Translations from OCR’d Latin Manuscripts (Files 6-15)
Important Disclaimer: These are passages from poorly OCR’d medieval Latin manuscripts. Text quality is degraded due to scanning errors and medieval abbreviations. These appear to be from Nicholas of Lyra’s biblical commentaries on the Gospels and Epistles.
FINDINGS FROM FILES 1-5
PASSAGE A: Jews Refusing Belief
Latin: “iudei pro maiori parte fuerunt increduli”
Translation: “The Jews for the greater part were unbelieving/incredulous”
Context: Discussing Jewish response to Christian preaching
Analysis: Standard Christian observation that most Jews did not accept Christianity.
PASSAGE B: Gentiles Joined to Jews
Latin: “gentiles iudeis adiuncti sunt ut una ecclesia ex ambobus fieret”
Translation: “Gentiles were joined to Jews so that one church might be made from both”
Context: Discussing the formation of the early church
Analysis: Positive statement about unity of Jews and gentiles in the church.
PASSAGE C: Grace Given to Gentiles, Finally to Jews
Latin: “in primitiva ecclesia gratia Christi data est gentilibus qui ultimo venerunt ad fidem iudeis prima maioritate in infidelitate remanentibus”
Translation: “In the primitive church, the grace of Christ was given to the gentiles who came to faith last, with the Jews, who were first, remaining for the most part in unbelief”
Context: Commentary on vineyard parable (Matthew 20)
Analysis: Classic Christian interpretation of “first shall be last, last shall be first”—Jews had priority in receiving God’s covenant but gentiles proved more responsive to the Gospel.
PASSAGE D: Few Jews Believed Comparatively
Latin: “pauci iudei: quia a principio legis dare, Deo servierunt…arbitrati sunt quod plus essent accepturi: quia in primitiva ecclesia credebant quod plus de iudeis quam de gentilibus”
Translation: “Few Jews, because from the beginning of the giving of the law they served God…they thought they would receive more, because in the primitive church they believed that more [would come] from the Jews than from the gentiles”
Context: Explaining the vineyard workers’ complaint (Matthew 20)
Analysis: Jews expected greater reward/acceptance based on their longer covenant relationship, but fewer Jews than gentiles actually converted.
PASSAGE E: Jews Distinguished from Gentiles
Latin: “iudei enim erant distincti ab aliis gentibus non solum in lege sed etiam in habitu”
Translation: “For the Jews were distinguished from other gentiles not only in law but also in dress”
Context: Explaining Jewish customs
Analysis: Neutral/positive observation about Jewish distinctiveness in law and clothing (referring to tzitzit/fringes).
PASSAGE F: Perils from Jews
Latin: “periculis ex genere, i.e., ex iudeis volentibus Paulum occidere”
Translation: “Perils from [his own] race, that is, from the Jews wanting to kill Paul”
Context: Commentary on 2 Corinthians 11:26 about Paul’s sufferings
Analysis: Discussing biblical narrative of Jewish opposition to Paul’s preaching. Uses “ex genere” (from his race/people) showing Jews as Paul’s own people.
PASSAGE G: Handed Over to Jews to Kill
Latin: “tradere iudeis ad occidendum”
Translation: “To hand over to the Jews for killing”
Context: Account of plots against Paul
Analysis: Direct biblical narrative reference.
PASSAGE H: Forty Lashes Minus One
Latin: “a iudeis quinquies una minus quadraginta accepi. Additio plaga seu verbera quae imponebantur iudeis qui transgressionem praeceptorum legis”
Translation: “From the Jews five times I received forty [lashes] minus one. The addition of stripes or blows which were imposed on Jews who transgressed the precepts of the law”
Context: Commentary on 2 Corinthians 11:24 about Paul receiving Jewish punishment
Analysis: Factual description of Jewish legal practice (39 lashes). Not presented negatively—this was standard Jewish judicial procedure.
PASSAGE I: Christ Preached to Jews
Latin: “praedicatio Christi qui praedicavit iudeis indifferenter bonis et malis et pauci comparatione ad eius praedicationem crediderunt”
Translation: “The preaching of Christ who preached to the Jews indifferently to good and bad, and few in comparison to his preaching believed”
Context: Parable of the sower
Analysis: Christ preached universally to all Jews (good and bad), but proportionally few believed.
PASSAGE J: Anointing in Joyful Times
Latin: “unguenta in lotione corporis utebantur iudei in diebus solennibus et festivis”
Translation: “The Jews used ointments in washing the body on solemn and festive days”
Context: Explaining Jewish customs about fasting
Analysis: Neutral ethnographic observation about Jewish practices.
