Exposition of Psalm 118 18.32.1–19.18.2 (Exposition of Psalm 118)

Ambrose

Exposition of Psalm 118 18.32.1–19.18.2

Ambrose · Exposition of Psalm 118 · ca. 386-397 · Milan · 63 passages

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).

BothSource textEnglish

Show only the passage I followed

Exposition 18, chapter 32

18.32.1CSEL 62:414

Denique sic consideremus: in paradiso defecit humilitas et ideo uenit e caelo; in paradiso orta est inoboedientia et ideo oboedientia cum saluatore descendit. inflabatur caro. unde subiectio mansuetudinis inueniri non poterat in terris; intumuerat omnis praeuaricatoris hereditas. ueniens dominus Iesus primum se exinaniuit. non rapinam arbitratus esse se aequalem deo, formam serui accipiens; et specie inuentus ut homo humiliauit semet ipsum factus oboediens usque ad mortem.

In fact let us consider it this way: in paradise humility failed, and therefore it came from heaven; in paradise disobedience arose, and therefore obedience came down with the Savior. The flesh was puffed up, so that the submission of meekness could not be found on earth; the whole inheritance of the transgressor had swelled. Coming, the Lord Jesus first emptied himself, not thinking it robbery to be equal with God, taking the form of a servant; and being found in fashion as a man he humbled himself, becoming obedient unto death.

Phil 2:6 (quotation, high confidence) · Phil 2:7 (quotation, high confidence) · Phil 2:8 (quotation, high confidence)

Notes and citation

Summary: Humility and obedience, lost in paradise, came down with Christ, who emptied himself.

Phil 2:6–8.

Topics: Christology, Humility and pride

Cite (SBL): Ambrose, Exp. Ps. 118 18.32.1 (CSEL 62:414; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-32-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-32-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-32-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

18.32.2CSEL 62:414

non te moueat, quia scriptum est ut homo; non enim similitudinem suscepit hominis, sed ueritatem. nam et ipse apostolus ait alibi: mediator dei et hominum. homo Christus Iesus, et ut de euangelio adferamus exemplum: uidimus, inquit Iohannes, gloriam eius, gloriam quasi unigeniti a patre, plenum gratia et ueritate. numquid. quia dixit quasi unigeniti, similitudinem magis unigeniti quam ueritatem uoluit aestimari?

Let it not trouble you that it is written “as a man”; for he took not the likeness of a man but the reality. For the apostle himself says elsewhere, “Mediator of God and men, the man Christ Jesus”; and to bring an example from the Gospel: “We saw,” says John, “his glory, glory as of the only-begotten from the Father, full of grace and truth.” Did he, because he said “as of the only-begotten,” wish a likeness rather than the reality of the only-begotten to be supposed?

Phil 2:7 (allusion, high confidence) · 1 Tim 2:5 (quotation, high confidence) · John 1:14 (quotation, high confidence)

Notes and citation

Summary: “As a man” means a true man, as “as of the only-begotten” means truly the only-begotten.

Phil 2:7; 1 Tim 2:5; John 1:14.

Notes on the original text

Digital text corrected (letter-spaced word in the digital text): uidim u s, inquit → uidimus, inquit.

Topics: Christology

Cite (SBL): Ambrose, Exp. Ps. 118 18.32.2 (CSEL 62:414; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-32-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-32-2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-32-2) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 18, chapter 33

18.33.1CSEL 62:414–415

Non ergo superuacuo Christus aduenit. iam potest dicere homo: iuuenis ego sum et despectus, qui erat ante in populo priore senex superbus. dicit: iuuenis sum et despectus, quomodo ecclesia: nigra sum et decora. praemisit nigram, ut augeret decorem; sic et hic praemisit iuuenem, ut augeret humilitatem. non dixit: nigra sum decora, ne quod nigrum est decorum aestimaretur, nec dixit: iuuenis sum despectus, ne iuuentas despicabilis putaretur, sed ait: iuuenis et, quod mireris, ̒humilis ̒. non superbus, deiecto propior quam tumenti. sic et:

So Christ did not come in vain. Now man can say, “I am young and despised,” who before, in the former people, was a proud old man. He says “I am young and despised,” as the church says, “I am black and comely.” She put “black” first to increase the comeliness; so here too he put “young” first to increase the humility. She did not say “I am black comely,” lest what is black be thought comely; nor did he say “I am young despised,” lest youth be thought despicable; but he says “young and,” what you may wonder at, “humble,” not proud, nearer the downcast than the swollen. So too:

Song 1:5 (1:4 Vulg.) (quotation, high confidence)

Notes and citation

Summary: As the church says “black and comely,” the believer says “young and despised,” stressing humility.

Song 1:5 (Vulgate 1:4). “101:” at the end of the section in the digital text is a stray number.

Notes on the original text

Digital text corrected (OCR slip; stray number in the digital text): supemacuo → superuacuo; sic et 101: → sic et:.

Topics: Humility and pride

Cite (SBL): Ambrose, Exp. Ps. 118 18.33.1 (CSEL 62:414–415; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-33-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-33-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-33-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

18.33.2CSEL 62:415

nigra sum superiore peccato, sed decora confessione peccati et correctionis studio atque amore uirtutis. quamuis ergo et syllaba, ut grammatici appellant, coniunctiua sit, habet tamen distinctionem, qua confusio disiungitur ac separatur, ut, si dicas Ambrosium Bassum intus esse, unus putatur, sin autem asseras Ambrosium et Bassum intus esse, duo utique intelleguntur.

“I am black by former sin, but comely by confession of sin and by zeal for correction and love of virtue.” So although the syllable “and,” as the grammarians call it, is conjunctive, it nevertheless has a distinction by which confusion is disjoined and separated; as, if you say “Ambrosius Bassus is inside,” one man is thought of; but if you assert “Ambrosius and Bassus are inside,” two are surely understood.

Song 1:5 (1:4 Vulg.) (allusion, high confidence)

Notes and citation

Summary: The word “and” distinguishes, as “Ambrosius and Bassus” names two people.

Song 1:5.

Notes on the original text

Digital text corrected (OCR slip): peccati ei correctionis → peccati et correctionis.

Cite (SBL): Ambrose, Exp. Ps. 118 18.33.2 (CSEL 62:415; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-33-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-33-2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-33-2) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 18, chapter 34

18.34.1CSEL 62:415

Dicat ergo: iuuenis sum et despectus, quia Christus in paupere atque despecto mundum redemit, quia Christus humilitate diabolum uicit. dicat: despectus sum ̒, quia cor humiliatum deus non spernit, quia despectus ille Lazarus in Abrahae nunc requiescit sinu et diues ille iactantior adfligitur in inferno. despectus erat Moyses nec sibi idoneus uidebatur, cum ad liberandum Hebraeorum populum mitteretur. despectus erat Hieremias.

So let him say, “I am young and despised,” because Christ redeemed the world in a poor and despised man, because Christ conquered the devil by humility. Let him say, “I am despised,” because God does not spurn a humbled heart, because that despised Lazarus now rests in Abraham’s bosom and that boastful rich man is afflicted in hell. Moses was despised and did not think himself fit when he was sent to free the Hebrew people. Jeremiah was despised,

Ps 51:17 (50:19 LXX) (allusion, high confidence) · Luke 16:22 (allusion, high confidence) · Luke 16:23 (allusion, high confidence) · Exod 4:10 (allusion, high confidence)

Notes and citation

Summary: God honors the despised: Lazarus, Moses and Jeremiah.

Ps 51:17 (LXX 50:19); Luke 16:22–23; Exod 4:10.

Topics: Humility and pride

Cite (SBL): Ambrose, Exp. Ps. 118 18.34.1 (CSEL 62:415; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-34-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-34-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-34-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

18.34.2CSEL 62:415–416

qui dicebat: dominator domine, ecce nescio loqui, quia iuuenis sum ego, sed facilius iste despectus eligitur; denique dicitur ei: noli dicere quia iuuenis sum ego, quia ad omnes quoscumque misero te abibis et per omnia quaecumque mandauero tibi loqueris. ne timueris a facie eorum, quia ego tecum sum, dicit dominus, ut te liberem. despectus erat ille publicanus, qui oculos ad caelum non audebat leuare et ideo facilius quam ille Pharisaeus exaudiebatur; omnis enim qui se exaltat humiliabitur et qui se humiliat exaltabitur.

who said, “Lord and master, behold, I do not know how to speak, for I am young,” but the more readily was this despised man chosen; in fact it is said to him: “Do not say, ‘I am young,’ for you shall go to all to whom I send you, and you shall speak all that I command you. Do not be afraid of their faces, for I am with you, says the Lord, to deliver you.” That tax collector was despised, who did not dare lift his eyes to heaven, and therefore was heard more readily than that Pharisee; for everyone who exalts himself will be humbled, and he who humbles himself will be exalted.

Jer 1:6 (quotation, high confidence) · Jer 1:7 (quotation, high confidence) · Jer 1:8 (quotation, high confidence) · Luke 18:13 (allusion, high confidence) · Luke 18:14 (quotation, high confidence)

Notes and citation

Summary: Jeremiah and the tax collector, though despised, were chosen and heard.

Jer 1:6–8; Luke 18:13–14.

Notes on the original text

Digital text corrected (OCR slip (1 for l) and word split): ut te 1 iberem → ut te liberem.

Topics: Humility and pride

Cite (SBL): Ambrose, Exp. Ps. 118 18.34.2 (CSEL 62:415–416; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-34-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-34-2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-34-2) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 18, chapter 35

18.35.1CSEL 62:416

Sequitur: iustitia tua iustitia in aeternum et lex tua ueritas. possunt quidem singuli facere opera iustitiae, sed non in aeternum manentia. diues ille, cui abundarunt in hoc saeculo diuitiae, fortasse fecerit aliqua opera iustitiae quo-

There follows: “Your righteousness is righteousness for ever, and your law is truth.” Individuals can indeed do works of righteousness, but not ones that last for ever. That rich man, for whom riches abounded in this world, perhaps did some works of righteousness, whose

Ps 119:142 (118:142 LXX) (quotation, high confidence)

Notes and citation

Summary: Human righteousness does not last for ever as God’s does.

Ps 119:142 (LXX 118:142).

Notes on the original text

Digital text corrected (letter-spaced lemma split in the digital text): iustitia i n aeternum e t l e x tua uer ita s → iustitia in aeternum et lex tua ueritas.

