Exposition of Psalm 118 15.25.1–16.14.3
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 15, chapter 25
15.25.1CSEL 62:343
Ideoque dicit: discedite a me, maligni, et scrutabor mandata dei mei. cuius uersiculi testimonio significatur, quia, ubi malignitas est, ibi custodia mandatorum caelestium esse non possit; in maliuolam enim animam non intrat sapientia, et alibi: quaerent me mali et non inuenient. simplicem mentem, purum ac defaecatum animum diligit Christus nec potest inmaculatae uirtuti ullum cum maculosis contubernium esse flagitiis.
And so he says: “Depart from me, you evildoers, and I will search out the commandments of my God.” By the testimony of this verse it is signified that where there is malice, there cannot be the keeping of the heavenly commandments; for wisdom does not enter a malicious soul; and elsewhere: “The evil will seek me and will not find me.” Christ loves a simple mind, a pure and cleansed soul, and spotless virtue can have no fellowship with stained crimes.
Ps 119:115 (118:115 LXX) (quotation, high confidence) · Prov 1:28 (quotation, medium confidence)
Notes and citation
Summary: Where there is malice, God’s commandments cannot be kept; Christ loves a pure mind.
- Ps 119:115 (LXX 118:115); Wis 1:4; Prov 1:28.
Notes on the original text
- Digital text corrected (letter-spaced lemma garbled in the digital text): dis cedite a me, m alig ni, et scrutabor manda and a tad ei mei. → discedite a me, maligni, et scrutabor mandata dei mei..
Extrabiblical texts: Wis 1:4 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Cite (SBL): Ambrose, Exp. Ps. 118 15.25.1 (CSEL 62:343; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-25-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-25-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-25-1) · Report an error
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.
15.25.2CSEL 62:343
odit refugit aspernatur contagia, qui dicit: discite a me quia mitis sum. malignos repellit, laborantes uocat. dicit illis Iesus: discedite a me omnes qui operamini iniquitatem, istis ait: uenite ad me omnes qui laboratis et onerati estis, non utique malignitate mentis, sed infirmitate carnis onerati, onerati, inquam, alieni hereditate peccati. laborantibus subuenio, fraudulentis prodesse non debeo, ne pluribus noceant. hos poena conpescat, Illos emendet gratia.
He hates, shuns, spurns contagion who says: “Learn from me, for I am meek.” He repels the malicious, he calls those who labor. Jesus says to the former: “Depart from me, all you who work iniquity”; to the latter he says: “Come to me, all you who labor and are burdened,” burdened surely not by malice of mind but by weakness of the flesh, burdened, I say, by the inheritance of another’s sin. I help those who labor; I must not benefit the fraudulent, lest they harm more people. Let punishment restrain these, let grace amend those.
Matt 11:29 (quotation, high confidence) · Luke 13:27 (quotation, high confidence) · Matt 7:23 (allusion, medium confidence) · Matt 11:28 (quotation, high confidence)
Notes and citation
Summary: Christ drives away the malicious but calls the weak who labor under inherited sin.
- Matt 11:29; Luke 13:27 (Matt 7:23); Matt 11:28.
Notes on the original text
- Digital text corrected (OCR slip; stray letter in the digital text): aspematur → aspernatur; uenite e ad me → uenite ad me.
Cite (SBL): Ambrose, Exp. Ps. 118 15.25.2 (CSEL 62:343; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-25-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-25-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-25-2) · Report an error
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.
15.25.3CSEL 62:343
malitia enim fons peccati est, culpa infirmitatis est lapsus. illi debeo subuenire qui laborat, illum etiam odisse qui decipit. malas igitur operationes repellit. nam nisi ita accipias, uidetur dicere: discedite a me, quia mundus sum, quia purus sum‘. hoc Pharisaeus dicebat et reprehensus a Christo est. non ergo propheta dicit mundus sum, sed: cor mundum crea in me, deus.
For malice is the source of sin; guilt is a fall of weakness. I must help him who labors, and hate even him who deceives. So he repels evil works. For unless you take it so, he seems to say: “Depart from me, because I am clean, because I am pure.” This the Pharisee said, and he was rebuked by Christ. So the prophet does not say “I am clean,” but: “Create a clean heart in me, O God.”
Luke 18:11 (allusion, high confidence) · Ps 51:10 (50:12 LXX) (quotation, high confidence)
Notes and citation
Summary: The psalmist rejects evil works, not claiming purity like the Pharisee, but praying for a clean heart.
- Luke 18:11; Ps 51:10 (LXX 50:12).
Notes on the original text
- Digital text corrected (OCR slip): maiitia → malitia.
Cite (SBL): Ambrose, Exp. Ps. 118 15.25.3 (CSEL 62:343; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-25-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-25-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-25-3) · Report an error
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 15, chapter 26
15.26.1CSEL 62:343–344
Ideoque relegato consortio malignorum, quasi qui ante permixtus illis suscipi non possit a domino, dicit: suscipe me secundum eloquium tuum et uiuam. et non confundas me ab expectatione mea. si uiuit qui in sinu est patriarchae Abrahae ut ille Lazarus pauper, quanto magis uiuit qui suscipitur a Christo! quomodo enim potest non in aeternum uiuere quem sempiterna uita suscepit, quem totum sibi Christus
And so, having put away the company of the malicious, as one who, mixed with them before, could not be taken up by the Lord, he says: “Take me up according to your word, and I shall live; and do not put me to shame in my expectation.” If he lives who is in the bosom of the patriarch Abraham, like poor Lazarus, how much more does he live who is taken up by Christ! For how can he not live for ever whom everlasting life has taken up, whom Christ has taken
Ps 119:116 (118:116 LXX) (quotation, high confidence) · Luke 16:22 (allusion, high confidence)
Notes and citation
Summary: The one taken up by Christ lives for ever, even more than Lazarus in Abraham’s bosom.
- Ps 119:116 (LXX 118:116); Luke 16:22.
Notes on the original text
- Digital text corrected (letter-spaced lemma garbled in the digital text): et non coni und as me ab expectatione m ea → et non confundas me ab expectatione mea.
Topics: Eschatology
Cite (SBL): Ambrose, Exp. Ps. 118 15.26.1 (CSEL 62:343–344; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-26-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-26-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-26-1) · Report an error
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.
15.26.2CSEL 62:344
adsumpsit, qui totus uerbi est, cuius uita abscondita est in Christo Iesu? sed et qui in sinu Abrahae sedet susceptus a Christo est. intolerandae autem praesumptionis uideretur dicere deo: suscipe me, nisi promissum eius adiungeret, hoc est: ut auderemus ipse fecisti, tuo te chirographo conuenimus qui nostrum chirographum sustulisti. nos fecimus chirographum mortis, tu scripsisti chirographum uitae.
wholly to himself, who belongs wholly to the Word, whose life is hidden in Christ Jesus? But he too who sits in Abraham’s bosom has been taken up by Christ. It would seem intolerable presumption to say to God, “Take me up,” had he not added his promise; that is: “You yourself made us dare; we hold you to your own bond, who took away our bond. We made the bond of death; you wrote the bond of life.”
Col 3:3 (allusion, high confidence) · Col 2:14 (allusion, high confidence)
Notes and citation
Summary: We dare ask God to take us up because of his promise, who cancelled our bond of death.
- Col 3:3; Col 2:14.
Cite (SBL): Ambrose, Exp. Ps. 118 15.26.2 (CSEL 62:344; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-26-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-26-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-26-2) · Report an error
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 15, chapter 27
15.27.1CSEL 62:344
Ergo non confundas ab expectatione sua seruulum tuum, quia in te spero; spes enim non confundit. et si tribulamur, patientiam subministra, ut ferre possimus, ut, quia te expecto, non obprimar infirmitatibus, non subcumbam temptationibus, non adfligar procellis in quibus est probanda patientia, ut probatio consequatur, quae spem confirmat et roborat, quae non confundit; hoc est: frangimur frequenter laboribus, fatigamur;
So do not put your servant to shame in his expectation, because I hope in you; for hope does not put to shame. And if we are afflicted, supply patience so that we can bear it, so that, because I wait for you, I may not be overwhelmed by weaknesses, not succumb to temptations, not be crushed by storms in which patience must be proved, so that proof may follow, which confirms and strengthens hope, which does not put to shame; that is: we are often broken by labors, we grow weary;
Ps 119:116 (118:116 LXX) (allusion, high confidence) · Rom 5:3 (allusion, high confidence) · Rom 5:4 (allusion, high confidence) · Rom 5:5 (quotation, high confidence)
Notes and citation
Summary: Hope does not shame; affliction produces patience and proof, which strengthen hope.
- Ps 119:116 (LXX 118:116); Rom 5:3–5.
Cite (SBL): Ambrose, Exp. Ps. 118 15.27.1 (CSEL 62:344; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-27-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-27-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-27-1) · Report an error
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.
15.27.2CSEL 62:344
si spes desit, confundimur et tota mente turbamur. sed esto, sint aliqui duri ad labores, firmi ad iniurias perferendas: si spem auferas, non potest perpetua esse patientia. ipsa patientia non probatur, si fides desit, cuius radix spes est. quae enim potest probatio esse, nisi pro Christi nomine uel incommoda uel pericula uniuersa sustineas? ideo spes est sola quae nostrum non confundit affectum. ubi est spes, apostolicum illud: foris pugnae, intus timores nocere non possunt.
if hope fails, we are put to shame and troubled in our whole mind. But granted that some are hardy for labors, firm in bearing injuries: if you take away hope, patience cannot be lasting. Patience itself is not proved if faith is lacking, whose root is hope. For what proof can there be unless you bear all hardships or dangers for the name of Christ? So hope alone does not put our affection to shame. Where there is hope, that saying of the apostle, “fightings without, fears within,” cannot harm.
2 Cor 7:5 (quotation, high confidence)
Notes and citation
Summary: Without hope patience fails; hope keeps outward struggles and inward fears from harming.
- 2 Cor 7:5.
Cite (SBL): Ambrose, Exp. Ps. 118 15.27.2 (CSEL 62:344; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-27-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-27-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-27-2) · Report an error
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 15, chapter 28
15.28.1CSEL 62:344–345
Alia interpretatio (habet: non erubescere facias). non erubescet qui sperat in Christum; ideo qui bene sperat dicit: in te confido; non erubescam. et bene ait confido; robur enim spei nostrae et quaedam sperantis auctoritas confidentia est. spera igitur semper, et nemo te ab expectatione confundit. expectatio nostra uita aeterna est, expectatio nostra regnum dei, angelorum consortium, benedictiones sunt spiritales. spera cotidie; finem ista res non habet, nescit indutias.
Another translation (has: “do not make me blush”). He will not blush who hopes in Christ; so one who hopes rightly says: “In you I trust; I shall not blush.” And well he says “I trust”; for confidence is the strength of our hope and a kind of authority of one who hopes. Hope, then, always, and no one shames you away from your expectation. Our expectation is eternal life, our expectation is the kingdom of God, the company of angels; they are spiritual blessings. Hope every day; this thing has no end, knows no truce.
Ps 25:2 (24:2 LXX) (quotation, high confidence)
Notes and citation
Summary: One who trusts in Christ will not be ashamed; our expectation is eternal life and the kingdom.
