Exposition of Psalm 118 12.39.1–13.15.3
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 12, chapter 39
12.39.1CSEL 62:273
Non potest dicere saecularis: tuus sum; plures enim dominos habet. uenit libido et dicit: meus es, quia ea quae sunt corporis concupiscis. in illius adulescentulae amore te mihi uendidisti, in illius concubitu meretricis pretium pro te adnumeraui. uenit auaritia et dicit: argentum et aurum quod habes seruitutis tuae pretium est; possessio quam tenes iuris tui emptio, uenditio libertatis tuae est\\ uenit luxuria et dicit: meus es.
The worldly man cannot say “I am yours,” for he has many masters. Lust comes and says: “You are mine, because you desire the things of the body. In your love for that young girl you sold yourself to me; in lying with that harlot I paid out the price for you.” Avarice comes and says: “The silver and gold you have is the price of your slavery; the property you hold is the purchase of your ownership, the sale of your liberty.” Luxury comes and says: “You are mine.
Matt 6:24 (echo, medium confidence)
Notes and citation
Summary: The worldly man is claimed by many masters: lust, avarice, luxury.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 12.39.1 (CSEL 62:273; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-39-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/12-39-1
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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.
12.39.2CSEL 62:273–274
unius diei conuiuium pretium tuae uitae est; ille sumptus epularum tui capitis licitatio, tui est summa contractus et, quod peius est, caro emptus es, uilior cibo es tuo; pretiosior est unius diei mensa tua quam totius temporis uita. inter calices te redemi, inter epulas adquisiui. uenit ambitio et dicit tibi: plane meus es.
One day’s banquet is the price of your life; that expense on feasting was the bidding for your head; it is the sum of your contract; and, what is worse, you were bought dear and you are cheaper than your food; your table for one day is more precious than your life for all time. Among the cups I redeemed you, among the feasts I acquired you.” Ambition comes and says to you: “You are clearly mine.
Notes and citation
Summary: Luxury and ambition each claim the worldly man as their slave.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 12.39.2 (CSEL 62:273–274; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-39-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/12-39-2
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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.
12.39.3CSEL 62:274
nescis, quod ideo imperare te aliis feci, ut mihi ipse seruires? nescis, quod ideo potestatem m m contuli, ut meae te subicerem potestati? an ignoras ipsi domino salutari dictum esse ab huius mundi principe, cum ei ostendisset omnia regna mundi: haec omnia tibi dabo, si procidens adoraueris me? ante ergo ipse subicitur qui alios uult habere subiectos. ueniunt omnia uitia et singula dicunt: meus es. quem tanti conpetunt, quam uile mancipium est!
Do you not know that I made you command others precisely so that you yourself might serve me? Do you not know that I conferred power on you precisely so that I might subject you to my power? Or are you unaware that the prince of this world said to the saving Lord himself, when he had shown him all the kingdoms of the world: ‘All these I will give you, if you fall down and worship me’?” So he who wishes to have others subject to him is first made subject himself. All the vices come, and each says: “You are mine.” How cheap a chattel is he whom so many claim!
Matt 4:8 (allusion, high confidence) · Matt 4:9 (quotation, high confidence)
Notes and citation
Summary: Ambition enslaves those it makes rulers, as the devil offered Christ the kingdoms for worship.
- Matt 4:8–9. “m m” after potestatem is garbled in the digital text; translated “on you” by sense.
Notes on the original text
- Digital text corrected (word split in the digital text): si procidens ad oraueris me → si procidens adoraueris me.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 12.39.3 (CSEL 62:274; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-39-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/12-39-3
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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 12, chapter 40
12.40.1CSEL 62:274
Quomodo ergo tu, qui huiusmodi es, potes Christo dicere: tuus sum? respondebit tibi ille: non quicumque dicit mihi domine domine, intrabit in regnum caelorum, non quicumque dicit mihi: tuus sum, meus est. meus plane es, si uocem non redarguat conscientia, si sermonem tuum animus aut opera non refutent. ego non nego meum esse eum qui ipse se non neget aut certe si pro me se ipsum sibi abneget. nolo habere seruulum pluribus dominis seruientem. nam quomodo meus est,
How then can you, being such, say to Christ: “I am yours”? He will answer you: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven”; not everyone who says to me “I am yours” is mine. You are clearly mine if your conscience does not refute your voice, if your mind or your works do not contradict your speech. I do not deny that he is mine who does not deny himself, or at least who for my sake denies himself. I do not want to have a slave serving many masters. For how is he mine,
Matt 7:21 (quotation, high confidence) · Luke 9:23 (allusion, medium confidence) · Matt 6:24 (allusion, medium confidence)
Notes and citation
Summary: Christ answers that only one whose life matches his words, who denies himself, is truly his.
- Matt 7:21; Luke 9:23; Matt 6:24.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 12.40.1 (CSEL 62:274; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-40-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/12-40-1
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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.
12.40.2CSEL 62:274–275
si mihi dicat uerbo tuus sum et operibus neget et factis se diabolo adiudicet et obstringat i non est meus quem libido succendit, quia mea castitas est; non est meus quem cura spoliandi minoris exagitat, quia mea integritas est; non est meus quem ira mobilis inquietat, quia mea tranquillitas est; non est meus uini crapula temulentus in lucem, ambitione gloriae saecularis ebrius in periculum, qui non possit sobriae moderationis seruare uestigium. pax sum ego, litigare non noui. quid mihi ad eum de quo ueniens diabolus dicat: meus est; nam mihi sua colla curuauit, mea in illo plura repperio, nomen sibi tuum uindicat et meum munus?
if he says to me in word “I am yours” and denies it by his works, and by his deeds assigns and binds himself to the devil? He is not mine whom lust inflames, for chastity is mine; he is not mine whom the care of robbing a weaker man drives on, for integrity is mine; he is not mine whom fickle anger disturbs, for tranquility is mine; he is not mine who is drunk with wine until daybreak, drunk with ambition for worldly glory to the point of danger, who cannot keep the track of sober moderation. I am peace; I do not know how to quarrel. What have I to do with one of whom the devil comes and says: “He is mine; for he has bowed his neck to me; I find more of mine in him; he claims your name and my office”?
Eph 2:14 (echo, medium confidence)
Notes and citation
Summary: Christ disowns the lustful, the grasping, the angry and the drunken, whom the devil claims as his own.
- Eph 2:14 (Christ our peace).
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 12.40.2 (CSEL 62:274–275; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-40-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/12-40-2
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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 12, chapter 41
12.41.1CSEL 62:275
Non ergo est Christi nisi qui est alienus a crimine, non est Christi nisi qui potest semper se Christi seruulum demonstrare. nam si quis mutabilis est, ut ego aut maerore mutor aut indignatione, uenit ira et dicit: meus est; ante horam meus erat, spero quod iterum meus fiat.
So no one is Christ’s except one who is free of crime; no one is Christ’s except one who can always show himself Christ’s servant. For if someone is changeable, as I am changed by grief or indignation, anger comes and says: “He is mine; an hour ago he was mine; I hope he will be mine again.”
Notes and citation
Summary: Only one free of sin and constant is Christ’s; changeable passions each claim the soul.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 12.41.1 (CSEL 62:275; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-41-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/12-41-1
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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.
12.41.2CSEL 62:275
uenit tristitia et dicit: meus est; ante horam in mea possessione fuit, in meo iure; erigere animum prae maerore non poterat nec oculos eleuare et, si triste aliquid acciderit, ad me ilico reuertetur. quis ergo est dei nisi qui potest dicere: nihil mihi conscius sum? ideo dicebatur Paulus apostolus Iesu Christi, quia nulli alii obnoxius tenebatur. ego autem nunc dei mei sum, nunc tristiae, nunc iracundiae, nunc uerbi otiosi. et ideo qui plures dominos habet non potest uni dicere: domine Iesu, tuus sum.
Sadness comes and says: “He is mine; an hour ago he was in my possession, under my right; he could not lift up his spirit for grief nor raise his eyes, and if anything sad happens he will return to me at once.” Who then is God’s except one who can say, “I am conscious of nothing against myself”? That is why Paul was called “an apostle of Jesus Christ,” because he was held liable to no one else. But I am now my God’s, now sadness’s, now anger’s, now an idle word’s. And so one who has many masters cannot say to one: “Lord Jesus, I am yours.”
1 Cor 4:4 (quotation, high confidence) · Rom 1:1 (allusion, medium confidence) · Matt 12:36 (echo, medium confidence)
Notes and citation
Summary: Only one with a clear conscience, like Paul, belongs wholly to Christ; Ambrose confesses he is divided.
- 1 Cor 4:4; Rom 1:1; Matt 12:36.
Notes on the original text
- Digital text corrected (OCR slip): dicere: nihi 1 mihi → dicere: nihil mihi.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 12.41.2 (CSEL 62:275; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-41-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/12-41-2
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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.
12.41.3CSEL 62:275
unde arbitror etiam de huius mundi dominis dixisse Paulum: nam etsi sunt qui dicantur dii siue in caelo siue in terra, nobis tamen unus deus pater, ex quo omnia et nos in illum, et unus dominus Iesus, per quem omnia et nos per ipsum. uerbi igitur totus erat apostolus Paulus. ideo dicebat: quoniam experimentum quaeritis eius qui in me loquitur Christus.
Hence I think that Paul also spoke of the masters of this world: “For although there are those called gods, whether in heaven or on earth, yet for us there is one God the Father, from whom are all things and we in him, and one Lord Jesus, through whom are all things and we through him.” So the apostle Paul belonged wholly to the Word. That is why he said: “Since you seek proof of Christ who speaks in me.”
1 Cor 8:5 (quotation, high confidence) · 1 Cor 8:6 (quotation, high confidence) · 2 Cor 13:3 (quotation, high confidence)
Notes and citation
Summary: Paul, having one God and one Lord, belonged wholly to the Word.
- 1 Cor 8:5–6; 2 Cor 13:3.
Topics: Trinity
Cite (SBL): Ambrose, Exp. Ps. 118 12.41.3 (CSEL 62:275; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-41-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/12-41-3
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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.
12.41.4CSEL 62:275–276
ille ergo dicebat: Christi sum, et respondebat ei dominus: meus es. qui uere dicit: tuus sum, audit a domino: meus es. denique de ipso dominus ad Ananiam, cum mitteret eum ad sanandum Paulum, ait: uade, quoniam uas electionis est mihi. et quia perseuerauit Christi esse, quasi impleto certamine coronam meruit inuenire iustitiae.
So he said “I am Christ’s,” and the Lord answered him: “You are mine.” Whoever truly says “I am yours” hears from the Lord: “You are mine.” In fact the Lord said of him to Ananias, when he sent him to heal Paul: “Go, for he is a chosen vessel to me.” And because he persevered in being Christ’s, as one who had finished the contest he earned the crown of righteousness.
Acts 9:15 (quotation, high confidence) · 2 Tim 4:7 (allusion, high confidence) · 2 Tim 4:8 (allusion, high confidence)
Notes and citation
Summary: Paul, who truly belonged to Christ, was called a chosen vessel and won the crown of righteousness.
