Ad Laudicenses: This title straddles the two columns on folio 217. Running titles in ms. PA 36 are sometimes in Occitan and sometimes, as here, in Latin.

1. apostolus: most of the books have opening words in Latin. See Berger’s Romania article, pp. 362-364, and Wunderli, pp. 79-82 for opposing explanations of this phenomenon. Crist: the word crist being once written in full in 1 Cor. 3.1 (p. 355b.19) authorizes the resolution as Crist of the abbreviation .x. surmounted by undotted i. For esthetic reasons, I rewrite scribal ihesu as Jesu without adventitious h though the scribe never writes it in full. W. prefers Ihesu Christ. fraires: W. does not defend his resolution as freres here and in v. 17 for fres with a sign of abbreviation over r that is identical to the second sign appearing in Adriano Cappelli, p. xxxvi, line 1 where it is expanded after f- as fer…, fre…, fr… . Note that a similar, though not identical, vertical sinuous sign over the r in fre (p. 144, line 2) has the value of ra in Latin fratre and also in Italian frate. Our scribe has merely appropriated a Latin abbreviation to note Occitan fraire. If that sign can indicate missing -at- in Italian, surely it can do so for -ai- or simple -a- in Occitan. Whereas one never finds *frere(s) in PA 36, one finds written in full fraire in Mat. 7.5 (p. 10b.8), fraires in 1 Thes. 5.27 (p. 423a25), and frares in Act. 15.3 (p. 237a.2) and 2 Cor. 11.26 (p. 392a11). The resolution as fraire is solid since *pare is not found for paire.

2. Paire: W. does not capitalize ms. paire. I write Paire nostre because lo Paire nostre is equated with Deu; cf. Stuttgart Vulgate 1 Thes. 3.11, 2 Thes. 2.16 Deus et Pater noster with the possessive pronoun, also in our Deu lo Paire nostre.

4. desto‹r›bo: ‘Let not the idle utterances of certain persons making declarations destroy you, so that they may turn you away from the truth of the gospel that is preached by me.’ A good case can be made for desturbo being a translation of AC disturbent instead of 343 distituant or 342 destituant with more common des-. Whereas destituere means ‘to set apart, abandon’, and by extension, ‘to betray, deceive’, Oc. desturbar, destor- means ‘to put in disarray; to trouble; to turn away from’ and comes to mean, as given in Lewis and Short, ‘to demolish, destroy’ as in Old French; cf. Greimas, s.v. destorber, 4. ‘détruire’. Vg. Heb. 9:26 ad destitutionem peccati is translated in PA 36 ‘a destruziment de pecat’. For disturbent, see Anger, p. 156 f., note for v. 4.

8. gazanhs: since the -s of viures and gazanhs marks singular masculine nouns in the subjective case, the verse means ‘For living is for me a life in Christ, and to die is gain’. PA 36 e morir gazanhs is not faithful to original et mori gaudium since the expected translation of gaudium is gaug(s). I know no Latin variant et mori lucrum that would account for Oc. e morir gazanhs. Such a reading could have been created by the replacement of gaudium with lucrum under the influence of Php. 1.21 mihi enim vivere Christus est et mori lucrum, without doubt the source of the addition of 342, 343, TP vel lucrum to the original text; Clarke gives StA et lucrum. Because the German codices Teplensis and Fribergensis have uncoordinated ain gewin ‘a gain’, and since that textual tradition may have come from a Waldensian Occitan text instead of a Latin text, I leave the reading gazanhs. An interesting speculation could explain e morir gazanhs as the result of a scribal saut du même au même in reconstructed ga[ug o ga]zanhs.

9. ajatz: W. retains ms. aiatz. I rewrite it as ajatz in the belief that affrication had already taken place in the root aj- by the end of the 13th or the beginning of the 14th century in the Languedocian dialect, the primary linguistic stratum of ms. PA 36.