- Ps 25:2 (LXX 24:2). The parenthesis is the editor’s addition.
Notes on the original text
- Digital text corrected (letter-spaced word in the digital text): in t e confido → in te confido.
Topics: Eschatology, Hope
Cite (SBL): Ambrose, Exp. Ps. 118 15.28.1 (CSEL 62:344–345; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-28-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-28-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-28-1) · Report an error
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.
15.28.2CSEL 62:345
spera etiam positus in aduersis. si quis tibi dicat aliqua forte necessitudinum amissione percusso: quid tibi prodest iustitia tua?, tu tamen spera, non deficiat fides tua. si quis tibi dicat: quid tibi cotidiana profuere ieiunia, quid castitas corporis, pudor mentis? ecce sicut iniustus et impius uulneratus es, non deficiat fides tua. nam etiamsi infirmus es, fidelis tamen sollicitus est pro te Christus; dicit ad discipulos; date illis uos manducare, ne deficiant in uia.
Hope even when placed in adversity. If anyone says to you, perhaps when you are struck by the loss of some relative, “What use is your righteousness to you?”, hope nonetheless; let not your faith fail. If anyone says to you, “What use were your daily fasts, your chastity of body, your modesty of mind? See, you have been wounded like the unjust and ungodly,” let not your faith fail. For even if you are weak, yet Christ is faithful and anxious for you; he says to the disciples: “Give them something to eat yourselves, lest they faint on the way.”
Luke 22:32 (echo, medium confidence) · Mark 6:37 (quotation, medium confidence) · Matt 15:32 (allusion, medium confidence)
Notes and citation
Summary: Keep hoping in adversity; Christ cares for the weak lest they faint.
- Luke 22:32; Mark 6:37 with Matt 15:32 (combined).
Notes on the original text
- Digital text corrected (stray hyphen in the digital text): fidelis -tamen → fidelis tamen.
Topics: Fasting
Cite (SBL): Ambrose, Exp. Ps. 118 15.28.2 (CSEL 62:345; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-28-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-28-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-28-2) · Report an error
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.
15.28.3CSEL 62:345
habes apostolicum cibum; manduca illum, et non deficies. illum ante manduca, ut postea uenias ad cibum Christi, ad cibum corporis dominici, ad epulas sacramenti, ad illud poculum quo fidelium inebriatur affectus, ut laetitiam induat de remissione peccati, curas huius saeculi, metum mortis sollicitudinesque deponat. hac ergo ebrietate corpus non titubat, sed resurgit, animus non confunditur, sed consecratur.
You have the apostolic food; eat it, and you will not faint. Eat that first, so that afterwards you may come to the food of Christ, to the food of the Lord’s body, to the banquet of the sacrament, to that cup by which the affection of the faithful is made drunk, so that it puts on gladness from the forgiveness of sin and lays aside the cares of this world, the fear of death and anxieties. By this drunkenness the body does not stagger but rises again; the mind is not confused but consecrated.
Ps 23:5 (22:5 LXX) (echo, medium confidence)
Notes and citation
Summary: The apostles’ teaching prepares us for the Eucharist, the cup that gladdens and consecrates.
- Ps 23:5 (LXX 22:5).
Topics: Eucharist
Cite (SBL): Ambrose, Exp. Ps. 118 15.28.3 (CSEL 62:345; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-28-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-28-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-28-3) · Report an error
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 15, chapter 29
15.29.1CSEL 62:345–346
Adiuua me, inquit, et saluus ero et meditabor iustificationes tuas semper. qui sperat, praesumit iuuari; ubi autem adiumentum dei, ibi certum salutis auxilium. supra dixit: adiutor meus et susceptor meus es tu, hic iterum iuuari petit, quasi dicat: sine cessatione me adiuua. non mihi satis est quod poposci, iterum peto ut saluus fiam. hic non magna, non uera est salus. tunc saluus ero, cum fuero in paradiso, cum uiuere coepero inter electos tuos angelos, cum laqueos terrae huius euasero.
“Help me,” he says, “and I shall be saved, and I will meditate on your statutes always.” He who hopes presumes he will be helped; and where God’s help is, there is sure aid to salvation. Above he said, “You are my helper and my supporter”; here again he asks to be helped, as if he said: Help me without ceasing. What I asked is not enough for me; again I ask to be saved. Here salvation is not great, not true. I shall be saved then, when I am in paradise, when I begin to live among your chosen angels, when I have escaped the snares of this earth.
Ps 119:117 (118:117 LXX) (quotation, high confidence) · Ps 119:114 (118:114 LXX) (quotation, high confidence)
Notes and citation
Summary: He asks for continual help; true salvation is in paradise among the angels.
- Ps 119:117, 114 (LXX 118:117, 114).
Notes on the original text
- Digital text corrected (OCR slip; letter-spaced lemma garbled in the digital text; stray hyphen in the digital text): Adiuua a me, inquit, et saluus ero et m editab or → Adiuua me, inquit, et saluus ero et meditabor; axilium → auxilium; hic- non magna → hic non magna.
Topics: Eschatology
Cite (SBL): Ambrose, Exp. Ps. 118 15.29.1 (CSEL 62:345–346; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-29-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-29-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-29-1) · Report an error
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 15, chapter 30
15.30.1CSEL 62:346
Sed ne forte adiuti in necessitatibus postea in prosperis positi neglegamus, docet nos inmemores beneficiorum caelestium nequaquam esse debere, sed meditari iustificationes domini, ut et, cum boni operis aliquid fecerimus, semper tamen nostra ei peccata fateamur; haec enim est iustificatio domini. denique Pharisaei non iustificauerunt deum, qui baptizari baptismo paenitentiae noluerunt.
But lest, having been helped in our needs, we afterwards grow negligent when placed in prosperity, he teaches us that we must by no means be forgetful of heavenly benefits, but must meditate on the Lord’s statutes, so that even when we have done some good work, we may always confess our sins to him; for this is the justification of the Lord. In fact the Pharisees did not justify God, since they would not be baptized with the baptism of repentance.
Ps 119:117 (118:117 LXX) (allusion, high confidence) · Luke 7:29 (allusion, high confidence) · Luke 7:30 (allusion, high confidence)
Notes and citation
Summary: Meditating on God’s statutes means always confessing our sins; the Pharisees refused this.
- Ps 119:117 (LXX 118:117); Luke 7:29–30. Latin iustificationes (“statutes”) also suggests “justifying” God.
Topics: Baptism, Repentance
Cite (SBL): Ambrose, Exp. Ps. 118 15.30.1 (CSEL 62:346; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-30-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-30-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-30-1) · Report an error
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.
15.30.2CSEL 62:346
ergo ille iustificat, quem suorum paenitet delictorum; quem enim paenitet, confitetur, ut est illud: tibi soli peccaui et malum coram te feci, ut iustificeris in sermonibus tuis. ideoque publicanus magis iustificatus exiuit e templo, quia Pharisaeus se iustificabat suas iustitias praedicando, publicanus autem iustificabat deum iniquitates proprias confitendo. ergo qui meditatur iustificationes domini, semper humiliatur, non
So he justifies God who repents of his own offenses; for he who repents confesses, as in that verse: “Against you only have I sinned and done evil before you, that you may be justified in your words.” And therefore the tax collector went out of the temple more justified, because the Pharisee justified himself by proclaiming his righteous deeds, but the tax collector justified God by confessing his own iniquities. So whoever meditates on the Lord’s statutes is always humbled, not
Ps 51:4 (50:6 LXX) (quotation, high confidence) · Luke 18:14 (allusion, high confidence)
Notes and citation
Summary: The penitent justifies God by confessing, like the tax collector.
- Ps 51:4 (LXX 50:6); Luke 18:14.
Topics: Repentance
Cite (SBL): Ambrose, Exp. Ps. 118 15.30.2 (CSEL 62:346; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-30-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-30-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-30-2) · Report an error
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.
15.30.3CSEL 62:346
hodie humiliatur et cras exaltatur, sed semper humilis corde et mitis affectu est. plus est autem semper quam die ac nocte uel tota die; hoc enim supra tempus est. ergo uel inter angelos adnumeratus dicas oportet iustificationes dei semper et illam quam adeptus es gloriam non tuis meritis adroges, sed diuinae miserationi semper adscribas, ne tibi dicatur: quid autem habes quod non accepisti? si autem accepisti, quid gloriaris quasi non acceperis? omnis enim creatura quaecumque bona habet accepit a Christo, qui totius auctor est creaturae.
humbled today and exalted tomorrow, but always humble of heart and meek in affection. And “always” is more than “day and night” or “all day”; for this is above time. So even when numbered among the angels you must speak the statutes of God always, and not claim for your own merits the glory you have obtained, but always ascribe it to the divine mercy, lest it be said to you: “What do you have that you did not receive? And if you received it, why do you boast as if you had not received it?” For every creature has received whatever good it has from Christ, who is the author of all creation.
Matt 11:29 (echo, medium confidence) · 1 Cor 4:7 (quotation, high confidence) · John 1:3 (echo, medium confidence)
Notes and citation
Summary: Always ascribe glory to God’s mercy, for all good is received from Christ.
- Matt 11:29; 1 Cor 4:7; John 1:3.
Notes on the original text
- Digital text corrected (OCR slip): Chiisto → Christo.
Cite (SBL): Ambrose, Exp. Ps. 118 15.30.3 (CSEL 62:346; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-30-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-30-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-30-3) · Report an error
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 15, chapter 31
15.31.1CSEL 62:346–347
Spreuisti, inquit, omnes qui discedunt a iustificationibus tuis, quia iniqua cogitatio eorum. omnis superbus inmundus est in conspectu domini, quia non potest per superbiam sua mundare peccata, qui adroganti spiritu coacerbat errorem, ideoque spernitur atque despicitur, quia despectui habet diuina mandata.
“You have spurned,” he says, “all who depart from your statutes, because their thought is wicked.” Everyone proud is unclean in the sight of the Lord, because one who heaps up error with an arrogant spirit cannot cleanse his sins through pride; and therefore he is spurned and despised, because he holds the divine commandments in contempt.
Ps 119:118 (118:118 LXX) (quotation, high confidence) · Prov 16:5 (quotation, high confidence)
Notes and citation
Summary: God spurns the proud who depart from his statutes.
- Ps 119:118 (LXX 118:118); Prov 16:5.
Notes on the original text
- Digital text corrected (word split in the digital text): qui dis cedunt → qui discedunt; quia i niqua → quia iniqua.
Cite (SBL): Ambrose, Exp. Ps. 118 15.31.1 (CSEL 62:346–347; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-31-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-31-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-31-1) · Report an error
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.
15.31.2CSEL 62:347
bene autem caelestis seruatur praerogatiua clementiae, quia nullum repellit, sed quicumque noluerint peccata propria confiteri, ipsi discedunt a domino deo nostro. denique ille discessit, qui peregre profectus omne quod acceperat a patre fidei et gratiae patrimonium dissipauit. et quia eum discessisse paenituit, postea est regressus ad patrem, quem reliquerat, cum peccatum proprium nollet fateri.
But the prerogative of heavenly clemency is well preserved, because he repels no one; but whoever are unwilling to confess their own sins themselves depart from the Lord our God. In fact he departed who went abroad and squandered the whole patrimony of faith and grace he had received from his father. And because he repented of having departed, he afterwards returned to the father he had left when he would not confess his own sin.