- Acts 9:15; 2 Tim 4:7–8.
Cite (SBL): Ambrose, Exp. Ps. 118 12.41.4 (CSEL 62:275–276; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-41-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/12-41-4
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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 12, chapter 42
12.42.1CSEL 62:276
Recte ergo propheta dixit Dauid: tuus sum, qui semper in domino mansit. et qua ratione dixerit tuus sum, addidit: iustificationes tuas exquisiui, hoc est: nihil aliorum quaesiui, sed id solum quod tuum est desideraui. alii quaerunt mo-
Rightly, then, did the prophet David say “I am yours,” for he always abided in the Lord. And to show why he said “I am yours,” he added: “I have sought your statutes”; that is, I have sought nothing belonging to others, but have desired only what is yours. Others seek precious neck-
Ps 119:94 (118:94 LXX) (quotation, high confidence)
Notes and citation
Summary: David could say “I am yours” because he sought only God’s statutes.
- Ps 119:94 (LXX 118:94). The word monilia is divided between 12.42.1 and 12.42.2.
Cite (SBL): Ambrose, Exp. Ps. 118 12.42.1 (CSEL 62:276; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-42-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/12-42-1
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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.
12.42.2CSEL 62:276
nilia pretiosa, ego solas iustificationes tuas quasi quaedam serta iustitiae. alii domum ad domum, uillam ad uillam iungunt, quasi soli habitare possint in terra hac, et elementum uolunt occupare commune, alii possessionem aeris ipsius uindicare; mihi in tuis iustificationibus omne patrimonium est, nescio possidere nisi quod tui iuris est, in tuis eloquiis spiritalis mihi cura refulsit argenti. mihi portio deus est, tuus sum ego, quia pars mihi hereditatis non in auro, non in argento est, sed in Christo Iesu.
laces; I seek only your statutes, as garlands of righteousness. Others join house to house, estate to estate, as though they alone could dwell in this land, and they want to seize the common element; others claim ownership of the very air. For me my whole patrimony is in your statutes; I do not know how to possess anything but what is yours by right; in your words the care of spiritual silver has shone out for me. God is my portion; I am yours, for my share of the inheritance is not in gold, not in silver, but in Christ Jesus.
Isa 5:8 (allusion, high confidence) · Ps 119:57 (118:57 LXX) (echo, medium confidence) · Ps 73:26 (72:26 LXX) (echo, medium confidence) · Ps 12:6 (11:7 LXX) (echo, low confidence)
Notes and citation
Summary: While others heap up property, the prophet’s whole inheritance is God’s statutes and Christ.
- Isa 5:8; Ps 119:57 (LXX 118:57); Ps 73:26 (LXX 72:26); Ps 12:6 (LXX 11:7).
Topics: Ethics, Wealth and poverty
Cite (SBL): Ambrose, Exp. Ps. 118 12.42.2 (CSEL 62:276; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-42-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/12-42-2
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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 12, chapter 43
12.43.1CSEL 62:276
Sequitur uersus septimus: me expectauerunt peccatores, ut perderent me; testimonia tua intellexi. potest uox ista conuenire martyrio, in quo positus sanctus iam de iudicio persecutoris egressus dicat: me expectauerunt peccatores, ut perderent me, hoc est: adhibuerunt omnia genera poenarum, omnes artes persuasionum, sed de proposito abducere nequiuerunt;
The seventh verse follows: “The sinners waited for me, to destroy me; I have understood your testimonies.” This phrase can fit martyrdom, in which the saint, having already come out from the persecutor’s tribunal, may say: “The sinners waited for me, to destroy me”; that is, they applied every kind of punishment, every art of persuasion, but they could not draw me from my purpose;
Ps 119:95 (118:95 LXX) (quotation, high confidence)
Notes and citation
Summary: The seventh verse can be the martyr’s word: persecutors tried every torment but could not move him.
- Ps 119:95 (LXX 118:95). The digital text of the lemma is garbled (“ut p e catores … e x i”) and is corrected to the reading Ambrose gives in 12.43.3.
Notes on the original text
- Digital text corrected (letter-spaced lemma garbled in the digital text; letter-spaced lemma garbled in the digital text (cf. 12.43.3)): m e expectauerunt ut p e catores → me expectauerunt peccatores; testimonia tua i ntellexi e x i. → testimonia tua intellexi..
Topics: Martyrdom
Cite (SBL): Ambrose, Exp. Ps. 118 12.43.1 (CSEL 62:276; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-43-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/12-43-1
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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.
12.43.2CSEL 62:276
uicit fides uitae huius inlecebram corporisque cruciatum. expectauerunt peccatores, ut de me triumphum referrent; sed gratias Christo, qui mihi dedit de persecutoribus triumphare. redite uicti qui sperabatis uos esse uictores, redite deiecti qui ueneratis superbi. ubi est, mors, uictoria tua? ubi est, mors, aculeus tuus? non tua iam, sed
faith conquered the allurement of this life and the torture of the body. The sinners waited to win a triumph over me; but thanks be to Christ, who gave me to triumph over the persecutors. Go back defeated, you who hoped to be victors; go back cast down, you who came proud. “Where, O death, is your victory? Where, O death, is your sting?” No longer yours, but
1 Cor 15:55 (quotation, high confidence) · 1 Cor 15:57 (echo, medium confidence) · 2 Cor 2:14 (echo, medium confidence)
Notes and citation
Summary: The martyr’s faith triumphs over persecutors and death.
- 1 Cor 15:55, 57. “ueneratis” in the digital text is probably a slip for a form of “come”; translated by sense.
Topics: Martyrdom
Cite (SBL): Ambrose, Exp. Ps. 118 12.43.2 (CSEL 62:276; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-43-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/12-43-2
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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.
12.43.3CSEL 62:276–277
nostra coepit esse uictoria, quia in te uincimus in qua antea uincebamur. bene ergo dicit martyr: me expectauerunt peccatores, ut perderent me. post momentum, immo adhuc in corpore positus uidet deducentium choros, angelorum gaudia — qui enim super unius peccatoris conuersione laetantur, quanto magis in passione iustorum! —, uidet gloriam et ait: me expectauerunt iusti, ut deducerent me, uidet dominum Iesum et ait: me expectauit Christus, ut coronaret me.
ours the victory has begun to be, because in you we conquer, in whom before we were conquered. Rightly, then, does the martyr say: “The sinners waited for me, to destroy me.” A moment later, indeed while still in the body, he sees the choirs of those who escort him, the joy of the angels (for if they rejoice over the conversion of one sinner, how much more over the passion of the righteous!); he sees the glory and says: “The righteous waited for me, to escort me”; he sees the Lord Jesus and says: “Christ waited for me, to crown me.”
Ps 119:95 (118:95 LXX) (quotation, high confidence) · Luke 15:7 (allusion, high confidence) · Luke 15:10 (allusion, medium confidence)
Notes and citation
Summary: The dying martyr sees the angels and Christ waiting to escort and crown him.
- Ps 119:95 (LXX 118:95); Luke 15:7, 10.
Notes on the original text
- Digital text corrected (word split in the digital text): peccatores, u t perderent me. post → peccatores, ut perderent me. post.
Topics: Martyrdom, Eschatology
Cite (SBL): Ambrose, Exp. Ps. 118 12.43.3 (CSEL 62:276–277; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-43-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/12-43-3
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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 12, chapter 44
12.44.1CSEL 62:277
Aliter qui uult intellegere: multi, inquit, peccata persuadere atque ex pectore fidem extorquere conati sunt mihi, alius adulterium, alius hominis necem, alius oppressionem uiduae uel pupilli, alius aliud, et putabant me suis retibus esse capiendum. expectauerunt me, ut perderent contagione peccati, sed ego non inlecebris peccatorum mentem a studio diuinae cognitionis auerti nec intentionem meam, domine, a mandatorum tuorum serie declinaui, sed intellexi testimonia tua; si enim non intellexissem, peccatores me utique illi perdidissent.
Whoever wishes to understand it otherwise: “Many,” he says, “tried to persuade me to sins and wrench faith from my breast: one adultery, another the killing of a man, another the oppression of a widow or orphan, another something else; and they thought I could be caught in their nets. They waited for me, to destroy me by the contagion of sin; but I did not turn my mind from the pursuit of divine knowledge by the allurements of sins, nor did I, Lord, turn my attention from the sequence of your commandments, but I understood your testimonies; for had I not understood them, those sinners would surely have destroyed me.”
Ps 119:95 (118:95 LXX) (allusion, high confidence)
Notes and citation
Summary: Alternatively, sinners tried to lure the prophet into sin, but understanding God’s testimonies saved him.
- Ps 119:95 (LXX 118:95).
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 12.44.1 (CSEL 62:277; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-44-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/12-44-1
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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.
12.44.2CSEL 62:277
quae intellexi utique sensu, etiam operibus secutus sum; neque enim nudus intellectus est, sed quem etiam facta testantur. denique beatus qui intellegit super egenum et pauperem. ille utique intellegit super pauperem qui largitur pauperi; nam quid prodest misereri inopis, nisi alimoniam eidem largiaris?
What I understood with my mind I also followed in my works; for understanding is not bare, but one to which deeds also bear witness. In fact, “blessed is he who understands concerning the needy and the poor.” He surely understands concerning the poor who gives to the poor; for what use is it to pity the needy unless you give him food?
Ps 41:1 (40:2 LXX) (quotation, high confidence) · Jas 2:16 (echo, medium confidence)
Notes and citation
Summary: True understanding shows itself in deeds, such as feeding the poor.
- Ps 41:1 (LXX 40:2); Jas 2:15–16.
Notes on the original text
- Digital text corrected (OCR slip): nudus ntellectus → nudus intellectus.
Topics: Ethics, Almsgiving and care for the poor
Cite (SBL): Ambrose, Exp. Ps. 118 12.44.2 (CSEL 62:277; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-44-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/12-44-2
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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 12, chapter 45
12.45.1CSEL 62:277–278
Sequitur uersus octauus: omnis consummationis uidi finem, amplificum mandatum tuum ualde. non possumus in omnibus uim Graeci sermonis exprimere; maior in Graeco plerumque uis et pompa sermonis est. rfkog dicitur Graece quod nos Latine et finem dicimus et consummationem; rO.o; autem et consummationis ipsius finis est, sicut finis legis
The eighth verse follows: “Of all consummation I have seen the end; your commandment is exceedingly broad.” We cannot in every case express the force of the Greek language; in Greek the force and grandeur of speech is mostly greater. In Greek [telos] is said for what we in Latin call both “end” and “consummation”; but [peras] is the end even of consummation itself, as “the end of the law
Ps 119:96 (118:96 LXX) (quotation, high confidence) · Rom 10:4 (quotation, high confidence)
Notes and citation
Summary: On the eighth verse, Ambrose distinguishes Greek words for “end” and “consummation.”