10. en durable: In writing unitary endurable, W. appears to have seen a feminine adjective modifying vita in e sera a vos vida endurable. He was perhaps unduly influenced by the PD entry endurable, labeled an adjective meaning ‘éternel’. It’s presence there is surely explained by its inclusion in Levy’s own SW 2, 480, s.v. endurable, where the single source is Clédat’s photolithographic facsimile of ms. PA 36. The supporting evidence is from 1 Pet. 1.25 (Clédat 310a21-22) Mais la paraula del senhor esta endurable (= Lat. … manet in aeternum) and Heb. 6.20 (Clédat 456b20-21) Faitz avesques endurable segon l’orde de Melchisedec (= Lat. pontifex factus in aeternum …). Levy interpreted as a single word the scribe’s unitary unabbreviated endurable in 1 Peter and abbreviated endurable in Hebrews. However, the scribe most often links en to the following word. Neither Levy nor W. seems to have observed that the verb sera is modified by an adverbial phrase en durable in exactly the same manner as the verb erit in the Latin counterpart erit vobis vita in aeternum is modified by the adverbial phrase in aeternum ‘forever, everlastingly’ (Lewis and Short, s.v. aeternus, III.1.). In writing en durable, I view it as a slavish, and egregious, calque on Latin in aeternum, analyzable as prep. in + neuter of adj. aeternus ‘eternal’. The literal translation ‘there will be unto you life forever’ is the equivalent of ‘you will live forever’ as opposed to the simple adjective in v. 7 aisso es a mi a salut durabla, literally ‘that is unto me everlasting salvation’ meaning ‘I shall have everlasting salvation’. Note, for example, the clear adverbial nature of in aeternum in Vg. Joh. 8.35 servus autem non manet in domo in aeternum filius manet in aeternum which comes into NTL (p. 175a9-10) with the same calque in Mas lo servs no esta e la maiso en durable; mas lo fils esta en durable, but in NTP (f. 50c) with a different adverbial phrase meaning ‘in perpetuity, forever’ that consists of a preposition plus a noun in Mas lo sers non ista en la(m)/ mayso en durabletat; mas lo Filh ista en durabletat. The phrase en durabletat also appears in ms. PA 36, and may be the work of another, better, translator; cf. Joh. 10.28 (p. 179b21-23) E eu doni vida durabla a lor, e no periran en durabletat... for Vg. et ego vitam aeternam do eis et non peribunt in aeternum …. The adverbial phrase en durable ‘forever’ serves also to translate Heb. 7.3 (p. 457a11) in perpetuum and Heb. 7.23 (458b1) in perpetuo. Most of the more than sixty occurrences in PA 36 New Testament of the feminine adjective durabla, with analogical -abla for inherited -able, occur in vida durabla. The single case of the inherited feminine form occurs in Luk. 10.25 (p. 125b17/18) vida/ durable. If there were an adjective in W.’s vida endurable, the probability would be high that it would have assumed the form *endurabla. The translator’s intent to write en durable as his understanding of in aeternum gets additional support from its translation as adverbial durablament in Mar. 3.29 (p. 67a11-14) Mais li qual escarniran e Sant Esperit, no an rezemptio durablament, mais encolpat so de forfait durable and in Luk. 1.33 (p. 99b5-6) ... e renhara e la maiso de Jacob durablament.

12. e: the original Occitan translation would have had coordinating o, not e; cf. 342, 341 and TP sine retractu vel peccato. The misreading of a poorly executed o as e is not uncommon. This e may even be a substitution, conscious or unconscious, since the copyist may have thought the meaning ‘without hesitation or without sin’ awkward compared to ‘without hesitation and without sin’. Added vel peccato is not recorded among the variants of the Stuttgart Vulgate. Though my Latin dictionaries show no noun retractus, Lewis and Short cite Cicero’s sine ulla retractatione, defining the noun as ‘hesitation, refusal’ with the comment «only in connection with sine». Retractatione appears in fact as a variant for retractu in the Irish Codex Ardmachanus (Book of Armagh). PD, s.v. retrach, does not give the meaning ‘hesitation; delay’, but Greimas has retrait ‘retard’, s.v. retraire.