Luke 15:13 (allusion, high confidence) · Luke 15:20 (allusion, high confidence)
Notes and citation
Summary: God repels no one; sinners depart by refusing to confess, as the prodigal son did until he repented.
- Luke 15:13, 17–20.
Topics: Repentance
Cite (SBL): Ambrose, Exp. Ps. 118 15.31.2 (CSEL 62:347; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-31-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-31-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-31-2) · Report an error
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.
15.31.3CSEL 62:347
non ergo interuallo locorum deus relinquitur, sed prauitate morum et deformitate gestorum. discedit a domino qui se elongat ab eo, quemadmodum audita praesentia dei Adam latere cupiebat. sed discedens a domino salutem habere non poterat, quoniam scriptum est: ecce qui elongant se abs te peribunt. unusquisque igitur suis studiis sese aut iungit aut separat.
So God is not left by distance of place, but by depravity of character and ugliness of deeds. He departs from the Lord who distances himself from him, as Adam, hearing God’s presence, wished to hide. But departing from the Lord he could not have salvation, since it is written: “Behold, those who put themselves far from you will perish.” So each one by his own pursuits either joins himself or separates himself.
Gen 3:8 (allusion, high confidence) · Ps 73:27 (72:27 LXX) (quotation, high confidence)
Notes and citation
Summary: One departs from God not by place but by sin, as Adam hid.
- Gen 3:8; Ps 73:27 (LXX 72:27).
Notes on the original text
- Digital text corrected (OCR slip): aut mngit aut → aut iungit aut.
Cite (SBL): Ambrose, Exp. Ps. 118 15.31.3 (CSEL 62:347; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-31-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-31-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-31-3) · Report an error
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.
15.31.4CSEL 62:347
denique quam plerosque nec locorum interualla secernant uel finitima et uicina conectant, indicio est, quia sunt plerique in corpore siti, qui peregrinantur a corpore et adsunt deo, ut ille, qui dicente deo: quem mittam? respondit: ecce ego, mitte me. audet et Paulus adesse deo, quia nihil in se praeter carnis materiam uidebat esse corporeum. exiuit et Cain a facie dei, postquam commisso parricidio gerendam peccatorum suorum paenitentiam non putauit.
In fact, how many are neither separated by distances of place nor joined by being neighbors and near is shown by this, that many placed in the body are absent from the body and present with God, like the one who, when God said “Whom shall I send?”, answered: “Here I am, send me.” Paul too dares to be present with God, because he saw nothing bodily in himself but the matter of the flesh. And Cain went out from the face of God, after he had committed fratricide and did not think he should do penance for his sins.
2 Cor 5:8 (allusion, high confidence) · Isa 6:8 (quotation, high confidence) · Gen 4:16 (allusion, high confidence)
Notes and citation
Summary: Isaiah and Paul were present with God while in the body; Cain went out from God by refusing penance.
- 2 Cor 5:8; Isa 6:8; Gen 4:16.
Cite (SBL): Ambrose, Exp. Ps. 118 15.31.4 (CSEL 62:347; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-31-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-31-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-31-4) · Report an error
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 15, chapter 32
15.32.1CSEL 62:347–348
Recte autem ait: ad nihilum deduxisti praeuaricatores. non peccatores dixit, sed praeuaricatores; nam quae nobis spes foret, quando omnes sub peccato sumus? etiam illud pulchre: omnes ad nihilum deduxisti praeuaricatores. siue ille diues sit, nihil illi diuitiae suae prosunt, siue honoratus, nihil dignitas, siue potens, nihil potentia. sed aliud est praeuaricatorem esse discedentem a iustificationibus dei, aliud praeuaricatorem esse terrae; illud grauius, hoc leuius.
Rightly he says: “You have brought the transgressors to nothing.” He did not say sinners, but transgressors; for what hope would we have, since we are all under sin? That too is beautiful: “You have brought all transgressors to nothing.” Whether he be rich, his riches profit him nothing; or honored, his dignity nothing; or powerful, his power nothing. But it is one thing to be a transgressor departing from the statutes of God, another to be a transgressor of the earth; the former is graver, the latter lighter.
Ps 119:118 (118:118 LXX) (quotation, medium confidence) · Gal 3:22 (allusion, high confidence)
Notes and citation
Summary: God brings to nothing not all sinners but transgressors, whatever their wealth or power.
- The verse appears to be Ambrose’s form of Ps 119:118 (LXX 118:118); Gal 3:22.
Cite (SBL): Ambrose, Exp. Ps. 118 15.32.1 (CSEL 62:347–348; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-32-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-32-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-32-1) · Report an error
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 15, chapter 33
15.33.1CSEL 62:348
Ideoque subiecta ne te turbent, uide quae subiecit his: praeuaricatores aestimaui omnes peccatores terrae, propterea dilexi. testimonia tua semper. recte praeuaricator dicitur qui discedit a domino; denique Graece a discedendo apostata nominatur. unde et ille: uinum et mulieres faciunt, inquit, apostatare.
So that what follows may not trouble you, see what he added to these words: “I have counted all the sinners of the earth transgressors; therefore I have loved your testimonies always.” Rightly is he called a transgressor who departs from the Lord; in fact in Greek he is called “apostate” from departing. Hence that saying: “Wine and women,” it says, “make men apostatize.”
Ps 119:119 (118:119 LXX) (quotation, high confidence)
Notes and citation
Summary: A transgressor is one who departs from God, in Greek an “apostate.”
- Ps 119:119 (LXX 118:119); Sir 19:2.
Notes on the original text
- Digital text corrected (letter-spaced word in the digital text): testimonia tua s emp e r → testimonia tua semper.
Extrabiblical texts: Sir 19:2 (Sirach [in RC, EO, ETH canons]; quotation)
Cite (SBL): Ambrose, Exp. Ps. 118 15.33.1 (CSEL 62:348; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-33-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-33-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-33-1) · Report an error
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.
15.33.2CSEL 62:348
cauenda ergo incentiua et lenocinia delictorum, ne in scelus uergant. praeuaricator autem Latine et transgressor uocatur, eo quod a domini lege transeat ad errorem et transgrediatur mandata caelestia, cui dictum est ut adhaereret domino deo suo. adhaereto igitur indiuiduo semper affectu, ne te ab eo uis ulla possit euellere. si quid rarum, si quid intermissum aduersarius uiderit, statim se inmittit
So the incentives and enticements of sins must be guarded against, so that they do not turn into crime. And in Latin the transgressor (praeuaricator) is also called a “crosser-over,” because he crosses over from the Lord’s law to error and steps across the heavenly commandments, he to whom it was said that he should cleave to the Lord his God. So cleave always with undivided affection, so that no force can tear you from him. If the adversary sees anything rare, anything intermittent, he at once thrusts himself
Deut 10:20 (allusion, high confidence) · Josh 23:8 (allusion, medium confidence)
Notes and citation
Summary: The transgressor crosses over from God’s law; we must cleave to God with undivided affection.
- Deut 10:20; Josh 23:8.
Notes on the original text
- Digital text corrected (OCR slip): canenda ergo → cauenda ergo; inteimissum → intermissum.
Cite (SBL): Ambrose, Exp. Ps. 118 15.33.2 (CSEL 62:348; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-33-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-33-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-33-2) · Report an error
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.
15.33.3CSEL 62:348
in pectus et cor tuum, ut te laqueo teneat suae fraudis et hostilis uinculo potestatis innexus a deuotione retraharis. sed non solus ille praeuaricator est, qui posthabet ecclesiam et ad cultus transgreditur idolorum, sed etiam quicumque legis mandata non seruat. omnis ergo peccator praeuaricator est; unde est illud: omnis praeuaricatio iustam accipit remunerationem. nomen commune, sed diuersa merita delictorum; et pretia ergo diuersa culparum.
into your breast and heart, to hold you in the snare of his fraud, and, entangled in the chain of hostile power, you are drawn back from devotion. But not only is he a transgressor who neglects the church and crosses over to the worship of idols, but also whoever does not keep the commandments of the law. So every sinner is a transgressor; hence that saying: “Every transgression received a just recompense.” The name is common, but the deserts of the offenses differ; and so the prices of the faults differ too.
Heb 2:2 (quotation, high confidence)
Notes and citation
Summary: Every sinner is a transgressor, though offenses differ in gravity.
- Heb 2:2.
Notes on the original text
- Digital text corrected (letter-spaced word in the digital text): omnis praeu ar ic atio → omnis praeuaricatio.
Topics: Sin
Cite (SBL): Ambrose, Exp. Ps. 118 15.33.3 (CSEL 62:348; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-33-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-33-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-33-3) · Report an error
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 15, chapter 34
15.34.1CSEL 62:348–349
Quid sibi uult quod ait: peccatores terrae? sunt ergo et caeli peccatores, sicut ille qui ait: pater, peccaui in caelum et coram te. sunt qui dicunt, quia is, qui caelestia non seruat oracula, praeuaricator est caeli. sed siue hoc siue quia minuit gratiam quam accepit e caelo, quam spiritus sanctus infudit, siue quia auis caeli factus non debes in terram redire de caelo. in caelum ergo peccas, si caeli incola caelum relinquas. diuersitas igitur est eorum; alii peccatores caeli, alii peccatores terrae sunt.
What does he mean by “sinners of the earth”? There are, then, also sinners of heaven, like the one who says: “Father, I have sinned against heaven and before you.” Some say that one who does not keep the heavenly oracles is a transgressor of heaven. But whether this, or because he diminishes the grace he received from heaven, which the Holy Spirit poured in, or because, having been made a bird of heaven, you must not return from heaven to earth: so you sin against heaven if, a dweller of heaven, you leave heaven. So there is a difference among them: some are sinners of heaven, others sinners of earth.
Luke 15:18 (quotation, high confidence)
Notes and citation
Summary: There are sinners against heaven, who abandon heavenly grace, and sinners of the earth.
- Luke 15:18, 21.
Notes on the original text
- Digital text corrected (letter-spaced word in the digital text): coram t e. → coram te..
Cite (SBL): Ambrose, Exp. Ps. 118 15.34.1 (CSEL 62:348–349; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-34-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-34-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-34-1) · Report an error
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 15, chapter 35
15.35.1CSEL 62:349
In matutinis, inquit, interficiebam omnes peccatores terrae. quomodo unus omnes interficere poterat peccatores terrae? sed si consideres iustum, cui nox praecessit, dies adpropinquauit, potes uidere quomodo exoriente tibi sole iustitiae de luce uigilans interficias fomenta omnia delictorum.
“In the mornings,” he says, “I killed all the sinners of the earth.” How could one man kill all the sinners of the earth? But if you consider the righteous man, for whom the night is past and the day has drawn near, you can see how, when the Sun of righteousness rises for you, keeping watch from first light you may kill all the kindlings of offenses.
Ps 101:8 (100:8 LXX) (quotation, high confidence) · Rom 13:12 (allusion, high confidence) · Mal 4:2 (3:20 LXX) (echo, medium confidence)
Notes and citation
Summary: Killing the sinners of the earth in the morning means slaying the kindlings of sin when Christ’s light rises.