- Ps 119:96 (LXX 118:96: πάσης συντελείας εἶδον πέρας). The two Greek words are garbled in the digital text (“rfkog”, marked sic, and “rO.o;”); they are probably τέλος and πέρας, but this is uncertain. “amplificum” in the lemma stands where 12.50.1 has latum (“broad”).
Notes on the original text
- Digital text corrected (letter-spaced lemma garbled in the digital text; letters lost in the digital text): omnis consum m ation n i s uidi fomnis → omnis consummationis uidi finem; consummation s ipsius fin s est → consummationis ipsius finis est.
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 12.45.1 (CSEL 62:277–278; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-45-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/12-45-1
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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.
12.45.2CSEL 62:278
est Christus ad iustitiam omni credenti. habes scriptum: ecce ego uobiscum sum usque ad consummationem saeculi. consummatio ergo saeculi finis saeculi est, finis autem omnium Christus. consummationes autem multae. est consummatio, quando et resurrectio ad salutem; consummatum quoque opus dicitur perfectum opus; consummata malitia dicitur, id est plena, cui nihil desit ad studium et artem nocendi; est consummatio hominis et multae consummationes, donec ad perfectum ueniat.
is Christ, for righteousness to everyone who believes.” You have it written: “Behold, I am with you until the consummation of the age.” So the consummation of the age is the end of the age; but the end of all things is Christ. Yet there are many consummations. There is a consummation when there is also the resurrection to salvation; a consummated work is also called a perfect work; malice is called consummated, that is, full, lacking nothing in zeal and skill for harm; there is the consummation of a man, and many consummations until he comes to perfection.
Rom 10:4 (quotation, high confidence) · Matt 28:20 (quotation, high confidence)
Notes and citation
Summary: Christ is the end of all things; “consummation” has several senses.
- Rom 10:4; Matt 28:20.
Topics: Christology, Eschatology
Cite (SBL): Ambrose, Exp. Ps. 118 12.45.2 (CSEL 62:278; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-45-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/12-45-2
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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 12, chapter 46
12.46.1CSEL 62:278
Legimus ergo et consummationem saeculi, legimus et finem. de consummatione saeculi supra posuimus exemplum, quam sequitur resurrectio; sicut enim in Adam omnes moriuntur, ita et in Christo omnes uiuificabuntur. post resurrectionem consummatio, unusquisque autem in suo ordine; primitiae Christus, deinde hi qui sunt Christi, qui in aduentum eius crediderunt, deinde finis, cum tradiderit regnum deo et patri, dum euacuauerit omnem principatum et potestatem. ergo consummationem saeculi sequitur finis iuxta apostolum; unde colligitur, quod sequatur finis omnem consummationem.
So we read both of the consummation of the age and of the end. Of the consummation of the age we gave an example above, which the resurrection follows; “for as in Adam all die, so also in Christ shall all be made alive.” After the resurrection comes the consummation, “but each in his own order: Christ the firstfruits, then those who are Christ’s,” who believed in his coming, “then the end, when he hands over the kingdom to God the Father, when he has destroyed all rule and authority.” So according to the apostle the end follows the consummation of the age; whence it is gathered that the end follows every consummation.
1 Cor 15:22 (quotation, high confidence) · 1 Cor 15:23 (quotation, high confidence) · 1 Cor 15:24 (quotation, high confidence)
Notes and citation
Summary: According to Paul the end follows the consummation of the age and the resurrection.
- 1 Cor 15:22–24.
Notes on the original text
- Digital text corrected (stray letters in the digital text): sicut enim i m in Adam → sicut enim in Adam.
Topics: Eschatology, Resurrection of the body
Cite (SBL): Ambrose, Exp. Ps. 118 12.46.1 (CSEL 62:278; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-46-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/12-46-1
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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 12, chapter 47
12.47.1CSEL 62:278
Mundus in maligno positus est, ut dixit Iohannes. ergo et saeculum in maligno est, mundus plenus peccati. consummauerat malitiam suam mundus, sicut consummauerat Saul, cuius uidens consummatam malitiam Ionathan filius in Dauid prophetam eidem nuntiauit, ut declinaret et fugeret. est ergo consummatio malitiae consummatio peccatorum. uenit agnus
“The world lies in the evil one,” as John said. So the age too is in the evil one, the world full of sin. The world had consummated its malice, as Saul had, whose consummated malice his son Jonathan saw and announced to the prophet David, so that he might turn aside and flee. So the consummation of malice is the consummation of sins. There came the Lamb
1 John 5:19 (quotation, high confidence) · 1 Sam 20:7 (allusion, high confidence) · 1 Sam 20:33 (allusion, medium confidence)
Notes and citation
Summary: The world had brought its wickedness to its full measure, as Saul had.
- 1 John 5:19; 1 Sam 20:7, 33–42.
Cite (SBL): Ambrose, Exp. Ps. 118 12.47.1 (CSEL 62:278; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-47-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/12-47-1
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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.
12.47.2CSEL 62:278–279
dei qui tollit peccatum mundi qui est Christus Iesus, finis legis, principium et finis et remissio peccatorum. hunc finem consummationis propheta uidit in spiritu, qui consummatum saeculi aboleret errorem, uidit sanguine eius diuersa omnium peccata mundari. bene ergo dixit: omnis consummationis uidi finem, hoc est: uidi consummati adulterii remissorem, uidi consummatae luxuriae atque lasciuiae, consummatae crudelitatis atque saeuitiae, omnis postremo flagitii per crucem suam delicta donantem.
of God who takes away the sin of the world, who is Christ Jesus, the end of the law, the beginning and the end and the forgiveness of sins. This end of consummation the prophet saw in the Spirit, who would abolish the consummated error of the age; he saw the various sins of all cleansed by his blood. Rightly, then, did he say: “Of all consummation I have seen the end”; that is, I have seen him who forgives consummated adultery; I have seen him who by his cross pardons the offenses of consummated luxury and wantonness, of consummated cruelty and savagery, in short of every crime.
John 1:29 (quotation, high confidence) · Rom 10:4 (allusion, high confidence) · Rev 22:13 (allusion, high confidence) · Ps 119:96 (118:96 LXX) (quotation, high confidence)
Notes and citation
Summary: The prophet saw Christ, the end of all consummation, forgiving every full-grown sin by his cross.
- John 1:29; Rom 10:4; Rev 22:13; Ps 119:96 (LXX 118:96).
Notes on the original text
- Digital text corrected (OCR slip): peccatum mundi aui est → peccatum mundi qui est.
Topics: Christology, Forgiveness of sins
Cite (SBL): Ambrose, Exp. Ps. 118 12.47.2 (CSEL 62:278–279; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-47-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/12-47-2
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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 12, chapter 48
12.48.1CSEL 62:279
Est etiam consummata uirtus et consummata sapientia, consummata iustitia, sed habet finem. finis uirtutum omnium Christus, qui finis est legis ad iustitiam omni credenti. uides quia finis est fidei. bene ergo ait: omnis consummationis uidi finem.
There is also consummated virtue and consummated wisdom, consummated righteousness, but it has an end. The end of all the virtues is Christ, who is “the end of the law, for righteousness to everyone who believes.” You see that he is the end of faith. Rightly, then, he says: “Of all consummation I have seen the end.”
Rom 10:4 (quotation, high confidence) · Ps 119:96 (118:96 LXX) (quotation, high confidence)
Notes and citation
Summary: Christ is the end and goal of all the virtues.
- Rom 10:4; Ps 119:96 (LXX 118:96).
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 12.48.1 (CSEL 62:279; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-48-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/12-48-1
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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 12, chapter 50
12.50.1CSEL 62:279
Nunc, quia consummationis finem agnouimus, agnoscamus quid sit: latum mandatum tuum ualde. legimus quod angusta sit porta, per quam ingrediantur qui aeternae uitae fructum adipiscuntur. rara enim uirtus, difficilis passionum tolerantia, plures qui saeculi huius spatiosa sectentur, qui dicant: angusta et arta nobis est uia quae ad deum ducit; conterimur in illa, relinquamus eam.
Now, since we have recognized the end of consummation, let us recognize what is meant by: “your commandment is exceedingly broad.” We read that the gate is narrow through which those enter who obtain the fruit of eternal life. For virtue is rare, endurance of sufferings difficult; there are more who pursue the broad spaces of this world, who say: “The way that leads to God is narrow and confined for us; we are crushed on it; let us leave it.”
Ps 119:96 (118:96 LXX) (quotation, high confidence) · Matt 7:13 (allusion, high confidence) · Matt 7:14 (allusion, high confidence)
Notes and citation
Summary: How can the commandment be broad when the way to life is narrow?
- Ps 119:96 (LXX 118:96); Matt 7:13–14.
Cite (SBL): Ambrose, Exp. Ps. 118 12.50.1 (CSEL 62:279; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-50-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/12-50-1
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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.
12.50.2CSEL 62:279
quomodo ergo dicit propheta latum mandatum dei et ualde latum? ideo, quia angustae uiae latum mandatum necessarium est. denique hic ipse propheta ait: in tribulatione dilatasti mihi, et iterum: in tribulatione inuocaui dominum et exaudiuit me in latitudine.
How then does the prophet say that the commandment of God is broad, and exceedingly broad? For this reason: because a broad commandment is needed for a narrow way. In fact this same prophet says: “In tribulation you have enlarged me”; and again: “In tribulation I called on the Lord, and he heard me in a broad place.”
Ps 4:1 (4:2 LXX) (quotation, high confidence) · Ps 118:5 (117:5 LXX) (quotation, high confidence)
Notes and citation
Summary: The narrow way needs a broad commandment, which enlarges the heart in tribulation.
- Ps 4:1 (LXX 4:2); Ps 118:5 (LXX 117:5).
Cite (SBL): Ambrose, Exp. Ps. 118 12.50.2 (CSEL 62:279; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-50-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/12-50-2
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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 12, chapter 51
12.51.1CSEL 62:279–280
Haec latitudo mandatorum caelestium cor prophetae dilatat, dilatabat et apostoli. denique ipse dicebat: os nostrum patet ad uos, o Corinthii, cor nostrum dilatatum est. dispensando enim mandata caelestia cor suum
This breadth of the heavenly commandments enlarges the prophet’s heart; it enlarged the apostle’s too. In fact he himself said: “Our mouth is open to you, O Corinthians; our heart is enlarged.” For by dispensing the heavenly commandments he had enlarged
2 Cor 6:11 (quotation, high confidence)
Notes and citation
Summary: The breadth of God’s commandments enlarged the hearts of the prophet and of Paul.
- 2 Cor 6:11.
Cite (SBL): Ambrose, Exp. Ps. 118 12.51.1 (CSEL 62:279–280; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-51-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/12-51-1
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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.
