Exposition of Psalm 118 16.15.1–17.1.1
Latin text: CSEL 62 (Latin text: Schenkl/Petschenig, CSEL 62, digitized by Open Greek and Latin (csel-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
Exposition 16, chapter 15
16.15.1CSEL 62:360
Sequitur uersus secundus: suscipe seruum tuum in bono, non calumnientur me superbi. quasi iudicii et iustitiae conscius auctoritate prophetica progreditur. ut seruum domini se dicere non reformidet; seruus enim domini nihil debet alienis. pretiosa haec seruitus quae uirtutum constat expensis. cur autem timet nocentibus tradi, aperit euidenter: quia calumniatores sunt qui oderint ueritatem, inpugnent innocentiam.
The second verse follows: “Take up your servant for good; let not the proud slander me.” As one conscious of judgment and justice he goes on with prophetic authority, so that he does not fear to call himself the Lord’s servant; for the Lord’s servant owes nothing to others. Precious is this servitude, which consists in the outlay of virtues. And why he fears being handed over to those who harm he plainly reveals: because they are slanderers who hate the truth and assail innocence,
Ps 119:122 (118:122 LXX) (quotation, high confidence)
Notes and citation
Summary: The Lord’s servant asks protection from slanderers who hate truth.
- Ps 119:122 (LXX 118:122).
Notes on the original text
- Digital text corrected (letter-spaced lemma split in the digital text): s us cipe s er u u m t u u m in bono, n on calumnientur me s u perb i. → suscipe seruum tuum in bono, non calumnientur me superbi..
Cite (SBL): Ambrose, Exp. Ps. 118 16.15.1 (CSEL 62:360; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-15-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-15-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.15.2CSEL 62:360
quia superbi sunt. qualis enim aduersum seruulos dei potest superbus esse. qui aduersus deum se exaltat et dicit: in caelum ascendam. super sidera caeli ponam sedem meam. sedebo in monte excelso super montes altos qui sunt ab aquilone, ascendam super nubes et ero similis altissimo? quid mirum igitur, si grauare homines possit. qui peruicaci spiritu nec deo cedit?
because they are proud. For how proud can he be against God’s servants who exalts himself against God and says: “I will ascend into heaven; above the stars of heaven I will set my throne; I will sit on the lofty mountain above the high mountains that are in the north; I will ascend above the clouds and be like the Most High”? What wonder, then, if he can oppress men, who with stubborn spirit does not yield even to God?
Isa 14:13 (quotation, high confidence) · Isa 14:14 (quotation, high confidence)
Notes and citation
Summary: The proud slanderer is the devil, who exalted himself against God.
- Isa 14:13–14.
Notes on the original text
- Digital text corrected (stray hyphen in the digital text): peruicac-i → peruicaci.
Topics: The devil and demons
Cite (SBL): Ambrose, Exp. Ps. 118 16.15.2 (CSEL 62:360; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-15-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-15-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.15.3CSEL 62:360
quomodo mensuram ueritatis et fidem in hominem reseruabit. qui sacrilego inpudentique mendacio omnipotenti se domino adaequandum esse promittit? quomodo calumniatur singulis. qui totam inritauit terram, concussit reges. posuit uniuersum orbem desertum et ciuitates destruxit, eos qui in abductione erant non soluit?
How will he keep the measure of truth and faith toward man, who with sacrilegious and shameless lying promises that he will be made equal to the almighty Lord? How does he slander individuals, who provoked the whole earth, shook kings, made the whole world a desert and destroyed cities, and did not release those who were in captivity?
Isa 14:16 (allusion, high confidence) · Isa 14:17 (allusion, high confidence)
Notes and citation
Summary: The devil, who ravaged the world, slanders individuals too.
- Isa 14:16–17.
Topics: The devil and demons
Cite (SBL): Ambrose, Exp. Ps. 118 16.15.3 (CSEL 62:360; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-15-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-15-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 16, chapter 16
16.16.1CSEL 62:360–361
Caueamus ergo. ne muros animae nostrae destruat. ne propugnacula nostrae mentis diruat, ne super sidera thronum suum ponat. ponit super sidera, quando electum decipit, quando iustum circumuenit. cuius opera lucent sicut stellae in caelo. nonne et Iudas proditor inter ceteros audiebat: uos estis lux huius mundi? nonne diabolus lumen eius extinxit?
Let us beware, then, lest he destroy the walls of our soul, lest he pull down the bulwarks of our mind, lest he set his throne above the stars. He sets it above the stars when he deceives the elect, when he circumvents the righteous man, whose works shine like stars in heaven. Did not Judas the traitor too hear among the others: “You are the light of this world”? Did not the devil put out his light?
Isa 14:13 (allusion, high confidence) · Dan 12:3 (echo, medium confidence) · Matt 5:14 (quotation, high confidence)
Notes and citation
Summary: The devil sets his throne above the stars when he deceives the righteous, as he did Judas.
- Isa 14:13; Dan 12:3; Matt 5:14.
Notes on the original text
- Digital text corrected (OCR slip (l for I); letter-spaced words in the digital text): nonne et ludas → nonne et Iudas; uos est i slu x → uos estis lux.
Topics: The devil and demons
Cite (SBL): Ambrose, Exp. Ps. 118 16.16.1 (CSEL 62:360–361; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-16-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-16-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.16.2CSEL 62:361
quin etiam quos non potuerit circumuenire calumniatur. inuidens regni caelestis gloriam. ut. quos inlecebris suis a Christo non potuit separare, eos calumniis suis debiti honoris fructu fraudare conetur. fugiamus ergo malos calumniatores, qui peccatum operantur in nobis et ipsi nobis calumnias infestissima accusatione conponunt, id quod ipsi fecerint arguentes. ecce manus domini parata est, quae te fugientem ab aduersariis tueatur ac protegat.
Indeed, those he could not circumvent he slanders, envying the glory of the heavenly kingdom, so that those he could not separate from Christ by his allurements he tries by his slanders to cheat of the fruit of their due honor. Let us flee, then, the evil slanderers, who work sin in us and themselves compose slanders against us with most hostile accusation, charging us with what they themselves have done. See, the hand of the Lord is ready to guard and protect you as you flee from your adversaries.
Notes and citation
Summary: The devil slanders those he cannot seduce; God’s hand protects those who flee him.
Topics: The devil and demons
Cite (SBL): Ambrose, Exp. Ps. 118 16.16.2 (CSEL 62:361; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-16-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-16-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.16.3CSEL 62:361
Pharao te in patrious tenebat superbus inmitis. fugisti ab eo, suscepit te manus domini et de periculis liberauit. non dimisisset te Pharao. nisi tu ad dominum refugisses. dicebat Pharao: dominum nescio et Israel non dimitto. uides quam superbus. merito ergo susceptus in bono est qui malum fugit. non patitur ergo deus in malo nos esse. suscipit in bono nec patitur suos calumniis subiacere.
Pharaoh, proud and pitiless, held you in his toils; you fled from him; the hand of the Lord took you up and freed you from dangers. Pharaoh would not have let you go had you not taken refuge with the Lord. Pharaoh said: “I do not know the Lord, and I will not let Israel go.” You see how proud he was. Rightly, then, is he taken up for good who flees evil. So God does not suffer us to be in evil; he takes us up for good and does not suffer his own to lie under slanders.
Textual problem in this passage: see the notes.
Exod 5:2 (quotation, high confidence) · Ps 119:122 (118:122 LXX) (allusion, high confidence)
Notes and citation
Summary: As God freed Israel from proud Pharaoh, he takes up for good those who flee evil.
- Exod 5:2. “in patrious” in the digital text is unclear; translated “in his toils” by sense.
Cite (SBL): Ambrose, Exp. Ps. 118 16.16.3 (CSEL 62:361; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-16-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-16-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 16, chapter 17
16.17.1CSEL 62:361
Oculi mei defecerunt in salutare tuum et in eloquium iustitiae tuae. qui sint isti oculi considera, qui in Christum deficiunt. dum eius praestolantur aduentum: animae uidelicet oculi. non corporis, tota fidei intentione defixi; in eo enim quem diligimus totis oculis occupamur nec quicquam aliud uidere delectat. non potest hoc dicere nisi qui a mundanis sollicitudinibus et saecularibus uoluptatibus intentionem omnem suae mentis auertit.
“My eyes have failed for your salvation and for the word of your righteousness.” Consider what these eyes are which fail for Christ while they await his coming: the eyes of the soul, surely, not of the body, fixed with the whole intention of faith; for in one whom we love we are occupied with all our eyes, and nothing else delights us to see. No one can say this except one who has turned away all the intention of his mind from worldly anxieties and secular pleasures.
Ps 119:123 (118:123 LXX) (quotation, high confidence)
Notes and citation
Summary: The eyes of the soul fail with longing for Christ, fixed wholly on him.
- Ps 119:123 (LXX 118:123).
Notes on the original text
- Digital text corrected (letter-spaced lemma garbled in the digital text): in eo loqui m ius titiae tu a e → in eloquium iustitiae tuae.
Cite (SBL): Ambrose, Exp. Ps. 118 16.17.1 (CSEL 62:361; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-17-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-17-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.17.2CSEL 62:361–362
nam quomodo hoc dicit qui theatralibus ludibriis occupatur? sed ille hoc dicit, qui supra dixit: auerte oculos meos, ne uideant uanitatem. qui autem sunt oculi, qui deficiunt in eloquium dei, nisi oculi hominis interioris obtutusque animae, qui tenduntur, ut uideant dei uerbum, et nimia intentione et expectatione deficiunt in salutare dei. defectum sui patientes, ut adsumant quod uerbi est?
For how does one say this who is occupied with theatrical shows? But he says it who said above: “Turn away my eyes, lest they see vanity.” And what are the eyes that fail for the word of God but the eyes of the inner man and the gaze of the soul, which are strained to see the word of God and, through excessive intentness and expectation, fail for the salvation of God, suffering their own failing in order to take up what belongs to the Word?
Ps 119:37 (118:37 LXX) (quotation, high confidence)
Notes and citation
Summary: Only one who turns his eyes from vanity can say his inner eyes fail for God’s word.
- Ps 119:37 (LXX 118:37).
Notes on the original text
- Digital text corrected (OCR slip): ludibrns → ludibriis.
Cite (SBL): Ambrose, Exp. Ps. 118 16.17.2 (CSEL 62:361–362; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-17-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-17-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 16, chapter 18
16.18.1CSEL 62:362
Et quia eloquium dei plerosque mouere potest, ideo addidit: eloquium iustitiae, ut mouere non debeat. mouere autem poterat, quia scriptum est: maior seruiet minori — nam nisi ad mysterium accipias, naturae iniuria est — et: dedi uobis praecepta non bona - ergo deus mala dat praecepta?
And because the word of God can disturb many, he therefore added “word of righteousness,” so that it ought not to disturb. It could disturb, because it is written, “The elder shall serve the younger” (for unless you take it as a mystery, it is an injury to nature), and: “I gave you precepts that were not good.” Does God then give bad precepts?