Cite (SBL): Ambrose, Exp. Ps. 118 18.35.1 (CSEL 62:416; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-35-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-35-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-35-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

18.35.2CSEL 62:416

rum remunerationem in praesenti uita acceperit, quod non magna fuerint opera illa nec remuneratione digna perpetua. quid quod, etiamsi facimus opera aliqua iustitiae, facimus tamen non continua, sed rara? plerique non rapiunt aliena, sed nesciunt de proprio largiri; alii inuadentes indebitas facultates. quo speciem iustitiae sibi quaerant, solent conferre pauperibus.

reward he received in the present life, because those works were not great nor worthy of perpetual reward. What of the fact that, even if we do some works of righteousness, we do them not continually but rarely? Many do not seize others’ goods but do not know how to give of their own; others, invading wealth not owed them, usually give to the poor to seek for themselves an appearance of righteousness.

Luke 16:25 (allusion, medium confidence)

Notes and citation

Summary: Human good works are rare, partial, or a mere show of righteousness.

Luke 16:25.

Topics: Ethics, Good works and merit

Cite (SBL): Ambrose, Exp. Ps. 118 18.35.2 (CSEL 62:416; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-35-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-35-2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-35-2) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

18.35.3CSEL 62:416

non est ista in aeternum iustitia. multi iusti plerumque grauiter deliquerunt non habentes aeternae fructum iustitiae. soli deo suppetit in perpetuum per omnia possidere iustitiam, qui pascit iustos et iniustos; non enim beneficiis solis referenda iustitia est, sed illa est uera iustitia, quae ipsis quoque defertur inimicis, meritoque ait Iustitia dei: diligite inimicos uestros.

That is not righteousness for ever. Many righteous men have often sinned gravely, not having the fruit of eternal righteousness. To God alone it belongs to possess righteousness perpetually in all things, who feeds the just and the unjust; for righteousness is not to be measured by benefits alone, but that is true righteousness which is shown even to enemies; and rightly the Righteousness of God says: “Love your enemies.”

Matt 5:45 (allusion, high confidence) · Matt 5:44 (quotation, high confidence)

Notes and citation

Summary: Only God’s righteousness is eternal; true righteousness extends even to enemies.

Matt 5:44–45.

Topics: Ethics, Love of enemies and forgiveness of wrongs

Cite (SBL): Ambrose, Exp. Ps. 118 18.35.3 (CSEL 62:416; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-35-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-35-3

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-35-3) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 18, chapter 36

18.36.1CSEL 62:416

Ergo sicut in aeternum est iustitia solius dei. ita lex dei ueritas. sed quomodo istud accipimus? utrum quia lex dei ueritas, hoc est uera et quod statuit deus omne uerum, sicut infra ait: omnia praecepta tua ueritas, an quia ueritas lex dei est, quia non mentitur deus?

So as the righteousness of God alone is for ever, so the law of God is truth. But how do we take this? Whether because the law of God is truth, that is, it is true and everything God has established is true, as he says below, “All your precepts are truth,” or because truth is the law of God, because God does not lie?

Ps 119:151 (118:151 LXX) (quotation, high confidence) · Titus 1:2 (allusion, medium confidence)

Notes and citation

Summary: God’s law is truth: either all he decrees is true, or truth is his law because he does not lie.

Ps 119:151 (LXX 118:151); Titus 1:2.

Cite (SBL): Ambrose, Exp. Ps. 118 18.36.1 (CSEL 62:416; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-36-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-36-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-36-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

18.36.2CSEL 62:416–417

apud eum igitur ueritas lex est, fallacia praeuaricatio est. sed et sic potest: lex dei ueritas est; apud Iudaeos ergo non est lex dei, quia non recipiunt ueritatem. lex dei spiritalis est, sicut apostolus dixit; non habent ergo ueram legem qui eam non acceperint spiritaliter. quod autem non uerum. mendax est. quod mentitur. occidit. littera ergo. quae occidit, mentitur, spiritus, qui uiuificat, uerus est.

With him, then, truth is law, deceit is transgression. But it can also be taken thus: the law of God is truth; so among the Jews there is not the law of God, because they do not receive the truth. The law of God is spiritual, as the apostle said; so those do not have the true law who have not received it spiritually. And what is not true is false; what lies kills. So the letter, which kills, lies; the Spirit, who gives life, is true.

Rom 7:14 (quotation, high confidence) · 2 Cor 3:6 (allusion, high confidence)

Notes and citation

Summary: The law read spiritually is true; the killing letter without the Spirit is false.

Rom 7:14; 2 Cor 3:6. Translated as written.

Topics: Scripture and canon, Interpreting Scripture

Cite (SBL): Ambrose, Exp. Ps. 118 18.36.2 (CSEL 62:416–417; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-36-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-36-2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-36-2) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 18, chapter 37

18.37.1CSEL 62:417

Accipiamus et sic: lex dei non typus, non umbra. non exemplar caelestium. sed ipsa caelestia. unde et scriptum est. quia finis legis est Christus. non defectus utique. sed plenitudo legis in Christo est, quia uenit legem non soluere. sed implere. sicut enim testamentum est uetus, sed omnis ueritas in nouo est testamento. ita et lex per Moysen data figura legis est uerae. ergo illa lex ueritatis exemplar est; in exemplari enim agni sanguis effunditur. in ueritate Christus immolatur.

Let us take it this way too: the law of God is not a type, not a shadow, not a copy of heavenly things, but the heavenly things themselves. Hence it is also written that Christ is the end of the law; not its failure, surely, but the fullness of the law is in Christ, because he came not to abolish the law but to fulfill it. For as the testament is old, but all truth is in the New Testament, so the law given through Moses is a figure of the true law. So that law is a copy of the truth; for in the copy the blood of a lamb is poured out, in the truth Christ is sacrificed.

Heb 8:5 (allusion, high confidence) · Heb 10:1 (allusion, high confidence) · Rom 10:4 (quotation, high confidence) · Matt 5:17 (quotation, high confidence) · 1 Cor 5:7 (allusion, high confidence)

Notes and citation

Summary: The Mosaic law is a copy; the true law and its fulfillment are in Christ, the true sacrifice.

Heb 8:5; Heb 10:1; Rom 10:4; Matt 5:17; 1 Cor 5:7.

Topics: Christology, The law of Moses

Cite (SBL): Ambrose, Exp. Ps. 118 18.37.1 (CSEL 62:417; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-37-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-37-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-37-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

18.37.2CSEL 62:417

meritoque apostolus, cum praemisisset uitulorum immolationem secundum legem, adiecit: necessarium itaque exemplaria caelestium his mundari; nam ipsa caelestia melioribus hostiis. non enim in manufacta sancta intrauit Christus, exemplaria uerorum, sed in ipsum caelum, et nunc apparet uultui dei pro nobis. ut cognoscamus autem, quia legem nouam dedit dominus Iesus, habes dicentem spiritum: hoc autem testamentum quod testabor ad eos, dicit dominus: dando leges meas in cordibus eorum et in sensibus eorum scribam eas et peccati et iniustitiae eorum non ero memor. ubi ergo remissio. iam non oblatio pro peccatis.

And rightly the apostle, after first mentioning the sacrifice of calves according to the law, added: “It was necessary therefore that the copies of the heavenly things be cleansed with these, but the heavenly things themselves with better sacrifices. For Christ did not enter into holy places made with hands, copies of the true, but into heaven itself, and now appears in the presence of God for us.” And that we may know that the Lord Jesus gave a new law, you have the Spirit saying: “This is the testament which I will make with them, says the Lord: putting my laws in their hearts, and I will write them on their minds, and I will not remember their sin and unrighteousness.” So where there is remission, there is no longer an offering for sins.

Heb 9:23 (quotation, high confidence) · Heb 9:24 (quotation, high confidence) · Heb 10:16 (quotation, high confidence) · Heb 10:17 (quotation, high confidence) · Heb 10:18 (quotation, high confidence)

Notes and citation

Summary: Christ entered heaven itself and gave a new law written on hearts, with full forgiveness.

Heb 9:23–24; Heb 10:16–18.

Notes on the original text

Digital text corrected (word split in the digital text): scribam eas e t peccati → scribam eas et peccati.

Topics: The law of Moses

Cite (SBL): Ambrose, Exp. Ps. 118 18.37.2 (CSEL 62:417; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-37-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-37-2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-37-2) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

18.37.3CSEL 62:417–418

quo euidenter ostendit tibi omnem ueritatem euangelio contineri. quia lex dei in sensibus hominum et in cordibus scribitur, non in tabulis lapideis — qui ergo praecepta dei non habent in cordibus suis. non habent legem —, siue quia inueteratur in Iudaeis. renouatur in nobis.

By this he clearly shows you that all truth is contained in the Gospel, because the law of God is written on the minds and hearts of men, not on tablets of stone (so those who do not have the precepts of God in their hearts do not have the law); or because it grows old among the Jews and is renewed in us.

2 Cor 3:3 (allusion, high confidence) · Heb 8:13 (allusion, high confidence)

Notes and citation

Summary: The true law is written on hearts; it grows old in the Jews and is renewed in the church.

2 Cor 3:3; Heb 8:13. Translated as written.

Notes on the original text

Digital text corrected (OCR slip): praeeepta → praecepta.

Topics: The church and Israel

Cite (SBL): Ambrose, Exp. Ps. 118 18.37.3 (CSEL 62:417–418; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-37-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-37-3

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-37-3) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 18, chapter 38

18.38.1CSEL 62:418

Umbra est, non ueritas. ut, cum fiat oblatio pro peccatis secundum legem. non fiat remissio peccatorum; inpossibile est enim sanguine taurorum et hircorum peccata mundari. mendax ergo erat illa remissio, donec remissionis ueritas adueniret. quid deinde manifestius quam Iohannis euangelistae sententia, qui ait: quia lex per Moysen data est, gratia autem et ueritas per Iesum Christum facta est? πο̰ός άντιδιατολ̀ὴνlegis retulit ueritatem. nam cum sit autem disiunctio. intellegendum est disiunctionem ideo interpositam, quia, si ueritas fuisset in lege, non fuisset facta per Christum.

It is a shadow, not the truth, so that when an offering is made for sins according to the law, there is no remission of sins; for it is impossible for sins to be cleansed by the blood of bulls and goats. So that remission was false until the truth of remission came. What then is plainer than the saying of John the evangelist, who says, “For the law was given through Moses, grace and truth came through Jesus Christ”? He set truth in contrast with the law. For since there is a disjunction, it must be understood that the disjunction was inserted because, if truth had been in the law, it would not have come through Christ.

Heb 10:4 (quotation, high confidence) · John 1:17 (quotation, high confidence)

Notes and citation

Summary: The law’s sacrifices could not remove sin; grace and truth came through Christ.

Heb 10:4; John 1:17. The Greek phrase (πρὸς ἀντιδιαστολήν, “by way of contrast”) is garbled in the digital text.

Notes on the original text

Digital text corrected (letter-spaced word in the digital text): per I e sum Christum → per Iesum Christum.