12.51.2CSEL 62:280
dilatauerat et, quod ante persecutionis perfidia coartabat, hoc Christi amplificauit gratia. et qua ratione latum mandatum i ne nos coartaremur angustiis mandatorum, unde ait: non coangustamini in nobis. si hoc Paulus, quanto magis Christus qui clausa reserauit! ergo dicit: nolo coartetur in me populus meus. in angusto uirtutum tramite debet latitudo praecepti mei uiantibus esse solacio, ne quis deficere possit aut conteri.
his heart, and what the faithlessness of persecution had formerly narrowed, the grace of Christ widened. And why is the commandment broad? So that we might not be narrowed by the straits of the commandments; hence he says: “You are not narrowed in us.” If Paul said this, how much more Christ, who unlocked what was closed! So he says: “I do not want my people to be narrowed in me. On the narrow path of the virtues the breadth of my precept must be a comfort to those on the way, so that no one may give out or be crushed.”
2 Cor 6:12 (quotation, high confidence)
Notes and citation
Summary: Christ’s commandment is broad so that travelers on the narrow way are comforted and not crushed.
- 2 Cor 6:12. The words “latum mandatum i ne nos” are faulty in the digital text; translated by sense.
Cite (SBL): Ambrose, Exp. Ps. 118 12.51.2 (CSEL 62:280; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-51-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/12-51-2
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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 12, chapter 52
12.52.1CSEL 62:280
Ambulemus ergo in dei mandato, quia satis latum est. est enim mandatum sapientiae quae in exitu canitur, in amplis autem fiducialiter agit; πλατεῖα enim Graeci sermonis est, quae Latine dicitur latitudo. dilatemus igitur cor nostrum, ut recipiamus apostolicae uim sententiae, qui ait:
Let us therefore walk in God’s commandment, for it is broad enough. For it is the commandment of Wisdom, who “is praised in the ways out, and acts with confidence in the broad places”; for plateia is a word of the Greek language, which in Latin is called breadth. Let us therefore enlarge our heart, so that we may take in the force of the apostle’s saying, who says:
Prov 1:20 (quotation, high confidence)
Notes and citation
Summary: God’s commandment is Wisdom’s, who speaks boldly in the broad places.
- Prov 1:20 (LXX form).
Cite (SBL): Ambrose, Exp. Ps. 118 12.52.1 (CSEL 62:280; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-52-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/12-52-1
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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.
12.52.2CSEL 62:280
capite nos. recipiamus ergo eius sermones in cor nostrum, induamus uiscera misericordiae benignitatem humilitatem patientiam. o homo, quam latus es, si ad amplitudinem praeceptorum caelestium sinum tuae mentis expandas! quam latum mandatum est caritatis! diligite, inquit, inimicos uestros. omnes utique affectu caritatis inclusit qui non exclusit inimicos;
“Make room for us.” Let us therefore receive his words into our heart; let us put on bowels of mercy, kindness, humility, patience. O man, how broad you are, if you spread the bosom of your mind to the breadth of the heavenly precepts! How broad is the commandment of love! “Love your enemies,” he says. He surely included all in the affection of love who did not exclude enemies;
2 Cor 7:2 (quotation, high confidence) · Col 3:12 (allusion, high confidence) · Matt 5:44 (quotation, high confidence)
Notes and citation
Summary: The commandment of love, which includes enemies, is the broadest of all.
- 2 Cor 7:2; Col 3:12; Matt 5:44.
Topics: Ethics, Love of enemies and forgiveness of wrongs
Cite (SBL): Ambrose, Exp. Ps. 118 12.52.2 (CSEL 62:280; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-52-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/12-52-2
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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.
12.52.3CSEL 62:280
quis enim uidetur exceptus, cum recipiatur inimicus? unde apostolus: si fieri, inquit, potest, cum omnibus hominibus pacem habentes. non potest hoc Iudaeis dici, non gentibus, ut cum omnibus pacem habeant. illi uix suos diligunt, christiano etiam inimicos non licet non amare. christianum cum dico, perfectum dico; in Christo enim plenitudo diuinitatis est, cuius nomen usurpas-..
for who seems excepted, when the enemy is received? Hence the apostle says: “If possible, being at peace with all men.” This cannot be said to Jews, nor to gentiles, that they should be at peace with all. They scarcely love their own; for a Christian it is not permitted not to love even enemies. When I say “Christian” I mean perfect; for in Christ is the fullness of the Godhead, whose name you take
Rom 12:18 (quotation, high confidence) · Col 2:9 (allusion, high confidence)
Notes and citation
Summary: Christians, unlike others, must be at peace with all and love even enemies.
- Rom 12:18; Col 2:9. Translated as written. The word usurpas is divided between 12.52.3 and 12.52.4.
Topics: Ethics, Love of enemies and forgiveness of wrongs
Cite (SBL): Ambrose, Exp. Ps. 118 12.52.3 (CSEL 62:280; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-52-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/12-52-3
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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.
12.52.4CSEL 62:280–281
pas. qui uocabulum geris, interpretationem uocabuli perfectionemque cur refugis? audi latum mandatum: benedicite eos qui persecuntur uos et nolite maledicere. iste, qui latum dicit esse mandatum, probauit supra dicens: illi quidem detrahebant, ego autem orabam. quid oras, Dauid, dicito nobis ipse. sed dixisti; legi enim dicentem: maledicent illi, et tu benedices.
for yourself. You who bear the name, why do you flee its meaning and perfection? Hear the broad commandment: “Bless those who persecute you, and do not curse.” He who says that the commandment is broad proved it above, saying: “They indeed slandered me, but I prayed.” What do you pray, David? Tell us yourself. But you have told us; for I have read you saying: “They will curse, and you will bless.”
Rom 12:14 (quotation, high confidence) · Ps 109:4 (108:4 LXX) (quotation, high confidence) · Ps 109:28 (108:28 LXX) (quotation, high confidence)
Notes and citation
Summary: The broad commandment is to bless persecutors, as David prayed for those who slandered him.
- Rom 12:14; Ps 109:4 (LXX 108:4); Ps 109:28 (LXX 108:28).
Topics: Ethics, Love of enemies and forgiveness of wrongs
Cite (SBL): Ambrose, Exp. Ps. 118 12.52.4 (CSEL 62:280–281; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-52-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/12-52-4
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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 13, chapter 1
13.1.1CSEL 62:281
Incipit littera tertia decima quae dicitur Mem, quod sonat in Latino ex intimis et, ut alii, ignis ex ultimis, et utrumque non discordat a textu. nam statim primus uersus internorum uiscerum caritatem exprimit, quae utique ex ultimis procedit medullis et quodam nexu caloris inplicatur ossibus.
The thirteenth letter begins, which is called Mem; in Latin it means “from within” or, as others have it, “fire from the depths,” and neither disagrees with the text. For at once the first verse expresses the love of the inward heart, which surely proceeds from the inmost marrow and is wound into the bones by a bond of heat.
Ps 119:97 (118:97 LXX) (allusion, medium confidence)
Notes and citation
Summary: The letter Mem is interpreted “from within” or “fire from the depths,” matching the love expressed in its first verse.
- Ps 119:97 (LXX 118:97).
Cite (SBL): Ambrose, Exp. Ps. 118 13.1.1 (CSEL 62:281; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-1-1
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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 13, chapter 2
13.2.1CSEL 62:281
Denique in Threnis Hieremiae textus litterae huius hoc continet: ex alto suo misit ignem in ossibus meis. bonus ergo deus, qui nobis inmittit unde diligentes eum meritum sub conspectu eius inuenire possimus. quem mittat ignem, ipse nos doceat: ignem ueni mittere in terram, et quid uolo nisi ut iam accendatur?
In fact in the Lamentations of Jeremiah the text of this letter contains this: “From on high he has sent fire into my bones.” Good, then, is God, who sends into us that by which, loving him, we may find merit in his sight. What fire he sends, let him teach us himself: “I came to cast fire on the earth, and what do I will but that it be kindled already?”
Lam 1:13 (quotation, high confidence) · Luke 12:49 (quotation, high confidence)
Notes and citation
Summary: Lamentations’ mem verse speaks of fire sent into the bones; Christ came to cast this fire on earth.
- Lam 1:13 (the mem verse of Lam 1); Luke 12:49.
Cite (SBL): Ambrose, Exp. Ps. 118 13.2.1 (CSEL 62:281; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-2-1
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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.
13.2.2CSEL 62:281–282
bonus ignis quem desiderat omnium saluator accendi, cum praesertim ipsum deum legerimus ignem esse, qui nostra peccata consumit intimisque pectoribus [sui] diuinae cupiditatem cognitionis infundit atque inradiat in nobis cor nostrum, cum legimus diuinarum seriem scripturarum-
Good is the fire which the Savior of all desires to be kindled, especially since we have read that God himself is fire, who consumes our sins and pours into our inmost breasts the desire for divine knowledge, and lights up our heart within us when we read the sequence of the divine Scriptures,
Textual problem in this passage: see the notes.
Deut 4:24 (allusion, high confidence) · Heb 12:29 (allusion, high confidence)
Notes and citation
Summary: God is a fire that consumes sin and kindles love of knowledge when we read Scripture.
- Deut 4:24; Heb 12:29. The editor deletes “sui” (in square brackets). The word scripturarum is divided between 13.2.2 and 13.2.3.
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 13.2.2 (CSEL 62:281–282; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-2-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-2-2
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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.
13.2.3CSEL 62:282
pturarum, si forte aliquid, quo aperiantur propheticae lectionis occulta, intellectu adsumimus spiritali. hoc igne Cleopas cor suum dicebat ardere, cum ipsi et socio eius Christus scripturas aperiret. de hoc igne dixit dominus in libro Ezechiel: ecce proficiscar in Hierusalem et exsufflabo in uos in igne irae meae, ut tabescatis a plumbo et ferro et reliquis materialibus.
if perhaps we grasp by spiritual understanding something by which the hidden things of the prophetic reading may be opened. With this fire Cleopas said his heart was burning, when Christ opened the Scriptures to him and his companion. Of this fire the Lord said in the book of Ezekiel: “Behold, I will go to Jerusalem and blow on you in the fire of my wrath, so that you melt from the lead and iron and the other materials.”
Luke 24:32 (allusion, high confidence) · Ezek 22:20 (quotation, medium confidence) · Ezek 22:21 (quotation, medium confidence)
Notes and citation
Summary: This fire burned in Cleopas’s heart when Christ opened the Scriptures; Ezekiel speaks of it melting base metals.
- Luke 24:32; Ezek 22:20–21 (loosely quoted).
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 13.2.3 (CSEL 62:282; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-2-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-2-3
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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.
13.2.4CSEL 62:282
profunda in uerbis usitatis uidemus mysteria, totum hoc spiritale. quibus precibus emerear ut ueniat dei uerbum, intret ecclesiam, fiat ignis consumens, ut exurat faenum et stipulam et quicquid est saeculare consumat, graue plumbum iniquitatis, quod in plerisque est, liquefiat igne diuino et ferreus quidam peccati rigor superno mollescat incendio, meliorentur uasa aurea et argentea, ut omnis sapientium sensus, omnis sermo prudentium-
In ordinary words we see deep mysteries; all this is spiritual. By what prayers may I earn that the Word of God may come, enter the church, become a consuming fire, so as to burn up the hay and stubble and consume whatever is worldly; that the heavy lead of iniquity, which is in many, may be melted by the divine fire, and a certain iron hardness of sin be softened by the heavenly blaze; that the vessels of gold and silver may be made better, so that every thought of the wise, every speech of the pru-
1 Cor 3:12 (allusion, high confidence) · Heb 12:29 (allusion, medium confidence) · 2 Tim 2:20 (echo, medium confidence)
Notes and citation
Summary: Ambrose prays that the Word may come as a consuming fire to purge the church.