Gen 25:23 (quotation, high confidence) · Rom 9:12 (allusion, medium confidence) · Ezek 20:25 (quotation, high confidence)
Notes and citation
Summary: God’s word is a word of righteousness, though some sayings seem troubling.
- Gen 25:23 (Rom 9:12); Ezek 20:25.
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 16.18.1 (CSEL 62:362; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-18-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-18-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.18.2CSEL 62:362
— et: ego dominus creans mala. sed et de praeceptis sic soluitur, quia infirmibus non debuit. dare perfecta praecepta quae sustinere non possent. quando audiret Iudaeus: dimitte omnia tua et sequere me? quando audiret Iudaeus: qui non tulerit crucem suam et secutus me fuerit, non est me dignus?
And: “I am the Lord, creating evils.” But about the precepts it is solved thus: that to the weak he ought not to give perfect precepts which they could not bear. When would the Jew have heard, “Leave all that you have and follow me”? When would the Jew have heard, “Whoever does not take up his cross and follow me is not worthy of me”?
Isa 45:7 (quotation, high confidence) · Matt 19:21 (allusion, high confidence) · Matt 10:38 (quotation, high confidence)
Notes and citation
Summary: The “precepts not good” were imperfect precepts suited to the weak; the perfect ones came in the Gospel.
- Isa 45:7; Matt 19:21; Matt 10:38.
Topics: Scripture and canon, The law of Moses
Cite (SBL): Ambrose, Exp. Ps. 118 16.18.2 (CSEL 62:362; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-18-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-18-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.18.3CSEL 62:362
sed haec perfectiora praecepta euangelio reseruata sunt. et mala non creauit deus. sed haec quae nobis uidentur austera. uerbera, mors et huiusmodi alia, quae propter emendationem praescripta sunt innocentes; iustis enim lex non est posita. sed iniustis. nam si noxii nihil timerent. innocentes semper timerent.
But these more perfect precepts were reserved for the Gospel. And God did not create evils, but these things which seem harsh to us, blows, death and others of this kind, which were prescribed for correction for the innocent; for the law was not laid down for the righteous but for the unrighteous. For if the guilty feared nothing, the innocent would always be afraid.
1 Tim 1:9 (quotation, high confidence)
Notes and citation
Summary: The “evils” God creates are corrective punishments; the law restrains the guilty.
- 1 Tim 1:9.
Topics: Evil and its origin
Cite (SBL): Ambrose, Exp. Ps. 118 16.18.3 (CSEL 62:362; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-18-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-18-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 16, chapter 19
16.19.1CSEL 62:362
Qui sunt igitur oculi isti qui deficiunt in salutare dei? diximus oculum suppliciorum esse. qui praeuidens futura supplicia peccatorum gerendam adnuntiet paenitentiam. demonstrauit hunc oculum Baptista Iohannes dicens: generatio uiperarum, quis ostendit uobis fugere ab ira uentura?
What, then, are these eyes that fail for the salvation of God? We said there is an eye of punishments, which, foreseeing the future punishments of sinners, announces that repentance must be done. John the Baptist showed this eye, saying: “Brood of vipers, who showed you to flee from the wrath to come?
Luke 3:7 (quotation, high confidence) · Matt 3:7 (allusion, medium confidence)
Notes and citation
Summary: The eye of punishments, foreseeing judgment, calls to repentance, as John the Baptist did.
- Luke 3:7 (Matt 3:7).
Topics: Repentance
Cite (SBL): Ambrose, Exp. Ps. 118 16.19.1 (CSEL 62:362; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-19-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-19-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.19.2CSEL 62:362–363
facite ergo fructus dignos paenitentiae. ad Iohannis baptismum ueniebat qui habebat oculum suppliciorum, ad Christi autem baptismum uenit qui uidet gratiam; hic enim oculus est, quem dominicae passionis umbra tuetur et protegit. aliud ergo Aenon. aliud Ain: in Aenon baptizatur conscius grauium delictorum, qui autem purum oculum et gratiam suscipit spiritalem.
Bear, therefore, fruits worthy of repentance.” To John’s baptism came one who had the eye of punishments, but to Christ’s baptism comes one who sees grace; for this is the eye which the shadow of the Lord’s passion guards and protects. So Aenon is one thing, Ain another: in Aenon is baptized one conscious of grave offenses, but one who has a pure eye receives spiritual grace.
Luke 3:8 (quotation, high confidence) · John 3:23 (allusion, medium confidence)
Notes and citation
Summary: John’s baptism is for those who fear punishment; Christ’s for those who see grace.
- Luke 3:8; John 3:23.
Notes on the original text
- Digital text corrected (letter lost in the digital text; stray mark in the digital text): ad Iohannis? baptismum → ad Iohannis baptismum; purum oculum e gratiam → purum oculum et gratiam.
Topics: Baptism
Cite (SBL): Ambrose, Exp. Ps. 118 16.19.2 (CSEL 62:362–363; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-19-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-19-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.19.3CSEL 62:363
et inperfectae fortasse animae oculus suppliciorum est, perfectae autem oculus gratiarum est purior atque sincerior. qui significatur hac littera, ad quam iusti forma dirigitur. quia inperfecta peccati tantummodo iudicium declinare desiderat, perfecta uero meritum regni caelestis adquirere. praesumimus tamen, eo quod utrumque oculum una anima habeat, et oculum suppliciorum et oculum gratiae. laeuum oculum suppliciorum, dextrum gratiae, quia non a primo homines possunt esse perfecti. sed per processum uirtutis ascendunt. ante igitur unaquaeque anima quasi ad baptismum Iohannis uenit.
And perhaps the imperfect soul has the eye of punishments, while the perfect has the eye of graces, purer and more sincere, which is signified by this letter, to which the pattern of the righteous man is directed; for the imperfect soul desires only to escape the judgment of sin, while the perfect one desires to acquire the merit of the heavenly kingdom. Yet we presume that one soul has both eyes, the eye of punishments and the eye of grace, the left eye of punishments, the right of grace, because men cannot be perfect from the first but rise by advancing in virtue. So first every soul comes, as it were, to John’s baptism,
Notes and citation
Summary: Each soul has the left eye of punishments and the right eye of grace, advancing from one to the other.
Notes on the original text
- Digital text corrected (OCR slip): inperfeetae → inperfectae.
Topics: Baptism
Cite (SBL): Ambrose, Exp. Ps. 118 16.19.3 (CSEL 62:363; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-19-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-19-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.19.4CSEL 62:363
ut praemittat paenitentiam delictorum, et in processu paulatim. ubi Sua peccata defleuerit, spiritali abluta baptismate Christi accipit sacramentum. unde uidetur et in Canticis canticorum ecclesia praedicari, cui dicitur: cor nostrum cepisti, soror mea sponsa, cor nostrum cepisti uno ab oculis tuis, ut iste oculus gratiae sit, qui Christi sibi pleniorem adquisiuerit caritatem.
to put repentance for offenses first, and in its progress, little by little, when it has wept for its sins, washed by spiritual baptism it receives the sacrament of Christ. Hence the church seems to be proclaimed in the Song of Songs too, to whom it is said: “You have ravished our heart, my sister, my bride; you have ravished our heart with one of your eyes,” so that this is the eye of grace, which has won for itself a fuller love of Christ.
Song 4:9 (quotation, high confidence)
Notes and citation
Summary: After repentance the soul receives Christ’s baptism; the bride’s one eye is the eye of grace.
- Song 4:9.
Topics: Baptism
Cite (SBL): Ambrose, Exp. Ps. 118 16.19.4 (CSEL 62:363; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-19-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-19-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 16, chapter 20
16.20.1CSEL 62:363
Plerique tamen hoc loco accipiunt duos oculos ecclesiae, unum qui mystica uideat, alterum qui moralia, eo quod sancta ecclesia non solum moralium teneat disciplinam. sed etiam caelestis doceat secreta mysterii. unde dictum est de ea: oculi tui sicut columbae extra taciturnitatem tuam. quod et spiritaliter uideat et nouerit tempus tacendi esse et tempus loquendi, ut in tempore sermonem suum proferat, ne inportunitate loquendi peccatum possit incurrere.
Many, however, take this place to mean the two eyes of the church, one which sees mystical things, the other moral ones, because the holy church not only holds the discipline of morals but also teaches the secrets of the heavenly mystery. Hence it is said of her: “Your eyes are like doves outside your silence,” because she both sees spiritually and knows that there is a time to keep silent and a time to speak, so as to bring forth her word in season, lest by untimely speaking she incur sin.
Song 4:1 (quotation, high confidence) · Eccl 3:7 (quotation, high confidence)
Notes and citation
Summary: Others take the two eyes as the church’s mystical and moral vision, knowing when to speak and be silent.
- Song 4:1 (LXX form); Eccl 3:7.
Cite (SBL): Ambrose, Exp. Ps. 118 16.20.1 (CSEL 62:363; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-20-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-20-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 16, chapter 21
16.21.1CSEL 62:363–364
Habe ergo oculos columbae ad similitudinem Christi, quia de ipso lectum est: oculi tui sicut columbae super abundantiam aquarum lotae in lacte. sedentes super plenitudinem. baptizat in lacte dominus, id est in sinceritate, et isti sunt qui uere baptizantur in lacte. qui
So have the eyes of a dove after the likeness of Christ, for it is read of him: “Your eyes are like doves upon the abundance of waters, washed in milk, sitting upon the fullness.” The Lord baptizes in milk, that is, in sincerity, and those are truly baptized in milk who
Song 5:12 (quotation, high confidence)
Notes and citation
Summary: Christ’s dove-like eyes washed in milk signify baptism in sincerity.
- Song 5:12.
Topics: Baptism
Cite (SBL): Ambrose, Exp. Ps. 118 16.21.1 (CSEL 62:363–364; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-21-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-21-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.21.2CSEL 62:364
sine dolo credunt et puram fidem deferunt, inmaculatam induunt gratiam. ideo candida sponsa ascendit ad Christum, quia in lacte baptizata est. ideo mirantur eam uirtutes dicentes: quae est haec quae ascendit dealbata? ante paululum dicebat: nigra sum. nunc dealbata cernitur et ascendit ad caelum et innixa dei uerbo alta iam penetrat. nec inmerito illic aquarum abundantia. ubi Christus. ut mens humana repleri cupiat. has sitit aquas ceruus, quas cum biberit sitire non possit. has aquas sitit propheta, cum dicit: sitiuit in te anima mea.
believe without guile, bring a pure faith, put on spotless grace. That is why the bride ascends white to Christ, because she was baptized in milk. That is why the powers marvel at her, saying: “Who is this who ascends made white?” A little before she was saying: “I am black”; now she is seen made white and ascends to heaven and, leaning on the Word of God, already penetrates the heights. And not without reason is there an abundance of waters where Christ is, so that the human mind may long to be filled. The hart thirsts for these waters, which once drunk it cannot thirst. The prophet thirsts for these waters when he says: “My soul has thirsted for you.”
Song 8:5 (quotation, high confidence) · Song 1:5 (1:4 Vulg.) (quotation, high confidence) · Ps 42:1 (41:2 LXX) (allusion, high confidence) · Ps 63:1 (62:2 LXX) (quotation, high confidence)
Notes and citation
Summary: The bride, baptized in milk, ascends white to Christ, where the soul’s thirst is quenched.