Topics: The law of Moses

Cite (SBL): Ambrose, Exp. Ps. 118 18.38.1 (CSEL 62:418; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-38-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-38-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-38-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 18, chapter 39

18.39.1CSEL 62:418

Possumus et sic intellegere: ueritas Christus est; ergo ueritas lex est, et si mandatum domini lex est, multo magis uiuum et operatorium uerbum dei lex est.

We can also understand it this way: Christ is the truth; so the truth is the law; and if the Lord’s commandment is law, much more is the living and active Word of God law.

John 14:6 (allusion, high confidence) · Heb 4:12 (allusion, high confidence)

Notes and citation

Summary: Christ is the truth and so the true law.

John 14:6; Heb 4:12.

Topics: Christology

Cite (SBL): Ambrose, Exp. Ps. 118 18.39.1 (CSEL 62:418; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-39-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-39-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-39-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 18, chapter 40

18.40.1CSEL 62:418

Sequitur uersus septimus: tribulatio et necessitas inuenerunt me; mandata tua meditatio mea est. quaerunt tribulationes et necessitates iustum et interdum inueniunt, interdum non inueniunt eum. inuenitur cui corona debetur, non inuenitur qui idoneus certamini non probatur. tribulatio igitur uelut quaedam gratia est; denique sacrificium deo spiritus contribulatus. an non est gratia quae operatur patientiam? qui ergo nouerat tribulationis profectum esse, quaesitus a tribulatione inuentus est nec refugit.

The seventh verse follows: “Tribulation and necessity have found me; your commandments are my meditation.” Tribulations and necessities seek the righteous man and sometimes find him, sometimes do not find him. He is found to whom a crown is owed; he is not found who is not proved fit for the contest. So tribulation is a kind of grace; in fact, “a sacrifice to God is a troubled spirit.” Is it not grace that works patience? So he who knew the profit of tribulation, sought by tribulation, was found and did not flee.

Ps 119:143 (118:143 LXX) (quotation, high confidence) · Ps 51:17 (50:19 LXX) (quotation, high confidence) · Rom 5:3 (allusion, high confidence)

Notes and citation

Summary: Tribulation, which works patience, finds those worthy of a crown.

Ps 119:143 (LXX 118:143); Ps 51:17 (LXX 50:19); Rom 5:3.

Notes on the original text

Digital text corrected (letter-spaced word in the digital text): tribulatio et ne c e ssitas → tribulatio et necessitas; meditatio mea e s t → meditatio mea est.

Topics: Suffering and affliction

Cite (SBL): Ambrose, Exp. Ps. 118 18.40.1 (CSEL 62:418; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-40-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-40-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-40-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 18, chapter 41

18.41.1CSEL 62:418–419

Dicit sapientia: quaerent me mali et non inuenient, non quia dominus nolebat inueniri ab hominibus, qui se omnibus etiam non quaerentibus offerebat, sed quia his operibus quaerebatur, ut indigni essent qui quaererent inuenire. ceterum Symeon, qui eum expectabat, inuenit, inuenit Andreas. denique ait ad Simonem: inuenimus Messiam, quod interpretatur Christus.

Wisdom says: “The evil will seek me and will not find me,” not because the Lord did not wish to be found by men, he who offered himself to all, even to those who did not seek, but because he was sought by such works that they were unworthy to find whom they sought. But Simeon, who was waiting for him, found him; Andrew found him; in fact he says to Simon: “We have found the Messiah,” which is interpreted Christ.

Prov 1:28 (quotation, high confidence) · Luke 2:25 (allusion, high confidence) · John 1:41 (quotation, high confidence)

Notes and citation

Summary: The evil do not find Wisdom, but Simeon and Andrew found Christ.

Prov 1:28; Luke 2:25–28; John 1:41.

Notes on the original text

Digital text corrected (word split in the digital text): interp retatur → interpretatur.

Cite (SBL): Ambrose, Exp. Ps. 118 18.41.1 (CSEL 62:418–419; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-41-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-41-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-41-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

18.41.2CSEL 62:419

Philippus quoque dicit ad Nathanahel: quem scripsit Moyses in lege et prophetae inuenimus Iesum filium Ioseph qui est a Nazareth. et ut ostenderet quemadmodum Christus inueniretur. ait: ueni et uide. qui ergo Christum quaerit, ueniat non corporis gressu, sed mentis uestigio, uideat eum non exterioribus oculis, sed internis. aeternus enim corporalibus non uidetur aspectibus, quoniam quae uidentur temporalia sunt, quae autem non uidentur aeterna.

Philip too says to Nathanael: “We have found him of whom Moses wrote in the law, and the prophets, Jesus the son of Joseph, who is from Nazareth.” And to show how Christ is found, he says: “Come and see.” So whoever seeks Christ, let him come not with the step of the body but with the track of the mind; let him see him not with outward eyes but inward. For the eternal one is not seen with bodily sight, since the things that are seen are temporal, but the things that are not seen are eternal.

John 1:45 (quotation, high confidence) · John 1:46 (quotation, high confidence) · 2 Cor 4:18 (quotation, high confidence)

Notes and citation

Summary: Christ is found by coming with the mind and seeing with inward eyes.

John 1:45–46; 2 Cor 4:18.

Cite (SBL): Ambrose, Exp. Ps. 118 18.41.2 (CSEL 62:419; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-41-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-41-2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-41-2) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

18.41.3CSEL 62:419

Christus igitur non temporalis, sed ex patre ante tempora quasi deus uerus dei filius et quasi uirtus sempiterna supra tempora, quem nullus temporum finis includat, quasi uita supra tempora, quem numquam dies mortis inueniat. quod enim mortuus est, peccato mortuus est semel; quod autem uiuit, uiuit deo.

So Christ is not temporal, but from the Father before times, as true God the Son of God, and as everlasting power above times, whom no end of times encloses, as life above times, whom no day of death finds. For in that he died, he died to sin once; but in that he lives, he lives to God.

Rom 6:10 (quotation, high confidence)

Notes and citation

Summary: Christ is eternal, above time; he died to sin once and lives to God.

Rom 6:10.

Topics: Christology

Cite (SBL): Ambrose, Exp. Ps. 118 18.41.3 (CSEL 62:419; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-41-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-41-3

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-41-3) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 18, chapter 42

18.42.1CSEL 62:419

Audis quid dixerit hodie apostolus? peccato, inquit, mortuus est semel. semel tibi peccatori mortuus est Christus; noli iterum peccare post baptismum. omnibus in commune semel mortuus est et singulis semel moritur, non frequenter. peccatum es, o homo; ideo peccatum fecit christum suum omnipotens pater, hominem fecit, qui peccata nostra portaret.

Do you hear what the apostle said today? “He died to sin,” he says, “once.” Christ died once for you, sinner; do not sin again after baptism. He died once for all in common, and he dies once for each, not often. You are sin, O man; therefore the almighty Father made his Christ sin, made him man, to bear our sins.

Rom 6:10 (quotation, high confidence) · 2 Cor 5:21 (allusion, high confidence) · Isa 53:4 (allusion, medium confidence)

Notes and citation

Summary: Christ died once; the baptized must not sin again; the Father made him sin for us.

Rom 6:10 (read in church that day); 2 Cor 5:21; Isa 53:4.

Topics: Baptism, Christology

Cite (SBL): Ambrose, Exp. Ps. 118 18.42.1 (CSEL 62:419; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-42-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-42-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-42-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

18.42.2CSEL 62:419

mihi ergo peccato mortuus est dominus Iesus, ut nos in illo essemus iustitia dei. mihi est mortuus, ut mihi resurgeret; semel est mortuus. semel resurrexit. et tu cum illo mortuus, cum illo consepultus, cum illo in baptismate resuscitatus caue, ne, cum mortuus fueris semel, moriaris iterum. iam non peccato morieris, sed ueniae. ne, cum resurrexeris, moriaris secundo.

So for me the Lord Jesus died to sin, so that we might be the righteousness of God in him. He died for me, so that he might rise for me; he died once, he rose once. And you, dead with him, buried with him, raised with him in baptism, beware lest, having died once, you die again. You will no longer die to sin but to pardon, lest, having risen, you die a second time.

2 Cor 5:21 (quotation, high confidence) · Rom 6:4 (allusion, high confidence) · Col 2:12 (allusion, high confidence)

Notes and citation

Summary: Buried and raised with Christ in baptism, the believer must not die again by sin.

2 Cor 5:21; Rom 6:4; Col 2:12.

Topics: Baptism

Cite (SBL): Ambrose, Exp. Ps. 118 18.42.2 (CSEL 62:419; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-42-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-42-2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-42-2) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

18.42.3CSEL 62:419–420

Christus enim resurgens ex mortuis iam non moritur, mors in eum iam non dominabitur. ergo mors dominata est in eum? utique, quia dixit: iam non dominabitur, ostendit esse dominatam. noli tantum amittere beneficium. o homo. propter te Christus dominationi mortis se subdidit, ut te iugo dominationis exueret. ille suscepit mortis seruitutem, ut tibi tribueret uitae aeternae libertatem.

For Christ, rising from the dead, dies no more; death will no longer have dominion over him. So death did have dominion over him? Surely, because he said “will no longer have dominion,” he showed that it had. Do not lose so great a benefit, O man. For your sake Christ subjected himself to the dominion of death, to free you from the yoke of dominion. He took on the slavery of death, to give you the liberty of eternal life.

Rom 6:9 (quotation, high confidence)

Notes and citation

Summary: Christ submitted to death’s dominion to free us for eternal life.

Rom 6:9.

Topics: Christology, Passion and death of Christ

Cite (SBL): Ambrose, Exp. Ps. 118 18.42.3 (CSEL 62:419–420; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-42-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-42-3

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-42-3) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 18, chapter 43

18.43.1CSEL 62:420

Qui quaerit ergo Christum. quaerit et tribulationem eius nec refugit passionem. denique Dauid, qui dignus erat ut a tribulatione quaereretur. tribulationem et ipse quaesiuit; nam nisi quaesisset, non inuenisset. quod inuenerit autem, ipse testatur dicens: tribulationem et dolorem inueni et nomen domini inuocaui, et alibi: in tribulatione inuocaui dominum et exaudiuit me in latitudine. bona ergo tribulatio. quae dignos facit qui in latitudine exaudiamur a domino; gratia est autem exaudiri a domino deo nostro.

So whoever seeks Christ seeks also his tribulation and does not flee his passion. In fact David, who was worthy to be sought by tribulation, himself sought tribulation; for unless he had sought it, he would not have found it. And that he found it he himself testifies, saying: “I found tribulation and sorrow, and I called on the name of the Lord”; and elsewhere: “In tribulation I called on the Lord, and he heard me in a broad place.” Good, then, is tribulation, which makes us worthy to be heard by the Lord in a broad place; and it is grace to be heard by the Lord our God.