13. denant-esquivaz: in writing as two words denant esquivaz, for Vg. praecavete, it appears that W. sees in denant an adverb meaning ‘beforehand’. The basic meaning ‘to guard against beforehand’ (Lewis and Short, s.v. praecavere) comes from the construction prae ‘before’ + cavere ‘to guard against, beware of; to keep clear of, avoid’. Praecavere occurs only twice in the canonical Bible according to the Stuttgart Vulgate. The basic meaning is seen in Eccl. 7.15 in die bona fruere bonis et malam diem praecave …, which is translated in Waldensian NTC as Usa de li ben al bon dia e denant squiva lo mal dia (Nüesch’s reading); cf. Douay-Rheims In the good day enjoy good things, and beware beforehand of the evil day … . The concept of ‘before, beforehand’ is implicit, and so not expressed, in the translation of Josh. 23.11 hoc tantum diligentissime praecavete ut diligatis Dominum Deum vestrum as Douay-Rheims This only take care of with all diligence, that you love the Lord your God. Lewis and Short, s.v. prae-caveo, I. (active verb), give the meaning ‘to guard against, seek to avert, obviate, or prevent’ and cite Eccl. 7.15 among their examples. One cannot be absolutely certain of how the author of Laod. 13 understood praecavete. If he meant ‘be on your guard beforehand against all those who are filthy in (their pursuit of) gain’, we should write with W. denant esquivaz. However, I am inclined to believe that the author advises the absolute avoidance of such persons, taking his cue from ten instructions to avoid one thing or another in four of the canonical Pauline epistles. Without exception, the verb in those admonitions is devitare ‘to avoid’ (2 Cor. 8.20; 1 Tim. 4.7, 5.11, 6.20; 2 Tim. 2.16, 23, 3.5, 4.14; Tit. 3.9, 10). The forger merely drew on that same meaning for praecavere. As an alternative to ungainly denantesquivaz, I write here denant-esquivaz with a hyphen separating the prefix from the root to show more clearly that it is a calque on a Lat. praecavete. I would, however, write davant venc for praevenit in Mar. 14.8 because the meaning ‘she has come beforehand’ is essential in Ço que aquesta fe, davant venc onher lo meu cors en sepultura (p. 90b,23-25), and it is good Occitan. An even better example is seen in the syntactic decomposition of the prefixed verb in Mat. 24.25 ecce praedixi vobis translated as Vec vos que davant o dissi a vos (p. 48a18) ‘Behold I have told it to you, beforehand.’ It is probably a different translator who gave us excruciatingly bad renditions of prefixed praeesse. His calque denant-esser surely did not convey the notion ‘to rule’ to an audience ignorant of Latin, nor did his mistaken translation of diligentiam ‘care’ help the understanding of Paul’s words in 1 Tim. 3.5 (p. 436a13-15) Mais si alcus no sap denant-esser a la sua maiso, en qual maneira aura amistat a la gleisa de Deu? for si quis autem domui suae praeesse nescit quomodo ecclesiae Dei diligentiam habebit?. The same can be said of the calque denant-so in 1 Tim. 5.17 (p. 438b11-15) Aquili que be denant-so preveire, de dobla onor sio agut digne, majerment cels que laboro e la paraula et e la doctrina de Deu for qui bene praesunt presbyteri duplici honore digni habeantur maxime qui laborant in verbo et doctrina. I favor hyphenation of calques on prefixed nouns as well as verbs, and so would write davant-correire ‘forerunner, precursor’ where Levy writes as a single unit davantcorreire for Heb. 6.20 praecursor in SW, s.v. davancorredor, citing as his only example Clédat 456b19 where there is ironically a larger than usual space between the two components. Plural subject case va parlament (v. 4) requires no hyphen since it is not a calque on neuter plural vaniloquia, a compound noun formed from vani-, the combinatory form of adjectival vanus ‘empty’, plus a derivative of verbal loqui ‘to speak’.