- Song 8:5; Song 1:5 (Vulgate 1:4); Ps 42:1 (LXX 41:2); Ps 63:1 (LXX 62:2).
Topics: Baptism
Cite (SBL): Ambrose, Exp. Ps. 118 16.21.2 (CSEL 62:364; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-21-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-21-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.21.3CSEL 62:364
sedet ergo Christus super abundantiam aquarum et super plenitudinem. et ideo qui baptizatur in lacte dicit: et nos omnes de plenitudine eius accepimus. unde et oculus suppliciorum non alienus est ab ecclesia. quia, etsi baptizabat Iohannes in Aenon. baptizabat iuxta Salim, ubi erat aquarum abundantia et duodecim fontes et septuaginta palmarum arbores.
So Christ sits upon the abundance of waters and upon the fullness; and therefore one baptized in milk says: “And we all have received of his fullness.” Hence the eye of punishments too is not foreign to the church, because, though John baptized in Aenon, he baptized near Salim, where there was an abundance of waters, and twelve springs and seventy palm trees.
John 1:16 (quotation, high confidence) · John 3:23 (allusion, high confidence) · Exod 15:27 (allusion, high confidence)
Notes and citation
Summary: Christ sits on the fullness; John’s baptism near Salim also belongs to the church.
- John 1:16; John 3:23; Exod 15:27 (the twelve springs and seventy palms of Elim).
Notes on the original text
- Digital text corrected (OCR slip): plentudine → plenitudine.
Topics: Baptism
Cite (SBL): Ambrose, Exp. Ps. 118 16.21.3 (CSEL 62:364; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-21-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-21-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 16, chapter 22
16.22.1CSEL 62:364
Hos fontes habet ecclesia. hoc est in ueteri testamento duodecim patriarchas, in nouo duodecim apostolos. ideoque dictum est: in ecclesia benedicamus dominum deum de fontibus Israel. his fontibus ante perfunditur quicumque mysteria sacrosancta consequitur; isti enim fontes ex aeterno fonte manantes toto orbe fluxerunt.
The church has these springs, that is, in the Old Testament the twelve patriarchs, in the New the twelve apostles. And therefore it is said: “In the church let us bless the Lord God from the springs of Israel.” Whoever obtains the most holy mysteries is first bathed in these springs; for these springs, flowing from the eternal spring, have run through the whole world.
Ps 68:26 (67:27 LXX) (quotation, high confidence)
Notes and citation
Summary: The twelve springs are the patriarchs and apostles, flowing through the world.
- Ps 68:26 (LXX 67:27).
Topics: Baptism
Cite (SBL): Ambrose, Exp. Ps. 118 16.22.1 (CSEL 62:364; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-22-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-22-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.22.2CSEL 62:364–365
ubi isti fontes, ibi ascensio animarum. denique Salim interpretati sunt ipsum ascendentem; ille enim uere ascendit qui propria peccata deponit. hoc igitur uerbo purificatoriae sanctificationis usus exprimitur unde bene etiam in Canticis Christus dicit ad ecclesiam: dentes tui sicut grex tonsarum quae ascenderunt a lauacro, quae omnes geminos creant et infecunda non est in eis. quod specie tenus de capris dicitur. mystice autem de ecclesiae grege.
Where these springs are, there is the ascent of souls. In fact Salim has been interpreted “one ascending”; for he truly ascends who lays down his own sins. So by this word the use of purifying sanctification is expressed; hence well does Christ also say to the church in the Song of Songs: “Your teeth are like a flock of shorn ewes that have come up from the washing, all of which bear twins, and none is barren among them.” This is said of goats in outward appearance, but mystically of the church’s flock.
Song 4:2 (quotation, high confidence)
Notes and citation
Summary: Salim means “ascending”; the shorn flock coming up from the washing is the church after baptism.
- Song 4:2.
Notes on the original text
- Digital text corrected (OCR slip; words joined in the digital text): ascenderunta lauacro → ascenderunt a lauacro; geminos creant ei infecunda → geminos creant et infecunda.
Topics: Baptism
Cite (SBL): Ambrose, Exp. Ps. 118 16.22.2 (CSEL 62:364–365; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-22-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-22-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 16, chapter 23
16.23.1CSEL 62:365
Nec uilia tibi ista uideantur animalia. denique audi, quae de his sanctus loquatur spiritus: capillamentum tuum ut grex tonsarum quae reuelatae sunt a monte Galaad. dentes tui ut grex tonsarum quae ascenderunt de lauacro. uides quod in altis grex iste pascitur. audis in monte. itaque ubi aliis praecipitia, ibi capris nullum periculum, ubi aliis periculum, ibi gregis huius alimentum. ibi cibus dulcior, ibi fructus electior.
Do not think these animals mean. In fact hear what the Holy Spirit says of them: “Your hair is like a flock of shorn ewes that have been revealed from Mount Gilead. Your teeth are like a flock of shorn ewes that have come up from the washing.” You see that this flock feeds on the heights; you hear “on the mountain.” So where there are precipices for others, there is no danger for goats; where there is danger for others, there is food for this flock, there the food is sweeter, there the fruit choicer.
Song 4:1 (quotation, high confidence) · Song 4:2 (quotation, high confidence)
Notes and citation
Summary: The goats feed safely on the heights where others find danger.
- Song 4:1–2 (with 6:5–6).
Cite (SBL): Ambrose, Exp. Ps. 118 16.23.1 (CSEL 62:365; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-23-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-23-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.23.2CSEL 62:365
spectantur a pastoribus suis dumosa de rupe pendentes, ubi luporum incursus esse non possunt, ubi fecundae arbores fructum integrum subministrant. cernere licet uberi lacte distentas super teneram subolem materna pietate sollicitas. ideo elegit eas sanctus spiritus quibus coetum uenerabilis ecclesiae conpararet.
They are seen by their shepherds hanging from a bushy rock, where the attacks of wolves cannot come, where fruitful trees supply fruit untouched. One may see them swollen with rich milk, anxious with a mother’s devotion over their tender young. That is why the Holy Spirit chose them to compare the assembly of the venerable church to them.
Notes and citation
Summary: The goats, safe from wolves and caring for their young, are an image of the church.
Cite (SBL): Ambrose, Exp. Ps. 118 16.23.2 (CSEL 62:365; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-23-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-23-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 16, chapter 24
16.24.1CSEL 62:365–366
Et ut mystice audias, capillamentum uerbi est altitudo et eminentia quaedam iustarum animarum, quoniam sensus sapientis in capite eius; in altitudine enim cogitationis humanae certum est esse sapientiam. et quemadmodum tondentur caprae. ut superflua deponant, ita etiam tonsarum animarum gregem, hoc est multarum animarum uirtutes habet sancta ecclesia. in quo grege nihil possis insensibile repperire, nihil superfluum, quoniam fides sapientes fecit, spiritalis autem gratia ab omni superfluorum labe mundauit.
And that you may hear it mystically: the hair of the Word is the height and a certain eminence of righteous souls, since “the sense of the wise man is in his head”; for it is certain that wisdom is in the height of human thought. And as goats are shorn to lay aside what is superfluous, so the holy church has a flock of shorn souls, that is, the virtues of many souls. In this flock you can find nothing senseless, nothing superfluous, since faith has made them wise and spiritual grace has cleansed them from every stain of superfluous things.
Eccl 2:14 (quotation, medium confidence)
Notes and citation
Summary: The shorn flock is the church’s righteous souls, made wise by faith and cleansed of superfluity.
- Eccl 2:14.
Cite (SBL): Ambrose, Exp. Ps. 118 16.24.1 (CSEL 62:365–366; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-24-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-24-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 16, chapter 25
16.25.1CSEL 62:366
Merito igitur reuelatae sunt animae iustorum et reuelatae a monte Galaad, hoc est a transmigratione testimonii, eo quod a synagoga ad ecclesiam testimonium caeleste migrauit. in hoc itaque monte nascitur thymiama, resina et ceteri odores, quos negotiatores illi Ismahelitae, ut habes in primo libro testamenti ueteris.
Rightly, then, the souls of the righteous have been revealed, and revealed from Mount Gilead, that is, from the migration of testimony, because the heavenly testimony migrated from the synagogue to the church. So on this mountain grow incense, resin and the other spices which those Ishmaelite merchants carried, as you have in the first book of the Old Testament.
Song 4:1 (allusion, high confidence) · Gen 37:25 (allusion, high confidence)
Notes and citation
Summary: Gilead means “migration of testimony,” from synagogue to church; it bears the spices of the Ishmaelites.
- Song 4:1; Gen 37:25. The sentence continues in 16.25.2.
Cite (SBL): Ambrose, Exp. Ps. 118 16.25.1 (CSEL 62:366; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-25-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-25-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.25.2CSEL 62:366
deferebant. hos odores habet ecclesia, quos mercatores ex gentibus congregati fide et deuotione uexerunt. itaque sicut caprae bonis refectae cibis et solis calore uernantes lauantur in flumine et exultantes mundae surgunt de flumine, ita animae iustorum ascendunt ab spiritali lauacro.
So the church has these spices, which merchants gathered from the nations have brought by faith and devotion. So, as goats refreshed with good food and flourishing in the sun’s heat are washed in the river and rise clean from the river leaping, so the souls of the righteous ascend from the spiritual washing.
Song 4:2 (allusion, high confidence)
Notes and citation
Summary: As goats rise clean from the river, the righteous rise from the spiritual washing of baptism.
- Song 4:2.
Topics: Baptism
Cite (SBL): Ambrose, Exp. Ps. 118 16.25.2 (CSEL 62:366; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-25-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-25-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 16, chapter 26
16.26.1CSEL 62:366
Istae sunt uere quae geminos creant, in quibus non est infecunditas aliqua uirtutum, sterilitas ulla meritorum. bene geminos creant, quia congeminant sensus suos. unde habes in Prouerbiis scriptum: et tu scribe haec tibi tripliciter in consilio et cognitione. triplicem praemisit scriptionem et duo subdidit, consilium et cognitionem; sed cognitio gemina est, una incorporalium, altera corporalium.
These are truly those that bear twins, in whom there is no barrenness of any virtue, no sterility of merits. Rightly they bear twins, because they double their understanding. Hence you have it written in Proverbs: “And you, write these things for yourself threefold, in counsel and knowledge.” He put first a threefold writing and added two, counsel and knowledge; but knowledge is twofold, one of incorporeal things, the other of corporeal.
Song 4:2 (allusion, high confidence) · Prov 22:20 (quotation, high confidence)
Notes and citation
Summary: The twin-bearing ewes are souls fruitful in virtue, with twofold knowledge.
- Song 4:2; Prov 22:20 (LXX form).
Notes on the original text
- Digital text corrected (stray mark in the digital text): infecunditas? aliqua → infecunditas aliqua.