- Ps 101:8 (LXX 100:8); Rom 13:12; Mal 4:2.
Notes on the original text
- Digital text corrected (word split in the digital text): I n matutinis → In matutinis.
Cite (SBL): Ambrose, Exp. Ps. 118 15.35.1 (CSEL 62:349; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-35-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-35-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-35-1) · Report an error
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.
15.35.2CSEL 62:349
utinam mihi adspiret haec gratia, ut gladio spiritali, qui est uerbum dei, ab ecclesia domini incentiua uniuersa possim abolere uitiorum et terrena auferre delicta, quibus in foueam quandam lubrici praecipitamur erroris, ut de ciuitate dei expellatur iniquitatis operator! ciuitas dei ecclesia est, ecclesia corpus est Christi. peccat in caelum, qui caelestis ciuitatis iura contaminat et inmaculati corporis uiolat sanctitatem suorum conluuione uitiorum.
Would that this grace might breathe on me, that with the spiritual sword, which is the word of God, I might abolish from the church of the Lord all the incentives of vices and take away earthly offenses, by which we are cast headlong into a pit of slippery error, so that the worker of iniquity may be driven from the city of God! The city of God is the church; the church is the body of Christ. He sins against heaven who defiles the rights of the heavenly city and violates the holiness of the spotless body with the filth of his vices.
Eph 6:17 (quotation, high confidence) · Ps 101:8 (100:8 LXX) (allusion, high confidence) · 1 Cor 12:27 (allusion, high confidence)
Notes and citation
Summary: Ambrose prays to purge the church, the city of God and body of Christ, by the sword of the word.
- Eph 6:17; Ps 101:8 (LXX 100:8); 1 Cor 12:27.
Cite (SBL): Ambrose, Exp. Ps. 118 15.35.2 (CSEL 62:349; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-35-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-35-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-35-2) · Report an error
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 15, chapter 36
15.36.1CSEL 62:349
Et uide, ne forte sint qui caeli et terrae peccatores sint. nam utique Adam, cum in paradiso esset, caelestis erat, post lapsum autem terrenus est factus et de paradiso expulsus est et eiectus. unde apostolus ait: primus homo de terra terrenus, secundus homo de caelo caelestis. abiciatur ergo a nobis imago terreni, suscipiatur imago caelestis non fuco expressa, non ceris, non coloribus adumbrata sed moribus, in qua se Christus agnoscat.
And see whether there may not be some who are sinners of heaven and of earth. For surely Adam, while he was in paradise, was heavenly, but after the fall he became earthly and was expelled and cast out of paradise. Hence the apostle says: “The first man was from the earth, earthly; the second man from heaven, heavenly.” Let the image of the earthly be cast away from us, let the image of the heavenly be taken up, not painted in pigment, not shadowed in wax or colors, but in conduct, in which Christ may recognize himself.
Gen 3:23 (allusion, high confidence) · 1 Cor 15:47 (quotation, high confidence) · 1 Cor 15:49 (allusion, high confidence)
Notes and citation
Summary: Adam became earthly by sin; we must bear the image of the heavenly man in our conduct.
- Gen 3:23–24; 1 Cor 15:47–49.
Notes on the original text
- Digital text corrected (word split in the digital text): s eccundus homo → secundus homo.
Cite (SBL): Ambrose, Exp. Ps. 118 15.36.1 (CSEL 62:349; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-36-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-36-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-36-1) · Report an error
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 15, chapter 37
15.37.1CSEL 62:349–350
Confige clauis a timore tuo carnes meas; a iudiciis enim tuis timui. qui diligit domini testimonia, configit clauis carnes suas, sciens quia uetus homo suus cum Christo confixus cruci luxuriam destruat carnis, ne cupiditates eius indo-
“Pierce my flesh with nails from your fear; for I have feared your judgments.” Whoever loves the Lord’s testimonies pierces his flesh with nails, knowing that his old man, nailed with Christ to the cross, destroys the luxury of the flesh, so that its desires may not run riot with untamed
Ps 119:120 (118:120 LXX) (quotation, high confidence) · Rom 6:6 (allusion, high confidence) · Gal 5:24 (allusion, high confidence)
Notes and citation
Summary: Whoever loves God’s testimonies nails his flesh with fear, crucifying the old man.
- Ps 119:120 (LXX 118:120); Rom 6:6; Gal 5:24.
Notes on the original text
- Digital text corrected (repeated syllables in the digital text): carnes meas as; a iudiciis enim im tuis → carnes meas; a iudiciis enim tuis.
Cite (SBL): Ambrose, Exp. Ps. 118 15.37.1 (CSEL 62:349–350; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-37-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-37-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-37-1) · Report an error
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.
15.37.2CSEL 62:350
mito feruore lasciuiant, ne radix auaritiae serpentibus se fundat radicibus. confige ergo clauis et destrue fomenta peccati, moriatur in carne tua omnis inlecebra delictorum, libertatem uagandi cupiditas uoluptatum cruci adfixa non habeat. est quidam clauus spiritalis, qui patibulo dominicae crucis adfigat has carnes. et fortasse sunt carnes quaedam animae, sicut corpus est animae. carnes animae sunt carnales cogitationes;
heat, so that the root of avarice may not spread itself in creeping roots. So pierce with nails and destroy the kindlings of sin; let every allurement of offenses die in your flesh; let the desire for pleasures, fastened to the cross, have no liberty to roam. There is a kind of spiritual nail which fastens this flesh to the gibbet of the Lord’s cross. And perhaps there is a kind of flesh of the soul, as there is a body of the soul. The flesh of the soul is fleshly thoughts;
1 Tim 6:10 (allusion, medium confidence)
Notes and citation
Summary: A spiritual nail fixes the flesh, including fleshly thoughts, to Christ’s cross.
- 1 Tim 6:10.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 15.37.2 (CSEL 62:350; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-37-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-37-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-37-2) · Report an error
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.
15.37.3CSEL 62:350
configat has carnes timor domini et iudiciorum eius et seruituti redigat. quodsi carnes istae reiciunt clauos diuini timoris, haud dubie dicitur: non permanebit spiritus meus in his hominibus, quoniam carnes sunt. nisi igitur adfigantur hae carnes cruci et configantur clauis a timore dei nostri, non permanebit in his spiritus dei.
let the fear of the Lord and of his judgments pierce this flesh and bring it into subjection. But if this flesh rejects the nails of divine fear, it is without doubt said: “My Spirit shall not remain in these men, because they are flesh.” So unless this flesh is fastened to the cross and pierced with nails from the fear of our God, the Spirit of God will not remain in it.
Gen 6:3 (quotation, high confidence) · 1 Cor 9:27 (echo, medium confidence)
Notes and citation
Summary: Unless the flesh is nailed by fear of God, his Spirit will not remain.
- Gen 6:3; 1 Cor 9:27.
Cite (SBL): Ambrose, Exp. Ps. 118 15.37.3 (CSEL 62:350; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-37-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-37-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-37-3) · Report an error
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 15, chapter 38
15.38.1CSEL 62:350
Sicut sunt aculei timoris quibus conpungimur, ita sunt claui timoris quibus configimur. qui conpungitur excitatur, qui configitur mortificatur, ut peccato deficiat, deo uiuat. ut sciamus autem clauos spiritales esse, etiam stimuli spiritales sunt, de quibus scriptum est:
As there are goads of fear by which we are pricked, so there are nails of fear by which we are pierced. He who is pricked is aroused; he who is pierced is put to death, so that he may die to sin and live to God. And so that we may know that the nails are spiritual, there are also spiritual goads, of which it is written:
Rom 6:11 (allusion, high confidence)
Notes and citation
Summary: Fear goads us awake and nails us to death to sin.
- Rom 6:11.
Cite (SBL): Ambrose, Exp. Ps. 118 15.38.1 (CSEL 62:350; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-38-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-38-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-38-1) · Report an error
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.
15.38.2CSEL 62:350
durum tibi est aduersus stimulum calcitrare. hoc stimulo Paulus stimulatus surrexit e terra et se leuauit, ut conuersaretur in caelo. confixus est clauis apostolus Thomas, ut diceret: nisi uidero in manibus eius fixuras clauorum et mittam digitum meum in locum clauorum. claui erant bonae cupiditatis, claui erant, etsi non perfectae fidei, tamen fidei incrementa quaerentis.
“It is hard for you to kick against the goad.” Goaded by this goad, Paul rose from the earth and lifted himself up, so as to live in heaven. The apostle Thomas was pierced with nails, so that he said: “Unless I see in his hands the print of the nails and put my finger into the place of the nails.” They were nails of good desire, nails of a faith which, if not perfect, yet sought growth.
Acts 26:14 (quotation, high confidence) · John 20:25 (quotation, high confidence)
Notes and citation
Summary: Paul was goaded to heaven; Thomas was pierced by the nails of a faith seeking growth.
- Acts 26:14; John 20:25.
Notes on the original text
- Digital text corrected (OCR slip): in locum caluorum → in locum clauorum.
Cite (SBL): Ambrose, Exp. Ps. 118 15.38.2 (CSEL 62:350; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-38-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-38-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-38-2) · Report an error
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 15, chapter 39
15.39.1CSEL 62:350–351
His configitur clauis qui pro Christo commoritur, ut cum Christo resurgat; his configitur clauis qui mortificationem domini Iesu in corpore suo portat; his clauis configitur qui meretur audire dicente Iesu: pone me ut signaculum in cor tuum, ut sigillum in brachium tuum, quia ualida est ut mors caritas, durus sicut inferi zelus.
With these nails he is pierced who dies with Christ for Christ, that he may rise with Christ; with these nails he is pierced who carries the dying of the Lord Jesus in his body; with these nails he is pierced who deserves to hear Jesus saying: “Set me as a seal on your heart, as a seal on your arm, for love is strong as death, jealousy is hard as hell.”
2 Tim 2:11 (allusion, high confidence) · 2 Cor 4:10 (quotation, high confidence) · Song 8:6 (quotation, high confidence)
Notes and citation
Summary: Those who die with Christ and bear his dying are pierced with these nails and set his seal on their hearts.
- 2 Tim 2:11; 2 Cor 4:10; Song 8:6.
Cite (SBL): Ambrose, Exp. Ps. 118 15.39.1 (CSEL 62:350–351; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-39-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-39-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-39-1) · Report an error
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.
15.39.2CSEL 62:351
infige ergo pectori tuo et cordi tuo signaculum crucifixi, infige et brachio tuo, ut opera tua peccato mortua sint. nihil in his criminis reuiuescat, nihil resurgat erroris. fortasse hanc imaginem claui non solum timoris, sed etiam caritatis adfigunt, quia ualida est ut mors caritas, durus sicut inferi zelus. non te ergo offendat duritia clauorum, quia est duritia caritatis nec ualidus clauorum rigor, quia ualida est etiam caritas sicut mors.
So fix on your breast and your heart the seal of the Crucified; fix it on your arm too, so that your works may be dead to sin. Let no crime revive in them, no error rise again. Perhaps not only the nails of fear but also of love fasten this image, because love is strong as death, jealousy hard as hell. So let not the hardness of the nails offend you, for it is the hardness of love; nor the strong rigor of the nails, for love too is strong as death.