15. enteiras, e veras, e nedezas, e castas, e dreitureiras, et amablas: whereas mss. 342, 343, TP, AC agree in having six adjectives, as in the Occitan text, the original Latin verse had only five, casta being absent. The later addition of et casta following pudica presented a problem for the translator who habitually rendered both Lat. pudica and casta as Oc. casta; cf. 2 Cor. 11.2 aemulor enim vos Dei aemulatione despondi enim vos uni viro virginem castam exhibere Christo rendered as (p. 390b5-8) Quar eu vos evegi ab la evejansa de Deu. Quar eu espozei vos ad u baro, verge casta aparelhar a Crist and Php. 4.8 de cetero fratres quaecumque sunt vera quaecumque iusta quaecumque pudica (pudica and iusta reversed as in mss. k and s) quaecumque sancta quaecumque amabilia quaecumque bonae famae si qua virtus si qua laus (+ disciplinae) haec cogitate as (p. 417a7-12) D’ aici enant, fraires, quals que causas so veras, quals que so justas, quals que so castas, cals que so santas, quals que so amablas, quals que so de bona fama, si alcuna vertutz, si alcuna lauzors de disciplina, aquestas causas cossiratz. W. was mistaken in thinking that nedezas ‘clean’ has been added as synonymic doubling. The translator supplied as best he could something close to casta since he could not write et castas et castas. That translation quandary may have produced a moment of confusion, since he seems to have almost jumped over castas by first writing edcasta and then expunctuating the d of ed, the initial letters of following unitary edreitureiras. Though nedezas is not a perfect semantic match for Lat. pudicas, it comes close; cf. 1 Tim. (p. 435b7-8) 2.8 nedezas mas for puras manus. Adjectival nedeza, feminine of nede, is not in PD.

19. Am[en]: Wunderli writes «La gracia del Senhor nostre Ihesu Christ ab le vostre esperit sia am». In his note 50, he says that there is no match in Gratia domini Iesu cum spiritu vestro (Pink’s edition, p. 190) for Oc. sia am without explaining his understanding of the function or meaning of am. The reading 342, 343 Gratia Domini nostri Iesu Christi cum spiritu vestro offers no help for either sia or am. Though my 1988 emendation of am as am[en] was made mainly on the basis of internal evidence from PA 36, it now finds confirmation in a Latin text, AC Gratia Domini nostri Jesu Christi cum spiritu vestro. Amen. When not written in full, the PA 36 scribe abbreviates amen either as ame with a titulus over e or as am with a titulus over m, the latter notation being common in mss. 342 and 343. The Occitan scribe merely failed to write his titulus on am. This closing amen was surely added at some point under the influence of the parallel verses Php. 4.23, Phm. 1.25 gratia Domini nostri Iesu Christi cum spiritu vestro amen (343 150c17-18, 272c11-12). Perhaps W. failed to see in sia a sentence-final verb because the Occitan PA 36 texts typically add it before ab in Paul’s closing benedictions, even though sit is not in the Latin texts; cf. Php 4.23 and Phm. 1.25 (pp. 417b24-26 and 449b22-24) La gracia del Senhor nostre Jesu Crist sia ab le vostre esperit. Amen.

20. [e] dels Colocens, a vos: the conjunction e is added on the evidence of 342, 343, TP Colosensibus + et. Understand «And cause this [epistle] to be read to the Colossians, and [the epistle] of the Colossians [to be read] to you». The ellipsis in the presumed original, as given in the Stuttgart Vulgate, Et facite legi Colosensium vobis has often caused difficulties for copyists; cf. in Clarke’s edition this greatly expanded, and readily comprehensible, alteration: Et hanc facite legi Colossensibus; et eam quae est Colossensium vobis.