Ps 116:3 (114:3 LXX) (quotation, high confidence) · Ps 116:4 (114:4 LXX) (quotation, high confidence) · Ps 118:5 (117:5 LXX) (quotation, high confidence)

Notes and citation

Summary: Whoever seeks Christ accepts tribulation, which makes us worthy to be heard by God.

Ps 116:3–4 (LXX 114:3–4); Ps 118:5 (LXX 117:5).

Topics: Suffering and affliction

Cite (SBL): Ambrose, Exp. Ps. 118 18.43.1 (CSEL 62:420; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-43-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-43-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-43-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 18, chapter 44

18.44.1CSEL 62:420

Qui quaerit igitur tribulationem, non refugit, qui non refugit, inuenitur; non enim refugit qui mandata dei sensu operibusque meditatur. nam utique illum athletam certamina inueniunt, qui in usu exercitii fuerit constitutus; qui uero exercitium dereliquerit, sine dubio non poterit repperiri, quia indignus est ut quaeratur. Dauid ergo quasi bonus athleta dicit: tribulatio et necessitas inuenerunt me, quia paratum semper habuerunt, non refugientem necessitatum et tribulationum proelia, sed petentem.

So whoever seeks tribulation does not flee; whoever does not flee is found; for he does not flee who meditates on God’s commandments in mind and works. For contests surely find the athlete who is engaged in the practice of training; but he who has abandoned training surely cannot be found, because he is unworthy to be sought. So David, as a good athlete, says, “Tribulation and necessity have found me,” because they always found him ready, not fleeing the battles of necessities and tribulations but seeking them.

Ps 119:143 (118:143 LXX) (quotation, high confidence)

Notes and citation

Summary: Like a trained athlete, David was always ready for tribulation.

Ps 119:143 (LXX 118:143).

Cite (SBL): Ambrose, Exp. Ps. 118 18.44.1 (CSEL 62:420; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-44-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-44-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-44-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 18, chapter 45

18.45.1CSEL 62:420–421

Sequitur: iustitia testimonia tua in aeternum; intellectum da mihi eorum et uiuifica me. quis tantus, qui possit intellegere domini testimonia? et ideo intellectus a domino postulandus est, cuius tanta est uis, ut initium eius sit plenitudo uirtutis. denique scriptum est: pietas autem in deo initium intellectus, quae uirtutum omnium fundamentum est humanarum rerum et caelestium disciplinam. pietas amica deo, parentibus grata, dominum conciliat, necessitudines fouet, dei cultura, merces parentum, filiorum stipendium; pietas, inquam, iustorum tribunal, egenorum portus, miserorum suffugium, indulgentia peccatorum.

There follows: “Your testimonies are righteousness for ever; give me understanding of them and give me life.” Who is so great as to be able to understand the Lord’s testimonies? And therefore understanding must be asked from the Lord, whose force is so great that its beginning is the fullness of virtue. In fact it is written: “But godliness toward God is the beginning of understanding,” godliness, which is the foundation of all virtues, the discipline of human and heavenly things. Godliness is a friend to God, pleasing to parents; it wins the Lord, fosters kinship; the worship of God, the wages of parents, the pay of children; godliness, I say, the tribunal of the righteous, the harbor of the needy, the refuge of the wretched, the pardon of sinners.

Ps 119:144 (118:144 LXX) (quotation, high confidence) · Prov 1:7 (quotation, high confidence)

Notes and citation

Summary: Understanding must be asked of God; godliness, the beginning of understanding, is the foundation of all virtues.

Ps 119:144 (LXX 118:144); Prov 1:7 (LXX form).

Notes on the original text

Digital text corrected (OCR slips; letter-spaced lemma garbled in the digital text; stray letter and letter-spaced word in the digital text): intellectum damihi eorum et ui fica m e → intellectum da mihi eorum et uiuifica me; pietas a autem in deo initi u m intellectus → pietas autem in deo initium intellectus; huinanarum renun → humanarum rerum.

Cite (SBL): Ambrose, Exp. Ps. 118 18.45.1 (CSEL 62:420–421; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-45-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-45-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-45-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 18, chapter 46

18.46.1CSEL 62:421

Qui habet intellectum, ipse uere est pius; intellegit enim humanae lubricum fragilitatis et cito ignoscit erranti. intellegit commune nobis datum naturae ususque consortium et ideo pauperibus tamquam debitum soluit, non infitiatur tamquam indebitum. intellegit uices esse calamitatum et ideo tamquam naufragis mundi istius portu quodam suae humanitatis occurrit. haec perfecta in hominibus, haec plena in deo laus est.

He who has understanding is truly godly; for he understands the slipperiness of human frailty and quickly pardons one who errs. He understands that a common sharing of nature and use has been given us, and therefore pays the poor as a debt, and does not deny it as not owed. He understands that calamities come in turns, and therefore meets the shipwrecked of this world as with a harbor of his humanity. This praise is perfect in men, full in God.

Notes and citation

Summary: The truly understanding are godly: they pardon, give to the poor as a debt, and help the afflicted.

Notes on the original text

Digital text corrected (repeated syllables in the digital text): haec perfecta fecta in hominibus → haec perfecta in hominibus.

Topics: Ethics, Almsgiving and care for the poor

Cite (SBL): Ambrose, Exp. Ps. 118 18.46.1 (CSEL 62:421; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-46-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-46-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-46-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 18, chapter 47

18.47.1CSEL 62:421

Merito intellectum sibi etiam Salomon paternum secutus magisterium a domino postulauit dicens: ego sum puer humilis et ignoro introitum meum et exitum meum. et seruus tuus in medio populi tui, quem elegisti populum multum sicut harenam maris quae dinumerari non potest prae multitudine. et dabis seruo tuo prudens audire et iudicare cum iustitia populum tuum et intellegere inter bonum et malum. unde conplacuit domino.

Rightly Solomon too, following his father’s teaching, asked understanding for himself from the Lord, saying: “I am a humble child and do not know my going in and my going out. And your servant is in the midst of your people, whom you have chosen, a great people like the sand of the sea which cannot be numbered for multitude. And you will give your servant [a heart] wise to hear and to judge your people with justice and to discern between good and evil.” Hence he pleased the Lord,

1 Kgs 3:7 (quotation, high confidence) · 1 Kgs 3:8 (quotation, high confidence) · 1 Kgs 3:9 (quotation, high confidence) · 1 Kgs 3:10 (allusion, high confidence)

Notes and citation

Summary: Solomon asked God for understanding to judge his people.

1 Kgs 3:7–10 (LXX form).

Notes on the original text

Digital text corrected (repeated syllable in the digital text; words joined in the digital text): puer humilis lis → puer humilis; prudensaudire → prudens audire.

Cite (SBL): Ambrose, Exp. Ps. 118 18.47.1 (CSEL 62:421; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-47-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-47-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-47-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

18.47.2CSEL 62:421–422

quia non sibi longaeuitatem uitae et regalium diuitiarum copias, sed sapientiam ad intellegenda domini iudicia et iustitias depoposcit et ideo tantum populum regno pacifico gubernauit, quia non usurpauit ut Adam boni et mali scire distantiam, sed intellegendae eius gratiam orauit a

because he asked not for long life and abundance of royal riches for himself, but for wisdom to understand the Lord’s judgments and statutes; and therefore he governed so great a people in a peaceful kingdom, because he did not, like Adam, usurp the knowledge of the difference between good and evil, but prayed to Christ for the grace to understand it.

1 Kgs 3:11 (allusion, high confidence) · Gen 3:5 (allusion, high confidence)

Notes and citation

Summary: Solomon asked for wisdom, not riches, and did not grasp at knowledge as Adam did.

1 Kgs 3:11; Gen 3:5.

Notes on the original text

Digital text corrected (OCR slip): longaeuitateni → longaeuitatem.

Cite (SBL): Ambrose, Exp. Ps. 118 18.47.2 (CSEL 62:421–422; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-47-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-47-2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-47-2) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

18.47.3CSEL 62:422

Christo. quod enim scire diuinum est, hoc a domino deo tuo ut possis cognoscere promerendum est. si petisset et Adam. sicut petiuit Dauid. nequaquam illos inextricabiles erroris laqueos incidisset, quibus omnis eius hereditas strangulatur. ideoque mortuus est et, quod grauius est, morte peccati, quia ante usurpauit scire quam intellectum quo uiuificaretur acciperet.

For what is divine to know must be earned from the Lord your God so that you can know it. If Adam too had asked, as David asked, he would by no means have fallen into those inextricable snares of error by which his whole inheritance is strangled. And so he died, and, what is graver, by the death of sin, because he usurped knowledge before receiving the understanding by which he would be given life.

Gen 2:17 (allusion, medium confidence) · Gen 3:6 (allusion, high confidence)

Notes and citation

Summary: Adam grasped at knowledge instead of asking for understanding, and so died.

Gen 2:17; 3:6.

Topics: The fall

Cite (SBL): Ambrose, Exp. Ps. 118 18.47.3 (CSEL 62:422; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-47-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-47-3

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-47-3) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 18, chapter 48

18.48.1CSEL 62:422

Uiuificat ergo intellectus, ut spiritus, quia ipse intellectus gratia spiritalis est, ideoque intellectum munere suo spiritus sanctus operatur. intellectus autem bonus est omnibus qui eum faciunt. quo docemur, quia non solum sensu conplecti, sed etiam factis id quod intellegimus exequi debeamus.

So understanding gives life, like the Spirit, because understanding itself is a spiritual grace, and therefore the Holy Spirit works understanding by his gift. And “good understanding is for all who do it.” By this we are taught that we must not only embrace with the mind but also carry out in deeds what we understand.

Ps 111:10 (110:10 LXX) (quotation, high confidence)

Notes and citation

Summary: Understanding is the Spirit’s gift and must be put into practice.

Ps 111:10 (LXX 110:10).

Topics: The Holy Spirit

Cite (SBL): Ambrose, Exp. Ps. 118 18.48.1 (CSEL 62:422; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-48-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/18-48-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-18-48-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 19, chapter 1

19.1.1CSEL 62:422

Incipit littera Cof nona decima, cuius interpretatio est conclusio et, sicut alibi inuenimus, aspice. distat littera, congruit sensus. nam qui concluditur circumspicere se debet et causam periculi non dissimulare, maxime cum letale discrimen sit. concluditur unusquisque tumescentibus uisceribus internisue faucibus.

The nineteenth letter, Coph, begins; its interpretation is “enclosure” and, as we find elsewhere, “look.” The letter differs, the sense agrees. For one who is enclosed must look around himself and not hide the cause of danger, especially when the crisis is deadly. Each one is enclosed when the inner organs swell or the throat within,

Notes and citation

Summary: Coph means “enclosure” or “look”; one enclosed in danger must look about.

