Exposition of Psalm 118 10.7.1–10.33.1
Latin text: CSEL 62 (Latin text: Schenkl/Petschenig, CSEL 62, digitized by Open Greek and Latin (csel-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
Exposition 10, chapter 7
10.7.1CSEL 62:206–207
Uerumtamen in ceteris animantibus membrorum forma laudetur, in quibus praeter gratiam corporis nihil est aliud quod requiratur. homo in eo est pulchrior quod non uidetur, non in corpore quod uidetur, in se habens aeternitatis gratiam et praesentium uenustatem - quae enim uidentur temporalia sunt, nam quae non uidentur aeterna —, in hoc terrestri hospitio indutus habitatione caelesti, cui simul conpetit et in terris uideri et deo iungi.
Yet in the other animals let the form of the limbs be praised, in which besides the grace of the body there is nothing else to be sought. Man is more beautiful in what is not seen, not in the body which is seen, having in himself the grace of eternity and the charm of present things (for “the things that are seen are temporal, but the things that are not seen are eternal”), clothed in this earthly lodging with a heavenly dwelling, to whom it belongs at once to be seen on earth and to be joined to God.
2 Cor 4:18 (quotation, high confidence) · 2 Cor 5:1 (allusion, medium confidence)
Notes and citation
Summary: Man’s true beauty lies in what is unseen, the eternal soul joined to God.
- 2 Cor 4:18; 2 Cor 5:1–2. The digital text’s “quae e enim” is read as “quae enim”.
Notes on the original text
- Digital text corrected (stray letter in the digital text): quae e enim uidentur → quae enim uidentur.
Topics: The soul
Cite (SBL): Ambrose, Exp. Ps. 118 10.7.1 (CSEL 62:206–207; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-7-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-7-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.7.2CSEL 62:207
magnum sane munus, si se ipse cognoscat, et quaedam forma Iustitiae, mundo magis quam sibi nasci. unde et Salomon ait: grande homo et pretiosum uir misericors, uirum autem fidelem opus est inuenire. et uere magnus est qui et diuini operis interpres est et imitator dei. homo est enim qui potuit dicere: imitatores mei estote, sicut et ego Christi. terram excolit, mari tamquam possessione utitur, caeli ornamenta gratus miratur adsertor. euanuerat rerum natura, nisi qui ea uteretur diuina prouidentia esset adiectus.
A great gift indeed, if he knows himself, and a kind of form of justice: to be born for the world rather than for himself. Hence Solomon too says: “Man is a great thing, and a merciful man precious, but a faithful man it is hard to find.” And truly great is he who is both interpreter of God’s work and imitator of God. For it is man who could say: “Be imitators of me, as I also am of Christ.” He cultivates the earth, uses the sea as a possession, and gratefully admires and proclaims the ornaments of heaven. The world of nature would have been in vain, had not one who would use it been added by divine providence.
Prov 20:6 (quotation, high confidence) · 1 Cor 11:1 (quotation, high confidence)
Notes and citation
Summary: Man is great when he knows himself, imitates God, and uses creation gratefully.
- Prov 20:6 (Greek form); 1 Cor 11:1. The digital text’s “Iustitiae” is read as “iustitiae”.
Cite (SBL): Ambrose, Exp. Ps. 118 10.7.2 (CSEL 62:207; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-7-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-7-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 10, chapter 8
10.8.1CSEL 62:207
Denique postquam fecit deus caelum et terram et maria, posteaquam omnia reptilia uolatilia animantia, postea hominem fecit quem animantibus uiuentibus anteferret, de quo non inmerito caelestis sententia resultauit: faciamus hominem ad imaginem et similitudinem nostram.
Indeed, after God made heaven and earth and the seas, after all creeping things, birds, and animals, afterwards he made man, whom he would set above the living animals, of whom not without reason the heavenly sentence resounded: “Let us make man in our image and likeness.”
Gen 1:26 (quotation, high confidence)
Notes and citation
Summary: God made man last, in his image and likeness, above all creatures.
- Gen 1:1–26.
Topics: The image of God, Creation
Cite (SBL): Ambrose, Exp. Ps. 118 10.8.1 (CSEL 62:207; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-8-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-8-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.8.2CSEL 62:207–208
cetera dixit et facta sunt, mandauit et creata sunt: ut homo fiat, specialis quidam dei accedit hortatus, ut tamquam laborantis dei in huius munere creaturae significaretur operatio. deus quidem expers laboris est; sed tamen scripturae uerba quid aliud nisi studiosam tui operationem eius ostendunt? ergo si deus maiore quodam studio te creauit, cur ipse tui studium derelinquas? si deus in te laborauit qui laborare non nouit, cur ipse fugitans sis laboris?
The other things he spoke and they were made, he commanded and they were created: so that man might be made, a special exhortation of God was added, as though to signify the working of God laboring in the gift of this creature. God indeed is free of labor; but what else do the words of Scripture show than his zealous working on you? If, then, God created you with greater zeal, why do you yourself abandon zeal for yourself? If God labored on you, who knows no labor, why do you shun labor?
Ps 33:9 (32:9 LXX) (quotation, high confidence) · Ps 148:5 (allusion, medium confidence)
Notes and citation
Summary: God made man with special care; so we must not neglect the care of our own souls.
- Ps 33:9 (LXX 32:9); Ps 148:5.
Cite (SBL): Ambrose, Exp. Ps. 118 10.8.2 (CSEL 62:207–208; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-8-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-8-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 10, chapter 9
10.9.1CSEL 62:208
Manus tuae, inquit, fecerunt me et parauerunt me. clamat ad deum propheta: opus tuum, domine, ne deseras, non derelinquas. te auctorem conuenio, te teneo conditorem, praesidia aliena non quaero. in adiumentum accingere qui accinctus es ut creares. dic ipse, Dauid, quid senseris, cur dixeris: manus tuae fecerunt me. sed dixisti inferius: domine, retribues propter me; domine, miseri-
“Your hands,” he says, “have made me and prepared me.” The prophet cries to God: “Do not desert your work, Lord, do not abandon it. You I appeal to as author, you I hold as founder; I do not seek another’s protection. Gird yourself for my help, you who were girded to create.” Say yourself, David, what you meant, why you said: “Your hands have made me.” But you said further on: “Lord, you will repay on my behalf; Lord, your mercy
Ps 119:73 (118:73 LXX) (quotation, high confidence) · Ps 138:8 (137:8 LXX) (quotation, high confidence)
Notes and citation
Summary: The psalmist appeals to God not to abandon the work of his hands.
- Ps 119:73; Ps 138:8 (LXX 137:8).
Cite (SBL): Ambrose, Exp. Ps. 118 10.9.1 (CSEL 62:208; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-9-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-9-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.9.2CSEL 62:208
cordia tua in saeculum, opera manuum tuarum non omittas. hoc est dicere: bestias non fecerunt manus tuae, sed dixisti: producant aquae reptilia animarum uiuentium, et produxit terra secundum genus quadrupedia et reptilia et bestias terrae. me autem, inquit, fecisti, me tuis manibus figurasti, hoc est: non figurasti bestias manibus tuis, non reptilia, non uolatilia; me autem fecerunt manus tuae et parauerunt me.
is for ever; do not neglect the works of your hands.” This is to say: your hands did not make the beasts, but you said, “Let the waters bring forth creeping things with living souls,” and “the earth brought forth according to their kind four-footed creatures and creeping things and beasts of the earth.” But me, he says, you made; me you formed with your hands, that is: you did not form beasts with your hands, not creeping things, not birds; but your hands made me and prepared me.
Ps 138:8 (137:8 LXX) (quotation, high confidence) · Gen 1:20 (quotation, high confidence) · Gen 1:24 (quotation, high confidence)
Notes and citation
Summary: God made the animals by a word but formed man with his own hands.
- Ps 138:8; Gen 1:20, 24–25. The digital text’s “m e autem” is read as “me autem”.
Notes on the original text
- Digital text corrected (spaced letters in the digital text): uolatilia; m e autem → uolatilia; me autem.
Topics: Creation
Cite (SBL): Ambrose, Exp. Ps. 118 10.9.2 (CSEL 62:208; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-9-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-9-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 10, chapter 10
10.10.1CSEL 62:208
Non mediocre opus est quod paratum est, cum sapientia unumquodque disponitur et paratur. denique Sapientia dicit: cum pararet caelos, cum illo eram. quod de hominibus idem dicit propheta: uox domini praeparantis ceruos. quae uox domini est nisi: faciamus hominem?
What is prepared is no slight work, when each thing is arranged and prepared with wisdom. Indeed Wisdom says: “When he was preparing the heavens, I was with him.” The prophet says the same of men: “The voice of the Lord preparing the stags.” What is the voice of the Lord but “Let us make man”?
Prov 8:27 (quotation, high confidence) · Ps 29:9 (28:9 LXX) (quotation, high confidence) · Gen 1:26 (quotation, high confidence)
Notes and citation
Summary: To be prepared by God is to be arranged by his wisdom.
- Prov 8:27; Ps 29:9 (LXX 28:9, Greek form).
Cite (SBL): Ambrose, Exp. Ps. 118 10.10.1 (CSEL 62:208; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-10-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-10-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.10.2CSEL 62:208–209
qui sunt isti cerui nisi inimici serpentibus, qui super aspides ambulant et uenena non sentiunt? non uile igitur, non corporale arbitror quod parauit deus. nosce te ipsum, homo; tuae animae dicitur in Canticis: nisi cognoueris te formosam in mulieribus. cognosce te, anima, quia non de terra, non de luto es, quia insufflauit te deus et fecit in animam uiuentem. opus es magnificum, dei generatione inspiratum. adtende tibi, ut lex dicit; hoc est tibi, id est animae tuae. saecularia te et mundana non teneant, terrestria non morentur. ad illum tota intentione festina, ex cuius inspiratione consistis.
Who are these stags but enemies of serpents, who walk upon asps and do not feel the poisons? I do not think, then, that what God prepared is cheap or bodily. Know yourself, O man; it is said to your soul in the Song: “Unless you know yourself, fair among women.” Know yourself, O soul, that you are not from the earth, not from clay, because God breathed into you and made you a living soul. You are a magnificent work, inspired by God’s begetting. “Attend to yourself,” as the law says; that is, to yourself, that is, to your soul. Let worldly and earthly things not hold you, let earthly things not delay you. Hasten with all your intention to him by whose breath you exist.
