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Ex Catena In Quatuor Evangelia A Victore Capuano Latine Reddita

Victor Capuanus Episcopus · ogl-pl

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machine-draft · no human review 4 passages · 760 words

Work dossier · summary and historical context

Summary

The work is a Latin translation of a Greek catena (chain commentary) on the four Gospels, attributed to Victor, bishop of Capua (fl. mid-6th century). The title presents Victor as the translator, not the original compiler. The catena survives in a single manuscript tradition, likely copied in southern Italy, and its transmission is tied to the Carolingian revival, with later copies showing textual variation. The translation date is uncertain, often placed in the 6th–7th centuries based on paleography and content. The catena was used by medieval exegetes, notably in the Glossa Ordinaria, but the work remained relatively obscure. This edition does not identify the Greek sources or provide a critical apparatus for the Latin text.

The work is significant as a rare Latin translation of a Greek catena on the Gospels, preserving patristic excerpts that influenced later Latin commentary traditions, notably the Glossa Ordinaria. It provides insight into the transmission of Greek exegesis in the Latin West and the role of translators like Victor of Capua. The work's uncertain attribution and fragmentary survival highlight the challenges of studying early medieval textual transmission.

Historical context

The work was likely produced in southern Italy, possibly in or near Capua, during the 6th or 7th century. Victor of Capua, a Latin translator and compiler of patristic works, is traditionally credited with the Latin version, though the attribution is not securely proven. The Greek original may be earlier, but its date and provenance are unknown. The catena's transmission is linked to the Carolingian revival, with later copies showing textual variation. The work was used by medieval exegetes, notably in the Glossa Ordinaria, but remained relatively obscure. The manuscript tradition is single, likely copied in southern Italy, and the work's survival is fragmentary. The community involved is likely monastic or scholarly, focused on preserving and transmitting patristic exegesis.

Apparatus · what the pipeline recorded

Annotation and terms

23 commentary units 6 scripture4 structure4 background4 reception2 term1 caution1 sense1 parallel 0 derived notes 5 open questions 4 narrative
What the kinds mean

Pipeline notes

  • coverageNo English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed.
  • limitThe English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve.
  • registerRegister: other in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them.
  • structurePassages: 4 narrative.
  • sourceSource edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License

