a day? Is it to twist his head like a wheel and to spread out sackcloth and ashes? Do you call that a fast and a day acceptable to the Lord? Is this not rather the fast which I have chosen? Loosen the bonds of impiety, untie the oppressive bundles. Set free those who are broken, and break every burden. Break your bread for the hungry, and lead the needy and the wandering into your house: when you see a naked man, clothe him, and do not despise your own flesh. And after four verses: If you remove the chain from your midst and cease to stretch out your finger and speak what is useless: when you have poured out your soul to the hungry and filled the afflicted soul, your light will arise in the darkness, and your darkness will be like midday. And the Lord will give you rest always.

Commentary

structuretextItem post aliquantum

This phrase marks a new section within the divine speech, continuing the sequence of oracular pronouncements that began in the previous passage.

scripturetextMe etenim de die in diem quaerunt et scire uias meas uolunt

This passage echoes the prophetic tone of the Old Testament, particularly the book of Isaiah, where God reproaches Israel for empty ritualism.

backgroundtextieiunium

The critique of fasting as mere external observance reflects a common theme in early Christian ascetic literature, contrasting true interior penance with ritualistic practice.

termtextdissolue colligationes impietatis

The phrase 'loosen the bonds of impiety' uses legal and physical imagery to urge release from sinful obligations, a metaphor found in patristic exegesis of sin as bondage.

paralleltextorietur in tenebris lux tua

The promise that 'your light will arise in the darkness' parallels Matthew 6:22 and the Johannine light imagery, but here it is tied to almsgiving and compassion.

receptiontextet requiem tibi dabit dominus semper

The concluding promise of perpetual rest echoes the beatific rest discussed in Augustine's later works, such as De Civitate Dei, where true peace is eschatological.

Open questions · 2

The Latin 'Item post aliquantum' is ambiguous as to whether it refers to a short interval in the original source or a brief textual excerpt; the translation 'again after a little' is followed.
The phrase 'numquid contorquere quasi circulum caput suum' may describe a specific ascetic practice (perhaps head-twisting or a circular posture) whose exact nature is uncertain.

stoa0040.stoa080.opp-lat1:100 · narrativemedium

Source

Et post multa: Populus, qui ad iracundiam prouocat me ante faciem meam semper: qui immolant in hortis et sacrificant super lateres: qui habitant in sepulchris et in delubris idolorum dormiunt. Et post II uersus: Qui dicunt: recede a me, non adpropinques mihi, quia inmundus es. isti fumus erunt in furore meo, ignis ardens tota die. ecce scriptum est coram me: non tacebo, sed reddam et retribuam in sinu eorum iniquitates uestras et iniquitates patrum uestrorum simul, dicit dominus. qui sacrificauerunt super montes et super colles exprobrauerunt mihi, et remetiar opus eorum primum in sinus eorum. Et post X uersus: Et uos, inquit, qui dereliquistis dominum, qui obliti estis montem sanctum meum, qui ponitis fortunae mensam et libatis super eam: numerabo uos in gladio, et omnes in caede corruetis: pro eo quod uocaui et non respondistis, locutus sum et non adtendistis: et faciebatis malum in oculis meis et quae nolui elegistis. Et paulo post: Haec dicit dominus: caelum sedes mea et terra scabellum pedum meorum. quae ista domus, quam aedificabitis mihi ? et quis iste locus quietis meae? omnia haec manus mea fecit, et facta sunt uniuersa ista, dicit dominus. ad quem autem respiciam, nisi ad pauperculum et contritum spiritu et trementem sermones meos?

English

And after many things: The people who always provoke me to anger before my face: who sacrifice in gardens and offer on bricks: who dwell in tombs and sleep in the shrines of idols. And after two verses: Who say: depart from me, do not approach me, for you are unclean. These will be smoke in my fury, a burning fire all day long. Behold, it is written before me: I will not be silent, but I will repay and recompense into their bosoms your iniquities and the iniquities of your fathers together, says the Lord. Those who sacrificed on mountains and on hills reproached me, and I will measure back their first work into their bosoms. And after ten verses: And you, he says, who have abandoned the Lord, who have forgotten my holy mountain, who set a table for fortune and pour libations upon it: I will number you with the sword, and you will all fall in slaughter: because I called and you did not answer, I spoke and you did not heed: and you did evil in my eyes and chose what I did not will. And a little later: Thus says the Lord: heaven is my seat and earth the footstool of my feet. What is this house that you will build for me? And what is this place of my rest? All these things my hand has made, and all these things have been made, says the Lord. To whom then shall I look, except to the poor one and the one crushed in spirit and trembling at my words?

Commentary

scripturetextEt post multa

The passage strings together several Old Testament prophetic oracles, likely from Jeremiah or a related prophetic book, though the exact source is not identified in the text.

backgroundbackgroundqui immolant in hortis et sacrificant super lateres

Sacrifices in gardens and on bricks may reflect syncretistic or non-orthodox cultic practices condemned by prophetic literature, possibly associated with pagan or heretical groups in late antique North Africa.

termglossaryfortunae mensam

The phrase 'table for fortune' likely refers to a pagan practice of setting a table for the goddess Fortuna, condemned as idolatry in Christian polemic.

structuretextEt post multa

The passage is a catena of prophetic quotations, each introduced by a formula such as 'Et post multa' or 'Et post II uersus', indicating a compilation of scriptural testimonia.

receptionbackgroundSpeculum

This work, attributed to Augustine, is a florilegium of biblical passages on moral and doctrinal themes, used in catechetical or homiletic contexts.

cautiontextEt post multa

The exact biblical sources of the quotations are not given, and the phrase 'Et post multa' may indicate omitted verses, making the original context uncertain.

Open questions · 1

The specific biblical books and verses quoted are not identified; the phrase 'Et post multa' suggests gaps in the citation.

Citation. Tergwame, “Liber qui appellatur Speculum”, stoa0040.stoa080.opp-lat1:1, machine-draft, 2026. https://naxiai.com/christian/works/stoa0040.stoa080.opp-lat1#s1

Colophon. Source: ogl-csel · licence: Available under a Creative Commons Attribution-ShareAlike 4.0 International License · model: deepseek/deepseek-v4-flash:floor · provider: Relace · cost: $0.1515 · generated 2026-11-15.

Liber qui appellatur Speculum

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