Ps 91:13 (90:13 LXX) (allusion, medium confidence) · Song 1:8 (quotation, high confidence) · Gen 2:7 (allusion, high confidence) · Deut 15:9 (quotation, high confidence)
Notes and citation
Summary: The soul, breathed into man by God, should know its dignity and hasten to its maker.
- Ps 91:13 (LXX 90:13); Song 1:8; Gen 2:7; Deut 15:9.
Topics: The soul
Cite (SBL): Ambrose, Exp. Ps. 118 10.10.2 (CSEL 62:208–209; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-10-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-10-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.10.3CSEL 62:209
grande, inquit, homo et pretiosum uir misericors, uirum autem fidelem opus est inuenire. disce, homo, ubi grandis atque pretiosus sis. uilem te terra demonstrat, sed gloriosum uirtus facit, fides rarum, imago pretiosum. an quicquam tam pretiosum quam imago est dei, quae tibi primo fidem debet infundere, ut in corde tuo refulgeat quaedam auctoris effigies, ne, qui mentem tuam interrogat, non agnoscat auctorem?
“Man is a great thing,” it says, “and a merciful man precious, but a faithful man it is hard to find.” Learn, O man, where you are great and precious. The earth shows you cheap, but virtue makes you glorious, faith rare, the image precious. Is anything so precious as the image of God, which ought first to pour faith into you, so that a kind of likeness of your maker may shine in your heart, lest he who questions your mind not recognize its maker?
Prov 20:6 (quotation, high confidence) · Gen 1:26 (allusion, high confidence)
Notes and citation
Summary: Man is precious by virtue, faith, and the image of God that should shine in his heart.
- Prov 20:6 (Greek form); Gen 1:26.
Topics: The image of God
Cite (SBL): Ambrose, Exp. Ps. 118 10.10.3 (CSEL 62:209; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-10-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-10-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.10.4CSEL 62:209
an quicquam tam pretiosum quam humilitas, ut naturam corporis et animae perspiciens altero te subicias, altero recognoscas? prona in uitium carnis inlecebra misericordiam suadet, quia quod alteri contuleris tibi soluis; quicquid a te procedit in te recurrit et quicquid feceris tibi soluis et quicquid profueris tibi proficit.
Is anything so precious as humility, that, looking at the nature of body and soul, you subject yourself by the one and recognize yourself by the other? The enticement of the flesh, prone to vice, urges mercy, because what you have given to another you pay to yourself; whatever goes out from you returns to you, and whatever you have done you pay to yourself, and whatever you have profited others profits you.
Notes and citation
Summary: Humility and mercy are precious; what we give to others returns to us.
Cite (SBL): Ambrose, Exp. Ps. 118 10.10.4 (CSEL 62:209; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-10-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-10-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 10, chapter 11
10.11.1CSEL 62:209
Uiuacis animae uigor, sensus rationis et intellectus capax atque iudicii, ut digna domus tanto habitatore uideatur, non amittat suae praerogatiuam naturae, ne hominis nomen amittat. scriptura enim eum hominem dicit, qui est ad imaginem et similitudinem dei, peccantem autem non hominem, sed aut serpentem aut equum adhinnientem feminis aut uulpiculam aut iumentum uocare consueuit.
Let the vigor of a living soul, a sense of reason capable of understanding and judgment, so that it may seem a worthy house for so great an inhabitant, not lose the privilege of its nature, lest it lose the name of man. For Scripture calls him man who is in the image and likeness of God, but the sinner it is accustomed to call not man but a serpent or a horse neighing after women or a little fox or a beast of burden.
Gen 1:26 (allusion, high confidence) · Jer 5:8 (allusion, high confidence) · Luke 13:32 (allusion, medium confidence)
Notes and citation
Summary: Scripture calls man only the one who keeps God’s image; the sinner it calls by the names of beasts.
- Gen 1:26; Jer 5:8; Luke 13:32.
Topics: The image of God
Cite (SBL): Ambrose, Exp. Ps. 118 10.11.1 (CSEL 62:209; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-11-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-11-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.11.2CSEL 62:209–210
nolite fieri sicut equus et mulus,quibus non est intellectus; in freno et camo maxillas eorum constringe qui ad te non adpropinquant, et: dicite huic uulpi de Herode ait, generatio uiperarum uocatur ab Iohanne plebs hominum. magnum ergo opus dei es, homo, magnum est quod dedit tibi deus. uide ne quod deus tribuit amittas magnum illud munus, quod es ad imaginem dei, et hoc in te puniatur magis. deus enim non punit
“Do not be like the horse and the mule, which have no understanding; with bit and bridle bind the jaws of those who do not come near to you”; and, “Tell that fox,” he says of Herod; the crowd of men is called a “brood of vipers” by John. You are, then, a great work of God, O man; great is what God has given you. See that you do not lose what God has granted, that great gift, that you are in the image of God, and that this be punished the more in you. For God does not punish
Ps 32:9 (31:9 LXX) (quotation, high confidence) · Luke 13:32 (quotation, high confidence) · Luke 3:7 (quotation, high confidence)
Notes and citation
Summary: Sinners are called horse, fox, and vipers; we must not lose the great gift of God’s image.
- Ps 32:9 (LXX 31:9); Luke 13:32; Luke 3:7. The digital text’s “mulus,quibus” and “huicuulpi” are read as “mulus, quibus” and “huic uulpi”.
Notes on the original text
- Digital text corrected (words joined in the digital text): huicuulpi → huic uulpi.
Topics: The image of God
Cite (SBL): Ambrose, Exp. Ps. 118 10.11.2 (CSEL 62:209–210; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-11-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-11-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.11.3CSEL 62:210
similitudinem suam, sed eum punit, qui ad similitudinem dei factus hoc quod accepit seruare non potuit. punitur ergo illud quod ad similitudinem dei esse desistit, hoc est peccatum tuum. nam suam deus non damnat imaginem nec in illud incendium mittit aeternum, sed magis uindicat imaginem suam de eo qui imagini illi fecit iniuriam, ut per malitiam quod eras esse desineres et fieres mulus ex homine. uindicatur ergo imago, non condemnatur, uindicatur quasi expulsa, non condemnatur quasi rea.
his likeness, but he punishes him who, made in the likeness of God, could not keep what he received. What is punished, then, is that which has ceased to be in the likeness of God, that is, your sin. For God does not condemn his own image nor send it into that eternal fire, but rather avenges his image on him who did injury to that image, so that through malice you ceased to be what you were and became a mule instead of a man. The image, then, is avenged, not condemned; avenged as one driven out, not condemned as guilty.
Matt 25:41 (allusion, medium confidence)
Notes and citation
Summary: God does not punish his own image but the sin by which a man has lost it.
- Matt 25:41.
Topics: Eschatology, The image of God
Cite (SBL): Ambrose, Exp. Ps. 118 10.11.3 (CSEL 62:210; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-11-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-11-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.11.4CSEL 62:210
postquam enim peccasti, aliud esse coepisti, illud quod eras esse desisti. quomodo igitur punitur in te quod in te non inuenitur? nam si inueniatur in te imago dei et similitudo, non supplicio incipis dignus esse, sed praemio. ita imago illa, qua ad imaginem et similitudinem dei factus es, non condemnatur, sed coronatur. condemnaris autem in eo quod ipse mutatus es, ut fieres ex homine serpens mulus equus uulpicula. his nos enim nominibus iam scriptura condemnauit, quia exuti caelestis imaginis ornamento etiam nomen hominis amittimus, qui gratiam hominis non tenemus.
For after you sinned, you began to be something else; you ceased to be what you were. How, then, is that punished in you which is not found in you? For if the image and likeness of God is found in you, you begin to be worthy not of punishment but of reward. So that image, by which you were made in the image and likeness of God, is not condemned but crowned. But you are condemned in that in which you yourself have been changed, so as to become from a man a serpent, a mule, a horse, a little fox. For by these names Scripture has already condemned us, because, stripped of the ornament of the heavenly image, we lose even the name of man, we who do not keep the grace of man.
Notes and citation
Summary: If God’s image is kept, it is crowned; the sinner is condemned for what he has become.
- Ambrose’s teaching on the image is translated as written.
Topics: Eschatology, The image of God
Cite (SBL): Ambrose, Exp. Ps. 118 10.11.4 (CSEL 62:210; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-11-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-11-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 10, chapter 12
10.12.1CSEL 62:210–211
In aliquibus tamen codicibus inuenimus manus tuae fecerunt me et plasmauerunt me. nec istud alienum, quia et Iob dixit: manus tuae plasmauerunt me et fecerunt me. unde et hic dicitur, ut meminerit deus quia puluis sumus et uberioris gratiae munus infundat nec infirmum opus deserat. gubernator fluctuante nauigio plus laboris inpendit quam cum secundo remigio labitur fluctu et uentorum flatus supparo superante praecurrit.
In some manuscripts, however, we find: “Your hands have made me and fashioned me.” Nor is this foreign, because Job too said: “Your hands have fashioned me and made me.” Hence it is said here too, so that God may remember that we are dust and pour in the gift of more abundant grace and not abandon a weak work. A helmsman spends more labor when the ship is tossing than when it glides on a favorable wave with the oars and runs ahead, the breath of the winds filling the topsail.
Textual problem in this passage: see the notes.
Ps 119:73 (118:73 LXX) (quotation, high confidence) · Job 10:8 (quotation, high confidence) · Ps 103:14 (102:14 LXX) (allusion, high confidence)
Notes and citation
Summary: Some manuscripts read “fashioned me,” as in Job; the psalmist asks God to remember our weakness.
- Ps 119:73 (variant); Job 10:8; Ps 103:14 (LXX 102:14).
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 10.12.1 (CSEL 62:210–211; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-12-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-12-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 10, chapter 13
10.13.1CSEL 62:211
Manus tuae, inquit, plasmauerunt me. manus dicit pluraliter, non manum. at uero alibi ait: ego manu mea solidaui caelum, et: manus mea fecit haec. in hominis constitutione uidetur non abundasse quod toto mundo ut fieret abundauit. caelum manus una firmauit, ut scriptum est, et utraque dei manus hominem figurauit, ut legimus. caelum non ad similitudinem, homo ad similitudinem; angeli enim ad ministerium, homo ad imaginem.