Term index

CopticRenderingCountFirst
no glossary terms recorded
tmp1158.tmp1158.opp-lat1:1 · narrativemedium
Source
EX CATENA IN QUATUOR EVANGELIA A VICTORE CAPUANO LATINE REDDITA. VICTOR EPISCOPUS CAPUÆ EX RESPONSIONE CAPITULORUM SANCTI POLYCARPI SMYRNENSIS EPISCOPI, DISCIPULI JOANNIS EVANGELISTÆ. DIVI POLYCARPI SMYRNENSIS EPISCOPI, BT MARTYRIS, BEATI JOANNIS EVANGELISTÆ QUONDAM DISCIPULI, RESPONSIONUM FRAGMENTA. Matthaeus Dominum dixisse testatur (Cap. xix, 5), quod Moyses scribit (Gênes. II, 24), Adam locutum fuisse hoe modo: Hoc nunc os ex ossibus meis, et caro ex carne mea: propter hoc relinquet homo patrem et matrem, etc. Sed concordant Domini verba cum Moysi sermonibus, qui Adam praebens officium inspiratione divinapropbetavit, ipse a Moyse hoc dixisse refertur. Deus vero, qui per inspirationem divinam in corde Adam ista verba formavit, ipse Pater a Domino recte locutus fuisse refertur. Nam et Adam hanc prophetiam protulit: et Pater, qui eum inspiravit, recte dicitur protulisse.
English
From the Chain on the Four Gospels Rendered into Latin by Victor of Capua. Victor, Bishop of Capua, from the Response of the Chapters of Saint Polycarp of Smyrna, Bishop, Disciple of John the Evangelist. Fragments of the Responses of Saint Polycarp of Smyrna, Bishop and Martyr, Once a Disciple of the Blessed John the Evangelist. Matthew testifies that the Lord said (Chapter 19, verse 5) what Moses writes (Genesis 2, verse 24), that Adam spoke in this manner: “This now bone from my bones, and flesh from my flesh; for this reason a man leaves his father and mother,” etc. But the words of the Lord agree with the sayings of Moses, who, as Adam performed the office by divine inspiration, prophesied, and is reported by Moses to have said this. God, however, who by divine inspiration formed those words in Adam’s heart, is rightly reported by the Lord to have spoken as the Father. For both Adam uttered this prophecy, and the Father, who inspired him, is rightly said to have uttered it.
tmp1158.tmp1158.opp-lat1:2 · narrativehigh
Source
IDEM AD HÆC VERBA CHRISTI, Calicem meum bibetis, etc. Matth. XX. Per huiusmodi potum, significat passionem. Et Jacolum quidem novissimum martyrio consummandum (Actor. XII, 2), fratrem vero ejus Joannem transiturum absque martyrio; quamvis et affictiones plurimas, et exsilia tolerarit: sed præparatam martyrio mentem Christus martyrem judicavit. Nam Apostolus Paulus: Quotidie, inquit, morior (I Cor. xv, 31); dum impossibile sit quotidie mori hominem ea morte qua semel vita hæc finitur. Sed quoniam pro Evangelio ad mortem jugiter erat præparatus, se mori quotidie sub ea significatione testatus eat. Legitur (In gestis) et in dolio ferventis olei pro nomine Christi beatus Joannes fuisse demersus. IDEM DE INITIO EVANGELII SECUNDUM MARCUM. Rationabiliter evangelistae principiis diversis utuntur, quamvis una eademque evangelizandi eorum probetur intentio. Matthæus ut Hebræis scribens, genealogiæ Christi ordinem texuit, ut ostenderet ab ea Christum descendisse progcnie de qua eum nasciturum universi prophetae cecinerant. Joannes autem ad Ephesum constitutis, qui legem tanquam ex Gentibus ignorabant, a causa nostrae redemptionis Evangelii sumpsit exordium: quæ causa ex eo apparet, quod Filium suum Deus pro nostra salute voluit incarnari: Lucas vero a Zachariæ sacerdotio incipit, ut ejus fi.
English
The same author on these words of Christ: “You will drink my cup,” etc. (Matt. 20). By this kind of drink, he signifies the passion. And James indeed, the last to be consummated by martyrdom (Acts 12:2), but his brother John to pass without martyrdom; although he also endured many afflictions and exiles: but Christ judged a mind prepared for martyrdom as a martyr. For the Apostle Paul says: “I die daily” (1 Cor. 15:31); while it is impossible for a man to die daily by that death by which this life is once ended. But because he was perpetually prepared for death for the Gospel, he testified that he died daily in that sense. It is read (in the Acts) that the blessed John was immersed in a vat of boiling oil for the name of Christ. The same author on the beginning of the Gospel according to Mark. Reasonably, the evangelists use different beginnings, although their one and same intention of evangelizing is proven. Matthew, writing to the Hebrews, wove the order of Christ’s genealogy, to show that Christ descended from that lineage from which all the prophets had sung he would be born. John, however, writing to those established at Ephesus, who were ignorant of the law as if they were Gentiles, took the beginning of the Gospel from the cause of our redemption: which cause appears from the fact that God willed his Son to be incarnate for our salvation. Luke, indeed, begins with the priesthood of Zacharias, so that his…
tmp1158.tmp1158.opp-lat1:3 · narrativehigh
Source
Iii miraculo nalivitatis, et tanti prædicatoris officio, divinitatem Christl Gentibus declararet. Unde et Marcus antiqua prophetici mysterii competentia adventui Christi declarat: ut non nova, sed antiquitus prolata ejus praedicatio probaretur. Aut per hoc evangelistis curse fuit, eo uti prooemio, quod unusquisque judicabat auditoribus expetere. Nihil ergo contrarium reperitur, ubi licet diversis scriptis, ad eamdem tamen patriam pervenilur. IDEM IN ILLUD: Noli vocare amicos tuos, sed pauperes et debiles, etc. Luc. XIV, 12. Praecepit non amicos, sed infirmos quosque vocandos ad prandium. Quod si claudus aut quilibet corum sit amicus, sine dubio talis pro amicilia minime est rogandus: unde ipsa quasi videntur scimpugnare mandata. Nam si non amici, sed claudi et caeci sunt invitandi, ipsosque quoque amicos esse contingat, nequaquam rogare debemus. Sed amicos, arbitror, intelligi hoc loco debemus illos, quos pro mundi hujus terrena consideratione diligimus, non pro divinae contemplationis intuitu. Hi sunt igitur amici relinquendi. Denique, ideo debilium exempla proposuit, quos pro nullius possumus appetere necessitate negotii, nisi tantum pro fructu retributionis æternæ.
English
By the miracle of the nativity and the office of such a great preacher, he would declare the divinity of Christ to the Gentiles. Hence Mark also declares the ancient prophetic mystery fitting the coming of Christ, so that his preaching might be proven not as something new, but as set forth from antiquity. Or, through this, the evangelists took care to use that proem which each judged necessary for his hearers. Therefore nothing contrary is found, where, although by different writings, one nevertheless arrives at the same homeland. THE SAME AUTHOR ON THIS: “Do not call your friends, but the poor and the weak,” etc. Luke 14:12. He commands that not friends, but the infirm of every sort, be called to the feast. But if a lame man or any such person is a friend, without doubt such a one is by no means to be asked on account of friendship; hence the commands themselves seem to contradict each other. For if not friends, but the lame and the blind are to be invited, and it happens that these same are also friends, we ought by no means to ask them. But I think that by “friends” in this passage we should understand those whom we love for the earthly consideration of this world, not for the sake of divine contemplation. These, therefore, are the friends to be left behind. Finally, he set forth examples of the weak, whom we can seek for no necessity of business, but only for the fruit of eternal reward.
tmp1158.tmp1158.opp-lat1:4 · narrativehigh
Source
IDEM IN ILLUD: Opus consummavi, quod dedisti mihi ut faciam. Joan. XVII, 4. Quomodo opus salutis humanae adimplesse commemorat, cum necdum crucis vexillum conscenderat Sed definitione voluntatis, de qua cuncta venerandæ passionis insignia adire decreverat, jure se opus perfecisse significat, etc. a.
English
The same on that passage: "I have finished the work which you gave me to do." John 17:4. How does he record that he has fulfilled the work of human salvation, when he had not yet ascended the standard of the cross? But by the determination of his will, by which he had decreed to undergo all the marks of the venerable passion, he rightly signifies that he has completed the work, etc. a.
Citation. Tergwame, “Ex Catena In Quatuor Evangelia A Victore Capuano Latine Reddita”, tmp1158.tmp1158.opp-lat1:1, machine-draft, 2026. https://naxiai.com/christian/works/tmp1158.tmp1158.opp-lat1#s1
Colophon. Source: ogl-pl · licence: Available under a Creative Commons Attribution-ShareAlike 4.0 International License · model: deepseek/deepseek-v4-flash:floor · provider: Relace · cost: $0.0023 · generated 2026-11-15.