Notes on the original text

Digital text corrected (OCR slip): congnut sensus → congruit sensus.

Cite (SBL): Ambrose, Exp. Ps. 118 19.1.1 (CSEL 62:422; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-1-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-1-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-1-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

19.1.2CSEL 62:422–423

cum intercluso spiritus commeatu spirandi ac respirandi commercia coartantur. concluditur femina, cum fit peridrome matricis, qua pectoris ipsius premitur principale. unde graues oriuntur angustiae et, nisi in locum suum illa recipiendorum seminum aula reuocetur. uitam consueuit excludere. ita etiam, qui animo angitur et quibusdam aduersis inminentibus perurgetur, concludi dicitur non minoribus angustiis mentis quam corporis. maiores enim animae aestus febresque sunt animorum quam corporum.

when, the passage of breath being shut off, the exchanges of breathing in and out are constricted. A woman is enclosed when a displacement of the womb occurs, by which the very seat of the chest is pressed. Hence severe distress arises, and unless that chamber for receiving seed is called back to its place, it usually shuts out life. So too one who is distressed in mind and pressed by certain threatening adversities is said to be enclosed, by straits of mind no less than of body. For the heats and fevers of the soul are greater than those of bodies.

Notes and citation

Summary: Enclosure is like bodily constriction; distress of mind is worse than of body.

Notes on the original text

Digital text corrected (OCR slip): pernrgetur → perurgetur.

Cite (SBL): Ambrose, Exp. Ps. 118 19.1.2 (CSEL 62:422–423; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-1-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-1-2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-1-2) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 19, chapter 2

19.2.1CSEL 62:423

Conclusus igitur uiscerum tumore medicum quaerit, ut possit propulsare periculum et constricta laxare. ueniens medicus temptat omnia. explorat interna. et tu ergo conclusus animi feruore aspice temet ipsum interiore oculo. morbi uis urget, feruet noxia conscientia, moles peccatorum premit, intercipiunt sensum mentis angustiae: cognosce te ipsum et orationis quaere medicinam, posce ut ueniat medicus ille qui descendit de caelo, qui maxime aegrotos requirit, sicut ipse ait: non opus est sanis medicus, sed his qui male habent. habes uulnera?

So one enclosed by swelling of the organs seeks a doctor, so that he can drive off the danger and loosen what is constricted. The doctor, coming, tries everything, explores the inner parts. You too, then, enclosed by the fever of the mind, look at yourself with the inner eye. The force of disease presses, the guilty conscience burns, the mass of sins weighs down, straits of mind cut off the senses: know yourself and seek the medicine of prayer; ask that that doctor may come who came down from heaven, who seeks out above all the sick, as he himself says: “Those who are well have no need of a doctor, but those who are sick.” Have you wounds?

Matt 9:12 (quotation, high confidence)

Notes and citation

Summary: The soul enclosed by sin should know itself and seek Christ the doctor through prayer.

Matt 9:12.

Notes on the original text

Digital text corrected (words joined in the digital text): nonopus estsanis → non opus est sanis.

Topics: Prayer

Cite (SBL): Ambrose, Exp. Ps. 118 19.2.1 (CSEL 62:423; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-2-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-2-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-2-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

19.2.2CSEL 62:423

ne differas; non est apud eum ulla conperendinatio sanitatis. habes ulcera? ne timeas; uerbo, non ferro curare consueuit. aspice igitur illis oculis, quibus Dauid auxilium quaesiuit et meruit. leuaui, inquit, oculos meos ad montes, quaesiui unde mihi ueniret auxilium, non inueni nisi a domino. qui enim mundum condidit. tuetur accolas mundi. aspice ergo et semper aspice, quia iusti oculi semper ad dominum.

Do not delay; with him there is no postponement of healing. Have you ulcers? Do not fear; he is accustomed to cure by word, not by steel. So look with those eyes with which David sought help and deserved it. “I lifted up,” he says, “my eyes to the mountains; I sought whence help might come to me”; I found it nowhere but from the Lord. For he who made the world protects the dwellers of the world. So look, and always look, for the eyes of the righteous are always toward the Lord.

Ps 121:1 (120:1 LXX) (quotation, high confidence) · Ps 121:2 (120:2 LXX) (allusion, high confidence) · Ps 25:15 (24:15 LXX) (allusion, high confidence)

Notes and citation

Summary: Christ heals by his word; look to the Lord for help as David did.

Ps 121:1–2 (LXX 120:1–2); Ps 25:15 (LXX 24:15).

Cite (SBL): Ambrose, Exp. Ps. 118 19.2.2 (CSEL 62:423; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-2-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-2-2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-2-2) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 19, chapter 3

19.3.1CSEL 62:423

Hoc monet te etiam Hieremias in Threnis sub hac ipsa littera dicens ad Hierusalem: surge et expergiscere in nocte in principio uigiliae tuae, effunde sicut aquam cor tuum contra faciem domini. extolle ad dominum manus tuas pro animabus paruulorum tuorum qui deficiunt fame in plateis omnium itinerum.

Jeremiah too admonishes you of this in Lamentations under this very letter, saying to Jerusalem: “Arise and awake in the night at the beginning of your watch; pour out your heart like water before the face of the Lord. Lift up your hands to the Lord for the souls of your little ones, who faint for hunger at the head of every street.”

Lam 2:19 (quotation, high confidence)

Notes and citation

Summary: Lamentations’ qoph verse calls Jerusalem to pour out her heart to the Lord.

Lam 2:19 (the qoph verse of Lam 2).

Topics: Prayer

Cite (SBL): Ambrose, Exp. Ps. 118 19.3.1 (CSEL 62:423; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-3-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-3-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-3-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

19.3.2CSEL 62:423–424

nonne et aperte conclusionis ostendit angustias et monet, ut intentione cordis, in quo est oculi melioris obtutus. remedium tibi salutare prouideas? denique etiam infra iterum sub hac littera ait: adpropiauit enim tempus nostrum, repleti sunt dies nostri, aduenit finis noster; leues facti sunt qui persecuti sunt nos super aquilas caeli. in montibus accensi sunt. in deserto insidiatus est nobis.

Does he not openly show the straits of enclosure and admonish you to provide a saving remedy for yourself by the intention of the heart, in which is the gaze of the better eye? In fact further on again under this letter he says: “Our time has drawn near, our days are fulfilled, our end has come; our persecutors have become swifter than the eagles of heaven; they burned on the mountains; in the desert they lay in wait for us.”

Lam 4:18 (quotation, high confidence) · Lam 4:19 (quotation, high confidence)

Notes and citation

Summary: Another qoph verse describes the end drawing near and swift persecutors.

Lam 4:18–19 (LXX form).

Notes on the original text

Digital text corrected (words joined in the digital text): persecutisunt → persecuti sunt.

Cite (SBL): Ambrose, Exp. Ps. 118 19.3.2 (CSEL 62:423–424; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-3-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-3-2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-3-2) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 19, chapter 4

19.4.1CSEL 62:424

Demonstrauit summam conclusionem nec ullum remedium nisi in aduentu domini nostri Iesu Christi, qui solus desperatis possit adferre medicinam. et quasi ostendens eum dicit: spiritus ante faciem nostram christus dominus conprehensus est in interitu nostro; in umbra eius uiuemus inter gentes, et infra: bibes, inquit, et inebriaberis adhuc.

He showed the utmost enclosure, and no remedy except in the coming of our Lord Jesus Christ, who alone can bring medicine to the despairing. And as if pointing to him, he says: “The breath of our face, Christ the Lord, was taken in our destruction; in his shadow we shall live among the nations”; and below: “You shall drink,” he says, “and be drunk still.”

Lam 4:20 (quotation, high confidence) · Lam 4:21 (quotation, high confidence)

Notes and citation

Summary: Lamentations points to Christ the Lord as the only remedy.

Lam 4:20–21 (LXX form).

Notes on the original text

Digital text corrected (stray full stop in the digital text): nost.ro → nostro.

Topics: Christology

Cite (SBL): Ambrose, Exp. Ps. 118 19.4.1 (CSEL 62:424; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-4-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-4-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-4-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

19.4.2CSEL 62:424

uisitauit iniquitates tuas, reuelauit super peccata. quam breuiter aduentum et passionem eius expressit remissionemque omnium peccatorum. quam aperte congregationem futuram gentium declarauit! hinc illud apostolicum: quia caecitas ex parte Israel contigit, donec plenitudo gentium intraret et sic omnis Israel saluus fieret.

“He has visited your iniquities, he has uncovered your sins.” How briefly he expressed his coming and passion and the remission of all sins! How openly he declared the future gathering of the nations! Hence that saying of the apostle: “Blindness in part has happened to Israel, until the fullness of the gentiles should come in, and so all Israel should be saved.”

Lam 4:22 (quotation, high confidence) · Rom 11:25 (quotation, high confidence) · Rom 11:26 (quotation, high confidence)

Notes and citation

Summary: Lamentations foretells Christ’s coming, passion, forgiveness, and the gathering of the nations.

Lam 4:22; Rom 11:25–26.

Notes on the original text

Digital text corrected (words joined in the digital text): exparte → ex parte.

Cite (SBL): Ambrose, Exp. Ps. 118 19.4.2 (CSEL 62:424; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-4-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-4-2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-4-2) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 19, chapter 5

19.5.1CSEL 62:424

Ueni. domine Iesu, sed iam non in umbra, sed in sole iustitiae. si umbra profuit, si passionis tuae umbra protexit, si corporis umbra saluauit. quantum conferre poterit claritas aperta uirtutis! per umbram lepra curata est, per umbram quoque illius feminae, quae

Come, Lord Jesus, but now no longer in shadow, but in the sun of righteousness. If the shadow profited, if the shadow of your passion protected, if the shadow of your body saved, how much can the open brightness of your power bestow! Through the shadow leprosy was cured; through the shadow too of that woman who

Mal 4:2 (3:20 LXX) (allusion, high confidence) · Matt 8:3 (allusion, medium confidence)

Notes and citation

Summary: If Christ’s shadow healed, how much more his full brightness.

Mal 4:2; Matt 8:3.

Topics: Christology

Cite (SBL): Ambrose, Exp. Ps. 118 19.5.1 (CSEL 62:424; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-5-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-5-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-5-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

19.5.2CSEL 62:424–425

fimbriam uestis dominicae attigit, sanguis stetit, per umbram te uidimus. quando non habebas speciem neque decorem. umbra tua caro fuit, quae nostrarum aestus refrigerauit cupiditatum. quae restinxit ignes libidinum, quae auaritiae diuersarumque passionum incendia temperauit. et quid dicam de umbra domini. quando et apostolorum umbra sanabat? ueniente etenim Petro unusquisque offerebat aegros suos, quos transeuntis apostoli umbra reddidit sanitati.

touched the hem of the Lord’s garment, the blood stopped; through the shadow we saw you when you had no form or comeliness. Your shadow was the flesh, which cooled the heat of our desires, which quenched the fires of lusts, which tempered the blazes of avarice and of various passions. And what shall I say of the Lord’s shadow, when even the shadow of the apostles healed? For as Peter came, each brought his sick, whom the shadow of the passing apostle restored to health.