“Your hands,” he says, “have fashioned me.” He says “hands” in the plural, not “hand.” But elsewhere he says: “I with my hand have made the heaven firm,” and: “My hand has made these things.” In the constitution of man there seems not to have been enough of what was enough for the whole world to be made. One hand made heaven firm, as it is written, and both hands of God formed man, as we read. Heaven not in the likeness, man in the likeness; for angels were made for service, man for the image.
Isa 48:13 (quotation, high confidence) · Isa 66:2 (quotation, high confidence) · Heb 1:14 (allusion, medium confidence) · Gen 1:26 (allusion, high confidence)
Notes and citation
Summary: One hand of God made the heavens, but both his hands formed man, made in his image.
- Isa 48:13; Isa 66:2; Heb 1:14; Gen 1:26. The digital text’s “plasmaueruut me e” is read as “plasmauerunt me”.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): plasmaueruut me e → plasmauerunt me.
Topics: The image of God
Cite (SBL): Ambrose, Exp. Ps. 118 10.13.1 (CSEL 62:211; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-13-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-13-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 10, chapter 14
10.14.1CSEL 62:211
Esto ut et angeli ad imaginem; scriptura tamen de homine locuta est quod sit ad imaginem. habemus enim aliquid quod angeli fortasse non habeant; ubi enim abundauit peccatum, superabundauit gratia. nobis est natus Christus ex uirgine; legimus enim: puer natus est nobis, filius datus est nobis.
Grant that the angels too are in the image; yet Scripture has said of man that he is in the image. For we have something that the angels perhaps do not have: for “where sin abounded, grace abounded the more.” For us Christ was born of a virgin; for we read: “A child is born to us, a son is given to us.”
Rom 5:20 (quotation, high confidence) · Isa 9:6 (quotation, high confidence)
Notes and citation
Summary: Man has something angels may not: Christ born for us of a virgin.
- Rom 5:20; Isa 9:6.
Notes on the original text
- Digital text corrected (stray mark in the digital text): datus est -nobis → datus est nobis.
Topics: Christology, Incarnation
Cite (SBL): Ambrose, Exp. Ps. 118 10.14.1 (CSEL 62:211; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-14-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-14-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.14.2CSEL 62:211
nobis carnem suscepit, immo potius nos in illa carne suscepit, quod filium hominis in dei sede constituit. non lego angelos in dei sede nisi stantes, nisi ministerium deferentes, non lego angelos, sed homines consepultos Christo et in Christo resuscitatos. denique ait apostolus, quia conuiuificauit nos in Christo—cuius gratia estis salui fecit simul suscitauit simulque fecit sedere in caelestibus in Christo Iesu.
For us he took flesh; or rather he took us up in that flesh, because he set the Son of Man in the seat of God. I do not read of angels in God’s seat except standing, except bringing service; I do not read of angels, but of men buried with Christ and raised in Christ. Indeed the apostle says that “he made us alive together in Christ (by whose grace you are saved), raised us up together and made us sit together in the heavenly places in Christ Jesus.”
Rom 6:4 (allusion, medium confidence) · Col 2:12 (allusion, high confidence) · Eph 2:5 (quotation, high confidence) · Eph 2:6 (quotation, high confidence)
Notes and citation
Summary: In Christ’s flesh humanity is seated with God, an honor not given to angels.
- Rom 6:4; Col 2:12; Eph 2:5–6. The digital text’s “nosin” is read as “nos in”.
Notes on the original text
- Digital text corrected (words joined in the digital text): conuiuificauit nosin Christo → conuiuificauit nos in Christo.
Topics: Christology, Incarnation
Cite (SBL): Ambrose, Exp. Ps. 118 10.14.2 (CSEL 62:211; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-14-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-14-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.14.3CSEL 62:211–212
filius ergo hominis ad dexteram dei, non angelus, non archangelus nec Cherubim et Seraphim. illa laudant, filius hominis sedet filius hominis angelorum ore laudatur, quod angelos malos uicerit, de nequitiis spiritalibus quae sunt in caelestibus triumphauerit, quod fecerit similes angelorum homines, in quibus ante erant contagia mortuorum.
The Son of Man, then, is at the right hand of God, not an angel, not an archangel, nor Cherubim and Seraphim. They praise; the Son of Man sits; the Son of Man is praised by the mouth of angels, because he conquered the evil angels, triumphed over the spiritual forces of wickedness in the heavenly places, and made men, in whom before was the contagion of the dead, like angels.
Heb 1:13 (allusion, high confidence) · Eph 6:12 (allusion, high confidence) · Col 2:15 (allusion, high confidence) · Luke 20:36 (allusion, medium confidence)
Notes and citation
Summary: The Son of Man sits at God’s right hand, praised by angels, having made men like angels.
- Heb 1:13; Eph 6:12; Col 2:15; Luke 20:36. The digital text’s “homims” is read as “hominis”.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): filius ergo homims → filius ergo hominis.
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 10.14.3 (CSEL 62:211–212; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-14-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-14-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 10, chapter 15
10.15.1CSEL 62:212
Uerbo, inquit, domini caeli firmati sunt et spiritu oris eius omnis uirtus eorum. homo quoque spiritu domini perfectionem uitae consummationemque uirtutis accepit. inspirauit in eum deus spiritum uitae et factus est homo in animam uiuentem. uita ergo nostra coepit ex inspiratione diuina, sed uita haec
“By the word of the Lord,” he says, “the heavens were made firm, and all their power by the breath of his mouth.” Man too received by the Spirit of the Lord the perfection of life and the completion of virtue. God breathed into him the breath of life, and man became a living soul. Our life, then, began from the divine breath, but this life
Ps 33:6 (32:6 LXX) (quotation, high confidence) · Gen 2:7 (quotation, high confidence)
Notes and citation
Summary: As the heavens were made by God’s breath, man’s life began with the divine breath.
- Ps 33:6 (LXX 32:6); Gen 2:7. The digital text’s “Ue rb o” and “uiuentem e m” are read as “Uerbo” and “uiuentem”.
Notes on the original text
- Digital text corrected (split word in the digital text; stray letters in the digital text): Ue rb o, inquit → Uerbo, inquit; uiuentem e m. uita → uiuentem. uita.
Cite (SBL): Ambrose, Exp. Ps. 118 10.15.1 (CSEL 62:212; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-15-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-15-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.15.2CSEL 62:212
secessione animae corporisque dissoluitur, inspiratio autem diuina non soluitur. et ideo intellege aliud esse quod figuratum est, aliud quod factum est uel paratum, meritoque dupliciter habes scriptum de homine. primum enim scriptum est: faciamus hominem ad imaginem et similitudinem nostram et: dominabuntur, inquit, uel principatum habebunt et: fecit deus hominem ad imaginem dei.
is dissolved by the separation of soul and body, but the divine breath is not dissolved. And so understand that what was fashioned is one thing, what was made or prepared another, and rightly you have it written twofold about man. For first it is written: “Let us make man in our image and likeness,” and, “they shall have dominion,” it says, or “rule,” and, “God made man in the image of God.”
Gen 1:26 (quotation, high confidence) · Gen 1:27 (quotation, high confidence)
Notes and citation
Summary: Scripture speaks twice of man’s creation: once as made in God’s image.
- Gen 1:26–27. The digital text’s “d e i” is read as “dei”.
Notes on the original text
- Digital text corrected (spaced letters in the digital text): imaginem d e i → imaginem dei.
Topics: The image of God
Cite (SBL): Ambrose, Exp. Ps. 118 10.15.2 (CSEL 62:212; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-15-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-15-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.15.3CSEL 62:212
secundo autem loco ita scriptum est, quia accepit deus puluerem de terra et plasmauit hominem. ubi puluis, ibi plasmatio, ubi autem non puluis, ibi non terra, non materia, sed incorporeum, sed admirabile; ibi non materia, sed inmateriale. quod enim secundum imaginem est, non est in corpore nec in materia, sed in anima rationabili. ibi operatur, ibi ostenditur homo ad similitudinem et imaginem dei, ubi iustitiae, ubi sapientiae, ubi omnis forma uirtutis adsumitur.
But in the second place it is written thus, that God took dust from the earth and fashioned man. Where there is dust, there is fashioning; but where there is no dust, there is no earth, no matter, but something incorporeal, something admirable; there is no matter there, but the immaterial. For what is according to the image is not in the body nor in matter, but in the rational soul. There it works, there man is shown to be in the likeness and image of God, where righteousness, where wisdom, where every form of virtue is taken up.
Gen 2:7 (quotation, high confidence)
Notes and citation
Summary: Man’s body was fashioned from dust, but the image of God is in the rational soul.
- Gen 2:7.
Topics: The image of God, The soul
Cite (SBL): Ambrose, Exp. Ps. 118 10.15.3 (CSEL 62:212; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-15-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-15-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 10, chapter 16
10.16.1CSEL 62:212
Si intellegas imaginem, uidebis ad imaginem; homo enim non est imago dei, sed ad similitudinem factus est. alius est imago dei inuisibilis, primogenitus uniuersae creaturae, per quem facta sunt omnia. ille non ad imaginem, sed imago; tu non imago, sed ad imaginem.
If you understand the image, you will see “according to the image”; for man is not the image of God, but was made according to the likeness. Another is the image of the invisible God, the firstborn of all creation, through whom all things were made. He is not according to the image but the image; you are not the image, but according to the image.
Col 1:15 (quotation, high confidence) · Col 1:16 (allusion, high confidence) · John 1:3 (allusion, high confidence)
Notes and citation
Summary: Christ is the image of God; man is made according to that image.
- Col 1:15–16; John 1:3.
Topics: Christology, The image of God
Cite (SBL): Ambrose, Exp. Ps. 118 10.16.1 (CSEL 62:212; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-16-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-16-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.16.2CSEL 62:212–213
habes ergo in tua substantia aliquid de imagine et similitudine dei, quod sit diuinae simile imaginis. propterea imago ad eum, qui est ad imaginem, uenit et quaerit imago eum, qui est ad similitudinem sui, ut iterum signet, ut iterum conformet, quia amisisti quod accepisti. insufflauerat enim tibi deus, ut inspirationis suae dono haberes gratiam, quam tibi tua culpa sustulerat. factus eras in animam uiuentem; audi quid dicat: non in carnem, sed in animam uiuentem.