Song 8:6 (quotation, high confidence)
Notes and citation
Summary: The seal of the Crucified is fixed by the nails of fear and of love, which is strong as death.
- Song 8:6.
Cite (SBL): Ambrose, Exp. Ps. 118 15.39.2 (CSEL 62:351; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-39-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-39-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-39-2) · Report an error
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.
15.39.3CSEL 62:351
caritas enim culpam et omnia peccata mortificat, caritas sicut mortis ictus interimit; denique morimur flagitiis atque peccato, dum domini mandata diligimus. caritas deus est, caritas dei uerbum est, quod est ualidum et acutius omni gladio acutissimo usque ad diuisionem quidem animae et spiritus artusque et intima penetrans medullarum. est durus ergo zelus caritatis qui non cedat inferis, cum pro dei zelo unusquisque nec suis parcat.
For love puts to death guilt and all sins; love kills like the stroke of death; in fact we die to crimes and sin while we love the Lord’s commandments. Love is God; love is the word of God, which is strong and sharper than any sharpest sword, piercing even to the division of soul and spirit, of joints and the inmost marrow. So the jealousy of love is hard, yielding not to hell, since for zeal for God each one does not spare even his own.
1 John 4:8 (quotation, high confidence) · Heb 4:12 (quotation, high confidence) · Song 8:6 (allusion, high confidence)
Notes and citation
Summary: Love, which is God and his word, puts sin to death and is as hard as hell.
- 1 John 4:8; Heb 4:12; Song 8:6.
Notes on the original text
- Digital text corrected (OCR slip): cantas enim culpam → caritas enim culpam.
Topics: Love of God and neighbour
Cite (SBL): Ambrose, Exp. Ps. 118 15.39.3 (CSEL 62:351; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-39-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-39-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-39-3) · Report an error
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.
15.39.4CSEL 62:351
his clauis caritatis configatur anima nostra et caro nostra, ut et ipsa dicat: quia uulnerata caritate ego sum. habet ergo clauum suum caritas, habet gladium suum quo anima uulneratur. felix qui hoc gladio meruerit uulnerari. haec sunt uulnera quae osculis praeferuntur: utilia uulnera amici quam uoluntaria oscula inimici.
With these nails of love let our soul and our flesh be pierced, so that it too may say: “For I am wounded with love.” So love has its nail; it has its sword by which the soul is wounded. Happy is he who has deserved to be wounded with this sword. These are the wounds that are preferred to kisses: “Better are the wounds of a friend than the willing kisses of an enemy.”
Song 2:5 (quotation, high confidence) · Prov 27:6 (quotation, high confidence)
Notes and citation
Summary: Love wounds the soul with a blessed wound, better than an enemy’s kisses.
- Song 2:5 (LXX form); Prov 27:6.
Topics: Love of God and neighbour
Cite (SBL): Ambrose, Exp. Ps. 118 15.39.4 (CSEL 62:351; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-39-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-39-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-39-4) · Report an error
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 15, chapter 40
15.40.1CSEL 62:351–352
His nos uulneribus offeramus, quibus quicumque mortuus fuerit mortem gustare non poterit. talis eorum mors qui dominum sequebantur, de quibus dictum est: sunt aliqui de istis adstantibus qui non gustabunt mortem, donec uideant filium hominis uenientem in regno suo. merito Petrus non timebat hanc mortem; non timebat enim
Let us offer ourselves to these wounds, by which whoever has died cannot taste death. Such is the death of those who followed the Lord, of whom it was said: “There are some of those standing here who will not taste death until they see the Son of man coming in his kingdom.” Rightly Peter did not fear this death; for he did not fear
Matt 16:28 (quotation, high confidence)
Notes and citation
Summary: Those who die by love’s wounds do not taste death.
- Matt 16:28.
Cite (SBL): Ambrose, Exp. Ps. 118 15.40.1 (CSEL 62:351–352; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-40-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-40-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-40-1) · Report an error
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.
15.40.2CSEL 62:352
qui dicebat, quia, etsi oporteret eum pro Christo mori, non eum relinqueret aut negaret. tollamus ergo crucem domini quae configat carnes nostras, peccatum destruat. est timor qui configit carnes: nisi quis tulerit crucem suam et secutus me fuerit, non est me dignus. ille enim dignus qui habet Christi timorem, ut crucifigat carnale peccatum. hunc timorem sequitur caritas, quae consepulta cum Christo non diuellatur a Christo, moriatur in Christo, adtumuletur Christo, ut cum Christo resurgat.
who said that, even if he had to die for Christ, he would not leave or deny him. Let us take up, then, the Lord’s cross, to pierce our flesh and destroy sin. There is a fear that pierces the flesh: “Unless anyone takes up his cross and follows me, he is not worthy of me.” For he is worthy who has the fear of Christ, so as to crucify fleshly sin. Love follows this fear, which, buried with Christ, is not torn from Christ, dies in Christ, is entombed with Christ, so that it may rise with Christ.
Matt 26:35 (allusion, high confidence) · Matt 10:38 (quotation, high confidence) · Rom 6:4 (allusion, high confidence)
Notes and citation
Summary: Taking up the cross with fear leads to love buried and risen with Christ.
- Matt 26:35; Matt 10:38; Rom 6:4–8.
Cite (SBL): Ambrose, Exp. Ps. 118 15.40.2 (CSEL 62:352; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-40-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/15-40-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-15-40-2) · Report an error
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 16, chapter 1
16.1.1CSEL 62:352
Incipit littera sexta decima Ain, cuius interpretatio est oculus siue fons. oculus utitur uidendi munere, sed saepe uidemus ea quae conplacent et saepe quae displicent, nec in eo oculi est uel culpa uel probitas pro eorum qualitate quae uiderit; oculi est enim officium nuntiare quod uiderit. est sane uel offensa uel gratia, si aut delectetur suauibus aut offendatur aduersis. ideo frequenter oculus suppliciorum dicitur, oculus temptationis, oculus haedi, oculus uitulae, oculus generationis aut fons generationis.
The sixteenth letter, Ain, begins; its interpretation is “eye” or “spring.” The eye exercises the function of seeing, but we often see what pleases and often what displeases, and the eye bears neither blame nor credit for the quality of what it has seen; for the eye’s task is to report what it has seen. There is, of course, offense or favor, if it is delighted by pleasant things or offended by adverse ones. That is why one often speaks of the eye of punishments, the eye of temptation, the eye of the kid, the eye of the heifer, the eye of generation or spring of generation.
Notes and citation
Summary: Ain means “eye” or “spring,” and Ambrose lists several senses of the “eye.”
Cite (SBL): Ambrose, Exp. Ps. 118 16.1.1 (CSEL 62:352; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-1-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-1-1) · Report an error
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 16, chapter 2
16.2.1CSEL 62:352–353
Legimus in euangelio, quia baptizabat Iohannes in Aenon. Aenon oculum suppliciorum interpretati sunt. itaque nemo uenit ad baptismum nisi qui desiderat sibi propria peccata dimitti, quorum supplicia corde prouido perhorrescat. itaque licet oculus suppliciorum dicatur, praeuidentis est tamen supplicia, non sustinentis, licet baptismum paenitentiae habeat aliquam de suppliciorum susceptione tolerantiam. oculi est, ut intuendi officio fungatur, tuum est cauere quod uideris.
We read in the Gospel that John baptized in Aenon. Aenon has been interpreted “eye of punishments.” So no one comes to baptism except one who desires his own sins to be forgiven, whose punishments he dreads with a provident heart. So, though it is called the eye of punishments, it belongs to one who foresees punishments, not one who suffers them, although the baptism of repentance involves some bearing of punishments undertaken. It is the eye’s part to perform the office of seeing; it is yours to beware of what you have seen.
John 3:23 (allusion, high confidence)
Notes and citation
Summary: Aenon, where John baptized, means “eye of punishments”: the baptism of those who foresee punishment.
- John 3:23.
Topics: Baptism
Cite (SBL): Ambrose, Exp. Ps. 118 16.2.1 (CSEL 62:352–353; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-2-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-2-1) · Report an error
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 16, chapter 3
16.3.1CSEL 62:353
Denique et oculus temptationis dicitur, quia per oculum saepe temptamur. oculus meretricis laqueus amatoris. sed oculus nihil delinquit ideoque saluatoris sententia plena iustitiae est dicentis: qui uiderit mulierem ad concupiscendum eam, iam adulterauit eam in corde suo. non dixit qui uiderit mulierem, sed ad concupiscendum uiderit. oculum absoluit. mentem ligauit. nec dixit adulterauit eam in oculo, sed in corde. in oculo uisus est, in corde peccatum.
In fact it is also called the eye of temptation, because we are often tempted through the eye. The eye of a harlot is the lover’s snare. But the eye does no wrong, and therefore the Savior’s sentence is full of justice when he says: “Whoever looks at a woman to lust after her has already committed adultery with her in his heart.” He did not say “whoever looks at a woman,” but “looks to lust.” He acquitted the eye and bound the mind. Nor did he say “has committed adultery with her in his eye,” but “in his heart.” In the eye is the sight, in the heart the sin.
Matt 5:28 (quotation, high confidence)
Notes and citation
Summary: The eye tempts, but Christ places the sin of adultery in the heart, not the eye.
- Matt 5:28.
Notes on the original text
- Digital text corrected (stray mark in the digital text): sed ‛in corde → sed in corde.
Topics: Ethics, Sexual morality
Cite (SBL): Ambrose, Exp. Ps. 118 16.3.1 (CSEL 62:353; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-3-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-3-1) · Report an error
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 16, chapter 4
16.4.1CSEL 62:353
Oculus haedi qui ad sinistram est, quod ea quae dextra sunt peccator uidere non possit. sanctus autem dicit: prouidebam dominum in conspectu meo semper, quoniam a dextris mihi est, ne commouear. et Petro sancto apostolo, cum tota nocte nihil cepisset, ut legimus in euangelio, a saluatore dictum est: mitte in dexteram partem retia nauigii. itaque fretus imperatis caelestibus misit retia et plurimum piscium congregauit. in sinistra nox erat, in dextera diuini sermonis diurna claritudo fulgebat.
The eye of the kid is the one on the left, because the sinner cannot see what is on the right. But the saint says: “I foresaw the Lord always before me, for he is at my right hand, that I may not be moved.” And to the holy apostle Peter, when he had caught nothing all night, as we read in the Gospel, the Savior said: “Cast the nets on the right side of the boat.” So, relying on the heavenly command, he cast the nets and gathered a great many fish. On the left was night; on the right shone the daylight of the divine word.
Ps 16:8 (15:8 LXX) (quotation, high confidence) · John 21:6 (quotation, high confidence) · Matt 25:33 (echo, medium confidence)
Notes and citation
Summary: The kid’s eye on the left sees no right things; the saints look to the right, as Peter cast his nets.
- Ps 16:8 (LXX 15:8); John 21:3–6.
Notes on the original text
- Digital text corrected (stray hyphen in the digital text): pecc-ator → peccator.