- 1 Cor 3:12; Heb 12:29; 2 Tim 2:20. The word prudentium is divided between 13.2.4 and 13.2.5.
Cite (SBL): Ambrose, Exp. Ps. 118 13.2.4 (CSEL 62:282; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-2-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-2-4
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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.
13.2.5CSEL 62:282
dentium flagrantium passionum calore decocto incipiat esse pretiosior. bonus ignis caritatis quo corpus omne ecclesiae in mutuam adolescit gratiam; bonus ignis dilectionis quo unusquisque sanctus ad reuerentiam sui auctoris accenditur. sed qui deum diligit non perfunctorie diligit, sed diligit legem eius, praecepta custodit, iustificat cor suum non dictorum sonora praedicatione, sed studiosa imitatione factorum. doceat igitur nos deus, quemadmodum a sanctis suis diligitur.
dent, may begin to be more precious once the heat of burning passions has been boiled away. Good is the fire of charity by which the whole body of the church grows up into mutual grace; good is the fire of love by which each saint is kindled to reverence for his maker. But whoever loves God does not love him perfunctorily; he loves his law, keeps his precepts, justifies his heart not by the resounding preaching of words but by the zealous imitation of deeds. Let God then teach us how he is loved by his saints.
Eph 4:16 (allusion, medium confidence) · John 14:15 (echo, medium confidence)
Notes and citation
Summary: The fire of love builds up the church; one who loves God keeps his law in deed.
- Eph 4:16; John 14:15.
Notes on the original text
- Digital text corrected (OCR slip): flagrantiiun → flagrantium.
Cite (SBL): Ambrose, Exp. Ps. 118 13.2.5 (CSEL 62:282; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-2-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-2-5
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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 13, chapter 3
13.3.1CSEL 62:282–283
Sic inquiens propheta adicit: quo modo dilexi mandatum tuum, domine! tota die meditatio mea est. diligentis circa studium cognoscendae legis haec uox est, quae instruit perfectionem hominis, quam totus hic psalmus informat. et quoniam maximum mandatum esse in lege cognouit, ut diligamus dominum deum nostrum ex toto corde nostro et ex tota anima nostra, sui imitatione nos quoque quos erudire studet uult esse perfectos dicens: quomodo dilexi mandatum tuum, domine!
So saying, the prophet adds: “How I have loved your commandment, O Lord! All the day it is my meditation.” This is the voice of one who loves, intent on the study of knowing the law, a voice that builds up the perfection of man, which this whole psalm shapes. And since he knew that the greatest commandment in the law is that we love the Lord our God with all our heart and with all our soul, by his own example he wishes us too, whom he is eager to instruct, to be perfect, saying: “How I have loved your commandment, O Lord!”
Ps 119:97 (118:97 LXX) (quotation, high confidence) · Matt 22:37 (allusion, high confidence) · Matt 22:38 (allusion, high confidence)
Notes and citation
Summary: The prophet’s love for God’s commandment is a model of the greatest commandment.
- Ps 119:97 (LXX 118:97, which has “law”; Ambrose’s text here reads “commandment”); Matt 22:37–38.
Notes on the original text
- Digital text corrected (OCR slip; letter lost in the digital text; letter-spaced lemma split in the digital text): Sic inqu ens → Sic inquiens; d omine! tota die medit atio mea e s t. → domine! tota die meditatio mea est.; esse n ege → esse in lege.
Cite (SBL): Ambrose, Exp. Ps. 118 13.3.1 (CSEL 62:282–283; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-3-1
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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.
13.3.2CSEL 62:283
hoc ipso caritas crescit affectu, quod ipsum testem aduocat cui munus dilectionis inpenditur nec speciem, sed plenitudinem caritatis tali conuentione testatur. hac usus est Petrus: tu scis, inquit, domine, quia diligo te. sed qui diligit dominum legem eius diligit, sicut Maria diligens filium omnia uerba eius in corde suo materno conferebat affectu. diligens te feci uoluntatem tuam, scriptum est.
By this very affection love grows, because it calls as witness the one to whom the gift of love is offered, and by such an appeal it testifies not to a semblance but to the fullness of love. Peter used it: “You know, Lord,” he says, “that I love you.” But whoever loves the Lord loves his law, as Mary, loving her son, pondered all his words in her heart with a mother’s affection. “Loving you, I have done your will,” it is written.
John 21:15 (quotation, high confidence) · Luke 2:19 (allusion, high confidence) · Ps 40:8 (39:9 LXX) (quotation, low confidence)
Notes and citation
Summary: Love calls God to witness, as Peter did; whoever loves the Lord loves and does his will.
- John 21:15–17; Luke 2:19, 51; Ps 40:8 (LXX 39:9), freely cited.
Cite (SBL): Ambrose, Exp. Ps. 118 13.3.2 (CSEL 62:283; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-3-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-3-2
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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.
13.3.3CSEL 62:283
ideo commisit et Christus Petro, ut pasceret gregem suum et domini faceret uoluntatem, quia caritatem eius agnouit. qui enim diligit, ex uoluntate facit quae sibi sunt imperata, qui timet, ex necessitate. itaque dominus operationes seruulorum suorum spontaneas probat potius quam coactas. ideo ex seruis liberos facit, ut uoluntatum nostrarum munera quam necessitatum obsequia conferamus.
That is why Christ entrusted to Peter the feeding of his flock and the doing of the Lord’s will, because he recognized his love. For whoever loves does willingly what is commanded him; whoever fears, does it of necessity. So the Lord approves the spontaneous works of his servants rather than forced ones. That is why he makes free men out of slaves, so that we may offer the gifts of our wills rather than the services of necessity.
John 21:17 (allusion, high confidence) · Rom 8:15 (echo, medium confidence) · John 15:15 (echo, medium confidence)
Notes and citation
Summary: Christ entrusted his flock to Peter for love; God prefers willing service to forced.
- John 21:17; Rom 8:15; John 15:15.
Topics: Church office
Cite (SBL): Ambrose, Exp. Ps. 118 13.3.3 (CSEL 62:283; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-3-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-3-3
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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 13, chapter 4
13.4.1CSEL 62:283–284
Non potest dicere Marcionita: quomodo dilexi legem tuam!, qui legem non suscipit; non potest dicere Iudaeus, qui legem spiritalem ignorat et litteram legis nudam, non sensum legis intellectumque meditatur. solus ergo dicit christianus, qui multum iam legis cognitione profecerit, qui non poenam legis pauido corde formidet, sed diuina mysteria ueri Hebraei, ueri sabbati, uerae remissionis intrepido rimetur affectu. uere ergo diligit qui sine tristitia, sine timore uoluntario potius studio quam coacto praecepta conseruat.
The Marcionite cannot say “How I have loved your law!”, for he does not accept the law; the Jew cannot say it, for he is ignorant of the spiritual law and meditates on the bare letter of the law, not its sense and meaning. So only the Christian says it, who has already advanced far in the knowledge of the law, who does not dread the penalty of the law with a fearful heart, but searches out with fearless affection the divine mysteries of the true Hebrew, the true sabbath, the true release. So he truly loves who keeps the precepts without sadness, without fear, by willing zeal rather than forced.
Ps 119:97 (118:97 LXX) (quotation, high confidence) · Rom 7:14 (allusion, medium confidence)
Notes and citation
Summary: Neither the Marcionite nor the Jew can truly love the law; only the Christian, who reads it spiritually, can.
- Ps 119:97 (LXX 118:97); Rom 7:14. Polemic translated as written.
Notes on the original text
- Digital text corrected (repeated syllable in the digital text): quomodo do dilexi → quomodo dilexi.
Topics: Heresy, Scripture and canon, Marcionism, The law of Moses
Cite (SBL): Ambrose, Exp. Ps. 118 13.4.1 (CSEL 62:283–284; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-4-1
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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 13, chapter 5
13.5.1CSEL 62:284
Alio uero uersu cito probauit diuturnae meditationis effectum, quando intellexit super inimicos suos domini mandatum. sed quos habet inimicos propheta, qui et sui populi uiros legitima debet caritate conplecti et alienigenas euangelica praedicatione inuitare ad dei gratiam?
In another verse he soon proved the effect of his long meditation, when he understood the Lord’s commandment above his enemies. But what enemies does the prophet have, who must embrace with lawful love the men of his own people and invite foreigners to the grace of God by the preaching of the Gospel?
Ps 119:98 (118:98 LXX) (allusion, high confidence)
Notes and citation
Summary: Who are the prophet’s enemies, since he must love his people and invite the nations?
- Ps 119:98 (LXX 118:98).
Topics: Love of enemies and forgiveness of wrongs
Cite (SBL): Ambrose, Exp. Ps. 118 13.5.1 (CSEL 62:284; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-5-1
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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.
13.5.2CSEL 62:284
ferae (feruntur) consortem naturae suae diligere: quomodo dilectionem conformis sui propheta respuerit? esse igitur iustam aliquam causam oportet, qua hi quos significat iure uideantur inimici. ea quae sit possumus inuestigare, si meminerimus quia alibi idem ipse dixit: et super inimicos tuos tabescebam, iusto odio oderam illos.
Wild beasts (are said) to love those who share their nature: how could the prophet reject love for one like himself? There must therefore be some just cause for which those he means should rightly be considered enemies. What it is we can find out if we remember that he himself said elsewhere: “And I pined away over your enemies; I hated them with a perfect hatred.”
Ps 139:21 (138:21 LXX) (quotation, high confidence) · Ps 139:22 (138:22 LXX) (quotation, high confidence)
Notes and citation
Summary: There must be a just reason for the prophet’s enemies, as he hated God’s enemies.
- Ps 139:21–22 (LXX 138:21–22), with “just” for “perfect” in Ambrose’s text.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip (r for question mark); stray letter in the digital text): ferae (femntur) → ferae (feruntur); respuerit r esse → respuerit? esse; iusto odio o oderam → iusto odio oderam.
Topics: Love of enemies and forgiveness of wrongs
Cite (SBL): Ambrose, Exp. Ps. 118 13.5.2 (CSEL 62:284; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-5-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-5-2
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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.
13.5.3CSEL 62:284
istos ergo euangelica auctoritate suos inimicos dicit esse qui inimici sunt dei. nam si is, qui non relinquit parentes propter dei nomen, non est deo dignus, quanto magis, qui diligit eius inimicos, acceptus deo esse non poterit? quos ergo inimicos habet? si gentiles, quomodo eos prophetico credituros spiritu praeuidebat? denique ut benedicant et ipsi dominum in superioribus adhortatus est. et quae magna laus super eos intellegere, qui metalla et saxa uenerando similem rigorem stuporis adtraxerint?