You have, then, in your substance something of the image and likeness of God, which is like the divine image. Therefore the Image comes to him who is according to the image, and the Image seeks him who is according to his likeness, so as to seal him again, to conform him again, because you lost what you received. For God had breathed into you, so that by the gift of his breath you might have the grace which your fault had taken from you. You had been made a living soul; hear what he says: not into flesh, but into a living soul.
Gen 2:7 (allusion, high confidence) · 1 Cor 15:45 (allusion, medium confidence)
Notes and citation
Summary: Christ, the Image, comes to restore the image lost in us.
- Gen 2:7; 1 Cor 15:45. The digital text’s “amisisti. quod” is read as “amisisti quod”.
Notes on the original text
- Digital text corrected (punctuation slip in the digital text): amisisti. quod accepisti → amisisti quod accepisti.
Topics: Christology, The image of God
Cite (SBL): Ambrose, Exp. Ps. 118 10.16.2 (CSEL 62:212–213; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-16-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-16-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.16.3CSEL 62:213
sed quia peccator signaculum tenere non potuit in crimine positus non habebat quae dei sunt sed quae hominum, propterea uenit dominus noster Iesus Christus, ut legisti in euangelio, et a mortuis surgens cum clausos discipulos repperisset, claustris ingressus est manentibus et dixit pax uobis; sicut misit me pater, et ego mitto uos. cum hoc dixisset, insufflauit eis et dixit: accipite spiritum sanctum.
But because the sinner could not keep the seal, being placed in crime, he did not have the things of God but those of men; therefore our Lord Jesus Christ came, as you have read in the gospel, and, rising from the dead, when he had found the disciples shut in, he entered with the doors remaining closed and said: “Peace be with you; as the Father sent me, so I send you.” When he had said this, he breathed on them and said: “Receive the Holy Spirit.”
Matt 16:23 (allusion, medium confidence) · John 20:19 (allusion, high confidence) · John 20:21 (quotation, high confidence) · John 20:22 (quotation, high confidence)
Notes and citation
Summary: The risen Christ breathed the Spirit on his disciples to restore the lost seal.
- Matt 16:23; John 20:19–22. The digital text’s “ex III crmine” is read as “in crimine”.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): ex III crmine → in crimine.
Topics: Trinity, The Holy Spirit
Cite (SBL): Ambrose, Exp. Ps. 118 10.16.3 (CSEL 62:213; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-16-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-16-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 10, chapter 17
10.17.1CSEL 62:213
Uidesne ergo quae manus fecerint hominem aut quem hominem fecerint? illum utique, quem secundum Christum induimus, expoliantes ueterem hominem cum actibus eius, et induimus nouum qui renouatur in agnitionem secundum imaginem eius qui creauit eum, ubi non est seruus et liber, sed omnia et in omnibus Christus.
Do you see, then, what hands made man, or what man they made? Surely that man whom we have put on according to Christ, stripping off the old man with his deeds, and we have put on the new, who is renewed in knowledge according to the image of him who created him, where there is not slave and free, but Christ is all and in all.
Col 3:9 (quotation, high confidence) · Col 3:10 (quotation, high confidence) · Col 3:11 (quotation, high confidence)
Notes and citation
Summary: The hands of God made the new man in Christ, renewed after the image of the Creator.
- Col 3:9–11.
Cite (SBL): Ambrose, Exp. Ps. 118 10.17.1 (CSEL 62:213; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-17-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-17-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.17.2CSEL 62:213
Christum ergo induimus, sicut et alibi dictum est: Christum induistis. accepimus spiritum sanctum, qui non solum nostra peccata dimittit, sed etiam nos facit sacerdotes suos aliis peccata dimittere. ideo ait propheta: tu finxisti me et posuisti super me manum tuam. finxit per lutum, posuit per gratiam spiritalem, licet plerique hunc psalmum ex persona dictum saluatoris accipiant. audi quia manus domini etiam spiritus dicitur. clamat Iob: spiritus diuinus qui fecit me.
We have put on Christ, then, as it is said elsewhere too: “You have put on Christ.” We have received the Holy Spirit, who not only forgives our sins but also makes us his priests to forgive sins to others. So the prophet says: “You formed me and laid your hand upon me.” He formed by clay, he laid it by spiritual grace, although many take this psalm as said in the person of the Savior. Hear that the Spirit too is called the hand of the Lord. Job cries: “The divine Spirit who made me.”
Gal 3:27 (quotation, high confidence) · John 20:23 (allusion, high confidence) · Ps 139:5 (138:5 LXX) (quotation, high confidence) · Job 33:4 (quotation, high confidence)
Notes and citation
Summary: Having put on Christ, we receive the Spirit, who forgives sins and makes priests to forgive others; the Spirit is God’s hand.
- Gal 3:27; John 20:23; Ps 139:5 (LXX 138:5); Job 33:4. Ambrose’s statement on priests forgiving sins is translated as written.
Topics: Baptism, Church office, Trinity, Forgiveness of sins
Cite (SBL): Ambrose, Exp. Ps. 118 10.17.2 (CSEL 62:213; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-17-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-17-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.17.3CSEL 62:213–214
istae sunt ergo manus quae hominem parauerunt, Christus et spiritus. ergo dominus Iesus et corporis auctor est nostri, qui primum fecit hominem ad imaginem et postea de luto finxit et uoluit seruare quod fecerat, saluare quod plasmauerat, ut totum hominem saluum faceret, sicut ipse dixit in euangelio:
These, then, are the hands that prepared man: Christ and the Spirit. So the Lord Jesus is also the author of our body, who first made man in the image and afterwards formed him from clay, and willed to keep what he had made, to save what he had fashioned, so as to make the whole man whole, as he himself said in the gospel:
Notes and citation
Summary: Christ and the Spirit are the hands that made man; Christ made both soul and body and saves the whole man.
Topics: Trinity, Christology
Cite (SBL): Ambrose, Exp. Ps. 118 10.17.3 (CSEL 62:213–214; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-17-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-17-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.17.4CSEL 62:214
mihi irascimini, quia totum hominem saluum feci in sabbato? quod specialiter ecclesia docet, quia non solum anima, sed etiam caro nostra seruatur, anima per cognitionem dei, caro per resurrectionem; quorum alterum docuit diuini auctoritate sermonis, alterum propriae resurrectionis exemplo.
“Are you angry with me because I made a whole man well on the sabbath?” This the church teaches especially, that not only the soul but also our flesh is saved: the soul through the knowledge of God, the flesh through the resurrection; of which he taught the one by the authority of the divine word, the other by the example of his own resurrection.
John 7:23 (quotation, high confidence)
Notes and citation
Summary: Both soul and flesh are saved: the soul by knowing God, the flesh by resurrection.
- John 7:23.
Topics: Eschatology, Resurrection of the body, The soul
Cite (SBL): Ambrose, Exp. Ps. 118 10.17.4 (CSEL 62:214; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-17-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-17-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 10, chapter 18
10.18.1CSEL 62:214
Sic est ergo homo geminae substantiae; alia est enim facti substantia, alia figurati; ista de dei spiritu, illa de limo. propterea ait Iob: resuscitabit corium meum, quia quod de limo est resuscitatur — terra enim in terram redit —, quod autem factum est, ut principatum haberet super ceteras animantes, id praestantius esse intellegis; intellegis enim etiam bestiis nobiscum commune consortium est. et ideo homini specialis praerogatiua donata est, id est anima qua ceteris animantibus imperat;
So man is of a twofold substance; for the substance of what was made is one, that of what was fashioned another; the one from the Spirit of God, the other from clay. Therefore Job says, “He will raise up my skin,” because what is from clay is raised (for earth returns to earth); but what was made, so as to have rule over the other animals, you understand to be more excellent; for you understand that the beasts too share a common fellowship with us. And so a special privilege was given to man, that is, the soul, by which he rules the other animals;
Job 19:26 (quotation, high confidence) · Gen 3:19 (allusion, high confidence) · Gen 1:26 (allusion, high confidence)
Notes and citation
Summary: Man is twofold: the body from clay, which will rise, and the soul from God’s Spirit, which rules creation.
- Job 19:26 (Greek form); Gen 3:19; Gen 1:26.
Topics: Eschatology, Resurrection of the body, The soul
Cite (SBL): Ambrose, Exp. Ps. 118 10.18.1 (CSEL 62:214; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-18-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-18-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.18.2CSEL 62:214–215
sed ut possit imperare, debet deo esse subiectus. docetur igitur seruire, ut ad regnum peruenire mereatur; qui enim seruit Christo, placet deo. qui seruit Christo placet utique ueritati et debet nescire mendacium, qui seruit iustitiae debet repellere iniquitatem, qui seruit inmaculato debet tenere castimoniae disciplinam, qui seruit luci debet odisse tenebras peccatorum. ergo, quia corpus infirmum est, uisitationem domini postulemus, unde propheta ait: quid est homo quod memor es eius, aut filius hominis quia uisitas eum?
but so that he can rule, he must be subject to God. He is taught, then, to serve, so as to deserve to come to the kingdom; for he who serves Christ pleases God. He who serves Christ surely pleases the truth and ought not to know lying; he who serves righteousness ought to repel iniquity; he who serves the spotless one ought to hold the discipline of chastity; he who serves the light ought to hate the darkness of sins. Since, then, the body is weak, let us ask for the Lord’s visitation; hence the prophet says: “What is man, that you are mindful of him, or the son of man, that you visit him?”
Rom 14:18 (allusion, high confidence) · Ps 8:4 (8:5 LXX) (quotation, high confidence)
Notes and citation
Summary: To rule, man must serve God; serving Christ means loving truth, righteousness, chastity, and light.
- Rom 14:18; Ps 8:4 (LXX 8:5).
Notes on the original text
- Digital text corrected (stray letter in the digital text): uisitas eum? m? → uisitas eum?.
Cite (SBL): Ambrose, Exp. Ps. 118 10.18.2 (CSEL 62:214–215; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-18-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-18-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 10, chapter 19
10.19.1CSEL 62:215
Et nunc in reliqua uersiculi portione ait: da mihi intellectum, ut discam mandata tua. spiritalem igitur se esse cognoscens propheta petit gratiam spiritus sancti. etenim intellectum dari a domino et inter munera gratiarum primo constitui loco in apostolica lectione didicisti, quia unicuique datur manifestatio spiritus ad utilitatem, et in propheta primo loco sapientiae et intellectus spiritalis gratia postulatur. petitur ergo ut dei donum. deinde uide ordinem: da mihi, inquit, intellectum, ut discam mandata tua.