Luke 8:44 (allusion, high confidence) · Isa 53:2 (quotation, high confidence) · Acts 5:15 (allusion, high confidence)

Notes and citation

Summary: Christ’s flesh was a healing shadow; even Peter’s shadow healed.

Luke 8:44; Isa 53:2; Acts 5:15.

Topics: Christology

Cite (SBL): Ambrose, Exp. Ps. 118 19.5.2 (CSEL 62:424–425; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-5-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-5-2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-5-2) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 19, chapter 6

19.6.1CSEL 62:425

Audi quia caro domini umbra erat: ecce dominus sedet super nubem leuem et ueniet in Aegyptum. et Dauid dicit: sub umbra alarum tuarum protege me. factus est igitur exinanitus umbra nobis, quos sol iniquitatis exusserat. uidimus ergo in umbra eum, cum adhuc fides prima procederet.

Hear that the Lord’s flesh was a shadow: “Behold, the Lord sits on a light cloud and will come into Egypt.” And David says: “Under the shadow of your wings protect me.” So, emptied, he became a shadow for us, whom the sun of iniquity had scorched. So we saw him in shadow, while faith was still in its first steps.

Isa 19:1 (quotation, high confidence) · Ps 17:8 (16:8 LXX) (quotation, high confidence) · Phil 2:7 (allusion, medium confidence)

Notes and citation

Summary: Christ’s flesh was a shadow protecting those scorched by sin.

Isa 19:1; Ps 17:8 (LXX 16:8); Phil 2:7.

Notes on the original text

Digital text corrected (OCR slip): proeederet → procederet.

Topics: Christology

Cite (SBL): Ambrose, Exp. Ps. 118 19.6.1 (CSEL 62:425; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-6-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-6-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-6-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

19.6.2CSEL 62:425

sed nunc iam totum inluminat mundum et tamen adhuc eum per sui corporis, quae est ecclesia. umbram uidemus, nondum facie ad faciem; neque enim oculi corporis diuinitatis possunt recipere fulgorem. haec quoque umbra totum cotidie protegit orbem terrarum. profuit igitur conclusio; conclusit enim deus omnia in incredulitate, ut omnium misereatur. sed iam consideremus, quid in conclusione dicendum est et unde incipiendum.

But now he enlightens the whole world, and yet we still see him through the shadow of his body, which is the church, not yet face to face; for the eyes of the body cannot receive the brightness of divinity. This shadow too protects the whole world every day. So the enclosure profited; for God has enclosed all in unbelief, that he may have mercy on all. But now let us consider what is to be said in enclosure and where to begin.

Col 1:24 (allusion, high confidence) · 1 Cor 13:12 (allusion, high confidence) · Rom 11:32 (quotation, high confidence)

Notes and citation

Summary: We now see Christ in the shadow of his body, the church; God enclosed all in unbelief to show mercy.

Col 1:24; 1 Cor 13:12; Rom 11:32.

Cite (SBL): Ambrose, Exp. Ps. 118 19.6.2 (CSEL 62:425; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-6-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-6-2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-6-2) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 19, chapter 7

19.7.1CSEL 62:425

Exclamaui in toto corde meo: exaudi me, domine, iustitias tuas exquiram, dicit Dauid. cum inpressiones patimur corporales, exclamare consueuimus, ut alios ad praesidium nobis uocare possimus. premebatur sanctus propheta adpropinquantibus sibi persecutoribus. Saul primo infestus armato eum insequebatur exercitu, postea parricida filius inminebat; non contentus fugientis exilio uitam patris quaerebat eripere. sed ab illis minus pati poterat, quos in praesenti uidebat, quam ab illis. quos non uidebat.

“I cried with my whole heart; hear me, O Lord; I will seek out your statutes,” says David. When we suffer bodily pressures, we are accustomed to cry out, so that we can call others to our help. The holy prophet was pressed by persecutors drawing near him. First Saul, hostile, pursued him with an armed army; afterwards the parricidal son threatened; not content with his father’s flight into exile, he sought to snatch away his life. But he could suffer less from those he saw present than from those he did not see.

Ps 119:145 (118:145 LXX) (quotation, high confidence) · 1 Sam 23:25 (allusion, medium confidence) · 2 Sam 17:2 (allusion, medium confidence)

Notes and citation

Summary: David cried out to God when pressed by visible persecutors and invisible ones.

Ps 119:145 (LXX 118:145); 1 Sam 23:25; 2 Sam 15–17.

Notes on the original text

Digital text corrected (words joined in the digital text): exaudime → exaudi me.

Topics: Prayer

Cite (SBL): Ambrose, Exp. Ps. 118 19.7.1 (CSEL 62:425; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-7-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-7-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-7-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

19.7.2CSEL 62:425

est enim conluctatio sanctis non solum aduersus carnem et sanguinem, sed etiam aduersus principatus et potestates istius mundi rectoresque tenebrarum. qui latronum modo in istius saeculi nocte humanis insidiantur affectibus. horam igitur sanctus Dauid cum graues aduersum se fieri uideret incursus, exclamauit in toto corde suo. etenim aduersus diabolum non uocis magnitudine. sed magnanimitate cordis utendum est.

For the saints have a wrestling not only against flesh and blood, but also against the principalities and powers of this world and the rulers of darkness, who like robbers in the night of this age lie in wait for human affections. So holy David, when he saw grave assaults made against him, cried out with his whole heart. For against the devil one must use not loudness of voice but greatness of heart.

Eph 6:12 (allusion, high confidence)

Notes and citation

Summary: Against spiritual powers one cries with the heart, not the voice.

Eph 6:12.

Topics: Prayer, The devil and demons

Cite (SBL): Ambrose, Exp. Ps. 118 19.7.2 (CSEL 62:425; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-7-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-7-2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-7-2) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 19, chapter 8

19.8.1CSEL 62:425–426

Est tamen et uox cordis, quia est et uox sanguinis. quae ad deum peruenit; denique deus dicit: uox sanguinis fratris tui clamat ad me. clamat ergo cor nostrum non sono corporis, sed cogitationum sublimitate concentuque uirtutum. grandis fidei clamor: denique in spiritu adoptionis clamamus: abba pater et ipse spiritus dei clamat in nobis. magna uox iustitiae, magna est castitatis.

Yet there is a voice of the heart, because there is also a voice of blood which reaches God; in fact God says: “The voice of your brother’s blood cries to me.” So our heart cries not with bodily sound but with loftiness of thoughts and the harmony of virtues. Great is the cry of faith: in fact in the Spirit of adoption we cry “Abba, Father,” and the Spirit of God himself cries in us. Great is the voice of righteousness, great that of chastity,

Gen 4:10 (quotation, high confidence) · Rom 8:15 (quotation, high confidence) · Gal 4:6 (allusion, high confidence)

Notes and citation

Summary: The heart has a voice, like Abel’s blood; faith cries “Abba, Father” by the Spirit.

Gen 4:10; Rom 8:15; Gal 4:6.

Notes on the original text

Digital text corrected (words joined in the digital text): uoxsanguinis → uox sanguinis.

Topics: Prayer, The Holy Spirit

Cite (SBL): Ambrose, Exp. Ps. 118 19.8.1 (CSEL 62:425–426; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-8-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-8-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-8-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

19.8.2CSEL 62:426

per quam et mortui locuntur nec solum locuntur, sed etiam sicut Abel clamant. at uero iniusti anima nec uiuentis clamat, quia deo mortua est. nihil in illa sublime, nihil magnificum est quale eorum, quorum sonus in omnem terram exiuit et uerba in fines orbis terrarum. gracili uoce loquebatur Moyses et plus omnibus audiebatur, cotidie auditur in ecclesia. ab illis solis, hoc est Iudaeis, non auditur. qui aure audiunt, sed non audiunt. prophetae dicitur alteri: exalta uiribus uocem tuam.

through which even the dead speak, and not only speak but cry out like Abel. But the soul of the unrighteous does not cry out even while he lives, because it is dead to God. There is nothing lofty, nothing magnificent in it, like those whose sound has gone out into all the earth and their words to the ends of the world. Moses spoke with a thin voice and was heard more than all; he is heard daily in the church. By them alone, that is, the Jews, he is not heard, who hear with the ear but do not hear. To another prophet it is said: “Lift up your voice with strength.”

Heb 11:4 (allusion, high confidence) · Ps 19:4 (18:5 LXX) (quotation, high confidence) · Exod 4:10 (allusion, medium confidence) · Matt 13:13 (allusion, high confidence) · Isa 40:9 (quotation, high confidence)

Notes and citation

Summary: The righteous cry out even in death; Moses, though weak-voiced, is heard everywhere except by the Jews.

Heb 11:4; Ps 19:4 (LXX 18:5); Exod 4:10; Matt 13:13; Isa 40:9. Translated as written.

Cite (SBL): Ambrose, Exp. Ps. 118 19.8.2 (CSEL 62:426; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-8-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-8-2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-8-2) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 19, chapter 9

19.9.1CSEL 62:426

Anna tamen non clamabat in corde suo sicut Moyses, sed loquebatur, fortasse quia filios postulabat, hoc est bona quidem, sed priuata, non publica; non clamabat, sed quia a domino postulabat, quia domino eum, si quem susciperet, offerebat, loquebatur deo; clamabat autem Moyses, quia non pro se, sed pro omni populo precabatur. unde dictum est ei a domino: quid clamas? clamabat affectu pio et sensu profundo et personabat in caelo, miraculis petens digna caelestibus, ut mundi elementa mutaret.

Hannah, however, did not cry in her heart as Moses did, but spoke, perhaps because she was asking for children, that is, good things indeed but private, not public. She did not cry, but because she asked from the Lord, because she was offering to the Lord the son, if she should conceive one, she spoke to God. But Moses cried, because he prayed not for himself but for the whole people. Hence it was said to him by the Lord: “Why do you cry?” He cried with devout affection and deep feeling and resounded in heaven, asking for things worthy of heavenly miracles, that he might change the elements of the world.

1 Sam 1:11 (allusion, high confidence) · 1 Sam 1:13 (allusion, high confidence) · Exod 14:15 (quotation, high confidence)

Notes and citation

Summary: Hannah spoke to God for a private good; Moses cried for the whole people.

1 Sam 1:11, 13; Exod 14:15.

Notes on the original text

Digital text corrected (word split in the digital text): qui d clamas → quid clamas.