PASSAGE K: Abominable to Eat with Gentiles
Latin: “erat enim hoc gentilis cum abhominabile erat iudeis comedere et bibere cum gentilibus et etiam domos eorum intrare”
Translation: “For he was a gentile, when it was abominable to the Jews to eat and drink with gentiles and even to enter their houses”
Context: Commentary on the Centurion’s servant (Matthew 8/Luke 7)
Analysis: Factual description of Jewish purity laws regarding gentile contact, cited from Acts 10. Not presented as wrong, just explaining the cultural context.
PASSAGE L: Jews Erred in Precept
Latin: “in hoc praecepto iudei errabant”
Translation: “In this precept the Jews erred”
Context: Discussing Jewish interpretation of “love your neighbor”
Analysis: Criticism that Jews wrongly interpreted Leviticus 19:18 to exclude loving enemies. This is theological critique of specific interpretation, not ethnic attack.
FINDINGS FROM FILES 6-10
PASSAGE 1
Latin: “terinittebat.quia judeie odiosus erat cum legio destructo.”
Translation: “…he omitted [it] because it was hateful to the Jews when the legion was destroyed.”
Analysis: Fragment discussing omission of material related to Jews and Roman legions.
PASSAGE 2
Latin: “tes clarissime nostro testimonia sed quare non recipiuntur a judeis ad hoc”
Translation: “…most clearly our testimony, but why are they not received by the Jews for this [purpose]”
Analysis: Discussion of testimony not being accepted by Jews.
PASSAGE 3
Latin: “Judei apte vocabant idola beelzebub, i.e., deus muscarum, eo quod ex sacrificiis ibi factis musce congregabantur, et hoc dicebant in contemptum ydolatrie, quia apud eos tantum remanserat cultus unius dei”
Translation: “The Jews aptly called the idols Beelzebub, that is, ‘god of flies,’ because from the sacrifices made there, flies gathered, and they said this in contempt of idolatry, because among them alone remained the worship of one God.”
Analysis: This passage PRAISES the Jews for their monotheism and contempt of pagan idolatry. This is a positive portrayal, not criticism.
PASSAGE 4
Latin: “ostenditur malignitas iudeorum in sacro, et dividitur in duae quia primo christus refrenat eorum saevitiam, secundo excludit impositam sibi blasphemiam… Sustulerunt lapides iudei, ut lapidarent eum moti”
Translation: “…is shown the malice of the Jews in sacred [matters], and it is divided in two parts, because first Christ restrains their savagery, secondly he excludes the blasphemy imposed on him… The Jews took up stones in order to stone him, being moved…”
Analysis: Commentary on John 10:31-33, where Jews attempt to stone Jesus. Nicholas is describing the Gospel narrative using terms like “malignitas” (malice) and “saevitiam” (savagery) to characterize the biblical account.
PASSAGE 5
Latin: “concluditur reprobatio iudeorum”
Translation: “…is concluded the reprobation of the Jews“
Analysis: Reference to the theological concept of Jewish “reprobation” (rejection of Christ). Standard medieval Christian theological terminology.
PASSAGE 6
Latin: “dignatus maliciam iudeorum de sacris suis”
Translation: “…deigned the malice of the Jews concerning their sacred [things]”
Analysis: Incomplete fragment mentioning “malice of the Jews.”
FINDINGS FROM FILES 11-15
PASSAGE 7: Few Jews Are Chosen
Latin: “Multi enim sunt vocati…pauci vero electi, quia pauci de iudeis comparatione crediderunt”
Translation: “For many are called…but few are chosen, because few of the Jews in comparison believed”
Context: Commentary on Matthew 22:14 (“Many are called, few are chosen”)
Analysis: Standard Christian theological view that relatively few Jews accepted Christianity compared to gentiles. This reflects the historical reality of early Christianity’s greater success among gentiles.
PASSAGE 8: Gentiles and Jews
Latin: “quia gentiles et iudei erit quasi vice [unclear text]”
Translation: “because the gentiles and Jews will be as if in turn…”
Context: Discussion comparing gentiles and Jews (text too fragmentary for full translation)
Analysis: Appears to discuss the relationship or succession between Jews and gentiles in salvation history.