And now in the remaining part of the verse he says: “Give me understanding, that I may learn your commandments.” Knowing himself to be spiritual, then, the prophet asks for the grace of the Holy Spirit. For you have learned in the apostolic reading that understanding is given by the Lord and is placed first among the gifts of grace, because “to each is given the manifestation of the Spirit for profit”; and in the prophet the spiritual grace of wisdom and understanding is asked for in the first place. It is sought, then, as God’s gift. Then see the order: “Give me,” he says, “understanding, that I may learn your commandments.”
Ps 119:73 (118:73 LXX) (quotation, high confidence) · 1 Cor 12:7 (quotation, high confidence) · 1 Cor 12:8 (allusion, high confidence) · Isa 11:2 (allusion, high confidence)
Notes and citation
Summary: Understanding is a gift of the Spirit, asked for so that we may learn God’s commandments.
- Ps 119:73; 1 Cor 12:7–8; Isa 11:2.
Notes on the original text
- Digital text corrected (spaced letters in the digital text): d a mihi, inquit → da mihi, inquit.
Topics: Trinity, The Holy Spirit
Cite (SBL): Ambrose, Exp. Ps. 118 10.19.1 (CSEL 62:215; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-19-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-19-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.19.2CSEL 62:215
intellectus praemittitur, ut scientia sequatur; nam nisi quis intellexerit, doctus esse non poterit. doctrinam igitur intellectus facit, non memoria; nihil enim prodest multa legisse, nisi intellegas ipse quae legeris. et in apostolo post manifestationem spiritus sermonem scientiae legisti postea substitutum, ut scias intellectum memoriae praeferendum et illum posse habere scientiam, cui ante intellectus adfulserit.
Understanding is put first, so that knowledge may follow; for unless one has understood, he cannot be learned. Understanding, then, makes learning, not memory; for it profits nothing to have read much unless you understand what you have read. And in the apostle you have read that after the manifestation of the Spirit the word of knowledge was placed afterwards, so that you may know that understanding is to be preferred to memory, and that he can have knowledge on whom understanding has shone first.
1 Cor 12:8 (allusion, high confidence)
Notes and citation
Summary: Understanding comes before learning; reading without understanding profits nothing.
- 1 Cor 12:7–8. The digital text’s “intellexectus” is read as “intellexerit”.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): nisi quis intellexectus → nisi quis intellexerit.
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 10.19.2 (CSEL 62:215; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-19-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-19-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 10, chapter 20
10.20.1CSEL 62:215
Simul humilitatem considera. si propheta intellectum dari sibi postulat, quis tam arrogans, qui profiteatur in sua potestate esse intellegentiam? intellectum petit, ut ipse se nouerit et naturae suae possit scire rationem. at illi, qui de rerum natura disputant, caeli scrutantur plagas; qui se ipsos scire non possunt, putant intellegentiam sine dei dono posse concedi.
Consider at the same time his humility. If the prophet asks for understanding to be given him, who is so arrogant as to profess that intelligence is in his own power? He asks for understanding, so that he may know himself and be able to know the reason of his own nature. But those who dispute about the nature of things search the regions of heaven; though they cannot know themselves, they think intelligence can be granted without God’s gift.
Notes and citation
Summary: If the prophet asks for understanding, no one may claim it as his own; the philosophers search the skies but do not know themselves.
Cite (SBL): Ambrose, Exp. Ps. 118 10.20.1 (CSEL 62:215; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-20-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-20-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.20.2CSEL 62:215
unde et nos humilitatem debemus adsumere, ne extollamur, si forte unam aliquam de scripturis parabolam cognouerimus aut, quia interdum secundum litteram plana legimus, si forte secundum litteram aliquid intellexerimus, doctrinae nobis adsumamus scientiam.
Hence we too ought to take on humility, lest we be lifted up if perhaps we have understood some one parable of the Scriptures, or, because we sometimes read plain things according to the letter, if perhaps we have understood something according to the letter, we claim for ourselves the knowledge of doctrine.
Notes and citation
Summary: Understanding a parable or the literal sense should not make us proud.
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 10.20.2 (CSEL 62:215; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-20-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-20-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.20.3CSEL 62:215–216
propheta ille, qui accepit spiritum sanctum, postquam unctus in regnum est, unctus est in prophetam, centesimum et octauum decimum psalmum scribens intellectum sibi dari poscit, ut mandata dei intellegat, et scit, nisi a domino acceperit gratiam, intellegere eius se mandata non posse. in euangelio quoque lego, quia proponebat parabolas dominus Iesus et apostoli non intellegebant; denique explanationem propositae parabolae postulabant.
That prophet, who received the Holy Spirit after he was anointed for the kingdom, was anointed as a prophet; writing the hundred and eighteenth psalm, he asks for understanding to be given him, so as to understand God’s commandments, and he knows that unless he receives grace from the Lord he cannot understand his commandments. In the gospel too I read that the Lord Jesus set forth parables and the apostles did not understand; indeed they asked for an explanation of the parable set forth.
1 Sam 16:13 (allusion, high confidence) · Matt 13:36 (allusion, high confidence) · Mark 4:10 (allusion, medium confidence)
Notes and citation
Summary: Even David, anointed with the Spirit, asked God for understanding, as the apostles asked Jesus to explain the parables.
- 1 Sam 16:13; Matt 13:36; Mark 4:10. The digital text’s “llle” and “m prophetam” are read as “ille” and “in prophetam”.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): propheta llle → propheta ille; unctus est m prophetam → unctus est in prophetam.
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 10.20.3 (CSEL 62:215–216; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-20-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-20-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 10, chapter 21
10.21.1CSEL 62:216
Ipse dominus Iesus cum diceret, ut legisti in libro euangelii secundum Matthaeum scriptum: beati pauperes spiritu, subiecit in posterioribus: omnis qui audierit uerba mea haec et fecerit ea, similis erit homini sapienti. non ergo qui audit tantummodo similis erit, sed qui facit quae audierit. ergo neque factum sine auditu neque auditio sine facto potest esse sapientis, sed qui audit et facit. audiamus igitur ut intellegamus, faciamus ut intellexisse nos quod audiuimus conprobemus.
The Lord Jesus himself, when he said, as you have read written in the book of the gospel according to Matthew, “Blessed are the poor in spirit,” added later: “Everyone who hears these words of mine and does them will be like a wise man.” Not he, then, who only hears will be like him, but he who does what he has heard. So neither deed without hearing nor hearing without deed can belong to the wise man, but he who hears and does. Let us hear, then, so that we may understand; let us do, so that we may prove that we have understood what we heard.
Matt 5:3 (quotation, high confidence) · Matt 7:24 (quotation, high confidence)
Notes and citation
Summary: The wise man both hears and does Christ’s words.
- Matt 5:3; Matt 7:24.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 10.21.1 (CSEL 62:216; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-21-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-21-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 10, chapter 22
10.22.1CSEL 62:216
Sequitur uersus secundus: qui timent te uidebunt me et laetabuntur, quia in uerba tua supersperaui. fortasse aliquibus uideatur hoc esse contrarium, quia iustus dicit: qui timent te uidebunt me et laetabuntur; multis enim iustus grauis est cum uidetur. denique in euangelio plerique dominum Iesum uidere non poterant, sicut Geraseni rogabant eum, ut abiret de regionibus eorum, et alii ei transitum denegabant, quando tamen per eos transire nolebat.
The second verse follows: “Those who fear you will see me and be glad, because I have hoped exceedingly in your words.” Perhaps to some this may seem contrary, because the righteous man says, “Those who fear you will see me and be glad”; for to many the righteous man is burdensome when he is seen. Indeed in the gospel many could not bear to see the Lord Jesus, as the Gerasenes asked him to depart from their region, and others refused him passage, when nevertheless he did not wish to pass through them.
Ps 119:74 (118:74 LXX) (quotation, high confidence) · Mark 5:17 (allusion, high confidence) · Luke 8:37 (allusion, high confidence) · Luke 9:53 (allusion, high confidence)
Notes and citation
Summary: On verse 74: the righteous gladden the God-fearing, though many cannot bear to see them, as some rejected Jesus.
- Ps 118:74 (Ps 119:74); Wis 2:14–15; Mark 5:17; Luke 8:37; Luke 9:52–53.
Extrabiblical texts: Wis 2:14 (Wisdom of Solomon [in RC, EO, ETH canons]; allusion)
Cite (SBL): Ambrose, Exp. Ps. 118 10.22.1 (CSEL 62:216; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-22-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-22-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.22.2CSEL 62:216–217
unde puto quod, sicut illic Iudaicae forma impietatis exprimitur, ita hic ecclesiae gratia reueletur. prophetat enim totum orbem replendum esse timore diuino et ideo quasi timentes deum sanctorum dicit cognitione laetari; qui enim uidet iustum et gaudet, etiam ipse uult esse iustus. pulchrum est enim ut in aliis delectetur, quod uult ipse in se seruare, si possit.
Hence I think that, just as there the form of Jewish ungodliness is expressed, so here the grace of the church is revealed. For he prophesies that the whole world is to be filled with divine fear, and so he says that those who fear God, as it were, rejoice in the knowledge of the saints; for he who sees a righteous man and rejoices himself wishes to be righteous too. For it is a fine thing to delight in others in what one wishes to keep in oneself, if one can.
Ps 119:74 (118:74 LXX) (allusion, high confidence)
Notes and citation
Summary: The God-fearing rejoice to see the righteous, for they too wish to be righteous.
- Ambrose’s contrast with Jewish ungodliness is translated as written.
Cite (SBL): Ambrose, Exp. Ps. 118 10.22.2 (CSEL 62:216–217; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-22-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-22-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.22.3CSEL 62:217
est enim insitum bonis, ut castum pudicus, prudentem sapiens affectu pio diligat, misericors liberalem, et uirtutes suas in aliis amet. plerisque enim iusti aspectus admonitio correctionis est, perfectioribus uero laetitia est. quam pulchrum igitur, ut uidearis et prosis! bonum ergo uir iustus.