Topics: Prayer

Cite (SBL): Ambrose, Exp. Ps. 118 19.9.1 (CSEL 62:426; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-9-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-9-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-9-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 19, chapter 10

19.10.1CSEL 62:426–427

Denique et ipsius loci seriem recenseamus. instabat Pharao et innumeris Aegyptiorum stipatus curribus urgebat Hebraeos; hinc circumfusus hostis. inde interfusum mare plebem dei clauserat. nulla in armis fiducia, spes nulla in uiribus. strepebat tantummodo querella miserabilis, quod commodius sibi foret dura in Aegypto seruitutis onera subire quam acerba in deserto morte consumi, querella nihil praesidii ferens, plurimum offensae adferens.

In fact let us review the sequence of that very passage. Pharaoh was pressing on and, surrounded by countless Egyptian chariots, was pushing the Hebrews hard; on one side the enemy poured round, on the other the sea lying between had shut in the people of God. No confidence in arms, no hope in strength. There resounded only a pitiable complaint, that it would be better for them to bear the hard burdens of slavery in Egypt than to be consumed by a bitter death in the desert, a complaint bringing no protection and much offense.

Exod 14:9 (allusion, high confidence) · Exod 14:11 (allusion, high confidence) · Exod 14:12 (allusion, high confidence)

Notes and citation

Summary: At the Red Sea Israel, trapped between Pharaoh and the sea, complained bitterly.

Exod 14:9–12.

Cite (SBL): Ambrose, Exp. Ps. 118 19.10.1 (CSEL 62:426–427; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-10-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-10-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-10-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

19.10.2CSEL 62:427

stabat ergo Moyses maestus sollicitus anxius populi et periculis et querellis, expectans fidem caelestium promissorum, et tacitus secum ipse uoluebat. qua tandem dominus ope iniuriae inmemor, memor gratiae subueniret. dicit ad eum dominus: quid clamas ad me? sonum eius non audio, uocem eius agnosco; silentium eius lego, clamorem eius in operibus deprehendo. clamabat populus et non audiebatur. tacebat Moyses et audiebatur.

So Moses stood sorrowful, anxious, troubled by both the dangers and the complaints of the people, awaiting the fulfillment of the heavenly promises, and silently pondered by what help the Lord, forgetful of injury and mindful of grace, would come to aid. The Lord says to him: “Why do you cry to me?” I do not hear his sound, I recognize his voice; I read his silence, I perceive his cry in his works. The people cried and was not heard; Moses was silent and was heard.

Exod 14:15 (quotation, high confidence)

Notes and citation

Summary: Moses, though silent, was heard by God; the complaining people were not.

Exod 14:15.

Topics: Prayer

Cite (SBL): Ambrose, Exp. Ps. 118 19.10.2 (CSEL 62:427; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-10-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-10-2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-10-2) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

19.10.3CSEL 62:427

non populo dictum est: quid clamas ad me? non enim ad deum clamabat populus qui iniusta et uiris indigna clamabat. sed Moysi dictum est: quid clamas ad me?, hoc est: tu solus ad me clamas qui de me speras. tu solus ad me clamas qui uirtutem meam excitas, tu solus ad me clamas qui per uniuersam terram adnuntiari meum nomen expectas.

It was not said to the people, “Why do you cry to me?”, for the people, which cried unjust things unworthy of men, was not crying to God. But it was said to Moses, “Why do you cry to me?”, that is: you alone cry to me, who hope in me; you alone cry to me, who stir up my power; you alone cry to me, who wait for my name to be proclaimed through all the earth.

Exod 14:15 (quotation, high confidence) · Exod 9:16 (echo, medium confidence)

Notes and citation

Summary: Only Moses truly cried to God, hoping in him.

Exod 14:15; Exod 9:16.

Notes on the original text

Digital text corrected (stray letters in the digital text): iniusta to et uiris → iniusta et uiris.

Topics: Prayer

Cite (SBL): Ambrose, Exp. Ps. 118 19.10.3 (CSEL 62:427; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-10-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-10-3

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-10-3) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 19, chapter 11

19.11.1CSEL 62:427

Clamabat ergo Moyses in corde suo, et omnis sapiens in corde suo clamat. denique sapientia cum altissima praedicatione conuocat ad craterem dicens: relinquite insipientiam et quaerite sapientiam. magnae sublimitatis, magnae uocis haec praedicatio est quae stultis sapientiam pollicetur. et Iesus dominus clamabat: si quis sitit, ueniat ad me et bibat. et uere magna clamabat, qui uocabat homines ad regnum caelorum. ad illum uenerabilem potum, quo uitae aeternae fluctus infunditur. et tu cum oras magna ora. id est ora quae aeterna sunt. non caduca.

So Moses cried in his heart, and every wise man cries in his heart. In fact Wisdom, with loftiest proclamation, calls to the mixing bowl, saying: “Leave folly and seek wisdom.” Of great loftiness, of great voice is this proclamation, which promises wisdom to fools. And the Lord Jesus cried: “If anyone thirsts, let him come to me and drink.” And truly he cried great things, who called men to the kingdom of heaven, to that venerable drink by which the flood of eternal life is poured in. And you, when you pray, pray for great things, that is, pray for what is eternal, not perishable.

Prov 9:2 (allusion, high confidence) · Prov 9:6 (quotation, high confidence) · John 7:37 (quotation, high confidence)

Notes and citation

Summary: The wise cry in their hearts; Wisdom and Christ call to the drink of life; pray for eternal things.

Prov 9:1–6 (LXX form); John 7:37.

Notes on the original text

Digital text corrected (OCR slip; letter-spaced word in the digital text): ad m e et bibat → ad me et bibat; non caduea → non caduca.

Topics: Prayer

Cite (SBL): Ambrose, Exp. Ps. 118 19.11.1 (CSEL 62:427; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-11-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-11-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-11-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

19.11.2CSEL 62:427–428

ora quae diuina sunt atque caelestia, ut sis sicut angeli in caelo. noli orare pro pecunia, quia aerugo est, noli pro auro, quia metallum est. noli pro possessione, quia terra est; oratio ista ad dominum non peruenit. non audit deus nisi quod dignum suis ducit esse beneficiis, sed audit piam uocem, plenam deuotionis et gratiae.

Pray for things divine and heavenly, so that you may be like the angels in heaven. Do not pray for money, because it is rust; not for gold, because it is metal; not for property, because it is earth; such prayer does not reach the Lord. God does not hear except what he judges worthy of his benefits, but he hears a devout voice, full of devotion and grace.

Matt 22:30 (allusion, high confidence) · Matt 6:19 (echo, medium confidence)

Notes and citation

Summary: Pray not for money or property but for heavenly things; God hears devout prayer.

Matt 22:30; Matt 6:19.

Notes on the original text

Digital text corrected (OCR slip): dignum sius ducit → dignum suis ducit.

Topics: Prayer

Cite (SBL): Ambrose, Exp. Ps. 118 19.11.2 (CSEL 62:427–428; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-11-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-11-2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-11-2) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 19, chapter 12

19.12.1CSEL 62:428

Non solum ergo clamandum in corde, sed etiam in toto corde clamandum est. sicut enim corporaliter tunc bene clamatur, cum toto ore clamatur, ita spiritaliter toto est clamandum corde, si uolumus magna deferre et a domino quae poscimus impetrare. hanc dominus uocem exigebat a populo, quam populus nesciebat, ideoque dixit dominus: populus hic labiis me honorat. cor autem eorum longe est a me. qui ergo adpropinquauerit corde, ipse auditur a domino; cor ergo prius clamet, ut sermo possit audiri.

So one must cry not only in the heart, but with the whole heart. For as bodily one cries well when one cries with the whole mouth, so spiritually one must cry with the whole heart, if we wish to offer great things and obtain from the Lord what we ask. This voice the Lord required of the people, which the people did not know; and therefore the Lord said: “This people honors me with its lips, but its heart is far from me.” So he who draws near with the heart is heard by the Lord; so let the heart cry first, so that the speech can be heard.

Ps 119:145 (118:145 LXX) (allusion, high confidence) · Isa 29:13 (quotation, high confidence) · Matt 15:8 (allusion, medium confidence)

Notes and citation

Summary: Prayer must come from the whole heart, not just the lips.

Ps 119:145 (LXX 118:145); Isa 29:13 (Matt 15:8).

Topics: Prayer

Cite (SBL): Ambrose, Exp. Ps. 118 19.12.1 (CSEL 62:428; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-12-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-12-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-12-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 19, chapter 13

19.13.1CSEL 62:428

Sed non satis est clamare ad dominum, sed etiam iustitias eius exquirere. exquirit autem iustitias, qui id, quod in omnibus creaturis et maxime in animantibus rationabilibus iustum est, prouidentiae adscribit diuinae. unde turturi studium pudicitiae. quae

But it is not enough to cry to the Lord; one must also seek out his statutes. And he seeks out his statutes who ascribes to divine providence what is just in all creatures, and especially in rational living beings. Whence does the turtledove have its zeal for chastity, which,

Ps 119:145 (118:145 LXX) (allusion, high confidence)

Notes and citation

Summary: Seeking God’s statutes means seeing his providence in creatures, like the chaste turtledove.

Ps 119:145 (LXX 118:145). The turtledove that does not take a second mate after losing its partner was a common image against second marriage.

Topics: Divorce and remarriage

Cite (SBL): Ambrose, Exp. Ps. 118 19.13.1 (CSEL 62:428; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-13-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-13-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-13-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

19.13.2CSEL 62:428

compare amisso concubitum indulgere non nouit, quod homines seruare non possunt? unde plerisque animantibus tam sobria partus cura seruandi. ut, ubi conceptionis munus agnouerint, coitum non putent esse repetendum, ne receptorum seminum fiat adulterina permixtio? phoenix coitus corporeos ignorat, libidinis nescit in-

having lost its mate, does not know how to indulge in union again, which men cannot keep? Whence do many living creatures have so sober a care for preserving offspring, that when they have recognized the gift of conception they do not think intercourse should be repeated, lest there be an adulterous mixing of the seed received? The phoenix does not know bodily intercourse, knows nothing of the allurements of lust,

Notes and citation

Summary: The widowed turtledove does not mate again, and many animals abstain once they have conceived.

A natural example against remarriage after a spouse’s death and against intercourse during pregnancy.

Notes on the original text

Digital text corrected (OCR slip): recepterum → receptorum.