Cite (SBL): Ambrose, Exp. Ps. 118 16.26.1 (CSEL 62:366; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-26-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-26-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 16, chapter 27
16.27.1CSEL 62:366
Diximus de fecunditate, dicamus de dentibus. nam et nauigantes plerique et properantes itinere terreno ubi uiderint speciosum aliquem locum. delectationis gratia demorantur, pascunt oculos animumque ableuant nec mora ulla commeandi putatur, sed gratia;
We have spoken of fruitfulness; let us speak of the teeth. For many, both sailing and hurrying on a land journey, when they see some beautiful place, linger for the sake of delight; they feed their eyes and relieve their mind, and no delay of their journey is reckoned, but rather a pleasure;
Notes and citation
Summary: Like travelers pausing at a lovely spot, Ambrose lingers on the teeth.
Cite (SBL): Ambrose, Exp. Ps. 118 16.27.1 (CSEL 62:366; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-27-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-27-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.27.2CSEL 62:366
ita et nobis pulcherrimos dentes iustarum animarum considerare cordi est. docuit enim scriptura pulcherrimos dentes esse iustorum, dicens secundum litteram quidem de patriarcha Iuda, spiritaliter autem de Christo: hilares oculi eius a uino et dentes sicut lac. in quo non utique carnis humanae officia, sed diuinae gratiae munera praedicauit. docet igitur exemplum dentes non esse praetereundos, ubi de oculis dixerimus.
so we too have it at heart to consider the most beautiful teeth of righteous souls. For Scripture has taught that the teeth of the righteous are most beautiful, saying literally of the patriarch Judah but spiritually of Christ: “His eyes are glad with wine and his teeth like milk.” In this it surely proclaimed not the functions of human flesh but the gifts of divine grace. So the example teaches that the teeth are not to be passed over, now that we have spoken of the eyes.
Gen 49:12 (quotation, high confidence)
Notes and citation
Summary: Scripture praises the teeth of the righteous, as in Jacob’s blessing of Judah, read of Christ.
- Gen 49:12.
Cite (SBL): Ambrose, Exp. Ps. 118 16.27.2 (CSEL 62:366; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-27-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-27-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 16, chapter 28
16.28.1CSEL 62:366–367
Qui sunt igitur iustarum dentes animarum nisi qui informem ac durum accipientes cibum uel frigidum plerumque uel supra modum calentem nunc comminuunt, nunc fouent, nunc temperant, prout qualitas fuerit alimentorum? dura comminuunt, ne asperitas litterae in ueteri testamento et saecularis intellectus rigor, nisi fuerit spiritali dente resolutus, uitalia ipsa interclusis ciborum salutarium meatibus et gulam quandam animae incuriosa edacitate suffocet.
What, then, are the teeth of righteous souls but those which, receiving shapeless and hard food, often cold or excessively hot, now break it up, now warm it, now temper it, according to the quality of the food? They break up hard things, lest the harshness of the letter in the Old Testament and the rigidity of worldly understanding, unless loosened by the spiritual tooth, choke the very vitals by blocking the passages of saving food and suffocate the soul’s throat by careless greed.
Notes and citation
Summary: Spiritual teeth break up the hard letter of Scripture so that it nourishes rather than chokes.
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 16.28.1 (CSEL 62:366–367; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-28-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-28-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.28.2CSEL 62:367
par est igitur ut diuidas primum, si solida tibi uidetur esca quae sumitur, et distinguas eam atque emollitam sine noxa aliqua animae in omnia eius membra naturali diuisione transfundas, ut uitalem sucum omne eius corpus epuletur. nihil cadauerosum, nihil mortuum ore tuo sumas, ne dicatur: sepulchrum patens est guttur eorum, sed uiuum haurias uerbum, ut in tuae mentis uisceribus possit operari.
So it is right that you first divide the food you take, if it seems solid to you, and distinguish it, and, softened, pour it without harm to the soul into all its members by a natural division, so that its whole body may feast on the vital juice. Take nothing corpse-like, nothing dead into your mouth, lest it be said, “Their throat is an open sepulchre,” but drink in the living word, so that it may work in the inner parts of your mind.
Ps 5:9 (5:10 LXX) (quotation, high confidence) · Rom 3:13 (allusion, medium confidence)
Notes and citation
Summary: Chew the word carefully and take in only the living word.
- Ps 5:9 (LXX 5:10); Rom 3:13.
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 16.28.2 (CSEL 62:367; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-28-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-28-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 16, chapter 29
16.29.1CSEL 62:367
Hi dentes super lac candidiores, quia dentes iustorum sunt. denique cum omnes in Moyse baptizati in nube et in mari patres nostri fuerint, non otiose tamen scriptum est, quia omnes eandem escam spiritalem manducauerunt et omnes eundem potum spiritalem biberunt, ut istis sanctorum dentibus maior quidam fulgor accederet, quos post transitum Maris Rubri Myrrae fontis amaritudine per ligni gratiam temperata cognoscimus esse mundatos, deinde duodecim fontium potu, postremo petrae spiritalem undam uomentis inriguo; petra enim erat Christus.
These teeth are whiter than milk, because they are the teeth of the righteous. In fact, though all our fathers were baptized into Moses in the cloud and in the sea, it is not idly written that all ate the same spiritual food and all drank the same spiritual drink, so that a greater brightness might come to these teeth of the saints, which we know were cleansed after the crossing of the Red Sea by the spring of Marah, whose bitterness was tempered by the grace of the wood, then by drinking from the twelve springs, and finally by the watering of the rock pouring out spiritual water; for the rock was Christ.
1 Cor 10:2 (quotation, high confidence) · 1 Cor 10:3 (quotation, high confidence) · 1 Cor 10:4 (quotation, high confidence) · Exod 15:25 (allusion, high confidence) · Exod 15:27 (allusion, high confidence) · Exod 17:6 (allusion, high confidence)
Notes and citation
Summary: The fathers in the desert were cleansed by the sea, Marah, the twelve springs and the rock that was Christ.
- 1 Cor 10:1–4; Exod 15:23–27; Exod 17:6.
Notes on the original text
- Digital text corrected (words joined in the digital text): manducaueruntet → manducauerunt et.
Topics: Baptism
Cite (SBL): Ambrose, Exp. Ps. 118 16.29.1 (CSEL 62:367; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-29-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-29-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.29.2CSEL 62:367
ideo et manna manducauerunt, ut totiens abluti manducarent panem, ut scriptum est, angelorum. nunc quoque in euangelii mysteriis recognoscis, quia baptizatus licet toto corpore postea tamen esca spiritali potuque mundaris.
That is why they also ate manna, so that, washed so often, they might eat the bread, as it is written, of angels. Now too you recognize in the mysteries of the Gospel that, though baptized in your whole body, you are afterwards cleansed by spiritual food and drink.
Ps 78:25 (77:25 LXX) (quotation, high confidence)
Notes and citation
Summary: Manna, the bread of angels, prefigures the spiritual food that cleanses the baptized.
- Ps 78:24–25 (LXX 77:24–25).
Cite (SBL): Ambrose, Exp. Ps. 118 16.29.2 (CSEL 62:367; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-29-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-29-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 16, chapter 30
16.30.1CSEL 62:367–368
Merito ergo Dauid, et oculos interiores purificatus et dentes, tamquam inluminatos spiritalium dentium candore sermones profert dicens: feci iudicium et iustitiam. ille est enim uerus dentium fulgor, ubi bene consciae mentis resonat canora confessio, ille mundus oculus, quem peccatorum grauium trabes
Rightly, then, David, purified in his inner eyes and teeth, brings forth words as if lit by the whiteness of spiritual teeth, saying: “I have done judgment and justice.” For that is the true brightness of the teeth, where the melodious confession of a mind of good conscience resounds; that is a clean eye, which no beam of grave sins
Ps 119:121 (118:121 LXX) (quotation, high confidence) · Matt 7:3 (echo, medium confidence)
Notes and citation
Summary: David, purified within, speaks with bright teeth and a clean eye.
- Ps 119:121 (LXX 118:121); Matt 7:3–5.
Cite (SBL): Ambrose, Exp. Ps. 118 16.30.1 (CSEL 62:367–368; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-30-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-30-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.30.2CSEL 62:368
nulla depresserit, quem purgamentorum leuium festuca nulla turbauerit. iste oculus iustitiae defecit; qui enim Christo adhaeret unus est spiritus. et Balaam petebat, ut anima sua deficeret in animis iustorum, id est ut proprii obliuisceretur erroris, quod suum erat, deponeret, quod iustitiae et aequitatis, adsumeret. sed progrediamur ad cetera.
has weighed down, which no mote of light rubbish has troubled. This eye of righteousness failed; for he who cleaves to Christ is one spirit. And Balaam asked that his soul might fail among the souls of the righteous, that is, that he might forget his own error, lay aside what was his own, and take up what belongs to righteousness and equity. But let us proceed to the rest.
1 Cor 6:17 (quotation, high confidence) · Num 23:10 (allusion, high confidence)
Notes and citation
Summary: The eye of righteousness fails into Christ; Balaam wished his soul to fail among the righteous.
- 1 Cor 6:17; Num 23:10 (LXX form).
Notes on the original text
- Digital text corrected (OCR slip): leuiuin → leuium.
Cite (SBL): Ambrose, Exp. Ps. 118 16.30.2 (CSEL 62:368; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-30-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-30-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 16, chapter 31
16.31.1CSEL 62:368
Sequitur: fac cum seruo tuo secundum misericordiam tuam et iustitias tuas doce me. praestruxit uiam et commendationis suae incrementa praesumpsit. supra poposcit ne nocentibus traderetur, iterum petiit ut susciperetur in bono, ne calumniarentur ei superbi; hoc est: non declino iudicium, sed calumniam perfidorum; illi enim iudicare nesciunt, calumniari sciunt. ad te confugio, qui nosti repraesentare iudicium.
There follows: “Deal with your servant according to your mercy, and teach me your statutes.” He prepared the way and presumed increases of his commendation. Above he asked not to be handed over to those who harm, again he asked to be taken up for good so that the proud would not slander him; that is: I do not decline judgment, but the slander of the faithless; for they do not know how to judge, they know how to slander. I flee to you, who know how to render judgment.
Ps 119:124 (118:124 LXX) (quotation, high confidence) · Ps 119:122 (118:122 LXX) (allusion, high confidence)
Notes and citation
Summary: David asks for mercy, fleeing not from judgment but from the slander of the faithless.
- Ps 119:124, 121–122 (LXX 118:124, 121–122).
Notes on the original text
- Digital text corrected (letter-spaced lemma split in the digital text): f ac cum s e r uo tuo secundum m isericordiam → fac cum seruo tuo secundum misericordiam.
Cite (SBL): Ambrose, Exp. Ps. 118 16.31.1 (CSEL 62:368; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-31-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-31-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.31.2CSEL 62:368–369
et bene non uult calumniatoribus tradi; multa enim Iob passus est iustus, postquam traditus est nocenti. sed difficile fuit illud et grande certamen, quod nisi Iob nimia patientia haud facile quisquam superare potuisset; et tamen ille non totus est traditus, sed meliore exceptus est portione. qui dicit: non tradas me, quae maiora sunt conprehendit. plus autem in anima quam in carne sumus; iustis enim dicitur: uos autem non estis in carne sed in spiritu. tradi ergo animam suam recusat qui corpore sicut aranea tabescebat.