So on the authority of the Gospel he calls his enemies those who are enemies of God. For if he who does not leave his parents for the name of God is not worthy of God, how much less can one who loves God’s enemies be accepted by God? What enemies, then, does he have? If gentiles, how did he foresee by the prophetic Spirit that they would believe? In fact in the earlier verses he exhorted them too to bless the Lord. And what great praise is it to understand above those who, by worshiping metals and stones, have taken on a like hardness and stupor?
Matt 10:37 (allusion, high confidence) · Luke 14:26 (allusion, medium confidence) · Ps 115:8 (113:16 LXX) (echo, medium confidence)
Notes and citation
Summary: His enemies are God’s enemies, not the gentiles, whom he foresaw coming to faith.
- Matt 10:37; Luke 14:26; Ps 115:8 (LXX 113:16).
Cite (SBL): Ambrose, Exp. Ps. 118 13.5.3 (CSEL 62:284; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-5-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-5-3
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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 13, chapter 6
13.6.1CSEL 62:284–285
Quos igitur habet inimicos nisi haereticos? ipsi enim sunt inpugnatores fidei, ueritatis inimici. quos nisi Iudaeos? ipsi enim grauiores inimici qui ex amicis inimici facti sunt. super eos intellegit qui legem spiritalem esse intellegit. quid ergo prodest lex, si finem legis ignores, si mysterium nescias, si sacramenta non noueris? Iudaeis ex ouibus agnus occiditur pro celebritate paschali, nobis pro redemptione mundi unigenitus dei, partus uirginis immolatur. quid proficiunt Iudaei, quod sanguine agni domos et postes suos inliniunt? nihil utique, quoniam ligna his aut saxa prodesse non possunt.
What enemies, then, does he have but the heretics? For they are the assailants of faith, the enemies of truth. Whom but the Jews? For they are the more grievous enemies, who from friends became enemies. He understands above them who understands that the law is spiritual. What use is the law, then, if you do not know the end of the law, if you are ignorant of the mystery, if you do not know the sacraments? For the Jews a lamb from the flock is slain for the Passover feast; for us the Only-begotten of God, the virgin’s offspring, is sacrificed for the redemption of the world. What do the Jews gain by smearing their houses and doorposts with the lamb’s blood? Nothing at all, since wood or stones can be of no use to them.
Ps 119:98 (118:98 LXX) (allusion, medium confidence) · Rom 7:14 (allusion, high confidence) · Rom 10:4 (allusion, medium confidence) · Exod 12:7 (allusion, high confidence) · 1 Cor 5:7 (allusion, medium confidence)
Notes and citation
Summary: The enemies are heretics and the Jews, who keep the letter of the law but miss its mystery in Christ.
- Rom 7:14; Rom 10:4; Exod 12:7; 1 Cor 5:7. Polemic translated as written.
Notes on the original text
- Digital text corrected (words joined in the digital text): sifinem legis → si finem legis.
Topics: Heresy, Jews and Judaism
Cite (SBL): Ambrose, Exp. Ps. 118 13.6.1 (CSEL 62:284–285; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-6-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-6-1
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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.
13.6.2CSEL 62:285
nobis proficit omne mysterium, qui abhorrere credimus a gratia spiritali, ut habitationes nostras sanguine pecudis cruentemus et ne ora nostra cruore tinguamus. sed corpora nostra sacramento crucis dominicae consecramus et confessione mortis domini nostri Iesu Christi sanctificamus oris adloquia; corde enim creditur ad iustitiam, ore confessio fit ad salutem.
For us every mystery is of profit, who believe it alien to spiritual grace to stain our dwellings with the blood of a beast, and do not dye our mouths with gore. But we consecrate our bodies with the sacrament of the Lord’s cross, and sanctify the words of our mouth by confessing the death of our Lord Jesus Christ; for with the heart one believes unto righteousness, and with the mouth confession is made unto salvation.
Rom 10:10 (quotation, high confidence)
Notes and citation
Summary: Christians consecrate themselves by the sign of the cross and the confession of Christ’s death.
- Rom 10:10.
Topics: The sign of the cross
Cite (SBL): Ambrose, Exp. Ps. 118 13.6.2 (CSEL 62:285; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-6-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-6-2
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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.
13.6.3CSEL 62:285
quid prodest, quod Hebraei aurem seruuli pertundunt subula et praeputia sui circumcidunt corporis? non intellegunt penitus, quid lex diuina discernat. signa sunt ista, non ueritas. sed ille intellegit, qui cor suum spiritali circumcisione castificat, ut conluuiem omnem corporeae labis emundet. ille intellegit, qui subulam et aurem mentis uigore transcendit et illam animam, quam pertransiuit gladius ad reuelanda cordis occulta, perpetuae praemio libertatis attollit uel examinandis sermonibus sollicite seruiens, quoscumque uirtutis suae aure susceperit, mysterio sanctificat spiritali.
What use is it that the Hebrews pierce a slave’s ear with an awl and circumcise the foreskins of their body? They do not understand at all what the divine law distinguishes. These are signs, not the truth. But he understands who purifies his heart by spiritual circumcision, so as to cleanse away all the filth of bodily stain. He understands who by vigor of mind rises above the awl and the ear, and raises to the reward of everlasting liberty that soul through which the sword passed to reveal the secrets of the heart; or who, carefully serving in the testing of words, sanctifies by a spiritual mystery whatever words he receives with the ear of his virtue.
Exod 21:6 (allusion, high confidence) · Gen 17:10 (allusion, medium confidence) · Rom 2:29 (allusion, high confidence) · Luke 2:35 (allusion, medium confidence)
Notes and citation
Summary: The piercing of the ear and circumcision are signs; the spiritual meaning is purification of the heart.
- Exod 21:6; Gen 17:10; Rom 2:29; Luke 2:35.
Notes on the original text
- Digital text corrected (OCR slip (quia for quid; cf. 13.6.1)): quia prodest, quod Hebraei → quid prodest, quod Hebraei.
Topics: Circumcision
Cite (SBL): Ambrose, Exp. Ps. 118 13.6.3 (CSEL 62:285; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-6-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-6-3
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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.
13.6.4CSEL 62:285–286
azyma sibi Iudaeus quibusque annis facere consueuit et nescit se malitiae esse fermentum. sed qui intellegit quid sit uetus expurgare fermentum, ne totam massam corrumpat, ueterem hominem cum actibus suis expurgat, ut fiat noua consparsio ueritatis. Iudaeo ista dicta sunt et christianus audiuit, quia, dum aurem suam subula illa pertundit, audire non potuit uulneratam aurem gerens;
The Jew makes unleavened bread for himself every year and does not know that he is the leaven of malice. But whoever understands what it is to purge out the old leaven, lest it corrupt the whole lump, purges out the old man with his deeds, so that there may be a new lump of truth. These things were said to the Jew, and the Christian has heard them, because the Jew, while that awl pierces his ear, could not hear, bearing a wounded ear;
1 Cor 5:7 (allusion, high confidence) · 1 Cor 5:8 (allusion, high confidence) · Col 3:9 (allusion, high confidence)
Notes and citation
Summary: The spiritual meaning of unleavened bread is purging the old man; the Christian heard what the Jew could not.
- 1 Cor 5:6–8; Col 3:9. Translated as written.
Notes on the original text
- Digital text corrected (OCR slip): azvma → azyma.
Topics: Jews and Judaism
Cite (SBL): Ambrose, Exp. Ps. 118 13.6.4 (CSEL 62:285–286; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-6-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-6-4
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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.
13.6.5CSEL 62:286
non legis, sed stultitiae suae subula cruentauit aurem suam. illa audiendo quae spiritaliter reuelantur perforauit aurem suam ferro; maluit enim in ferrum quam in uerbum credere. ideo seruit, ideo liber esse non meruit, ideo nec completi temporis ei gratia suffragatur, quia plenitudinem temporis non recepit, quo filius dei missus est ad salutem et uenit ad redemptionem, factus sub lege, natus ex uirgine, uictor mortis, largitor resurrectionis.
not the awl of the law but that of his own folly bloodied his ear. By hearing what is revealed spiritually in that way, he pierced his ear with iron; for he preferred to believe in iron rather than in the Word. That is why he is a slave, why he did not deserve to be free, why the grace of the completed time does not help him, because he did not receive the fullness of time in which the Son of God was sent for salvation and came for redemption, made under the law, born of a virgin, conqueror of death, giver of resurrection.
Gal 4:4 (allusion, high confidence)
Notes and citation
Summary: Rejecting the fullness of time in Christ, the Jew remains a slave.
- Gal 4:4. Translated as written.
Topics: Christology, Jews and Judaism
Cite (SBL): Ambrose, Exp. Ps. 118 13.6.5 (CSEL 62:286; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-6-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-6-5
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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.
13.6.6CSEL 62:286
manet ergo uulnus illi cui Christus non resurrexit. o uulnus quod sarciri non possit, nisi forte relinquat subulam et sumat sibi gladium, quod pro Christi nomine non refutet uel quo corporalia a spiritalibus, umbram a ueritate distinguat, sumat dei uerbum, gladium bis acutum, et ex illo diuino ore doceatur mandatum domini, praescriptum legis agnoscere, quod non temporalis habeat obseruantiam celebritatis, sed salutaria et sempiterna remedia suco gratiae spiritalis infundat!
So the wound remains for him for whom Christ has not risen. O wound that cannot be mended, unless perhaps he leaves the awl and takes for himself the sword, which he would not refuse for Christ’s name, or by which he might distinguish bodily from spiritual things, shadow from truth; unless he takes the word of God, the two-edged sword, and is taught from that divine mouth to recognize the Lord’s commandment, the prescription of the law, which does not hold the observance of a temporal feast but pours in, with the juice of spiritual grace, saving and everlasting remedies!
Heb 4:12 (allusion, high confidence) · Heb 10:1 (echo, medium confidence)
Notes and citation
Summary: The wound can be healed only by the two-edged sword of God’s word, which distinguishes shadow from truth.
- Heb 4:12; Heb 10:1.
Cite (SBL): Ambrose, Exp. Ps. 118 13.6.6 (CSEL 62:286; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-6-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-6-6
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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 13, chapter 7
13.7.1CSEL 62:286
Tota ergo die in lege meditare, non perfunctoria tibi debet esse transcursio. si agrum emere uelis, si mercari domum, prudentiorem adhibes et quid iuris sit diligenter consideras et, ne in aliquo forte fallare, tibi ipse non credis. at nunc tu ipse emendus es tibi. de tuo pretio tracta, considera quid sis, quod nomen habeas, quid adquiras tibi: non agrum, non pecuniam, non gemmarum monilia,
So meditate on the law all the day; it ought not to be a perfunctory skimming for you. If you wish to buy a field, if you wish to purchase a house, you call in someone more experienced and carefully consider what the legal position is, and, lest you be deceived in anything, you do not trust yourself. But now you yourself are to be bought for yourself. Deal with your own price; consider what you are, what name you bear, what you are acquiring for yourself: not a field, not money, not necklaces of jewels,
Ps 119:97 (118:97 LXX) (allusion, high confidence)
Notes and citation
Summary: Meditate on the law with the care one uses in buying property, for you are acquiring yourself.