Topics: Divorce and remarriage, Marriage

Cite (SBL): Ambrose, Exp. Ps. 118 19.13.2 (CSEL 62:428; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-13-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-13-2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-13-2) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

19.13.3CSEL 62:428

lecebras, sed de suo resurgit rogo, sibi auis superstes, ipsa et sui heres corporis et cineris sui fetus. aquila, ne degeneres partus nutriat, diligenti librat examine et adhuc teneros fetus pio ungue suspendit solisque offert radiis, ut, si forte oculos suos ui fulgoris inflexerint. tamquam degeneres laxato in praeceps ungue dimittat, sin uero naturae uigorem constanti aduersum radios solis obtutu potuerint uindicare, dignae subolem indolis onere grato reportet.

but rises again from its own pyre, a bird surviving itself, the heir of its own body and the offspring of its own ashes. The eagle, so as not to rear degenerate offspring, weighs them with careful testing and holds its still tender young suspended in its devoted claw and presents them to the sun’s rays, so that if they turn away their eyes from the force of the brightness it lets them fall headlong as degenerate by loosening its claw; but if they can claim the vigor of their nature by a steady gaze against the sun’s rays, it carries back with welcome burden offspring of worthy character.

Notes and citation

Summary: The phoenix rises from its ashes; the eagle tests its young against the sun.

Traditional natural lore; no source named.

Cite (SBL): Ambrose, Exp. Ps. 118 19.13.3 (CSEL 62:428; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-13-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-13-3

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-13-3) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 19, chapter 14

19.14.1CSEL 62:428–429

Uolatilia caeli omnia non serant neque metunt et deus pascit illa. quia iustitias domini custodiunt nihil sibi proprium uindicando. sed ligno fructifero, quod domini iudicio communem ad escam datum est, famem releuare contenta. ex his igitur nos cognoscimus, quam diuinae subsidia prouidentiae hominibus non deessent. si dei iustitiam seruare uellemus. qui alit aues, non aleret homines, quos ad imaginem et similitudinem sui fecit? nonne pluris sumus illis? naturae praerogatiua pluris sumus, sed inferiores deminutione gratiae et praeuaricationis iniustitia.

The birds of the sky do not sow nor reap, and God feeds them, because they keep the Lord’s statutes, claiming nothing as their own, but content to relieve their hunger from the fruit-bearing tree given by the Lord’s judgment as common food. From these, then, we know how the aids of divine providence would not be lacking to men, if we were willing to keep God’s justice. Would he who feeds the birds not feed men, whom he made in his image and likeness? Are we not worth more than they? By the prerogative of nature we are worth more, but lower by the diminishing of grace and the injustice of transgression.

Matt 6:26 (quotation, high confidence) · Gen 1:26 (allusion, high confidence) · Gen 1:30 (allusion, medium confidence)

Notes and citation

Summary: God feeds the birds who keep his order; he would feed men if they kept his justice.

Matt 6:26; Gen 1:26, 29–30.

Cite (SBL): Ambrose, Exp. Ps. 118 19.14.1 (CSEL 62:428–429; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-14-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-14-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-14-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 19, chapter 15

19.15.1CSEL 62:429

Uersus secundus: clamaui ad te, salua me, et custodiam testimonia tua. repetit quod ad deum clamauerit et custodem se promittit caelestium statutorum, quae caelo terraque testibus dominus deus sanxit, ut praeuaricatores elementorum testimoniis arguantur. quomodo caelum aspiciant praeuaricationis suae conscium? quomodo fructus de terra expectent. quae nouit ingratos? uide igitur quam non parua promittat propheta. in clamando fidelis et promptus affectus exprimitur, in custodiendo testimonia continentiae uirtus, obsequii sedulitas declaratur.

The second verse: “I cried to you; save me, and I will keep your testimonies.” He repeats that he cried to God and promises that he will be a keeper of the heavenly statutes, which the Lord God ratified with heaven and earth as witnesses, so that transgressors may be convicted by the testimony of the elements. How can they look at heaven, conscious of their transgression? How can they expect fruits from the earth, which knows them to be ungrateful? See, then, how great a promise the prophet makes. In crying, a faithful and ready affection is expressed; in keeping the testimonies, the virtue of self-control and the diligence of obedience are declared.

Ps 119:146 (118:146 LXX) (quotation, high confidence) · Deut 30:19 (allusion, high confidence)

Notes and citation

Summary: The prophet cries to God and promises to keep his testimonies, witnessed by heaven and earth.

Ps 119:146 (LXX 118:146); Deut 30:19.

Notes on the original text

Digital text corrected (letter-spaced lemma garbled in the digital text): t Uersus secundus: clam ama u i ad te, salua me, et custo d i a m t estimo n i a tua a. → Uersus secundus: clamaui ad te, salua me, et custodiam testimonia tua..

Cite (SBL): Ambrose, Exp. Ps. 118 19.15.1 (CSEL 62:429; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-15-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-15-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-15-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 19, chapter 16

19.16.1CSEL 62:429–430

Tertius uersus: anticipaui in maturitate et exclamaui. in uerba tua speraui. Graecus έν άωο̰ία̖ dixit. quod est ante horam, ante tempus. qui ergo dominum deprecatur. non uelut praescripta praecipue tempora praestoletur. nesciens in obsecrationibus domini tempus esse aliquod, sed semper in ipsis sit. siue manducamus siue bibimus, Christum adnuntiemus. Christum rogemus. Christum cogitemus. Christum loquamur; in corde nostro semper, semper in ore sit Christus.

The third verse: “I anticipated in untimeliness and cried out; in your words I have hoped.” The Greek said en aōria, which is “before the hour,” “before the time.” So let one who prays to the Lord not wait especially for prescribed times, as though not knowing that there is no fixed time in prayers to the Lord, but let him always be in them. Whether we eat or drink, let us proclaim Christ, ask Christ, think of Christ, speak of Christ; let Christ be always in our heart, always in our mouth.

Ps 119:147 (118:147 LXX) (quotation, high confidence) · 1 Cor 10:31 (allusion, high confidence)

Notes and citation

Summary: The Greek “untimely” means prayer is not tied to set times; Christ should always be in heart and mouth.

Ps 119:147 (LXX 118:147: ἐν ἀωρίᾳ; garbled in the digital text); 1 Cor 10:31.

Notes on the original text

Digital text corrected (OCR slip; stray letter in the digital text): in uerba a tua → in uerba tua; t hristum rogemus → Christum rogemus.

Topics: Prayer

Cite (SBL): Ambrose, Exp. Ps. 118 19.16.1 (CSEL 62:429–430; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-16-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-16-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-16-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 19, chapter 17

19.17.1CSEL 62:430

Sed forte dicas: quomodo scriptum est: tempus omnibus, et tempus omni rei sub caelo est? sed Iesus dominus supra caelum est, nullo circumscriptus est tempore. claudat os suum Arriana perfidia: tempus, inquit, omni rei sub caelo; quanto magis sub deo tempus, non supra deum! generatio ex patre non habet tempus; neque enim opus ante auctorem, sed auctor supra operis exordium. fortasse obiciant, quia dixit: tempus nondum aduenit et iterum dixit: pater. uenit hora: sed haec hora hora est passionis. est etiam tempus uirginalis conceptionis: ecce uirgo in utero accipiet, quia uirgo sub tempore et ideo praescripta aetate concepit.

But perhaps you say: How is it written, “There is a time for all things, and a time for every matter under heaven”? But the Lord Jesus is above heaven; he is bounded by no time. Let Arian faithlessness shut its mouth: “a time,” it says, “for every matter under heaven”; how much more is time under God, not above God! Generation from the Father has no time; for the work is not before the author, but the author is above the beginning of the work. Perhaps they object that he said, “My time has not yet come,” and again said, “Father, the hour has come”: but this hour is the hour of the passion. There is also a time of the virginal conception, “Behold, a virgin shall conceive in the womb,” because the virgin was under time and so conceived at a prescribed age.

Eccl 3:1 (quotation, high confidence) · John 7:6 (quotation, high confidence) · John 17:1 (quotation, high confidence) · Isa 7:14 (quotation, high confidence)

Notes and citation

Summary: Against the Arians: Christ’s generation from the Father is above time; only his passion and birth fall in time.

Eccl 3:1; John 7:6; John 17:1; Isa 7:14. Anti-Arian argument translated as written.

Notes on the original text

Digital text corrected (word split and OCR slip in the digital text; words joined in the digital text): sub cae- 1 o → sub caelo; in uteroaccipiet → in utero accipiet.

Topics: Christology, Trinity, Heresy, Arianism

Cite (SBL): Ambrose, Exp. Ps. 118 19.17.1 (CSEL 62:430; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-17-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-17-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-17-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

Exposition 19, chapter 18

19.18.1CSEL 62:430

Qui rogat itaque, semper roget et, si non semper precatur, paratum semper habeat precantis affectum. pernoctabat in oratione dominus Iesus non indigens precationis auxilio, sed statuens tibi imitationis exemplum. ille pro te rogans pernoctabat, ut tu disceres quomodo pro te rogares. redde igitur ei quod pro te detulit. audi supra dicentem prophetam:

So let one who prays pray always, and if he is not always praying, let him always have ready the disposition of one who prays. The Lord Jesus spent the night in prayer, not needing the help of prayer, but setting you an example to imitate. He spent the night praying for you, so that you might learn how to pray for yourself. So give back to him what he offered for you. Hear the prophet saying above:

Luke 6:12 (allusion, high confidence)

Notes and citation

Summary: Christ prayed all night to give us an example; we should always be ready to pray.

Luke 6:12.

Topics: Prayer

Cite (SBL): Ambrose, Exp. Ps. 118 19.18.1 (CSEL 62:430; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-18-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-18-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-18-1) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.

19.18.2CSEL 62:430

media nocte surgebam ad confitendum tibi. et tu surge uel media nocte, si non potes tota semper nocte uigilare, ut, dum oras nocte, ueri solis pectori tuo splendor inradiet, quia omnis anima quae Christum cogitat in lumine semper est, dies lucet, (si) tibi Christus adspirat. sed quia sequens uersiculus de tempore precandi euidenter expressit, in isto uersiculo actuum magis operumque arbitror quam orationis tempus intellegendum.

“At midnight I rose to give thanks to you.” And you too, rise at least at midnight, if you cannot always keep watch the whole night, so that while you pray at night the splendor of the true sun may shine into your breast; because every soul that thinks of Christ is always in light; it is bright day (if) Christ breathes on you. But because the following verse clearly expressed the time of praying, I think that in this verse the time of actions and works rather than of prayer is to be understood.

Ps 119:62 (118:62 LXX) (quotation, high confidence)

Notes and citation

Summary: Rise to pray at midnight; the soul that thinks of Christ is always in light.

Ps 119:62 (LXX 118:62).

Notes on the original text

Digital text corrected (letter-spaced words in the digital text): surge bam a d confitendum → surgebam ad confitendum.

Topics: Prayer

Cite (SBL): Ambrose, Exp. Ps. 118 19.18.2 (CSEL 62:430; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-18-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-18-2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-19-18-2) · Report an error

Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.