And rightly he does not wish to be handed over to slanderers; for the righteous Job suffered much after he was handed over to the one who harms. But that was a difficult and great contest, which hardly anyone could easily have overcome without Job’s great patience; and yet he was not wholly handed over, but his better part was excepted. He who says “Do not hand me over” includes the greater things. But we are more in the soul than in the flesh; for to the righteous it is said: “But you are not in the flesh but in the spirit.” So he refuses to have his soul handed over, who was wasting away like a spider in body.
Job 2:6 (allusion, high confidence) · Rom 8:9 (quotation, high confidence) · Ps 39:11 (38:12 LXX) (allusion, medium confidence)
Notes and citation
Summary: Job was handed to Satan only in body; David asks that his soul not be handed over.
- Job 2:6; Rom 8:9; Ps 39:11 (LXX 38:12).
Cite (SBL): Ambrose, Exp. Ps. 118 16.31.2 (CSEL 62:368–369; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-31-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-31-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 16, chapter 32
16.32.1CSEL 62:369
Hoc igitur loco maiore quodam familiaritatis usu potiora praesumens ait: fac cum seruo tuo secundum misericordiam tuam et iustitias tuas doce me. misericordiam deferri sibi poscit, iustitias doceri. alibi quoque [id est in posterioribus] habes hunc sensum: et ne intres in iudicium cum seruo tuo. etenim nostrorum conscii peccatorum misericordiam magis petere dei nostri quam iustitiam inplorare debemus; alia ueniam largitur, alia examen inpertit...
So in this place, with a greater use of familiarity, presuming better things, he says: “Deal with your servant according to your mercy, and teach me your statutes.” He asks that mercy be shown him, that statutes be taught him. Elsewhere too you have this sense: “And do not enter into judgment with your servant.” For, conscious of our sins, we ought to seek our God’s mercy rather than implore his justice; the one grants pardon, the other imparts examination.
Textual problem in this passage: see the notes.
Ps 119:124 (118:124 LXX) (quotation, high confidence) · Ps 143:2 (142:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Conscious of sin, we should seek God’s mercy rather than his strict judgment.
- Ps 119:124 (LXX 118:124); Ps 143:2 (LXX 142:2). The editor deletes the gloss “that is, in the later psalms” (in square brackets).
Cite (SBL): Ambrose, Exp. Ps. 118 16.32.1 (CSEL 62:369; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-32-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-32-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.32.2CSEL 62:369
quae spes hominibus certandi apud eum, quem occulta non fallunt, quem latere peccata non possunt? ideoque sciens eius potentiam, qui hominem non timeret, ait: tibi soli peccaui. non potest hoc iustus negare, quia nemo sine peccato, non potest rex, quia, etsi leges in potestate habet, ut inpune delinquat, deo tamen subditus est, immo plus ipse debet, cui plus commissum est.
What hope have men of contending with him whom hidden things do not deceive, from whom sins cannot be concealed? And therefore, knowing his power, he who did not fear man says: “Against you only have I sinned.” A righteous man cannot deny this, because no one is without sin; a king cannot, because, though he has the laws in his power so as to offend with impunity, he is still subject to God; indeed he owes more, to whom more has been entrusted.
Ps 51:4 (50:6 LXX) (quotation, high confidence) · Luke 12:48 (echo, medium confidence)
Notes and citation
Summary: No one, not even a king, can contend with God; all must confess sin.
- Ps 51:4 (LXX 50:6); Luke 12:48.
Cite (SBL): Ambrose, Exp. Ps. 118 16.32.2 (CSEL 62:369; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-32-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-32-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 16, chapter 33
16.33.1CSEL 62:369
Hoc ergo dicit: fac cum seruo tuo secundum misericordiam tuam, quia, etsi quid boni feci, plura debeo quasi seruus. non uno facto seruus absoluitur, quia nemo seruum habens arantem aut oues pascentem dicit illi: transi, recumbe, sed dicit illi: para quod cenem et praecinge te et ministra mihi. numquid gratiam habet seruus, si fecit quod imperatum est ei?
So this is what he says: “Deal with your servant according to your mercy,” because even if I have done some good, I owe more as a servant. A servant is not released by one deed, because no one who has a servant plowing or feeding sheep says to him, “Pass on, recline,” but says to him: “Prepare something for me to eat, and gird yourself and serve me.” Does the servant have thanks if he has done what he was commanded?
Luke 17:7 (quotation, high confidence) · Luke 17:8 (quotation, high confidence) · Luke 17:9 (quotation, high confidence)
Notes and citation
Summary: A servant owes more than any single good deed, as in the parable of the plowing servant.
- Luke 17:7–9.
Topics: Good works and merit
Cite (SBL): Ambrose, Exp. Ps. 118 16.33.1 (CSEL 62:369; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-33-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-33-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.33.2CSEL 62:369–370
ergo et cum fecerimus quod nobis imperatum est, non statim nos exaltare debemus, sed magis humiliare, quia non statim, si aliquid fecimus, impleuimus omnia seruitutis obsequia. quis tanta naturae munera, uitae salutisque seruatae diuina beneficia digno possit aequare seruitio? quis potest soluere quod accepit? ideoque sciens omnia misericordiam petit potius quam audientiam, quoniam non iustificabitur, inquit, in conspectu tuo omnis homo uiuens.
So even when we have done what we were commanded, we ought not at once to exalt ourselves but rather to humble ourselves, because if we have done something we have not at once fulfilled all the duties of servitude. Who could match with worthy service such great gifts of nature, the divine benefits of life and salvation preserved? Who can repay what he has received? And therefore, knowing all things, he asks for mercy rather than a hearing, “for no man living,” he says, “will be justified in your sight.”
Luke 17:10 (allusion, high confidence) · Ps 143:2 (142:2 LXX) (quotation, high confidence)
Notes and citation
Summary: No service can repay God’s gifts; so we ask mercy, since no one is justified before him.
- Luke 17:10; Ps 143:2 (LXX 142:2).
Notes on the original text
- Digital text corrected (letter-spaced word garbled in the digital text): q u omnis non iustificabitur → quoniam non iustificabitur.
Topics: Good works and merit
Cite (SBL): Ambrose, Exp. Ps. 118 16.33.2 (CSEL 62:369–370; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-33-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-33-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 16, chapter 34
16.34.1CSEL 62:370
Quintus uersiculus sequitur: seruus tuus sum ego; da mihi intellectum, et scibo testimonia tua. intellectus spiritale munus est et ideo quod dei est a domino postulatur.
The fifth verse follows: “I am your servant; give me understanding, and I shall know your testimonies.” Understanding is a spiritual gift, and therefore what is God’s is asked of the Lord.
Ps 119:125 (118:125 LXX) (quotation, high confidence)
Notes and citation
Summary: Understanding is God’s gift and must be asked of him.
- Ps 119:125 (LXX 118:125).
Notes on the original text
- Digital text corrected (letter-spaced lemma split in the digital text): s eruus tuus sum e g o; da mihi int elle ctum, et s cib o testimonia → seruus tuus sum ego; da mihi intellectum, et scibo testimonia.
Cite (SBL): Ambrose, Exp. Ps. 118 16.34.1 (CSEL 62:370; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-34-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-34-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.34.2CSEL 62:370
nec quasi extraneus poscit qui seruum se confitetur; bene ait: seruus tuus sum. seruus enim uoluntatem domini sui facit, seruus quaerit seruitutis stipendia, remunerationem sperat. seruus domini non potest idem seruus esse peccati et ideo intellectum dari sibi poscit, ut possit cauere peccatum. habebat quidem intellectum, sed non ut redundare sibi crederet; uberiorem requirit.
Nor does he ask as a stranger who confesses himself a servant; rightly he says: “I am your servant.” For a servant does his master’s will; a servant seeks the wages of servitude, hopes for reward. The Lord’s servant cannot also be a servant of sin, and therefore he asks that understanding be given him, so that he can guard against sin. He had understanding indeed, but not so as to believe it overflowing; he seeks a richer one.
John 8:34 (echo, medium confidence) · Rom 6:16 (echo, medium confidence)
Notes and citation
Summary: The Lord’s servant asks for more understanding so as to avoid sin.
- John 8:34; Rom 6:16.
Cite (SBL): Ambrose, Exp. Ps. 118 16.34.2 (CSEL 62:370; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-34-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-34-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 16, chapter 35
16.35.1CSEL 62:370
Est autem et intellectus naturae et est intellectus non bonus. ideo Salomon ait: intellectus autem bonus dat gratiam. nam si omnis intellectus bonus esset, non opus fuisset additamento. iure ergo gratiam domini sui quaerit; aliter enim scire non potest secreta domini, nisi intellectus spiritalis munus acceperit. habes hoc in Hieremia: notum mihi fac, domine, et scibo, quia, nisi deus notum fecerit hominibus mysterium suum, scire non possumus.
There is an understanding of nature, and there is an understanding that is not good. That is why Solomon says: “But good understanding gives grace.” For if all understanding were good, there would have been no need of the addition. Rightly, then, he seeks his Lord’s grace; for otherwise he cannot know his Lord’s secrets unless he has received the gift of spiritual understanding. You have this in Jeremiah: “Make it known to me, O Lord, and I shall know,” because unless God makes his mystery known to men, we cannot know it.
Prov 13:15 (quotation, high confidence) · Jer 11:18 (quotation, high confidence)
Notes and citation
Summary: Only good, spiritual understanding, given by God, knows his secrets.
- Prov 13:15; Jer 11:18.
Notes on the original text
- Digital text corrected (letter-spaced word in the digital text): notum mihi f a c → notum mihi fac.
Cite (SBL): Ambrose, Exp. Ps. 118 16.35.1 (CSEL 62:370; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-35-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-35-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 16, chapter 36
16.36.1CSEL 62:370–371
Sequitur uersiculus sextus: tempus est faciendi, domine; dissipauerunt legem tuam iniqui. bene ait tempus faciendi esse; est enim tempus tacendi et tempus loquendi. sed loquendi tempus aduenit ac per hoc dominici aduentus tempus iam esse commemorat, ut, quia legis facta est praeuaricatio, ueniat finis legis et consummatio eius et plenitudo dominus Iesus, qui donet hominibus uniuersa delicta et abolito chirographo debitorum absoluat omnes et liberet peccatores.
The sixth verse follows: “It is time to act, O Lord; the wicked have scattered your law.” Rightly he says it is time to act; for there is a time to keep silent and a time to speak. But the time to speak has come, and by this he recalls that it is now the time of the Lord’s coming, so that, because the law has been transgressed, the end of the law may come, its consummation and fullness, the Lord Jesus, who forgives men all offenses and, cancelling the bond of debts, releases all and frees sinners.
Ps 119:126 (118:126 LXX) (quotation, high confidence) · Eccl 3:7 (quotation, high confidence) · Rom 10:4 (allusion, high confidence) · Col 2:14 (allusion, high confidence)
Notes and citation
Summary: “Time to act” means the time of Christ’s coming, the end of the law, who forgives all sins.
- Ps 119:126 (LXX 118:126); Eccl 3:7; Rom 10:4; Col 2:14.