Cite (SBL): Ambrose, Exp. Ps. 118 16.4.1 (CSEL 62:353; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-4-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-4-1) · Report an error
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 16, chapter 5
16.5.1CSEL 62:353–354
Est et oculus uitulae, quod aeque ad peccatores refertur, quia sicut iugi loro uitulae adtrahunt iniquitates, non disrumpentes neque abscidentes proprium, sed longo trahentes fune peccatum. indomita enim uitula sero mansuescit et trahit lora, non suscipit, quia inpatiens est tenendi; quo diutius traxerit, eo amplius inpeditur.
There is also the eye of the heifer, which likewise refers to sinners, because, like heifers with the yoke-strap, they drag iniquities, not breaking or cutting off what is their own, but dragging sin with a long rope. For an untamed heifer grows tame late and drags the straps without accepting them, because it is impatient of being held; the longer it drags them, the more it is entangled.
Isa 5:18 (allusion, high confidence)
Notes and citation
Summary: The heifer’s eye signifies sinners dragging their sins like an untamed heifer drags its straps.
- Isa 5:18 (LXX form).
Cite (SBL): Ambrose, Exp. Ps. 118 16.5.1 (CSEL 62:353–354; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-5-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-5-1) · Report an error
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 16, chapter 6
16.6.1CSEL 62:354
Oculus quoque generationis aut fons generationis dicitur, quia ex oculi conspectu aut bona aut aduersa generantur. uidisti mulieris pulchritudinem, laudasti artificis opus, uenustatem naturae: generatio fidei, deuotionis est partus. contentus fuisti formae
It is also called the eye of generation or spring of generation, because from the eye’s sight either good or adverse things are generated. You saw a woman’s beauty; you praised the work of the craftsman, the loveliness of nature: it is a generation of faith, a birth of devotion. You were content with the
Notes and citation
Summary: The eye is a spring of generation, producing good or evil from what it sees.
Cite (SBL): Ambrose, Exp. Ps. 118 16.6.1 (CSEL 62:354; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-6-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-6-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-6-1) · Report an error
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.
16.6.2CSEL 62:354
decore, non census ambitione sumpsisti in uxorem, genuit filios liberalioris gratiae: oculus tibi fuit generatio prosperorum. contemplatus es sacram puellam, pressit oculos tuos angustae reuerentia castitatis, praedicasti dominum Iesum, qui senilem dedisset in adulescentula aetate grauitatem inmaculatamque uitam inter in-
grace of her form; you took her as wife not out of greed for wealth; she bore you children of more generous grace: your eye was a generation of good things for you. You gazed on a consecrated girl; reverence for strict chastity pressed down your eyes; you praised the Lord Jesus, who had given the gravity of age in a young girl’s years and poured into human affections a spotless life amid the weak
Notes and citation
Summary: Marrying for beauty rather than wealth, or revering a consecrated virgin, makes the eye a source of good.
Topics: Marriage
Cite (SBL): Ambrose, Exp. Ps. 118 16.6.2 (CSEL 62:354; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-6-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-6-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-6-2) · Report an error
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.
16.6.3CSEL 62:354
firmas tam lubricae huius carnis inlecebras humanis infudisset affectibus: oculus tibi factus fons bonorum est. uidisti possessiones pupillorum non ad inuadendum, sed ad tuendum et paternis ingemuisti uisceribus, si quid aduertisti de minoris commodis esse
allurements of this so slippery flesh: your eye became for you a spring of good things. You saw the possessions of orphans, not to invade but to protect them, and you groaned with a father’s heart if you noticed that anything of the minor’s interests had
Notes and citation
Summary: Seeing orphans’ property in order to protect it makes the eye a spring of good.
Topics: Ethics, Almsgiving and care for the poor
Cite (SBL): Ambrose, Exp. Ps. 118 16.6.3 (CSEL 62:354; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-6-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-6-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-6-3) · Report an error
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.
16.6.4CSEL 62:354
neglectum, reppulisti eum qui fines eius nolebat inuadere, iudicasti pupillo: oculus tuus fons tibi fuit et origo iustitiae. iudicasti uiduae — sicut enim mala dragma non dragma, sic malum iudicium non utique iudicium —, iudicasti ergo sicut iustus et bonus iudex, uidisti usurpatorem inprobum, qui maritali auxilio destitutam suam praedam putaret, iniquitatem non passus es, tulisti indefensae opem, quo adiuta praesidio inoffensa opera castitatis exercuit nec auxilium quaerere maritale conpulsa est, dicit tibi dominus: uenite, disputemus, quia iustificasti uiduam:
been neglected; you repelled the one who wished to invade his boundaries; you judged for the orphan: your eye was for you a spring and origin of justice. You judged for the widow (for as a bad drachma is no drachma, so a bad judgment is surely no judgment); you judged, then, as a just and good judge; you saw the wicked usurper who thought the woman deprived of a husband’s help was his prey; you did not suffer the iniquity; you brought help to the defenseless, so that, aided by this protection, she practiced the works of chastity unharmed and was not compelled to seek a husband’s help. The Lord says to you: “Come, let us reason together, for you have justified the widow”:
Isa 1:17 (allusion, high confidence) · Isa 1:18 (quotation, high confidence)
Notes and citation
Summary: Defending a widow, so that she need not remarry for protection, makes the eye a spring of justice.
- Isa 1:17–18. The widow is spared being forced into remarriage for protection.
Topics: Ethics, Divorce and remarriage
Cite (SBL): Ambrose, Exp. Ps. 118 16.6.4 (CSEL 62:354; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-6-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-6-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-6-4) · Report an error
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.
16.6.5CSEL 62:354
oculus tuus fons gratiae tibi factus est. uidisti nudum corpus inopis iacere defuncti, non praeteristi ut ille qui exponitur in euangelio sacerdos atque leuita, sed continuo miseratus sepulturae solaciis tradidisti: generauit tibi oculus materiam redemptionis.
your eye has become for you a spring of grace. You saw the naked body of a poor man lying dead; you did not pass by, like the priest and Levite set forth in the Gospel, but at once in compassion you gave him the comfort of burial: your eye generated for you the material of redemption.
Luke 10:31 (allusion, high confidence) · Luke 10:32 (allusion, high confidence)
Notes and citation
Summary: Burying the poor dead makes the eye a source of redemption.
- Luke 10:31–32; Tob 1:17.
Extrabiblical texts: Tob 1:17 (Tobit [in RC, EO, ETH canons]; echo)
Topics: Ethics, Almsgiving and care for the poor
Cite (SBL): Ambrose, Exp. Ps. 118 16.6.5 (CSEL 62:354; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-6-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-6-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-6-5) · Report an error
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 16, chapter 7
16.7.1CSEL 62:354–355
Contra si aspiciens agrum pupilli uineis consitum, laetum segetibus, nemoribus umbrosis aut fluuiis decurrentibus aut fontibus scaturrientibus aut riparum herbosis amoenum toris, et auaritiae facibus accensus transtulisti patrum limites atque in possessionem indefensam inprobus inruisti, oculus tuus tibi mortis perpetuae acerba generauit.
On the other hand, if, looking at an orphan’s field planted with vines, rich in crops, pleasant with shady groves or running rivers or bubbling springs or grassy banks, and kindled by the torches of avarice you moved the boundaries of the fathers and wickedly rushed into an undefended property, your eye has generated for you the bitterness of everlasting death.
Prov 22:28 (allusion, high confidence) · Prov 23:10 (allusion, high confidence)
Notes and citation
Summary: Coveting and seizing an orphan’s field makes the eye a source of eternal death.
- Prov 22:28; 23:10.
Notes on the original text
- Digital text corrected (stray hyphens in the digital text): fac-ibus acc-ensus → facibus accensus.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 16.7.1 (CSEL 62:354–355; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-7-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-7-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-7-1) · Report an error
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.
16.7.2CSEL 62:355
uicinae uiduae iura temerasti, coegisti eam, quae aut dolorem suum aut pudorem secretis clausa parietibus fouere deberet, prosilire in publicum, inuerecundius quam iniustius litigare: oculus tuus partus iniquitatis est factus. uidisti inopem superbo oculo et insatiabili corde, despexisti precem pauperis et quem miserari debueras, cum fastidio praeteristi: oculus tuus fons tibi fuit et origo peccati.
You violated the rights of a neighboring widow; you forced her, who ought to have nursed her grief or her modesty shut within secret walls, to leap out in public, to go to law more shamelessly than unjustly: your eye has become a birth of iniquity. You saw the needy man with a proud eye and an insatiable heart, you despised the poor man’s prayer, and the one you ought to have pitied you passed by with disdain: your eye was for you a spring and origin of sin.
Ps 101:5 (100:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Wronging a widow or scorning the poor makes the eye a source of sin.
- Ps 101:5 (LXX 100:5).
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 16.7.2 (CSEL 62:355; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-7-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-7-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-7-2) · Report an error
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 16, chapter 8
16.8.1CSEL 62:355
Ideoque oculi tui non lupi oculi sint et insidiantes ad praedam, sed, sicut sponsae dicitur: oculi tui stagna in Esebon, in portis filiae multorum. nares tuae sicut turris Libani. stagna in Esebon quid est nisi in cogitationibus rationabilibus abundantia, quae est in portis ecclesiae, cui merito defertur multitudo doctrinae?
And therefore let your eyes not be the eyes of a wolf lying in wait for prey, but as it is said to the bride: “Your eyes are pools in Heshbon, in the gates of the daughter of many. Your nose is like the tower of Lebanon.” What are “pools in Heshbon” but abundance in rational thoughts, which is in the gates of the church, to whom deservedly a multitude of teaching is brought?
Song 7:4 (7:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Our eyes should be like the bride’s pools in Heshbon, full of rational thought.
- Song 7:4 (LXX 7:5).
Notes on the original text
- Digital text corrected (OCR slip; stray letter in the digital text): oculi i tui → oculi tui; cui mento defertur → cui merito defertur.
Cite (SBL): Ambrose, Exp. Ps. 118 16.8.1 (CSEL 62:355; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-8-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-8-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-8-1) · Report an error
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.
16.8.2CSEL 62:355
filia enim multorum, plurimarum doctrinarum posteritas et fetus est, cuius nares odor est sacrificiorum floribus omnibus praestans. quid enim Christi odore sublimius, qui adolebat terris fragrantiam? oculus ergo iste prouideat quae futura sunt et, si aduersa inminere praeuiderit, fletu lacrimisque emollire ac mitigare non desinat.
For the daughter of many is the posterity and offspring of very many teachings, whose nose is the fragrance of sacrifices surpassing all flowers. For what is loftier than the fragrance of Christ, who spread his fragrance over the earth? So let this eye foresee what is to come, and if it foresees adversities threatening, let it not cease to soften and mitigate them with weeping and tears.
2 Cor 2:15 (echo, medium confidence)
Notes and citation
Summary: The church breathes Christ’s fragrance; her eye should foresee coming evils and soften them with tears.
- 2 Cor 2:15.
Cite (SBL): Ambrose, Exp. Ps. 118 16.8.2 (CSEL 62:355; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-8-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-8-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-8-2) · Report an error
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 16, chapter 9
16.9.1CSEL 62:355–356
Ideo Hieremias in captiuitate gentis Iudaeae positus futuram praeuidens perpetuae captiuitatis aerumnam, quam perfidiae pretio Iudaeorum populus habebat exsoluere, dicebat in Threnis sub hac eadem littera: in hoc ego fleo, oculi mei caligauerunt a fletu, quia elongauit a me qui me
That is why Jeremiah, placed in the captivity of the Jewish nation and foreseeing the misery of perpetual captivity which the Jewish people would have to pay as the price of faithlessness, said in Lamentations under this same letter: “For this I weep; my eyes are darkened with weeping, because he who comforted me
Lam 1:16 (quotation, high confidence)
Notes and citation
Summary: Jeremiah, under this letter, wept over the coming captivity.