For it is implanted in the good that the modest man loves the chaste, the wise man the prudent, with dutiful affection, the merciful man the generous, and that they love their own virtues in others. For to many the sight of a righteous man is a warning to correction, but to the more perfect it is joy. How fine, then, to be seen and to do good! A good thing, then, is the righteous man.
Notes and citation
Summary: The good love their own virtues in others; the sight of the righteous corrects some and gladdens others.
Cite (SBL): Ambrose, Exp. Ps. 118 10.22.3 (CSEL 62:217; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-22-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-22-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 10, chapter 23
10.23.1CSEL 62:217
Propterea denique apostolus Paulus ascendit Hierosolymam, ut iustos uideret, et cum Petro mansit diebus quindecim, ut ex eius aliquid cohabitatione proficeret. propterea ipse Paulus et Barnabas, cum Hierosolymam ingrederentur, magnifice excipiebantur ab ecclesia, ab apostolis et maioribus natu.
For this reason, indeed, the apostle Paul went up to Jerusalem, to see the righteous, and he stayed with Peter fifteen days, so as to profit something from living with him. For this reason Paul himself and Barnabas, when they entered Jerusalem, were magnificently received by the church, by the apostles and the elders.
Gal 1:18 (allusion, high confidence) · Acts 15:4 (allusion, high confidence)
Notes and citation
Summary: Paul went to Jerusalem to see Peter and was welcomed by the church.
- Gal 1:18; Acts 15:4.
Cite (SBL): Ambrose, Exp. Ps. 118 10.23.1 (CSEL 62:217; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-23-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-23-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.23.2CSEL 62:217
cum autem abire uellent, ne discederent rogabantur et, ut postea de Paulo legimus, cum lacrimis deducebatur. nam si est tanta uis in naturalibus, ut animal uisum prosit ictericis, ita ut mortui quoque cornu eius animantis prodesse dicatur, si fuerit demonstratum his qui huiusmodi inciderint passionem, dubitare possumus, quod iusti sanet aspectus?
And when they wished to leave, they were asked not to depart, and, as we read later of Paul, he was escorted with tears. For if there is such power in natural things that an animal, when seen, profits those with jaundice, so that even the horn of that animal when dead is said to profit, if it is shown to those who have fallen into this affliction, can we doubt that the sight of a righteous man heals?
Acts 20:37 (allusion, high confidence) · Acts 21:13 (allusion, medium confidence)
Notes and citation
Summary: If the sight of an animal can cure jaundice, as is said, the sight of a righteous man surely heals.
- Acts 20:37–38; 21:12–13. The belief that seeing certain animals cures jaundice is reported by ancient natural history.
Cite (SBL): Ambrose, Exp. Ps. 118 10.23.2 (CSEL 62:217; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-23-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-23-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.23.3CSEL 62:217
ergo animal uile inrationabile tantam uirtutem habet, ut sanare hominem possit momento exiguo quo uidetur: homo iustus, si tamen cum fide ab eo aspiciatur qui utilitatem ab eo percipere desiderat, nihil confert? non uel ipsi oculorum radii uirtutem quandam uidentur infundere his qui fideliter eum uidere desiderant?
So a cheap, irrational animal has such power that it can heal a man in the brief moment it is seen: does a righteous man, if indeed he is looked at with faith by one who desires to gain profit from him, confer nothing? Do not even the very rays of his eyes seem to pour a certain power into those who faithfully desire to see him?
Notes and citation
Summary: The righteous man confers healing on those who look to him with faith.
Cite (SBL): Ambrose, Exp. Ps. 118 10.23.3 (CSEL 62:217; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-23-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-23-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 10, chapter 24
10.24.1CSEL 62:217
Sed quemadmodum iustus laetificat cor innocentium, cum uidetur, ita inprobi iustorum cognitione torquentur, quia uel tacitis sanctorum moribus arguuntur. torquet castitas incontinentiam, auaritiam liberalitas, impietatem fides. de hoc quoque parile uilis animantis sumamus exemplum.
But just as the righteous man gladdens the heart of the innocent when he is seen, so the wicked are tormented by the knowledge of the righteous, because they are convicted even by the silent conduct of the saints. Chastity torments incontinence, generosity greed, faith ungodliness. Of this too let us take a like example from a cheap animal.
Notes and citation
Summary: The wicked are tormented by the mere presence of the righteous.
- Wis 2:12–15.
Extrabiblical texts: Wis 2:14 (Wisdom of Solomon [in RC, EO, ETH canons]; allusion)
Cite (SBL): Ambrose, Exp. Ps. 118 10.24.1 (CSEL 62:217; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-24-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-24-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.24.2CSEL 62:217–218
nam sicut prodesse diximus mutum animal cum uidetur, ita obesse percipimus lupum, si aliquem uidendo praeuenerit; uocem enim feruntur amittere quos prius lupus uiderit. basiliscus quoque, hoc est noxius serpens, si quodcumque uiderit prior animal, fertur occidere, et allegatur statim necari qui potuerit a serpente huiusmodi praeuideri.
For just as we said that a dumb animal profits when it is seen, so we observe that the wolf harms if it forestalls someone by seeing him first; for those whom a wolf sees first are said to lose their voice. The basilisk too, that is, a harmful serpent, is said to kill any animal it sees first, and it is alleged that he is killed at once who could be seen first by such a serpent.
Notes and citation
Summary: The wolf and the basilisk are said to harm by seeing first.
- These beliefs are from ancient natural history (for example Pliny).
Cite (SBL): Ambrose, Exp. Ps. 118 10.24.2 (CSEL 62:217–218; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-24-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-24-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.24.3CSEL 62:218
ipse quoque serpens mori dicitur, si fuerit hominis praeuentus aspectu. ergo si tanta uirtus uel in oculis serpentis uel in oculis est hominis, ut, si alterum alter prior uiderit, possit occidere, non est uirtus in oculis iusti qui repletus uirtutis est gratia, cum praesertim tantum operetur fides, ut et illa quae fimbriam domini tetigit sanaretur et ille cui intendit dominus Iesus statim ex eius oculis gratiam sanitatis hauriret?
The serpent itself is also said to die if it is forestalled by the sight of a man. So if there is such power either in the eyes of a serpent or in the eyes of a man that, if one sees the other first, he can kill, is there no power in the eyes of a righteous man who is filled with the grace of virtue, especially since faith works so much that she who touched the Lord’s fringe was healed, and he on whom the Lord Jesus fixed his gaze at once drew the grace of healing from his eyes?
Matt 9:20 (allusion, high confidence) · Matt 9:22 (allusion, high confidence) · Luke 13:12 (allusion, medium confidence)
Notes and citation
Summary: If eyes can kill, the gaze of the righteous, like Christ’s, can heal through faith.
- Matt 9:20–22; Luke 13:12; Mark 10:21.
Cite (SBL): Ambrose, Exp. Ps. 118 10.24.3 (CSEL 62:218; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-24-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-24-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 10, chapter 25
10.25.1CSEL 62:218
Sed qui uidet iustum debet scire quod uideat. non illum uidet in corpore, non in uestimento, non in patrimonio, non in uultu, sed intus uidet. non, inquam, illum uidet nisi eius uiderit mentem, nisi eius sermonem intenderit, nisi sensus illius potuerit conprehendere, sapientiam de tractatu eius adsumere.
But he who sees a righteous man ought to know what he sees. He does not see him in the body, not in his clothing, not in his inheritance, not in his face, but he sees within. He does not see him, I say, unless he has seen his mind, unless he has attended to his speech, unless he has been able to grasp his thoughts and take up wisdom from his discourse.
Notes and citation
Summary: To see the righteous truly is to see his mind and hear his wisdom.
Cite (SBL): Ambrose, Exp. Ps. 118 10.25.1 (CSEL 62:218; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-25-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-25-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.25.2CSEL 62:218
tunc igitur laetabitur, cum ista perspexerit, cum ista cognouerit. ita ergo et nos, sicubi audimus iustum, festinemus uidere, sicut illa mulier quae audiuit in domo Pharisaei discumbere dominum Iesum et ingressa est et eius pedes perfudit unguento. illius imitatores simus; namque ecclesiam in illa muliere figuratam esse quis dubitet? sicubi ergo iustus sedeat, sicubi accumbat, festinemus uidere eum.
Then, therefore, he will rejoice, when he has perceived these things, when he has come to know them. So we too, wherever we hear of a righteous man, let us hasten to see him, like that woman who heard that the Lord Jesus was reclining in the Pharisee’s house and went in and poured ointment on his feet. Let us be her imitators; for who doubts that the church was figured in that woman? Wherever, then, a righteous man sits, wherever he reclines, let us hasten to see him.
Luke 7:37 (allusion, high confidence) · Luke 7:38 (allusion, high confidence)
Notes and citation
Summary: Like the woman who anointed Jesus, we should hasten to see the righteous.
- Luke 7:36–38.
Cite (SBL): Ambrose, Exp. Ps. 118 10.25.2 (CSEL 62:218; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-25-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-25-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.25.3CSEL 62:218–219
pretiosum est uidere uirum iustum, ut uideas secundum imaginem dei. quod foris est nihil prodest, quod intus est sanat. sane et in eo qui foris est illum qui intus est frequenter aspicimus, ut, si uiderimus pauperem, illum ad cuius similitudinem factus est honoremus in paupere, de quo ait: dedistis mihi manducare, quia quod uni eorum dedistis mihi dedistis.
It is precious to see a righteous man, so that you may see according to the image of God. What is outside profits nothing; what is inside heals. Indeed in him who is outside we often look upon him who is within, so that, if we see a poor man, we honor in the poor man him in whose likeness he was made, of whom he says: “You gave me to eat,” because “what you gave to one of these you gave to me.”
Matt 25:35 (quotation, high confidence) · Matt 25:40 (quotation, high confidence)
Notes and citation
Summary: In the poor we honor the one in whose image they are made, Christ himself.
- Matt 25:35, 40.
Topics: Ethics, Almsgiving and care for the poor, The image of God
Cite (SBL): Ambrose, Exp. Ps. 118 10.25.3 (CSEL 62:218–219; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-25-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-25-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.25.4CSEL 62:219
qui enim coronat imaginem imperatoris, utique illum honorat cuius imaginem coronauit, et qui statuam contempserit imperatoris, imperatori utique cuius statuam consputauerit fecisse uidetur iniuriam. gentiles lignum adorant, quia dei imaginem putant; sed inuisibilis dei imago non in eo est quod uidetur, sed in eo utique quod non uidetur.