Notes on the original text
- Digital text corrected (letter-spaced lemma split in the digital text): t empus est faciendi, d omine; dissipauerunt legem t uam → tempus est faciendi, domine; dissipauerunt legem tuam.
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 16.36.1 (CSEL 62:370–371; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-36-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-36-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.36.2CSEL 62:371
tempus est faciendi, ut si ingrauescente aeeritune alicuius incommodi curras ad medicum, ut citius ueniat, ne postea subuenire non possit. medicus enim tunc amplius desideratur, cum grauis incubuerit aegritudo languenti. ergo cum uideat in spiritu sanctus propheta praeuaricationes populi, luxuriam delicias dolos fraudes auaritiam temulentiam, quasi pro nobis interueniat, currit ad Christum, quem solum tantis sciebat subuenire posse peccatis, urget ut ueniat nec patitur fieri moras.
It is time to act, as when, with the growing severity of some ailment, you run to the doctor that he may come quickly, lest afterwards he be unable to help. For the doctor is desired more when grave sickness weighs on the sufferer. So when the holy prophet sees in the Spirit the transgressions of the people, luxury, delights, deceits, frauds, avarice, drunkenness, as if interceding for us he runs to Christ, whom alone he knew could help such great sins, and urges him to come and will not suffer delay.
Textual problem in this passage: see the notes.
Matt 9:12 (echo, medium confidence)
Notes and citation
Summary: Like one running for a doctor, the prophet urges Christ to come and heal the people’s sins.
- Matt 9:12. “aeeritune” in the digital text is unclear; translated “severity” by sense.
Cite (SBL): Ambrose, Exp. Ps. 118 16.36.2 (CSEL 62:371; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-36-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-36-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.36.3CSEL 62:371
tempus, inquit, faciendi, domine, hoc est: ut pro nobis crucem ascendas, mortem subeas. totus in periculum ultimum mundus urgetur: ueni ut tollas peccatum mundi. ueniat uita morientibus, ueniat resurrectio iam sepultis. factum tuum subueniat, quoniam nec tua praecepta prodesse potuerunt. in lege praeceptum est, in euangelio ministerum.
“It is time,” he says, “to act, O Lord,” that is, that you may ascend the cross for us and undergo death. The whole world is pressed to the last danger: come to take away the sin of the world. Let life come to the dying, let resurrection come to those already buried. Let your deed help, since not even your precepts could profit. In the law there is precept, in the Gospel service.
John 1:29 (quotation, high confidence)
Notes and citation
Summary: The prophet asks Christ to act by the cross, since the law’s precepts could not save.
- John 1:29.
Notes on the original text
- Digital text corrected (stray hyphen in the digital text): resurrec-tio → resurrectio.
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 16.36.3 (CSEL 62:371; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-36-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-36-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 16, chapter 37
16.37.1CSEL 62:371
Caecus omnis populus proprium non uidebat auctorem, claudus erat mundus et titubante uestigio fidei fluctuabat. non erat qui malagma inponeret neque oleum neque alligaturam. omne patrimonium suum in medicos erogauerat mulier illa euangelica, speciem habens congregationis humanae quae coibat ex gentibus, nec fluentem sanguinem et inueteratae passionis letale profluuium poterant saeculi huius medici restringere.
The whole people was blind and did not see its own author; the world was lame and wavered with tottering step of faith. There was no one to apply a plaster, nor oil, nor bandage. That woman of the Gospel, who bore the image of the human assembly gathering from the nations, had spent her whole patrimony on doctors, and the doctors of this world could not stop the flowing blood and the deadly issue of a long-standing disease.
Isa 1:6 (allusion, high confidence) · Mark 5:26 (allusion, high confidence) · Luke 8:43 (allusion, medium confidence)
Notes and citation
Summary: The world was blind and lame; like the woman with the issue of blood, the nations found no human cure.
- Isa 1:6; Mark 5:25–26.
Cite (SBL): Ambrose, Exp. Ps. 118 16.37.1 (CSEL 62:371; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-37-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-37-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.37.2CSEL 62:371–372
principis populi potestas interierat et omnis occiderat eius hereditas. uidens haec propheta dicit ad Christum: tempus faciendi, domine; non iubendi inquit, sed faciendi, quia non legatus neque nuntius, sed dominus saluaturus erat populum suum. et ille quidem tempus sciebat et non differebat, sed nos nesciebamus quo melius tempore subueniret.
The power of the ruler of the people had perished, and all his inheritance had died. Seeing this, the prophet says to Christ: “It is time to act, O Lord”; not to command, he says, but to act, because it was not an envoy or a messenger, but the Lord who would save his people. And he indeed knew the time and did not delay, but we did not know at what better time he would help.
Isa 63:9 (allusion, high confidence)
Notes and citation
Summary: Not an envoy but the Lord himself had to come and act to save his people.
- Isa 63:9 (LXX form); Mark 5:35 (Jairus) may be in view (uncertain).
Notes on the original text
- Digital text corrected (OCR slip): postentas → potestas.
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 16.37.2 (CSEL 62:371–372; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-37-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-37-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 16, chapter 38
16.38.1CSEL 62:372
Aut fortasse uult a nobis admoneri, uult rogari, immo si rogatus fuerit, et ante tempus uenit. uenit ad ficulneam et ante horam uenit, ut dicit ad matrem. illa rogabat pro nobis, illa festinabat dicens: uinum non habent, fili. respondit Iesus: quid mihi et tibi est, mulier?
Or perhaps he wishes to be reminded by us, wishes to be asked; indeed, if he is asked, he even comes before the time. He came to the fig tree, and he came before the hour, as he says to his mother. She was asking for us, she was hastening, saying: “They have no wine, son.” Jesus answered: “What is that to me and to you, woman?
Mark 11:13 (allusion, high confidence) · John 2:3 (quotation, high confidence) · John 2:4 (quotation, high confidence)
Notes and citation
Summary: Christ, asked, may come before the time, as at Cana at his mother’s request.
- Mark 11:13; John 2:3–4.
Topics: Mary, mother of Jesus
Cite (SBL): Ambrose, Exp. Ps. 118 16.38.1 (CSEL 62:372; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-38-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-38-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.38.2CSEL 62:372
nondum uenit hora mea. et mater, quae sciebat eius affectum, dicit ministris. quodcumque dixerit uobis facite. Iesus quoque, qui horam suam uenisse negauerat, fecit quod ante differebat; nam omnia deus tempore fecit.
My hour has not yet come.” And his mother, who knew his disposition, says to the servants: “Whatever he tells you, do it.” And Jesus, who had said his hour had not come, did what he had been deferring; for God has made all things in their time.
John 2:4 (quotation, high confidence) · John 2:5 (quotation, high confidence) · Eccl 3:11 (quotation, high confidence)
Notes and citation
Summary: At Cana Jesus did what he had deferred, for God makes all things in their time.
- John 2:4–5; Eccl 3:11.
Notes on the original text
- Digital text corrected (stray letters in the digital text): nondum uenita hora mea a. → nondum uenit hora mea..
Cite (SBL): Ambrose, Exp. Ps. 118 16.38.2 (CSEL 62:372; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-38-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-38-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.38.3CSEL 62:372
quicquid facit, non est extra tempus, sed totum oportunum est quod fecerit. et mihi tempore suo aduenit; omne enim tempus oportunum saluti, nihil praeposterum pro salute periclitantium. sed uolebat expectare adhuc synagogae correctionem. ideo ante tempus ad ficulneam uenit, hoc est Iudaeis cito uenit, oportune gentibus; cito uenit perituris, commode credituris.
Whatever he does is not outside time, but all that he has done is opportune. And for me he came in his own time; for every time is opportune for salvation, nothing is untimely for the salvation of those in danger. But he wished still to wait for the correction of the synagogue. That is why he came to the fig tree before the time, that is, he came early to the Jews, opportunely to the gentiles; early to those who would perish, fittingly to those who would believe.
Mark 11:13 (allusion, high confidence)
Notes and citation
Summary: Christ came early to the Jews, opportunely to the gentiles; every time is fit for salvation.
- Mark 11:13. Translated as written.
Cite (SBL): Ambrose, Exp. Ps. 118 16.38.3 (CSEL 62:372; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-38-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-38-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 16, chapter 39
16.39.1CSEL 62:372
Sequitur uersus septimus: propter hoc dilexi mandata tua super aurum et topazion. lex adnuntiatrix Christi est. praecepta ergo legis spem futurorum bonorum deferunt; mandatum est enim domini: adtende tibi, ne derelinquas leuiten per omne tempus quo uixeris super terram. quis est iste leuites? intellegis,
The seventh verse follows: “Therefore I have loved your commandments above gold and topaz.” The law is the herald of Christ. So the precepts of the law bring the hope of good things to come; for it is the Lord’s commandment: “Take heed to yourself, lest you forsake the Levite all the time that you live on the earth.” Who is this Levite? You understand,
Ps 119:127 (118:127 LXX) (quotation, high confidence) · Deut 12:19 (quotation, high confidence)
Notes and citation
Summary: God’s commandments, more precious than gold, foretell Christ; the Levite not to be forsaken is Christ.
- Ps 119:127 (LXX 118:127); Deut 12:19.
Notes on the original text
- Digital text corrected (letter-spaced lemma split in the digital text): mandat a t ua super aurum et t op azion → mandata tua super aurum et topazion.
Cite (SBL): Ambrose, Exp. Ps. 118 16.39.1 (CSEL 62:372; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-39-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-39-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.39.2CSEL 62:372–373
si consideres, qui sit ille qui uenit ministrare, qui sacerdos est in aeternum. aliud mandatum ait: custodi mensem nouorum et facies pascha domino deo tuo, et infra: in loco quem elegerit dominus deus tuus inuocari nomen suum ibi, occides pascha uespere ad occasum solis in tempore quo existi Aegypto. ergo mandata dei habent redemptionis futurae indicia, resurrectionis insignia; ideo super aurum et topazion memorat sibi esse dilecta. quid enim salute gratius, resurrectione pretiosius?
if you consider who it is that came to minister, who is a priest for ever. Another commandment says: “Keep the month of new things and make the Passover to the Lord your God”; and below: “In the place which the Lord your God chooses to have his name called upon, there you shall kill the Passover in the evening at sunset, at the time when you came out of Egypt.” So the commandments of God have signs of the redemption to come, emblems of the resurrection; therefore he recalls that they are loved by him above gold and topaz. For what is more welcome than salvation, more precious than resurrection?
Matt 20:28 (allusion, high confidence) · Ps 110:4 (109:4 LXX) (allusion, high confidence) · Deut 16:1 (quotation, high confidence) · Deut 16:6 (quotation, high confidence)
Notes and citation
Summary: The commandments, like the Passover, bear signs of redemption and resurrection, more precious than gold.
- Matt 20:28; Ps 110:4 (LXX 109:4); Deut 16:1, 6.
Notes on the original text
- Digital text corrected (letter-spaced word in the digital text; word split in the digital text): mensem n ouorum → mensem nouorum; nomen suum i b i → nomen suum ibi.