- Lam 1:16 (the ain verse of Lam 1). Translated as written.
Cite (SBL): Ambrose, Exp. Ps. 118 16.9.1 (CSEL 62:355–356; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-9-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-9-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-9-1) · Report an error
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.
16.9.2CSEL 62:356
consolabatur. non igitur abductum se esse de terris suis dolebat, sed a Christo populum relinquendum consolationemque futurae uitae cernebat amissam. haec est dolenda captiuitas, quae aeternae spe libertatis priuata uidebatur. alio quoque loco sub hac eadem littera repetiuit in Threnis dicens: dominus quae cogitauit consummauit, uerbum suum quod mandauit a diebus antiquis; destruxit et non
has gone far from me.” So he grieved not that he had been led away from his land, but he saw that Christ would be abandoned by the people and the consolation of the life to come lost. This is the captivity to be grieved, which seemed deprived of the hope of eternal liberty. In another place too, under this same letter, he repeated in Lamentations: “The Lord has accomplished what he planned, his word which he commanded from days of old; he has destroyed and has not
Lam 1:16 (quotation, high confidence) · Lam 2:17 (quotation, high confidence)
Notes and citation
Summary: Jeremiah grieved that the people would abandon Christ; another ain verse speaks of God fulfilling his word.
- Lam 1:16; Lam 2:17 (the ain verse of Lam 2).
Notes on the original text
- Digital text corrected (letter-spaced word in the digital text; stray hyphen in the digital text): haec- est dolenda → haec est dolenda; quod m a ndauit → quod mandauit.
Cite (SBL): Ambrose, Exp. Ps. 118 16.9.2 (CSEL 62:356; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-9-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-9-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-9-2) · Report an error
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.
16.9.3CSEL 62:356
pepercit et laetificauit super te inimicum et exaltauit cornu tribulantis te. nonne euidenter futurum iudicium Christi adnuntiatur, sicut in psalmo quoque praesenti declarari certum est? oculus ergo praeuideat quae uentura sunt et ea aut profusione lacrimarum aut erroris correctione detorqueat. denique Hieremias flebat, quia malam causam impiae plebis suspiceret, quae perfidiae pertinacia proprium negabat auctorem.
spared, and he has made the enemy rejoice over you and exalted the horn of him who afflicts you.” Is not the future judgment of Christ clearly announced, as it is certainly also declared in the present psalm? So let the eye foresee what is coming and turn it aside by a flood of tears or by correction of error. In fact Jeremiah wept because he foresaw the bad cause of the ungodly people, which by stubborn faithlessness denied its own author.
Lam 2:17 (quotation, high confidence)
Notes and citation
Summary: The verse announces Christ’s judgment; the eye should foresee it and avert it by tears and correction.
- Lam 2:17. Translated as written.
Notes on the original text
- Digital text corrected (OCR slip): laetifieauit → laetificauit.
Topics: Eschatology
Cite (SBL): Ambrose, Exp. Ps. 118 16.9.3 (CSEL 62:356; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-9-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-9-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-9-3) · Report an error
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 16, chapter 10
16.10.1CSEL 62:356
Dauid autem prophetico spiritu iudicium praeuidens Christi, in quo nemo innocens periclitabitur, nemo sceleratus eludet. bona fretus conscientia dicit: feci iudicium et iustitiam. ne tradas me nocentibus me. non quasi gloriosus insolens ipse se laudat, cum utique peritus legis alterius
But David, foreseeing by the prophetic Spirit the judgment of Christ, in which no innocent man will be in danger and no criminal escape, relying on a good conscience says: “I have done judgment and justice; do not hand me over to those who harm me.” He does not praise himself like an arrogant boaster, since, skilled in the law, he surely knew that each one should be praised by another’s
Ps 119:121 (118:121 LXX) (quotation, high confidence) · Prov 27:2 (allusion, high confidence)
Notes and citation
Summary: David, foreseeing Christ’s judgment, appeals to his good conscience, not boasting.
- Ps 119:121 (LXX 118:121); Prov 27:2.
Notes on the original text
- Digital text corrected (letter-spaced lemma split in the digital text): f eci iudicium e t i ustitiam. ne tr adas m e no centibus me. → feci iudicium et iustitiam. ne tradas me nocentibus me..
Cite (SBL): Ambrose, Exp. Ps. 118 16.10.1 (CSEL 62:356; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-10-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-10-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-10-1) · Report an error
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.
16.10.2CSEL 62:356
potius quam proprio ore unumquemque laudandum esse non ignoraret. non, inquam, praedicatarum iactantia est hic ulla uirtutum, sed uitae innocentis adsertio iure praesumpta, ne dignus aestimaretur qui propter grauia peccata relinqueretur a domino et traderetur nocentium potestati. defensio est igitur. non adrogantia.
mouth rather than his own. Here, I say, there is no boasting of virtues proclaimed, but a rightful assertion of an innocent life, so that he might not be judged worthy to be abandoned by the Lord for grave sins and handed over to the power of those who harm. So it is a defense, not arrogance,
Notes and citation
Summary: David’s words are a defense of his innocence, not arrogance.
Cite (SBL): Ambrose, Exp. Ps. 118 16.10.2 (CSEL 62:356; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-10-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-10-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-10-2) · Report an error
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.
16.10.3CSEL 62:356–357
quando non excellentia aliqua honoris adsumitur. sed formidabilis propulsatur aerumna. denique Petrus hoc genere defensionis utitur dicens: ecce nos reliquimus omnia et secuti sumus te: quid ergo erit nobis? in quo si dicti adrogantis decolor aliqui ausus fuisset, non tantum gratiae de domini saluatoris sententia retulisset, ut non solum minime subdendus ipse iudicio. sed etiam iudicaturus de aliorum meritis ipse nuntiaretur. neque enim in iudicio, si quis innocentiae suae tuendae gratia quid fecisset aperiret, ad iactantiam potius quam ad defensionem causae dictum aestimaretur. aliud est dignum se praemio dicere, aliud indignum iniuria.
since no eminence of honor is claimed, but a fearful hardship is warded off. In fact Peter uses this kind of defense, saying: “Behold, we have left all and followed you: what then shall we have?” If any shameful daring of arrogant speech had been in this, he would not have obtained so much grace from the sentence of the Lord and Savior that he was declared not only by no means subject to judgment himself, but even to judge the merits of others. Nor in a court, if someone disclosed what he had done to protect his innocence, would it be thought said for boasting rather than for defense of his case. It is one thing to say oneself worthy of reward, another to say oneself undeserving of injury.
Matt 19:27 (quotation, high confidence) · Matt 19:28 (allusion, high confidence)
Notes and citation
Summary: Like Peter’s question, David’s claim is a defense; claiming not to deserve injury differs from claiming reward.
- Matt 19:27–28.
Cite (SBL): Ambrose, Exp. Ps. 118 16.10.3 (CSEL 62:356–357; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-10-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-10-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-10-3) · Report an error
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 16, chapter 11
16.11.1CSEL 62:357
Et tamen ille ipse philosophiae summus, ut aiunt, magister cum accusaretur, interrogatus qua tandem poena se dignum putaret, respondisse fertur, ut in prytaneo publico cotidie conuiuio susciperetur. ille honorem usurpauit. hic praecauit aerumnam; ille adrogauit gloriam, hic seruauit humilitatem. nam quae maior esse humilitas potest quam ut conscius sibi iudicii et iustitiae reseruatae tradi potestati diaboli uereretur?
And yet that very man, the highest master of philosophy, as they say, when he was accused and asked what penalty he thought he deserved, is said to have answered that he should be received every day at a public banquet in the Prytaneum. He claimed honor; this man guarded against hardship. He arrogated glory; this man kept humility. For what greater humility can there be than that one conscious of having kept judgment and justice should fear to be handed over to the devil’s power?
Notes and citation
Summary: Unlike Socrates, who demanded honor, David humbly feared being handed to the devil.
- Socrates’ reply at his trial (Plato, Apology 36d).
Notes on the original text
- Digital text corrected (OCR slip): hic seruanit humilitatem → hic seruauit humilitatem.
Extrabiblical texts: Plato, Apol. 36d (Plato (works); allusion)
Cite (SBL): Ambrose, Exp. Ps. 118 16.11.1 (CSEL 62:357; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-11-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-11-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-11-1) · Report an error
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.
16.11.2CSEL 62:357–358
hominem se esse cognouit, inpar sibi bellum aduersum spiritalia nequitiae in caelestibus. raptum esse Enoch nouit, ne malitia mutaret cor eius, Noe inebriatum. Loth incestatum. sacerdotum primum ipsum Aaron cum Maria sorore temptatum. leprae maculis aspersam Mariam primum, post absolutam, Moysen paene internecatum, nisi circumcisione filii et eiusmodi sanguinis fusione Sephora mulier eius omne ab eo periculum depulisset. his igitur commonitus exemplis nequaquam se fortitudini suae credit, sed cauta humilitas diuinum sibi precando adsciscit auxilium, petens ne tradatur nocentibus.
He knew that he was a man, that the war against the spiritual forces of wickedness in the heavenly places was unequal for him. He knew that Enoch was taken away lest malice change his heart; that Noah was made drunk; Lot defiled by incest; that Aaron himself, first of the priests, was tempted together with his sister Miriam; that Miriam was first spotted with leprosy and afterwards cleansed; that Moses was nearly killed, had not his wife Zipporah warded off all danger from him by circumcising his son and shedding such blood. Warned by these examples, then, he by no means trusts his own strength, but cautious humility calls in divine help by prayer, asking not to be handed over to those who harm.
Eph 6:12 (allusion, high confidence) · Gen 9:21 (allusion, high confidence) · Gen 19:33 (allusion, high confidence) · Num 12:10 (allusion, high confidence) · Exod 4:24 (allusion, high confidence) · Exod 4:25 (allusion, high confidence)
Notes and citation
Summary: Mindful of the falls of Noah, Lot, Aaron, Miriam and Moses, David humbly asks for God’s help.
- Eph 6:12; Wis 4:11; Gen 9:21; Gen 19:33; Num 12:1–15; Exod 4:24–26.
Notes on the original text
- Digital text corrected (OCR slip): hominem se esse eognouit → hominem se esse cognouit; ab co periculum → ab eo periculum.
Extrabiblical texts: Wis 4:11 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Cite (SBL): Ambrose, Exp. Ps. 118 16.11.2 (CSEL 62:357–358; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-11-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-11-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-11-2) · Report an error
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 16, chapter 12
16.12.1CSEL 62:358
Scit enim auctorem esse principem mundi omnium delictorum. ipse indiuiduos proximorum irarum stimulis excitatos scindit affectus, ipse flammam accendit libidinis, ipse adolet auaritiae cupiditates, ut quo plus rapuerimus amplius requiramus,
For he knows that the prince of the world is the author of all offenses. He tears apart the undivided affections of neighbors, stirred up by the goads of anger; he kindles the flame of lust; he fans the desires of avarice, so that the more we seize the more we seek;
John 14:30 (echo, medium confidence)
Notes and citation
Summary: The devil is the author of all sins: anger, lust, avarice.