- Ps 119:97 (LXX 118:97).
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 13.7.1 (CSEL 62:286; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-7-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-7-1
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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.
13.7.2CSEL 62:286–287
sed Christum Iesum, cui nulla possint pretia, nulla ornamenta conferri. adhibe tibi consiliarios Moysen Esaiam Hieremiam Petrum Paulum Iohannem, ipsum magnum consiliarium Iesum dei filium, ut adquiras patrem. cum his tractandum, cum his tota conferendum est tibi, tota meditandum die, sicut meditabatur Dauid et haec erat illi sola meditatio.
but Christ Jesus, to whom no price, no adornment can be compared. Call in as your counselors Moses, Isaiah, Jeremiah, Peter, Paul, John, and the great Counselor himself, Jesus the Son of God, so that you may acquire the Father. With these you must deal, with these confer about everything, and meditate all the day, as David meditated, and this was his only meditation.
Isa 9:6 (echo, medium confidence)
Notes and citation
Summary: Take Moses, the prophets, the apostles and Christ the great Counselor as advisers.
- Isa 9:6 (Christ as Counselor).
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 13.7.2 (CSEL 62:286–287; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-7-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-7-2
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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.
13.7.3CSEL 62:287
non saecularibus animus transducebatur inlecebris, non pecuniaria coaceruandi patrimonii cupiditate flagrabat, non proferendi limitis excludendique finitimi anxius curarum aestus studio meditationis intentum reflectebat affectum, quicquid poterat temporis dies habere, hoc totum sola sibi in lege meditatio uindicabat.
His mind was not drawn aside by worldly allurements; he did not burn with greed for heaping up a fortune of money; no anxious tide of cares about extending his boundaries and shutting out his neighbor turned aside his affection from its fixed study of meditation; whatever time the day could hold, meditation in the law alone claimed it all for itself.
Notes and citation
Summary: David gave all his time to meditation on the law, not to worldly gain.
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 13.7.3 (CSEL 62:287; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-7-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-7-3
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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 13, chapter 8
13.8.1CSEL 62:287
Sed etiam hoc parum est diligenti qui uelit ad beatitudinis gratiam peruenire; beatus enim die ac nocte meditatur in lege. angustior dies est meditatione doctrinae, non tantus dies in tempore quanta meditatio est in lege.
But even this is too little for a lover who wishes to reach the grace of blessedness; for the blessed man meditates on the law day and night. The day is too narrow for the meditation of doctrine; the day is not as long in time as meditation in the law.
Ps 1:2 (allusion, high confidence)
Notes and citation
Summary: The blessed man meditates day and night, for the day is too short for the law.
- Ps 1:2.
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 13.8.1 (CSEL 62:287; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-8-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-8-1
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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.
13.8.2CSEL 62:287
unde uide ne illud magis significare uideatur, quod ei qui in lege meditatur semper dies est et lumen sine defectu, quod nullae tenebrae noctis interpolent. alioquin quomodo neglegentiorem in processu operis declararet quem diligentiorem in ipsis operis sui propheta principiis esse uoluisset? in die ergo meditatur legis et euangelii praedicator.
Hence see whether it may not rather seem to signify that for one who meditates in the law it is always day and a light without failing, which no darkness of night interrupts. Otherwise, how would the prophet declare more negligent in the course of his work one whom he had wished to be more diligent at its very beginning? So the preacher of the law and the Gospel meditates in the day.
Ps 1:2 (allusion, medium confidence)
Notes and citation
Summary: For one who meditates in the law it is always day.
- The contrast is with Ps 1:2 (“day and night”).
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 13.8.2 (CSEL 62:287; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-8-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-8-2
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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 13, chapter 9
13.9.1CSEL 62:287
Et fortasse illi qui nouum non recipiunt testamentum in nocte legerunt et ideo nescierunt neque intellexerunt. unde saluator, ne etiam nos legeremus in tenebris, admonet dicens ambulandum in die, quia non offendat qui in die ambulat; uidet enim gratiam lucis. qui enim ambulat in tenebris, scopulum offensionis incurrit.
And perhaps those who do not accept the New Testament read by night, and therefore did not know or understand. Hence the Savior, so that we too might not read in darkness, admonishes us, saying that one must walk in the day, because he who walks in the day does not stumble; for he sees the grace of the light. For he who walks in darkness runs against the rock of stumbling.
John 11:9 (allusion, high confidence) · John 11:10 (allusion, high confidence) · Rom 9:32 (echo, medium confidence)
Notes and citation
Summary: Those who reject the New Testament read in the dark; Christ bids us walk in the day.
- John 11:9–10; John 12:35; Rom 9:32–33.
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 13.9.1 (CSEL 62:287; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-9-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-9-1
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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.
Exposition 13, chapter 10
13.10.1CSEL 62:287–288
Sequitur uersus tertius: super omnes docentes me intellexi, quia testimonia tua meditatio mea est. doctrinam profitentur scribae Iudaeorum, quia legem et prophetas ipsi priores habere meruerunt. sed illi profitentur docere, sed non docent. ei autem populo qui ex gentibus conpetit dicere: super omnes docentes me intellexi, quia illi non intellexerunt. respondet Iudaeus: unde habuisti intellegere, scriptum est: interroga patrem tuum, et adnuntiabit tibi; seniores tuos, et dicent tibi.
The third verse follows: “I have understood above all who teach me, for your testimonies are my meditation.” The scribes of the Jews profess teaching, because they first were found worthy to have the law and the prophets. But they profess to teach, yet do not teach. To that people which is from the gentiles it belongs to say: “I have understood above all who teach me,” because they did not understand. The Jew replies: “Where did you get understanding? It is written: ‘Ask your father, and he will tell you; your elders, and they will say to you.’”
Ps 119:99 (118:99 LXX) (quotation, high confidence) · Matt 23:3 (allusion, medium confidence) · Deut 32:7 (quotation, high confidence)
Notes and citation
Summary: The gentile church understands above the Jewish scribes, who claim to teach.
- Ps 119:99 (LXX 118:99); Matt 23:3; Deut 32:7. Translated as written.
Notes on the original text
- Digital text corrected (letter-spaced lemma split in the digital text): me i ntelle x i → me intellexi.
Topics: The church and Israel
Cite (SBL): Ambrose, Exp. Ps. 118 13.10.1 (CSEL 62:287–288; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-10-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-10-1
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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.
13.10.2CSEL 62:288
ego sum pater tuus, me interroga. sed etsi interrogauero, non respondebitis mihi, dixit Iesus, et ex illo respondere non possunt et ex illo supra illos intellego qui non intellegebant, quia testimonia didici quae ille non nouit. didici: qui sequitur me tollat crucem suam, didici: diligite inimicos uestros. et ideo optat anathema esse Paulus pro fratribus genere, inimicis fide.
“I am your father; ask me.” “But even if I ask, you will not answer me,” said Jesus, and from then on they could not answer; and from this I understand above them, who did not understand, because I have learned testimonies which he did not know. I have learned: “Whoever follows me, let him take up his cross”; I have learned: “Love your enemies.” And that is why Paul wishes to be accursed for his brothers by race, his enemies in faith.
Luke 22:68 (quotation, high confidence) · Matt 22:46 (allusion, medium confidence) · Matt 16:24 (quotation, high confidence) · Matt 5:44 (quotation, high confidence) · Rom 9:3 (allusion, high confidence)
Notes and citation
Summary: The church has learned Christ’s testimonies of the cross and love of enemies, as Paul showed.
- Luke 22:68; Matt 22:46; Matt 16:24; Matt 5:44; Rom 9:3.
Cite (SBL): Ambrose, Exp. Ps. 118 13.10.2 (CSEL 62:288; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-10-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-10-2
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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.
Exposition 13, chapter 11
13.11.1CSEL 62:288
Uideretur inconueniens esse uerecundiae prophetali huiusmodi usurpatio, eo quod praesumpserit dicere quod super omnes docentes intellexerit, cum uel legem Moyses acceperit a domino et populo eius instituta tradiderit, Aaron sacrificiorum omnium decurso ritu sacerdotalem docuerit disciplinam, Iesus Naue significauerit quemadmodum circumcisio possit iterari, Samuhel unctionis pro.
Such a claim might seem unbecoming to prophetic modesty, in that he presumed to say he had understood above all who teach, when Moses received the law from the Lord and handed on its ordinances to his people, Aaron taught the priestly discipline, having gone through the whole rite of sacrifices, Joshua son of Nun showed how circumcision could be repeated, Samuel pointed out the sacraments of the prophetic
Josh 5:2 (allusion, high confidence) · 1 Sam 16:13 (allusion, medium confidence)
Notes and citation
Summary: It might seem presumptuous to claim understanding above Moses, Aaron, Joshua and Samuel.
- Josh 5:2; 1 Sam 16:13. The word propheticae is divided between 13.11.1 and 13.11.2.
Cite (SBL): Ambrose, Exp. Ps. 118 13.11.1 (CSEL 62:288; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-11-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-11-1
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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.
13.11.2CSEL 62:288
pheticae pariter ac regiae sacramenta monstrauerit. uideretur, inquam, praesumptio, nisi praemisisset superiora, quibus non inmerito super docentes intellexisse se conprobaret. debuit hanc adsumere confidentiam qui docebatur a domino; et mandatum quod docebatur domini erat et ipse dominus qui docebat. merito super omnes intellexit quem docebat ipsa sapientia. unde et alibi: beatus quem tu erudieris, domine, et de lege tua docueris eum.
and also the royal anointing. It would seem presumption, I say, had he not first set down the earlier verses, by which he proved that not without reason had he understood above the teachers. He who was taught by the Lord ought to take this confidence; both the commandment he was taught was the Lord’s, and it was the Lord himself who taught. Rightly did he understand above all, whom Wisdom herself taught. Hence elsewhere too: “Blessed is the man whom you instruct, O Lord, and teach him out of your law.”
Ps 94:12 (93:12 LXX) (quotation, high confidence)
Notes and citation
Summary: The prophet rightly understood above all because God himself taught him.
- Ps 94:12 (LXX 93:12).
Notes on the original text
- Digital text corrected (repeated word in the digital text; stray letter in the digital text): inquam, inquam praesumptio → inquam, praesumptio; et alibi a beatus → et alibi: beatus.
Cite (SBL): Ambrose, Exp. Ps. 118 13.11.2 (CSEL 62:288; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-11-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-11-2
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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.