Cite (SBL): Ambrose, Exp. Ps. 118 16.39.2 (CSEL 62:372–373; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-39-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-39-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 16, chapter 40
16.40.1CSEL 62:373
Uel quia quae stulta sunt mundi Christus elegit, ut, quoniam per sapientiam mundus non cognouit deum, per stultitiam praedicationis salutem adferret credentibus, ideo ait: super sapientiam operationis caelestis et mundanae constitutionis et super ornamenta solis et lunae stellarumque pretiosa monilia dilexi obaudientiam dominicae passionis. plus enim redimendo mihi contulit quam creando; tunc enim sine sensu natus sum, nunc cum uoluntate seruatus.
Or because Christ chose the foolish things of the world, so that, since through wisdom the world did not know God, he might bring salvation to believers through the foolishness of preaching; therefore he says: “Above the wisdom of the heavenly work and of the world’s structure, and above the ornaments of sun and moon and the precious necklaces of the stars, I have loved the obedience of the Lord’s passion.” For he gave me more by redeeming than by creating; then I was born without consciousness, now I am saved with my will.
1 Cor 1:21 (quotation, high confidence) · 1 Cor 1:27 (allusion, high confidence) · Phil 2:8 (echo, medium confidence)
Notes and citation
Summary: Christ’s obedient passion is loved above all creation, for redemption gives more than creation.
- 1 Cor 1:21, 27; Phil 2:8.
Topics: Christology, Atonement
Cite (SBL): Ambrose, Exp. Ps. 118 16.40.1 (CSEL 62:373; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-40-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-40-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.40.2CSEL 62:373
sed non quicumque dicit: dilexi mandata tua super aurum et topazion. non dicit auarus qui auro incubat, diuitiis inhiat. ornamenta desiderat, sed ille dicit qui potest dicere: argentum et aurum non habeo, quoniam non requiro, quoniam nihil mihi aurum prodest; praeceptum autem et mandatum caeleste me redemit.
But not everyone says: “I have loved your commandments above gold and topaz.” The miser does not say it, who broods over gold, gapes after riches, desires ornaments; but he says it who can say: “Silver and gold I have not,” because I do not seek it, because gold profits me nothing; but the heavenly precept and commandment has redeemed me.
Acts 3:6 (quotation, high confidence)
Notes and citation
Summary: Only one free of avarice, like Peter, can truly love God’s commandments above gold.
- Acts 3:6.
Notes on the original text
- Digital text corrected (letter-spaced word in the digital text): dilexi m a ndata → dilexi mandata.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 16.40.2 (CSEL 62:373; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-40-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-40-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 16, chapter 41
16.41.1CSEL 62:373
Diximus continentiam sensus, nunc de topazio lapide exprimamus historiam. de quo inuenimus scriptum in historia Xenocratis, qui scripsit quasi Lithognomonem, nasci eum uel inueniri circa Thebaidis ciuitatem Alabastrum uel Topazion, ut aliqui putant. unde et nominatus est ab eo loco in quo gigneretur.
We have stated the content of the sense; now let us set out the story of the topaz stone. Of it we find written in the history of Xenocrates, who wrote a kind of Lithognomon (“Stone-guide”), that it is produced or found near the city of the Thebaid called Alabastrum or Topazion, as some think; hence it was named after the place in which it was produced.
Notes and citation
Summary: Ambrose reports Xenocrates’ account that the topaz is named after its place of origin.
- Xenocrates (probably Xenocrates of Ephesus, a writer on stones known from Pliny), not otherwise identified; no matching id in the extrabiblical list. Pliny, Nat. 37.107–109, gives a similar account.
Extrabiblical texts: Pliny the Elder, Pliny, Nat. 37.107 (Pliny the Elder, Natural History; echo)
Cite (SBL): Ambrose, Exp. Ps. 118 16.41.1 (CSEL 62:373; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-41-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-41-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.41.2CSEL 62:373–374
sunt autem qui putauerunt insulam nuncupari Topazion. ad quam adpulsos Trogodytas orta subito commotione maritima, quod nauium usum non haberent, regredi nequiuisse. deinde plurimo inmorantes tempore
But there are those who have thought that an island is called Topazion, to which Troglodytes were driven by a sudden storm at sea and, because they had no use of ships, could not return. Then, staying a very long time
Notes and citation
Summary: Others say Topazion is an island where Troglodytes were stranded.
- Pliny, Nat. 37.108; Epiphanius, On the Twelve Stones, tells a similar story.
Extrabiblical texts: Pliny the Elder, Pliny, Nat. 37.108 (Pliny the Elder, Natural History; echo); Epiphanius, Gem. 2 (On the Twelve Stones of the High Priest's Breastplate; echo)
Cite (SBL): Ambrose, Exp. Ps. 118 16.41.2 (CSEL 62:373–374; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-41-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-41-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.41.3CSEL 62:374
in insula inuenisse lapidem et delectatos colore eius repetisse domum et Arabis negotiatoribus aduenientibus uendidisse. ab illis emisse Philonem et ad matrem Ptolomaei secundi, cui nomen erat Beronice, ab ipso esse perlatum. illam autem, quamuis regalibus ornamentis abundaret, supra modum tamen colore eius stupefactam elaborasse, ut diutius species tam pretiosi lapidis non lateret, ideoque studio eius quaesitum lapidem in usus frequentiores uenisse.
on the island, they found the stone and, delighted by its color, went back home and sold it to Arab merchants who came. From them Philo bought it, and he brought it to the mother of Ptolemy II, whose name was Berenice. She, though she abounded in royal ornaments, was nonetheless astonished beyond measure by its color and took pains that the beauty of so precious a stone should not long lie hidden; and so, sought out through her zeal, the stone came into more frequent use.
Notes and citation
Summary: The stone reached Queen Berenice through Philo, and her admiration made it widely used.
- Pliny, Nat. 37.108.
Extrabiblical texts: Pliny the Elder, Pliny, Nat. 37.108 (Pliny the Elder, Natural History; echo)
Cite (SBL): Ambrose, Exp. Ps. 118 16.41.3 (CSEL 62:374; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-41-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-41-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 16, chapter 42
16.42.1CSEL 62:374
Diximus quomodo innotuerit topazion lapis; nunc expressius de eius qualitate dicamus. duorum colorum est in hoc lapide ϰϱα̅σις, hoc est quaedam temperata permixtio, πϱασοεlδής et χϱνσω- πός, similis chrysoprasso, secundum utrumque uelut quasdam extendens colorum figuras, et plenius quidem a peritis fertur extendere. est autem parygrus et satis purus et chrysochrus et pinguis, resplendenti similis, maxime cum solis splendore percutitur. est
We have said how the topaz stone became known; now let us speak more precisely of its quality. In this stone there is a krasis of two colors, that is, a kind of tempered mixture, prasoeidēs and chrysōpos (leek-green and gold-hued), like chrysoprase, extending as it were certain figures of colors after both, and indeed, experts say, extending them more fully. It is also parygrus, quite pure, gold-colored and rich, like something gleaming, especially when it is struck by the sun’s splendor. It
Notes and citation
Summary: Ambrose describes the topaz’s blend of green and gold colors.
- The Greek words are partly garbled in the digital text (κρᾶσις, πρασοειδής, χρυσωπός); parygrus is unexplained.
Cite (SBL): Ambrose, Exp. Ps. 118 16.42.1 (CSEL 62:374; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-42-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-42-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.42.2CSEL 62:374–375
etiam pulcherrimus et mirabilis super omnes chrysoprassos magnitudine et, ut dixi, uisu pinguior. natura huiusmodi, ut, si polire et leuigare eum uelis, asperetur magis, et usu minuitur. est autem quodam genitali opere naturae euglyphus, hoc est bene insignitus atque mirabilis et, ut summo studio dignus haberetur, difficile uenitur et repertus raro tamen in usu hominum est, quasi is quem diues regina mirata sit.
is also most beautiful and wonderful above all chrysoprases in size and, as I said, richer to look at. Its nature is such that if you wish to polish and smooth it, it becomes rougher, and it wears away with use. And by some generative work of nature it is euglyphos, that is, well marked and wonderful, and, so that it might be held worthy of the greatest zeal, it is hard to come by and, when found, is rare in human use, as one which a rich queen admired.
Notes and citation
Summary: The topaz is large, rich, finely marked, hard to polish, and rare.
Cite (SBL): Ambrose, Exp. Ps. 118 16.42.2 (CSEL 62:374–375; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-42-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-42-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 16, chapter 43
16.43.1CSEL 62:375
Sed iam. sicut Trogodytae illi quasi pretio suae remansionis inuento repetierunt domum, ita et nos emolumento morae huius recepto redeamus eo. unde deuertimus. nec par est nos ornamentis regiis diutius sermonis nostri quaedam admouere brachia. cum habeamus in manibus crucem Christi, quam admonet propheta super aurum et topazion praeferendam, quae ab omni errore culpaque reuocat et corrigit.
But now, as those Troglodytes went back home having found, as it were, the price of their stay, so let us too, having received the profit of this delay, return to where we turned aside. Nor is it fitting for us to move the arms of our discourse any longer toward royal ornaments, when we have in our hands the cross of Christ, which the prophet admonishes us to prefer above gold and topaz, which calls back and corrects from all error and guilt.
Ps 119:127 (118:127 LXX) (allusion, high confidence)
Notes and citation
Summary: Ambrose returns from the topaz to the cross of Christ, more precious than any jewel.
- Ps 119:127 (LXX 118:127).
Cite (SBL): Ambrose, Exp. Ps. 118 16.43.1 (CSEL 62:375; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-43-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-43-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.43.2CSEL 62:375
quis enim iustorum non ambiat Christi in morte solacium, in resurrectione consortium? quis non reflectat gradum. quando audiat sibi superiora omnia peccata donari? hoc enim plerique a conuersionis studio reuocari solebant, quod delictorum suorum conscii nullam spem ueniae praesumerent et ecclesiae quanto sanctiora praecepta, tanto sine uenia putarent esse peccata.
For which of the righteous would not seek the comfort of Christ in death, fellowship with him in the resurrection? Who would not turn back his step when he hears that all his former sins are forgiven? For many used to be held back from the pursuit of conversion by this, that, conscious of their offenses, they presumed no hope of pardon and thought that the holier the church’s precepts, the more unpardonable were sins.
Notes and citation
Summary: The promise of forgiveness of all past sins draws the despairing to conversion.
Topics: Forgiveness of sins
Cite (SBL): Ambrose, Exp. Ps. 118 16.43.2 (CSEL 62:375; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-43-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-43-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 16, chapter 44
16.44.1CSEL 62:375
Ideoque ait octauo uersiculo: propterea ad omnia mandata tua corrigebar, omnem uiam iniustam odio habui. merito corrigebatur, quoniam diligebat; caritas enim multitudinem operit peccatorum. uide quanta operiat, quanta corrigat: caritas patiens est, benigna est, caritas non aemulatur, non agit perperam. non inflatur. non est ambitiosa, non quaerit quae sua sunt, non inritatur. non cogitat malum, non gaudet super iniquitate. congaudet autem ueritati; omnia suffert, omnia credit, omnia sperat. omnia sustinet. caritas numquam excidit.