PASSAGE 9: Jews Seeking to Kill
Latin: “malignantes bethemoni…continens quod iudei querebant interficere”
Translation: “…maligning demons…containing that the Jews sought to kill [him]”
Context: Gospel narrative
Analysis: Reference to Gospel accounts where Jewish leaders plot against Jesus. Uses “malignantes” (those acting maliciously) and connects this to demonic influence—a common medieval interpretation.
PASSAGE 10: Pilate’s Cupidity vs. Jewish Envy
Latin: “ad petitionem Christi Judas fuit in mortis cupiditate; iudei autem inuidia et re cordis. Sed Pilatus fuit mortis humano…et coram iudeis evidenter de facto…iniquieret, et eorum dicta falsa iudicaret”
Translation: “At the petition for Christ, Judas was [moved] by cupidity for death; the Jews however by envy and hardness of heart. But Pilate was [moved] by human mortality…and before the Jews evidently concerning the deed…he should have judged, and judged their words false”
Context: Commentary on the trial of Jesus
Analysis: This is a significant passage. Nicholas contrasts Pilate’s motivations (cupidity/greed) with those of the Jews (envy—Latin “invidia”). The theological charge that Jews acted from envy in crucifying Jesus was a common medieval Christian trope. “Hardness of heart” (re cordis) echoes biblical language about Jewish stubbornness.
PASSAGE 11: Jews and Pharisees
Latin: “iudei magis…” (context about Pharisees)
Translation: “the Jews more…” [incomplete]
Analysis: Fragment too incomplete to translate definitively.
PASSAGE 12: Not Killed by Jews
Latin: “non fuit occisus a iudeis, ne populus crederet”
Translation: “He was not killed by the Jews, lest the people believe”
Context: Appears to be discussing why Jesus was not killed immediately
Analysis: Explaining delays in Jewish leaders’ plans to kill Jesus for fear of popular reaction.
SUMMARY AND ANALYSIS
Nature of Content
These passages are primarily biblical commentary on Gospel narratives and Pauline epistles, not independent anti-Jewish polemic. Nicholas is explaining scriptural passages where Jews appear as protagonists in salvation history and sometimes as antagonists to Jesus and Paul.
Range of Content Found:
The passages from all 15 files show Nicholas:
- Explaining biblical narratives about Jewish opposition to Jesus and Paul
- Providing ethnographic descriptions of Jewish customs and practices
- Offering theological interpretations of Jewish-Christian relations
- Making neutral or positive observations about Jewish distinctiveness and monotheism
Key Theological Language Found:
- “Malignitas/malitia” (malice) – describing Jewish opposition to Jesus
- “Invidia” (envy) – theological explanation for Jewish motivations in crucifixion
- “Reprobatio” (reprobation) – rejection of Christ
- “Saevitia” (savagery) – describing violence against Jesus
- “Increduli/infidelitas” (unbelief/infidelity) – majority of Jews didn’t accept Christianity
- Few Jews believed – acknowledging Christianity’s limited success among Jews
Neutral and Positive References:
- Passage 3 (files 6-10): Praises Jews for maintaining monotheism and despising idolatry
- Passage B (files 1-5): Positive statement about unity of Jews and gentiles in the church
- Passage E (files 1-5): Neutral observation about Jewish distinctiveness
- Passages H, J, K (files 1-5): Factual, non-judgmental descriptions of Jewish customs and laws
Historical Context:
Nicholas of Lyra (c. 1270-1349) was known for:
- Extensive use of Jewish sources, especially Rabbi Rashi’s biblical commentary
- Relatively respectful engagement with Jewish biblical interpretation
- Being called “the most Hebraic of the Christian doctors”
Important Distinctions:
What Nicholas IS doing:
- Explaining biblical narratives where Jews oppose Jesus
- Using standard medieval theological vocabulary
- Providing literal and moral commentary on scripture
What Nicholas is NOT doing (in these passages):
- Writing independent anti-Jewish polemic
- Calling for persecution or violence against contemporary Jews
- Going beyond standard Christian biblical interpretation
Comparative Context:
The language here, while negative, is relatively restrained compared to more virulent anti-Jewish writings of the medieval period. Terms like “malice” and “envy” were standard Christian theological explanations for Jewish rejection of Christianity, found throughout patristic and medieval commentary.
Most Theologically Significant Passage:
Passage 10 (Jews acting from “envy” – invidia) represents the medieval Christian theological view that Jewish leaders crucified Jesus not from honest disagreement but from sinful envy of his popularity and authority. This was a standard medieval interpretation.
Source. Internet Archive – Translated by Claude.AI. Nicholas of Lyra, Postilla.