Exposition 13, chapter 12
13.12.1CSEL 62:288–289
Ostendit igitur quod diuinum est homines docere non posse, et ideo qui docere praesumunt nesciunt, sed agnoscit discipulus qui docetur. in quo praeter donum scientiae, quod de spiritu sancto fuerat consecutus, moralis quoque suauis est locus, quod m docentes sunt, qui quod non intellegunt docere se dicunt, et plurimi sunt discipuli, qui studio suo adsecuntur et industria quod non didicerint a magistris. denique ante nos quidam interesse dixit inter docentes atque doctores, fortasse hoc arbitratus, quia doctores sunt aliorum iudicio ad hoc munus electi, docentes autem qui propria usurpatione hoc sibi munus adsumpserint. sed cedant necesse est ei doctores quoque, quem testimoniorum meditatione caelestium doctrina dei docentis inbuerit.
He shows, then, that men cannot teach what is divine, and therefore those who presume to teach do not know, but the disciple who is taught recognizes. Besides the gift of knowledge, which he had obtained from the Holy Spirit, there is also a pleasant moral point here: that there are many teachers who say they teach what they do not understand, and very many disciples who attain by their own zeal and industry what they have not learned from their masters. In fact someone before us said that there is a difference between “those who teach” and “teachers,” perhaps thinking that teachers are those chosen for this office by the judgment of others, while “those who teach” are those who have taken this office on themselves by their own presumption. But even the teachers must yield to one whom the teaching of God the teacher has imbued through meditation on the heavenly testimonies.
Notes and citation
Summary: Many self-appointed teachers do not understand; one taught by God surpasses even true teachers.
- “m docentes” in the digital text is translated “many teachers” by sense (probably multi). The earlier writer is unnamed; possibly Origen (uncertain).
Topics: Church office
Cite (SBL): Ambrose, Exp. Ps. 118 13.12.1 (CSEL 62:288–289; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-12-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-12-1
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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 13, chapter 13
13.13.1CSEL 62:289
Super seniores intellexi, quia praecepta tua quaesiui. nec hoc quidem difficile, ut is quem dominus docuerit super seniores intellegat, siquidem dei gratia ad doctrinam maturitatemque aetatis progrediatur senilis. cum enim aetas senectutis uita inmaculata sit, utique doctrina uitae inmaculatae senilem praestat aetatem. denique excusanti Hieremiae, quod iuuenis esset, responsum est: noli dicere: iuuenis sum, eo quod non aestimaretur iuuenis definitione diuina qui incanam haberet prudentiam, quae sanctificationis caelestis gratia reluceret.
“I have understood above the elders, for I have sought your precepts.” Nor is this difficult, that one whom the Lord has taught should understand above the elders, since by God’s grace one advances to the teaching and ripeness of old age. For since a spotless life is old age, surely the teaching of a spotless life confers old age. In fact, when Jeremiah excused himself because he was young, he was answered: “Do not say, ‘I am young,’” because by the divine definition one was not counted young who had a hoary prudence shining with the grace of heavenly sanctification.
Ps 119:100 (118:100 LXX) (quotation, high confidence) · Jer 1:7 (quotation, high confidence)
Notes and citation
Summary: One taught by God has the true old age of a spotless life, as Jeremiah was told not to plead youth.
- Ps 119:100 (LXX 118:100); Wis 4:8–9; Jer 1:7.
Extrabiblical texts: Wis 4:9 (Wisdom of Solomon [in RC, EO, ETH canons]; allusion)
Cite (SBL): Ambrose, Exp. Ps. 118 13.13.1 (CSEL 62:289; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-13-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-13-1
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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 13, chapter 14
13.14.1CSEL 62:289–290
Uerumtamen non mihi uidetur se ipsum propheta laudare et praeferre senioribus, cum legeris: non te praetereat narratio seniorum; et ipsi enim didicerunt a patribus. nam et alibi Sirach dixit Sapientia: ubi sunt senes, non multum loquaris. sed nouit quibus se praeferat senioribus, inueteratis scilicet in peccato et ueterno impietatis atque senio perfidiae delirantibus. isti sunt seniores plebis qui
Yet the prophet does not seem to me to praise himself and set himself above the elders, since you read: “Let not the discourse of the elders escape you; for they too learned from their fathers.” For elsewhere too Wisdom said through Sirach: “Where the old are, do not speak much.” But he knows above which elders he sets himself, namely those grown old in sin and doting in the lethargy of ungodliness and the senility of faithlessness. These are the elders of the people who
Notes and citation
Summary: The prophet sets himself above elders grown old in sin, not above wise elders.
- Sir 8:9; Sir 32:9 (Vulgate 32:13). The Latin says literally “Sirach said Wisdom,” i.e. the book of Wisdom of Sirach.
Extrabiblical texts: Sir 8:9 (Sirach [in RC, EO, ETH canons]; quotation); Sir 32:9 (Sirach [in RC, EO, ETH canons]; quotation)
Cite (SBL): Ambrose, Exp. Ps. 118 13.14.1 (CSEL 62:289–290; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-14-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-14-1
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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.
13.14.2CSEL 62:290
dominum Iesum Pilato praesidi tradiderunt. conuenerunt enim sacerdotes et scribae et seniores, ut ait Marcus, et iterum: fecerunt sacerdotes consilium cum senioribus, ut eum traderent. et aduersum apostolos in Actibus eorum quod seniores Israel conuenerint Petrus sanctus et Lucas euangelista testantur. non ergo senili derogauit aetati, sed uoce populi iunioris indocilem dei uetustum illum
handed the Lord Jesus over to Pilate the governor. For the priests and scribes and elders came together, as Mark says; and again: “The priests took counsel with the elders, to hand him over.” And that the elders of Israel gathered against the apostles holy Peter and Luke the evangelist testify in their Acts. So he did not disparage old age, but with the voice of a younger people prophesied that that ancient people of the Jews, grown old in days,
Mark 14:53 (allusion, high confidence) · Mark 15:1 (quotation, high confidence) · Acts 4:5 (allusion, high confidence)
Notes and citation
Summary: These elders handed Jesus to Pilate and opposed the apostles.
- Mark 14:53; Mark 15:1; Acts 4:5, 23. The phrase “uetustum illum dierum” (continuing in 13.14.3) recalls Sus 52 (“grown old in evil days”). Translated as written.
Extrabiblical texts: Sus 52 (Susanna [in RC, EO, ETH canons]; echo)
Cite (SBL): Ambrose, Exp. Ps. 118 13.14.2 (CSEL 62:290; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-14-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-14-2
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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.
13.14.3CSEL 62:290
dierum Iudaeorum fore populum prophetauit, qui, quod in iuuentute sua non adquisierat, in senectute inuenire non potuit. nam qui in principio frequentibus dominum exasperauit offensis, cuius gratiam, cum esset iuuenis, non poterat emereri, huius aduentum senex non meruit agnoscere, donum tenere non potuit. speciosum autem incanae iudicium senectutis in sensu est et ueterani consilii scientia intellectus maturitate, non uitae longaeuitate praefertur.
would be unteachable by God, a people which, what it had not acquired in its youth, could not find in its old age. For the people which from the beginning provoked the Lord with frequent offenses, whose grace it could not earn when it was young, did not deserve as an old man to recognize his coming, could not hold his gift. The fair judgment of hoary old age lies in understanding, and the knowledge of ripe counsel is preferred for maturity of understanding, not for length of life.
Notes and citation
Summary: The old people, unteachable from youth, failed to recognize Christ; true old age is understanding.
- Sir 25:3; Wis 4:8–9. Translated as written.
Notes on the original text
- Digital text corrected (OCR slip): Iudaeoriun → Iudaeorum; qui to principio → qui in principio.
Extrabiblical texts: Sir 25:3 (Sirach [in RC, EO, ETH canons]; echo); Wis 4:8 (Wisdom of Solomon [in RC, EO, ETH canons]; allusion)
Cite (SBL): Ambrose, Exp. Ps. 118 13.14.3 (CSEL 62:290; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-14-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-14-3
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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 13, chapter 15
13.15.1CSEL 62:290
Exquiramus ergo mandata dei, ut super seniores intellegamus, fugiamus uiam lubricam peccatorum, ut possimus praecepta custodire caelestia; hoc enim declarant sequentia. super seniorem intellexit Iacob iunior frater, quia, cum senior Esau praerogatiuam sibi bene-
Let us therefore seek out the commandments of God, so that we may understand above the elders; let us flee the slippery way of sins, so that we may be able to keep the heavenly precepts; for this is what the following verses declare. Jacob, the younger brother, understood above the elder, because while the elder Esau claimed for himself the prerogative of the bless-
Gen 27:1 (allusion, medium confidence)
Notes and citation
Summary: Jacob, the younger, understood above his elder brother Esau.
- Gen 27. The word benedictionis is divided between 13.15.1 and 13.15.2.
Cite (SBL): Ambrose, Exp. Ps. 118 13.15.1 (CSEL 62:290; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-15-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-15-1
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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.
13.15.2CSEL 62:290–291
dictionis priuilegio aetatis exposcit, reliquit epulas mitiores, dum quaerit agrestes. profecto illo in uenationem iunior frater uestimenta eius accepit et mihi tradidit populo nationum, materno usus consilio. illam ergo sapientiae stolam, quam habuit ante populus Iudaeorum, induit me Rebecca; stola eius bona, lex et prophetae. hac stola ille populus est nudatus, nos induti sumus; induit nos mater illa Hierusalem quae in caelo sursum est. accedimus ergo ad patrem.
ing by the privilege of age, he left the gentler food while he sought the wild. When he had gone off to hunt, the younger brother took his garments and, following his mother’s counsel, handed them on to me, the people of the nations. So Rebecca clothed me with that robe of wisdom which the Jewish people had before; her good robe is the law and the prophets. Of this robe that people was stripped, and we have been clothed; that mother has clothed us, the Jerusalem which is above in heaven. So we approach the father.
Gen 27:15 (allusion, high confidence) · Gal 4:26 (allusion, high confidence)
Notes and citation
Summary: Jacob’s taking of Esau’s garments figures the gentiles receiving the robe of the law and prophets.
- Gen 27:15; Gal 4:26. Translated as written.
Topics: The church and Israel
Cite (SBL): Ambrose, Exp. Ps. 118 13.15.2 (CSEL 62:290–291; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-15-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-15-2
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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.
13.15.3CSEL 62:291
offerimus illi epulas mitiores, patientiae cibos, misericordiae lenitatem, suauitatem intellectus. accipio benedictionem, praeripio fratri seniori gratiam spiritalem. uenit ille, irascitur, non inuenit quod accipiat; mater occurrit et pio nos informat hortatu. residet penes me stola illa bonis intexta mandatis.
We offer him gentler food, the food of patience, the mildness of mercy, the sweetness of understanding. I receive the blessing; I snatch the spiritual grace from the elder brother. He comes, he is angry, he finds nothing to receive; the mother comes to meet us and shapes us by her godly exhortation. With me remains that robe woven of good commandments.
Gen 27:30 (allusion, high confidence) · Gen 27:43 (allusion, medium confidence)
Notes and citation
Summary: The gentile people receives the blessing; the elder brother finds nothing left.
- Gen 27:30–45.
Topics: The church and Israel
Cite (SBL): Ambrose, Exp. Ps. 118 13.15.3 (CSEL 62:291; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-15-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/13-15-3
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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.