And therefore he says in the eighth verse: “Therefore I was corrected according to all your commandments; I have hated every unjust way.” Rightly he was corrected, since he loved; for love covers a multitude of sins. See how much it covers, how much it corrects: “Love is patient, is kind; love does not envy, does not act wrongly, is not puffed up, is not ambitious, does not seek its own, is not provoked, thinks no evil, does not rejoice over iniquity, but rejoices with the truth; it bears all things, believes all things, hopes all things, endures all things. Love never fails.”
Ps 119:128 (118:128 LXX) (quotation, high confidence) · 1 Pet 4:8 (quotation, high confidence) · 1 Cor 13:4 (quotation, high confidence) · 1 Cor 13:5 (quotation, high confidence) · 1 Cor 13:6 (quotation, high confidence) · 1 Cor 13:7 (quotation, high confidence) · 1 Cor 13:8 (quotation, high confidence)
Notes and citation
Summary: The psalmist was corrected because he loved; love covers sins, as Paul describes it.
- Ps 119:128 (LXX 118:128); 1 Pet 4:8; 1 Cor 13:4–8.
Notes on the original text
- Digital text corrected (stray letter in the digital text): omnem m uiam → omnem uiam.
Topics: Love of God and neighbour
Cite (SBL): Ambrose, Exp. Ps. 118 16.44.1 (CSEL 62:375; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-44-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-44-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.44.2CSEL 62:375–376
in inferioribus tria perfecta posuit, spem fidem caritatem, maiorem autem dixit caritatem, et recte; caritas enim omnia sperat, omnia credit. cum igitur spes et fides in caritate sint, non est dubium quod maior caritas sit. et bene sibi respondit propheta. supra enim dixit: lex domini inreprehensibilis, conuertens animam; si lex animam conuertit.
Lower down he set three perfect things, hope, faith and love, but said love was greater, and rightly; for love hopes all things, believes all things. Since, then, hope and faith are in love, there is no doubt that love is greater. And the prophet answered himself well. For above he said: “The law of the Lord is blameless, converting the soul”; if the law converts the soul,
1 Cor 13:13 (allusion, high confidence) · Ps 19:7 (18:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Love is greatest because it contains faith and hope; the law converts the soul.
- 1 Cor 13:13, 7; Ps 19:7 (LXX 18:8).
Topics: Love of God and neighbour
Cite (SBL): Ambrose, Exp. Ps. 118 16.44.2 (CSEL 62:375–376; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-44-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-44-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.44.3CSEL 62:376
utique qui diligit legis dilector est. deinde in hoc ipso centesimo decimo octauo psalmo primum posuit: beati inmaculati in uia, qui ambulant in lege domini. si inmaculatus est qui in lege dei ambulat, utique conuertitur qui diligit dei legem. ergo si lex inmaculatum facit, recte caritas multitudinem operit peccatorum, quia plenitudo legis caritas est.
surely whoever loves is a lover of the law. Then in this very hundred and eighteenth psalm he first set down: “Blessed are the blameless in the way, who walk in the law of the Lord.” If he is blameless who walks in the law of God, surely he is converted who loves the law of God. So if the law makes one blameless, rightly love covers a multitude of sins, because love is the fullness of the law.
Ps 119:1 (118:1 LXX) (quotation, high confidence) · 1 Pet 4:8 (quotation, high confidence) · Rom 13:10 (quotation, high confidence)
Notes and citation
Summary: Love fulfills the law, which makes one blameless; so love covers many sins.
- Ps 119:1 (LXX 118:1); 1 Pet 4:8; Rom 13:10.
Topics: Love of God and neighbour
Cite (SBL): Ambrose, Exp. Ps. 118 16.44.3 (CSEL 62:376; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-44-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-44-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 16, chapter 45
16.45.1CSEL 62:376
Omnem, inquit, uiam iniustam odio habui. si is, qui praecepta iustitiae diligit, facit illa quae diligit, utique is. qui odit iniquitatem, non facit quod exosus est. nec inmerito ad omnia domini praecepta corrigitur, qui omnem uiam odit iniquitatis:
“Every unjust way,” he says, “I have hated.” If he who loves the precepts of justice does what he loves, surely he who hates iniquity does not do what he loathes. And not without reason is he corrected according to all the Lord’s precepts who hates every way of iniquity;
Ps 119:128 (118:128 LXX) (quotation, high confidence)
Notes and citation
Summary: Whoever hates every way of iniquity is corrected in all God’s precepts.
- Ps 119:128 (LXX 118:128).
Cite (SBL): Ambrose, Exp. Ps. 118 16.45.1 (CSEL 62:376; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-45-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-45-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.45.2CSEL 62:376
nam nisi omnem uiam iniquitatis oderis, non potes in omnibus praeceptis dei corrigi. potest enim fieri ut aliquis temperet a crudelitatis horrore. lubrico tamen deceptus amore meretricis et semitas incontinentiae iuuenilis ingressus inpressum semel non queat reuocare uestigium; multos enim uitia blandiora decipiunt et contra auertit a se plurimos tristis et nimium seuera crudelitas. sed iuuentus ad amorem liberior, ad lapsum incautior, ad infirmitatem fragilior.
for unless you hate every way of iniquity, you cannot be corrected in all God’s precepts. For it can happen that someone refrains from the horror of cruelty, yet, deceived by the slippery love of a harlot and having entered the paths of youthful incontinence, cannot recall the step once taken; for more alluring vices deceive many, and on the contrary gloomy and over-severe cruelty turns very many away from itself. But youth is freer for love, more careless of falling, more fragile in weakness,
Notes and citation
Summary: One may avoid one vice but fall into another; youth is especially prone to lust.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 16.45.2 (CSEL 62:376; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-45-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-45-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.45.3CSEL 62:376
ad correctionem durior est. alius se restringit a luxu. sed auaritiae cupiditate raptatur. plerumque enim peccata huiusmodi sunt, ut, si alterum declines. incurras alterum, et naturae usus adiuuat infirmitatem. odisti luxuriam quasi frugi, sed frugalitatis studio habendi cupiditas frequenter inrepit.
harder to correct. Another restrains himself from luxury but is swept away by the desire of avarice. For sins are mostly such that, if you avoid one, you run into another, and the habit of nature aids the weakness. You hated luxury as a frugal man, but through zeal for frugality the desire of having often creeps in.
Notes and citation
Summary: Avoiding one sin often leads into another, as frugality can turn to avarice.
Notes on the original text
- Digital text corrected (OCR slip): huiusmodi sunt, ui, si alterum → huiusmodi sunt, ut, si alterum; quasi fruig → quasi frugi.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 16.45.3 (CSEL 62:376; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-45-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-45-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.45.4CSEL 62:376–377
auaritiae ipsi rapina est subdita. et quanto tolerabilius propria profundere quam aliena diripere! sunt qui metuentes aliquid proprio minuere de censu etiam inopi sumptum negent et misericordiam detrimentum putent. sunt qui degenerem uitantes ignobilitatem flabro saecularis ambitionis agitentur et sicut quassatae harundines huc atque illuc ferantur incerti. sunt etiam qui. dum maiorum suorum statum secuntur. ueluti digna conuersatione contenti ne errores quidem patrios existiment declinandos, ut fide mutandam perfidiam non arbitrentur, cum in melius mutare propositum non leuitas, sed uirtus, neque culpa, sed gratia sit.
To avarice itself robbery is subject. And how much more tolerable it is to squander one’s own than to plunder others’! There are those who, fearing to diminish their own wealth at all, refuse expense even to the needy and think mercy a loss. There are those who, avoiding a base lowliness, are tossed by the blast of worldly ambition and, like shaken reeds, are carried this way and that, uncertain. There are also those who, following the status of their ancestors, as if content with a worthy way of life, do not think even their fathers’ errors should be avoided, so that they do not think faithlessness should be exchanged for faith, though to change one’s purpose for the better is not fickleness but virtue, not fault but grace.
Matt 11:7 (echo, medium confidence)
Notes and citation
Summary: Avarice, ambition, and clinging to ancestral error are other wrong ways; changing for the better is virtue.
- Matt 11:7.
Notes on the original text
- Digital text corrected (OCR slip): aupritiae → auaritiae.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 16.45.4 (CSEL 62:376–377; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-45-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-45-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
16.45.5CSEL 62:377
alius circensibus ludis aut theatralibus sollicitatus uoluptatibus aut ceteris uanitatibus occupatus ecclesiam non frequentat; alium ruris quieta delectant eaque causa ad ecclesiam rarus accessus est. itaque diuerso usu in eundem indeuotionis errorem uterque concurrit. sed qui omnem uiam iniquitatis odit, ad uniuersa corrigitur et emendatur. et bene posuit uiam iniquitatis; ille enim facilius iniquitatem declinat, qui uias eius non fuerit ingressus.
Another, enticed by circus games or theatrical pleasures or occupied with other vanities, does not frequent the church; another is delighted by the quiet of the country, and for this reason comes rarely to church. So by different habits both run into the same error of undevotion. But whoever hates every way of iniquity is corrected and amended in all things. And rightly he set down “the way of iniquity”; for he more easily avoids iniquity who has not entered its ways.
Notes and citation
Summary: Shows or country leisure keep people from church; one who hates every evil way is wholly corrected.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 16.45.5 (CSEL 62:377; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-45-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/16-45-5
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 17, chapter 1
17.1.1CSEL 62:377–378
Phe littera septima decima, quae Latine significat "erraui" siue os aperui. merito ergo lacrimabilis series psalmi subiecta est huic litterae: respice in me et miserere mei et non dominetur mihi omnis iniquitas. faciem tuam inlumina super seruum tuum, ut ei qui erat in umbra mortis populo caelestis misericordiae lumen oriretur, adueniret Christus remissio peccatorum, captiuorum redemptio, subsidium laborantium. sed quia uenire tardius desiderantibus uidebatur: exitus, inquit, aquarum traxerunt oculi mei.
Phe is the seventeenth letter, which in Latin signifies “I have erred” or “I opened my mouth.” Rightly, then, a tearful sequence of the psalm is placed under this letter: “Look upon me and have mercy on me, and let no iniquity rule over me. Make your face shine upon your servant,” so that for the people who were in the shadow of death the light of heavenly mercy might rise, and Christ might come, the forgiveness of sins, the redemption of captives, the help of those who labor. But because his coming seemed slow to those who longed for it: “My eyes,” he says, “have drawn out streams of waters.”
Ps 119:132 (118:132 LXX) (quotation, high confidence) · Ps 119:133 (118:133 LXX) (quotation, high confidence) · Ps 119:135 (118:135 LXX) (quotation, high confidence) · Ps 119:136 (118:136 LXX) (quotation, high confidence) · Luke 1:79 (allusion, medium confidence)
Notes and citation
Summary: Phe means “I have erred” or “I opened my mouth”; its verses are a tearful prayer for Christ’s coming.
- Ps 119:132–133, 135–136 (LXX 118:132–133, 135–136); Luke 1:79.
Notes on the original text
- Digital text corrected (OCR slip): super serum tuum → super seruum tuum.
Cite (SBL): Ambrose, Exp. Ps. 118 17.1.1 (CSEL 62:377–378; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/17-1-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.