For he who crowns the emperor’s image surely honors him whose image he crowned, and he who despises the emperor’s statue is seen to have done injury to the emperor whose statue he spat upon. The Gentiles worship wood because they think it the image of God; but the image of the invisible God is not in what is seen, but surely in what is not seen.
Col 1:15 (allusion, medium confidence)
Notes and citation
Summary: As honor to an emperor’s statue honors him, so honor to man honors God’s invisible image.
- Col 1:15.
Topics: The image of God
Cite (SBL): Ambrose, Exp. Ps. 118 10.25.4 (CSEL 62:219; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-25-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-25-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 10, chapter 26
10.26.1CSEL 62:219
Uides ergo quia inter multas Christi imagines ambulamus. caueamus, ne coronam imagini detrahere uideamur, quam unicuique Christus inposuit. caueamus, ne aliquid detrahamus his quibus debemus adiungere. sed, quod peius est, non solum non honestamus pauperes, sed etiam dehonestamus destruimus persequimur, et ignoramus, quod has in imaginem dei congregamus iniurias, cum factos ad dei imaginem putamus esse laedendos; qui enim inridet pauperem exacerbat eum qui fecit illum.
You see, then, that we walk among many images of Christ. Let us beware lest we seem to take away from an image the crown which Christ has placed on each. Let us beware lest we take anything from those to whom we ought to add. But, what is worse, we not only do not honor the poor, but even dishonor, destroy, persecute them, and we do not know that we heap these injuries on the image of God, when we think those made in God’s image may be harmed; for he who mocks the poor provokes him who made him.
Prov 17:5 (quotation, high confidence)
Notes and citation
Summary: We walk among Christ’s images; to harm the poor is to insult their maker.
- Prov 17:5 (Greek form). The digital text’s “i II u m” is read as “illum”.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): qui fecit i II u m → qui fecit illum.
Topics: Ethics, Wealth and poverty, The image of God
Cite (SBL): Ambrose, Exp. Ps. 118 10.26.1 (CSEL 62:219; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-26-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-26-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.26.2CSEL 62:219–220
sed aderit ille, qui dicat: esuriui et non dedistis illum manducare, sitiui et non dedistis mihi bibere, aeger eram et non uisitastis me. et quanto ista leuiora sunt, quam si dicat: iniurias mihi fecistis, nudastis me, uerberastis me! quem si quis interrogauerit: quando tibi iniurias fecimus, quando spoliauimus, quando etiam uerberauimus?, dicet: quamdiu uni horum minimorum fecistis, mihi fecistis. propterea caueamus diligentius, ne cui uel minimo contumeliam inrogemus, ne ipsi domino in illis minimis contumeliosi fuisse uideamur.
But he will be present who says: “I was hungry and you did not give me to eat, I was thirsty and you did not give me drink, I was sick and you did not visit me.” And how much lighter are these things than if he says: “You did me injuries, you stripped me, you beat me!” And if anyone asks him, “When did we do you injuries, when did we strip you, when did we even beat you?”, he will say: “As long as you did it to one of these least, you did it to me.” Therefore let us take more careful heed not to inflict insult on anyone, even the least, lest we seem to have insulted the Lord himself in those least ones.
Matt 25:42 (quotation, high confidence) · Matt 25:43 (quotation, high confidence) · Matt 25:40 (quotation, high confidence)
Notes and citation
Summary: Christ will judge us not only for neglecting the poor but for injuring them, for what is done to the least is done to him.
- Matt 25:42–45. Ambrose adapts “did not do” to “did”.
Topics: Ethics, Eschatology, The last judgment, Almsgiving and care for the poor
Cite (SBL): Ambrose, Exp. Ps. 118 10.26.2 (CSEL 62:219–220; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-26-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-26-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 10, chapter 27
10.27.1CSEL 62:220
Qua ratione autem dixerit: qui timent te uidebunt me et laetabuntur, ipse exposuit dicens: quia in uerba tua supersperaui. hoc est dicere: intus me uiderunt, intus me tetigerunt, intus me aspexerunt, ubi spem adsumpsi de tuis uerbis, ubi tua uerba percepi. beati ergo et qui uident iustum et laetantur, quia sperant in dei uerba. quam multi autem sunt qui oderunt iustos, quia perscrutantur dei uerba qui iusti sunt, et cum aliquos doctos audiunt impii eos propter doctrinam uitare consuerunt!
But for what reason he said, “Those who fear you will see me and be glad,” he himself explained, saying: “because I have hoped exceedingly in your words.” This is to say: they saw me within, touched me within, looked at me within, where I took up hope from your words, where I received your words. Blessed, then, are those who see the righteous man and rejoice, because they hope in God’s words. But how many there are who hate the righteous because the righteous search out God’s words, and when the ungodly hear some learned men they are accustomed to avoid them because of their teaching!
Ps 119:74 (118:74 LXX) (quotation, high confidence)
Notes and citation
Summary: The God-fearing see the inner hope of the righteous and rejoice; the ungodly avoid the learned.
- Ps 119:74.
Cite (SBL): Ambrose, Exp. Ps. 118 10.27.1 (CSEL 62:220; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-27-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-27-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 10, chapter 28
10.28.1CSEL 62:220
Sequitur uersus tertius: agnoui, domine, quoniam iustitia iudicia t u a, et in ueritate t u a h humil ias ti m e. qui potest intellegere quae sunt diuinae prouidentiae, utitur eo sermone quo usus propheta est sanctus Dauid, quia omnia iudicio dei fiunt, ut aegrum corpus aliquis habeat, ut salubre, ut diues, ut pauper sit, ut moriatur iuuenis uel senex. si quis intendat scripturis diuinis, intellegit haec fieri iudicio dei;
The third verse follows: “I have known, Lord, that your judgments are righteousness, and in your truth you have humbled me.” He who can understand what belongs to divine providence uses the speech which the prophet, holy David, used: that all things happen by God’s judgment, that one has a sick body or a healthy one, that one is rich or poor, that one dies young or old. If anyone attends to the divine Scriptures, he understands that these things happen by God’s judgment;
Ps 119:75 (118:75 LXX) (quotation, high confidence)
Notes and citation
Summary: On verse 75: all things, health and sickness, wealth and poverty, happen by God’s just judgment.
- Ps 118:75 (Ps 119:75). The spaced letters of the verse in the digital text are translated as written.
Topics: Providence
Cite (SBL): Ambrose, Exp. Ps. 118 10.28.1 (CSEL 62:220; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-28-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-28-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.28.2CSEL 62:220
nihil enim est praeter dei scientiam. exemplum quaerimus? non est absconditum, siquidem Iob numquam amisisset proprias facultates, nisi esset traditus aduersariae potestati. dedit enim dominus potestatem diabolo in facultates eius, ut temptaretur, qualem amisso patrimonio haberet affectum; dedit in filios, dedit in corpus eius, ut probaretur, quod non dolore liberorum defunctorum aut cruciatu corporis a constantia mentis anima defetisceret. dominus
for nothing is outside God’s knowledge. Do we seek an example? It is not hidden, since Job would never have lost his own property had he not been handed over to the adverse power. For the Lord gave the devil power over his property, so that he might be tested as to what disposition he would have when his inheritance was lost; he gave it over his children, he gave it over his body, so that it might be proved that his soul would not faint from steadfastness of mind through grief for his dead children or the torment of his body. The Lord
Job 1:12 (allusion, high confidence) · Job 2:6 (allusion, high confidence)
Notes and citation
Summary: Job’s losses came by God’s permission to test him.
- Job 1:12; 2:6.
Topics: Providence
Cite (SBL): Ambrose, Exp. Ps. 118 10.28.2 (CSEL 62:220; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-28-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-28-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.28.3CSEL 62:220–221
quidem nouerat fortem, sed in illo docere atque examinare nos uoluit, utrum imitatores eius esse possemus. denique et Abraham temptauit, quando filium senis unicum sibi petiuit immolari. sciebat utique mentem Abrahae, sed sciens temptat dominus, sicut legisti in euangelio, quia, cum interrogasset dominus Iesus discipulos, quot panes haberent, et illi respondissent quia quinque tantum haberent panes, ipse ait: quid faciemus, inquit, inter tantos homines? hoc autem dicebat temptans eos; sciebat enim quid facturus esset. qui ergo iustus est, examine iustitiae suae credit, quia dei iusta iudicia sunt, uel secundum Graecum, quia iudicia dei sunt ipsa iustitia.
indeed knew him to be strong, but in him he wished to teach and examine us, whether we could be his imitators. Indeed he tested Abraham too, when he asked that his only son, born to him in old age, be sacrificed. He surely knew Abraham’s mind, but the Lord tests knowingly, as you have read in the gospel, that when the Lord Jesus had asked the disciples how many loaves they had, and they had answered that they had only five loaves, he said: “What shall we do among so many men?” But this he said testing them; for he knew what he would do. He, then, who is righteous trusts the examination of his righteousness, because God’s judgments are just, or, according to the Greek, because the judgments of God are righteousness itself.
Gen 22:1 (allusion, high confidence) · Gen 22:2 (allusion, high confidence) · John 6:6 (quotation, high confidence) · John 6:9 (allusion, high confidence)
Notes and citation
Summary: God tests those he knows, as with Abraham and the disciples, for his judgments are righteousness itself.
- Gen 22:1–2; John 6:5–9; Ps 119:75 (Greek δικαιοσύνη).
Cite (SBL): Ambrose, Exp. Ps. 118 10.28.3 (CSEL 62:220–221; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-28-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-28-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 10, chapter 29
10.29.1CSEL 62:221
Sed hoc ut agnosceret, fecit praemissa precatio, quoniam intellectum dari sibi poposcit, ut mandata dei disceret. accepta est ergo intellectus et cognitionis gratia, agnouit iusta dei esse iudicia. agnoscere autem perfecti est. denique aliud est credere, aliud agnoscere: fides timentis, agnitio sapientis. qui enim timet, rationem non quaerit, sapiens autem et agnitionem eorum inuestigat quaecumque percipere desiderat. credidi, inquit, propter quod locutus sum; cognouit autem intellegens quod locutus est.