- John 14:30.
Topics: The devil and demons
Cite (SBL): Ambrose, Exp. Ps. 118 16.12.1 (CSEL 62:358; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-12-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-12-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-12-1) · Report an error
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.
16.12.2CSEL 62:358
ipse suggerit et ministrat fomenta luxuriae, ipse odio exasperat et inmodicae studio ambitionis inflammat. quod uitium blandum in exordio, saeuum in processu nec fraternae potuit germanitatis contemplatione reuocari: dum dolet sibi gratiae caelestis ambitor fratrem esse praelatum, de sacrificio processit ad parricidium. auctorem igitur incontinentiae diabolum esse apostolus docet: ne
he suggests and supplies the kindlings of luxury; he embitters with hatred and inflames with the zeal of immoderate ambition. This vice, coaxing at the beginning, savage in its progress, could not be called back even by regard for brotherhood: the seeker of heavenly favor, grieved that his brother had been preferred to him, went on from sacrifice to fratricide. That the devil is the author of incontinence the apostle teaches: “Lest
Gen 4:5 (allusion, high confidence) · Gen 4:8 (allusion, high confidence)
Notes and citation
Summary: Envy led Cain from sacrifice to fratricide; the devil is the author of incontinence.
- Gen 4:3–8.
Notes on the original text
- Digital text corrected (word split in the digital text): docet: n e → docet: ne.
Topics: The devil and demons
Cite (SBL): Ambrose, Exp. Ps. 118 16.12.2 (CSEL 62:358; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-12-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-12-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-12-2) · Report an error
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.
16.12.3CSEL 62:358
temptet uos satanas propter incontinentiam uestram. incentorem quoque auaritiae ipsum esse legimus dicente Paulo: qui uolunt diuites fieri incidunt in temptationem et laqueum diaboli, et alibi: mortificate ergo membra uestra quae sunt super terram, fornicationem, inmunditiam, libidinem, concupiscentiam malam et auaritiam quae est idolatria. in his enim diaboli uoluntatem facimus et exsequimur potestatem, qui per carnis istius desideria incentiuum suae fraudis operatur.
Satan tempt you because of your incontinence.” We read too that he is the instigator of avarice, as Paul says: “Those who wish to become rich fall into temptation and the snare of the devil”; and elsewhere: “Put to death therefore your members which are on the earth: fornication, uncleanness, lust, evil desire, and avarice, which is idolatry.” For in these we do the devil’s will and carry out his power, who through the desires of this flesh works the incentive of his fraud.
1 Cor 7:5 (quotation, high confidence) · 1 Tim 6:9 (quotation, high confidence) · Col 3:5 (quotation, high confidence)
Notes and citation
Summary: Scripture shows the devil instigates incontinence and avarice.
- 1 Cor 7:5; 1 Tim 6:9; Col 3:5.
Notes on the original text
- Digital text corrected (stray hyphen in the digital text): inc-idunt → incidunt.
Topics: Ethics, The devil and demons
Cite (SBL): Ambrose, Exp. Ps. 118 16.12.3 (CSEL 62:358; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-12-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-12-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-12-3) · Report an error
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 16, chapter 13
16.13.1CSEL 62:358–359
Quemcumque ergo in uitiorum suorum possessione reppererit, tamquam obnoxium suo iuri uindicabit. adulterium quis facit. luxuriam exercet, aliena diripit: portio diaboli est. pudicus autem et continens et misericors Christi portio est. Christi ergo seruum sibi non potest uindicare. nisi forte lapsum in uitia deprehenderit. ne tum quidem uindicat, sed tamquam suum sibi tradi postulat.
So whomever he finds in possession of his vices he will claim as subject to his right. Someone commits adultery, practices luxury, plunders others’ goods: he is the devil’s portion. But the chaste, the continent, the merciful man is Christ’s portion. So he cannot claim Christ’s servant for himself, unless perhaps he catches him fallen into vices. Not even then does he claim him, but asks that he be handed over to him as his own.
Notes and citation
Summary: Sinners belong to the devil; the chaste and merciful are Christ’s, whom the devil cannot claim unless they fall.
Topics: Ethics, The devil and demons
Cite (SBL): Ambrose, Exp. Ps. 118 16.13.1 (CSEL 62:358–359; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-13-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-13-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-13-1) · Report an error
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.
16.13.2CSEL 62:359
Ideo ergo dicit Dauid: feci iudicium et iustitiam, non ut adroget, sed excuset, ne quasi peccator deseratur a Christo. exemplo sit nobis apostolica lectio, quam ob rem unusquisque tradatur. illum enim qui uxorem patris habuit, quia sic operatus est, tradidit satanae, ut dicit, apostolus. non ergo esset traditus, nisi diaboli opera fecisset.
That is why David says, “I have done judgment and justice,” not to claim merit but to excuse himself, so that he may not be deserted by Christ as a sinner. Let the apostolic reading be an example to us of why anyone is handed over. For the one who had his father’s wife, because he acted so, he handed over to Satan, as the apostle says. So he would not have been handed over had he not done the devil’s works.
Ps 119:121 (118:121 LXX) (quotation, high confidence) · 1 Cor 5:1 (allusion, high confidence) · 1 Cor 5:5 (allusion, high confidence)
Notes and citation
Summary: Only those who do the devil’s works are handed to Satan, like the incestuous man at Corinth.
- Ps 119:121 (LXX 118:121); 1 Cor 5:1, 5.
Notes on the original text
- Digital text corrected (OCR slip): lUeo ergo → Ideo ergo.
Topics: Church discipline and penance
Cite (SBL): Ambrose, Exp. Ps. 118 16.13.2 (CSEL 62:359; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-13-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-13-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-13-2) · Report an error
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.
16.13.3CSEL 62:359
unde non inmerito recusat propheta nocentibus tradi. qui allegat non diaboli opera se fecisse, sed Christi. Christus enim dicit: iudicate pupillo et iustificate uiduam. hoc est ergo feci iudicium et iustitiam: in iudicio non contempsi pauperem. non oppressi uiduam, personam diuitis non recepi, in omnibus operibus iustitiam reseruaui.
Hence not without reason the prophet refuses to be handed over to those who harm, alleging that he has done not the devil’s works but Christ’s. For Christ says: “Judge for the orphan and justify the widow.” This, then, is “I have done judgment and justice”: in judgment I did not despise the poor, I did not oppress the widow, I did not accept the person of the rich, in all my works I kept justice.
Isa 1:17 (quotation, high confidence) · Lev 19:15 (allusion, medium confidence)
Notes and citation
Summary: David did Christ’s works: just judgment for orphan, widow and poor.
- Isa 1:17; Lev 19:15.
Notes on the original text
- Digital text corrected (word split in the digital text): pupillo e t iustificate → pupillo et iustificate.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 16.13.3 (CSEL 62:359; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-13-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-13-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-13-3) · Report an error
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 16, chapter 14
16.14.1CSEL 62:359
Iudicii finis iustitia est; in altero ueritatis custodia, in altero fructus est aequitatis, utraque tamen non priuata uirtus. sed publica. nam inmaculatum corpus a uirili permixtione seruare et palmam castimoniae limoso in corpore usque ad angelorum conuersationem custodia integritatis euehere utilitas priuata, laus publica est. frugi esse ac modestum et sobriae parcitatis tenere mensuram probatur a pluribus, sed sibi soli proficit.
The end of judgment is justice; in the one is the keeping of truth, in the other the fruit of equity, yet each is not a private but a public virtue. For to keep the body untouched by union with a man and to raise the palm of chastity in a muddy body by the guarding of integrity even to the way of life of the angels is a private benefit, a public praise. To be frugal and modest and keep the measure of sober thrift is approved by many, but it profits oneself alone.
Notes and citation
Summary: Judgment and justice are public virtues; virginity and frugality profit chiefly oneself.
Notes on the original text
- Digital text corrected (OCR slip): usque ad angetorum → usque ad angelorum; parcitntis → parcitatis.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 16.14.1 (CSEL 62:359; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-14-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-14-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-14-1) · Report an error
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.
16.14.2CSEL 62:359
fortitudo in proeliis eminet, in otio friget, cuius opus in tempore necessarium. in uoto aduersum; malunt enim homines non pugnare quam uincere. sola iustitia est. quae omnibus temporibus aliis potius? nata quam sibi cotidiano usu et fructu publico. suo damno alienas custodit utilitates, quae nihil habeat utilitatis et plurimum laudis.
Courage stands out in battles, grows cold in peace; its work is necessary at a time, but unwelcome as a wish, for men prefer not to fight rather than to conquer. Justice alone is born at all times for others rather than for itself, in daily use and public fruit; at its own cost it guards others’ interests, having no profit for itself and very much praise.
Notes and citation
Summary: Justice alone serves others at all times, at its own cost.
- The punctuation of the printed text is disturbed here; translated by sense.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 16.14.2 (CSEL 62:359; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-14-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-14-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-14-2) · Report an error
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.
16.14.3CSEL 62:359–360
hanc igitur propheta praetendit ad sui meriti commendationem dicens: feci iudicium et iustitiam, ne tradas me nocentibus me. ubi iustitia, ibi misericordia; misericordia a peccato liberat: quomodo ergo peccatoribus trador? simile illud in Canticis: exui tunicam meam. quomodo induam eam? laui pedes meos, quomodo inquinabo eos? exui tunicam peccatoris uelamenque terreni, cur quasi peccator atque terrenus adiudicor? laui pedes meos, ne qua delicti sors posset adhaerere uestigio. cur das in Ille delinquentibus potestatem?
This, then, the prophet puts forward to commend his merit, saying: “I have done judgment and justice; do not hand me over to those who harm me.” Where there is justice, there is mercy; mercy frees from sin: how then am I handed over to sinners? Similar is that verse in the Song of Songs: “I have put off my tunic; how shall I put it on? I have washed my feet; how shall I soil them?” I have put off the sinner’s tunic and the covering of earth; why am I judged as a sinner and earthly? I have washed my feet, so that no lot of sin might cling to my step; why do you give offenders power over me?
Ps 119:121 (118:121 LXX) (quotation, high confidence) · Song 5:3 (quotation, high confidence)
Notes and citation
Summary: Having put off sin, the just man asks not to be handed over to sinners, as in the Song.
- Ps 119:121 (LXX 118:121); Tob 12:9; Song 5:3. “in Ille” in the digital text is translated “over me” by sense.
Notes on the original text
- Digital text corrected (OCR slip; letter-spaced word in the digital text; stray letter in the digital text; word split in the digital text): fanc igitur → hanc igitur; commendationfcm → commendationem; nocentibus me e. → nocentibus me.; tunicam me am → tunicam meam; quomodo i nquinabo → quomodo inquinabo.
Extrabiblical texts: Tob 12:9 (Tobit [in RC, EO, ETH canons]; allusion)
Cite (SBL): Ambrose, Exp. Ps. 118 16.14.3 (CSEL 62:359–360; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-14-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-14-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-16-14-3) · Report an error
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.