But that he might come to know this, the prayer he had made before brought it about, since he asked for understanding to be given him, so that he might learn God’s commandments. The grace of understanding and knowledge, then, was received; he knew that God’s judgments are just. But to know belongs to the perfect. Indeed it is one thing to believe, another to know: faith belongs to one who fears, knowledge to the wise. For he who fears does not seek a reason, but the wise man investigates also the knowledge of whatever he desires to grasp. “I believed,” he says, “therefore I have spoken”; but he knew, understanding what he spoke.
Ps 119:73 (118:73 LXX) (allusion, high confidence) · Ps 116:10 (115:1 LXX) (quotation, high confidence) · 2 Cor 4:13 (allusion, medium confidence)
Notes and citation
Summary: Having asked for understanding, he came to know God’s judgments; knowledge goes beyond faith.
- Ps 119:73; Ps 116:10 (LXX 115:1); 2 Cor 4:13.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): propter quod Locutus → propter quod locutus.
Cite (SBL): Ambrose, Exp. Ps. 118 10.29.1 (CSEL 62:221; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-29-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-29-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 10, chapter 30
10.30.1CSEL 62:221
In quo ergo iusta iudicia dei sunt? quia per labores et tribulationes et adflictiones ad caeleste praemium peruenitur. sicut enim certantibus athletis corona defertur iusto iudicio hominum, ita legitime certantibus christianis diuino iudicio palma decernitur. uincenti, inquit, dabo sedere mecum in sede mea. uita ergo nostra examinatur igne sicut splendor argenti, ut uirtus certaminibus adprobetur. transiuimus, inquit, per ignem et aquam, et induxisti nos in refrigerium. per haec igitur uera iudicia tua esse cognoui.
In what, then, are God’s judgments just? Because through labors and tribulations and afflictions one comes to the heavenly reward. For just as the crown is conferred on athletes who contend by the just judgment of men, so the palm is decreed by divine judgment to Christians who contend lawfully. “To him who conquers,” he says, “I will give to sit with me on my throne.” Our life, then, is tested by fire like the brightness of silver, so that virtue may be proved by contests. “We passed,” he says, “through fire and water, and you brought us into refreshment.” Through these, then, I have known that your judgments are true.
2 Tim 2:5 (allusion, high confidence) · Rev 3:21 (quotation, high confidence) · Ps 66:10 (65:10 LXX) (allusion, high confidence) · Ps 66:12 (65:12 LXX) (quotation, high confidence)
Notes and citation
Summary: God’s judgments are just because the crown comes through trials, as silver is tested by fire.
- 2 Tim 2:5; Rev 3:21; Ps 66:10, 12 (LXX 65:10, 12). The digital text’s “perignem et a qua m” is read as “per ignem et aquam”.
Notes on the original text
- Digital text corrected (split and joined words in the digital text): perignem et a qua m → per ignem et aquam.
Cite (SBL): Ambrose, Exp. Ps. 118 10.30.1 (CSEL 62:221; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-30-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-30-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.30.2CSEL 62:221–222
humiliatus enim sum, ut haec uiderem, quia hi, qui exaltati sunt corde, oculos ad ueritatem aperire non possunt; cum autem humiliamur, peccata nostra cognoscimus et ipsa humilitate delicta nostra purgamus. humiliatus sum, inquit, et saluum me fecit. in ueritate ergo humiliatus qui humiliatus est ad salutem, nec uane pertulit passionem, qui salutem ueritatis secutus est.
For I was humbled so that I might see these things, because those who are exalted in heart cannot open their eyes to the truth; but when we are humbled, we know our sins and by humility itself we purge our offenses. “I was humbled,” he says, “and he saved me.” He, then, was humbled in truth who was humbled unto salvation; nor did he suffer in vain who followed the salvation of truth.
Ps 116:6 (114:6 LXX) (quotation, high confidence)
Notes and citation
Summary: Humiliation opens the eyes to truth and leads to salvation.
- Ps 116:6 (LXX 114:6).
Cite (SBL): Ambrose, Exp. Ps. 118 10.30.2 (CSEL 62:221–222; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-30-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-30-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 10, chapter 31
10.31.1CSEL 62:222
Distat igitur inter cognoscere et timere, ut eo reuertamur. denique euangelii lectio docere nos debet; ait enim dominus ad eos, qui credebant ei ex Iudaeis: si manseritis in uerbo meo, cognoscetis ueritatem et ueritas liberabit uos. si manseritis, inquit, cognoscetis.
There is a difference, then, between knowing and fearing, to return to that. Indeed the reading of the gospel should teach us; for the Lord says to those of the Jews who believed in him: “If you remain in my word, you will know the truth, and the truth will set you free.” “If you remain,” he says, “you will know.”
John 8:31 (quotation, high confidence) · John 8:32 (quotation, high confidence)
Notes and citation
Summary: Knowledge of the truth comes from remaining in Christ’s word.
- John 8:31–32.
Cite (SBL): Ambrose, Exp. Ps. 118 10.31.1 (CSEL 62:222; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-31-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-31-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
10.31.2CSEL 62:222
uides quia non a principio potuit cognoscere quicumque timens deum uerbum eius audiuit. non solum autem non idem est timor et cognitio, uerum etiam non idem est fides et cognitio, siquidem etiam apostolus docuit diuersa esse munera gratiarum. alii enim, inquit, datur per spiritum sermo sapientiae, alii sermo scientiae secundum eundem spiritum, alii fides in eodem spiritu. si ergo alii fides datur, alii cognitio, uides, ubi fides, non statim cognitio, ubi autem cognitio, et fides est et prudentia nec ab eo diligentiam possumus separare.
You see that whoever, fearing God, heard his word could not know from the beginning. And not only are fear and knowledge not the same, but faith and knowledge are not the same either, since the apostle too taught that the gifts of grace are different. “For to one,” he says, “is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit, to another faith in the same Spirit.” If, then, faith is given to one and knowledge to another, you see that where there is faith there is not at once knowledge, but where there is knowledge there is also faith and prudence, nor can we separate diligence from it.
1 Cor 12:8 (quotation, high confidence) · 1 Cor 12:9 (quotation, high confidence)
Notes and citation
Summary: Faith and knowledge are distinct gifts; knowledge includes faith but not the reverse.
- 1 Cor 12:8–9. The digital text’s “nides” is read as “uides”.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): nides quia → uides quia.
Topics: Faith
Cite (SBL): Ambrose, Exp. Ps. 118 10.31.2 (CSEL 62:222; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-31-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-31-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 10, chapter 32
10.32.1CSEL 62:222–223
Habuit ergo cognitionem sanctus Dauid utpote propheta perfectus, quandoquidem ita perfecte cognouit, ut humiliaretur in ipsa ueritate. siue ergo in aduersis positus agnouit probationis gratia ea quae laboriosa et aduersa sunt sustinenda, iustum autem dei esse iudicium et ideo bene certantes numquam deseri uel relinqui et coronam his post labores posse deferri; siue in secundis et prosperis positus cognouit etiam diuitias rerum diuersosque successus temptationis causa solere suppetere, ut is qui his utitur rerum prosperitate temptetur. in eo igitur laudandus propheta Dauid, quia, cum ista agnosceret, humiliabatur, ut humilitate sua uel prosperum excluderet temptamenta uel aduersorum subiret constanti aequanimitate tolerantiam.
Holy David, then, had knowledge, as a perfect prophet, since he knew so perfectly that he was humbled in the very truth. Whether, then, placed in adversity, he knew that by the grace of testing laborious and adverse things must be endured, and that God’s judgment is just, and so those who contend well are never deserted or abandoned and the crown can be conferred on them after their labors; or, placed in prosperity and success, he knew that the riches of things and various successes are wont to be supplied as a cause of temptation, so that he who uses them is tempted by the prosperity of things: in this, then, the prophet David is to be praised, that when he knew these things he was humbled, so that by his humility he might either shut out the temptations of prosperity or undergo with steady calm the endurance of adversity.
Notes and citation
Summary: David knew that both adversity and prosperity are tests, and stayed humble in both.
Topics: Temptation
Cite (SBL): Ambrose, Exp. Ps. 118 10.32.1 (CSEL 62:222–223; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-32-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-32-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 10, chapter 33
10.33.1CSEL 62:223
Non ergo magnopere laudabilis esset propheta, si laudaret iudicia dei usus affluentia secundorum. quid enim magnum facimus, si, quando in secundis sumus, laudamus deum, quando in diuitiis sumus, quando nullis uexamur iniuriis? illud est magnificum, si subiectus contumeliis iudicium dei laudes, si uexatus aegritudine iudicia dei praedices, si te inopia non reuocet, quominus laudes iustitiam dei. ergo semper laudanda sunt iudicia dei, sicut scriptum est. exultauerunt filiae Iudae propter Iudicia t u a. quae sunt filiae Iudae nisi animae religiosae, animae ecclesiae quae Iesum Christum dominum confitentur, quae uidentes rationem iudiciorum tuorum semper exultant? qui enim non ex aliquo secundorum prouentu, sed ex cognitione rationis induit laetitiam, non nisi in exultatione perpetua constitutus est.
The prophet, then, would not be greatly praiseworthy if he praised God’s judgments while enjoying the abundance of prosperity. For what great thing do we do if, when we are in prosperity, we praise God, when we are in riches, when we are troubled by no injuries? This is magnificent: if, subjected to insults, you praise God’s judgment; if, troubled by sickness, you proclaim God’s judgments; if poverty does not keep you from praising God’s justice. God’s judgments, then, are always to be praised, as it is written: “The daughters of Judah rejoiced because of your judgments.” Who are the daughters of Judah but religious souls, the souls of the church who confess Jesus Christ the Lord, who, seeing the reason of your judgments, always rejoice? For he who puts on gladness not from some outcome of prosperity but from knowledge of the reason is placed in nothing but perpetual exultation.
Ps 97:8 (96:8 LXX) (quotation, high confidence) · Ps 48:11 (47:12 LXX) (allusion, medium confidence)
Notes and citation
Summary: To praise God’s judgments in adversity is the true test; the church’s souls rejoice always in them.
- Ps 97:8 (LXX 96:8); Ps 48:11 (LXX 47:12). The digital text’s “Iudicia t u a” is read as “iudicia tua”.
Cite (SBL): Ambrose, Exp. Ps. 118 10.33.1 (CSEL 62:223; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-33-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/10-33-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.