Exposition of Psalm 118 19.19.1–20.6.3
Latin text: CSEL 62 (Latin text: Schenkl/Petschenig, CSEL 62, digitized by Open Greek and Latin (csel-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
Exposition 19, chapter 19
19.19.1CSEL 62:430–431
Praecurrit aetatis maturitatem, quisquis in adulescentia positus senilem grauitatem induit et iuuenales annos ueterana quadam continentia regit feruoremque uirentis corporis incana morum maturitate componit. nam quid potest habere laudis, si effetum corpus uoluptatibus et iam senectutis gelu frigidum ad sera deuotionis officia deposito iam segnior uigore conuertat? non est
He runs ahead of the ripeness of age who, placed in youth, puts on the gravity of old age and rules his youthful years with a veteran self-control and composes the heat of a flourishing body with hoary maturity of character. For what praise can there be if one turns a body exhausted by pleasures, and already cold with the frost of old age, to the late duties of devotion when its vigor has been laid down and it is more sluggish? There is no
Notes and citation
Summary: To “anticipate” is to be mature in youth; late devotion in old age earns little praise.
Notes on the original text
- Digital text corrected (stray mark in the digital text; stray marks in the digital text): corporis? incana → corporis incana; ad sera nno.-deuotionis → ad sera deuotionis; non est ----.. → non est.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 19.19.1 (CSEL 62:430–431; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-19-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-19-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
19.19.2CSEL 62:431
corona, nisi ubi fuerit difficilioris lucta certaminis, ad quam rari adtingere possunt nec omnes qui ingressi fuerint stadium peruenire. ille laudabilis, cui est in se ipso ante certamen, qui carnem suam reluctantem sibi mentis cohercet imperio, parca frugalitate castigat et seruituti redigit, ne effrenata libertate luxuriet atque indomita feruens cupiditate habenas animi regentis abrumpat.
crown except where there has been the struggle of a harder contest, which few can reach, nor do all who have entered the stadium attain it. He is praiseworthy who has it in himself before the contest, who restrains his resisting flesh by the command of the mind, chastises it with sparing frugality and brings it into subjection, lest it run riot with unbridled liberty and, untamed and burning with desire, break the reins of the ruling mind.
1 Cor 9:24 (allusion, high confidence) · 1 Cor 9:27 (allusion, high confidence)
Notes and citation
Summary: The crown belongs to those who master their flesh in a hard contest.
- 1 Cor 9:24–27.
Notes on the original text
- Digital text corrected (stray marks in the digital text): indomita £_----. feruens → indomita feruens.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 19.19.2 (CSEL 62:431; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-19-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-19-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
19.19.3CSEL 62:431
in hora est ergo senex, si munia sobriae maturitatis exerceat, ante horam praecurrens iuuenis, si senili pondere incentiua conprimat uoluptatum ac feruentis inlecebras cupiditatis extinguat; bonus est enim dominus sustinentibus, Hieremias dicit et: bonum est uiro qui graue portauit iugum a iuuentute, sedebit singulariter et silebit, quia tulit iugum uerbi.
So the old man is in his hour if he performs the tasks of sober maturity; the young man runs ahead of the hour if with the weight of age he suppresses the incentives of pleasures and quenches the allurements of burning desire; for “the Lord is good to those who wait for him,” Jeremiah says, and: “It is good for a man who has borne a heavy yoke from his youth; he will sit alone and be silent, because he has borne the yoke of the word.”
Lam 3:25 (quotation, high confidence) · Lam 3:27 (quotation, high confidence) · Lam 3:28 (quotation, high confidence)
Notes and citation
Summary: The young who bear the yoke from youth sit in quiet, as Lamentations says.
- Lam 3:25, 27–28 (Ambrose’s text: “the yoke of the word”).
Notes on the original text
- Digital text corrected (stray hyphen in the digital text): sedebit -singulariter → sedebit singulariter; quia -tulit iugum → quia tulit iugum.
Cite (SBL): Ambrose, Exp. Ps. 118 19.19.3 (CSEL 62:431; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-19-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-19-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
19.19.4CSEL 62:431
qui enim a iuuentute iugum portauerit et habenis maturi moderaminis teneriora uolens colla subdiderit. sedebit singulariter remotus a strepitu interpellantium passionum et quietus silebit, cui necesse iam non sit iurgari cum corpore, decertare eum uariis cupiditatibus, quia tulit iugum uerbi anima quae quaerit deum, quae captiuas sibi fecit omnes delicias iuuentutis.
For he who has borne the yoke from his youth and willingly submitted his tenderer neck to the reins of mature governance will sit alone, removed from the din of interrupting passions, and will be silent in quiet, having no further need to quarrel with the body or contend with various desires, because the soul that seeks God has borne the yoke of the word and has made all the delights of youth its captives.
Lam 3:28 (allusion, high confidence)
Notes and citation
Summary: One who took the yoke young has peace from passions and sits in quiet.
- Lam 3:27–28.
Notes on the original text
- Digital text corrected (OCR slips): qm emm a muentute iugum portauent → qui enim a iuuentute iugum portauerit.
Cite (SBL): Ambrose, Exp. Ps. 118 19.19.4 (CSEL 62:431; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-19-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-19-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
19.19.5CSEL 62:431–432
unde fortasse et illud dominicum: non clamabit neque contendet neque audiet quisquam in plateis uocem eius non solum ad defensionis silentium absolutionisque contemptum et tolerantiam passionis, sed etiam ad conpressiones omnium accipere possumus corporalium uoluptatum. unde et alibi scriptum est. quia peccatum non fecit. recte igitur tacebat in mortis periculo constitutus qui mortis aculeum non timebat.
Hence perhaps that saying of the Lord too, “He will not cry out nor contend, nor will anyone hear his voice in the streets,” we can take not only of the silence of his defense, his disregard of acquittal and his endurance of the passion, but also of the suppression of all bodily pleasures. Hence it is written elsewhere too that he committed no sin. Rightly, then, he was silent when placed in danger of death, he who did not fear the sting of death.
Isa 42:2 (quotation, high confidence) · Matt 12:19 (quotation, high confidence) · 1 Pet 2:22 (allusion, high confidence) · 1 Cor 15:55 (echo, medium confidence)
Notes and citation
Summary: Christ’s silence shows mastery over all passions; he did not fear death.
- Isa 42:2 (Matt 12:19); 1 Pet 2:22; 1 Cor 15:55.
Notes on the original text
- Digital text corrected (letter-spaced word in the digital text): ne q ue contendet → neque contendet.
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 19.19.5 (CSEL 62:431–432; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-19-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-19-5
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 19, chapter 20
19.20.1CSEL 62:432
In uerba, inquit, tua speraui. Graecus έϕήλ́πισα dixit, quod est ad sperandum semper crescere et spem spei adiungere. iustus semper sperat et in aduersis positus et frequentibus adflictus aerumnis desperare non nouit, sed quo grauiora tolerauerit magis sperat et sperandi sumit profectum secundum illud oraculum: consolamini consolamini populum meum, dicit dominus. sacerdotes, loquimini iustitiam in cor Hierusalem, consolamini eam, quia repleta est deiectio et solutum est peccatum eius, quia recepit de manu domini duplicia peccata sua. quam cito dixit plenitudinem deiectionis solutionem esse peccati et repetiuit causam consolationis, eo maius esse reconciliationis insigne. quo numerosior fuerit poena quam culpa.
“In your words,” he says, “I have hoped.” The Greek said epēlpisa, which is always to grow in hoping and to add hope to hope. The righteous man always hopes and, placed in adversities and afflicted by frequent hardships, does not know how to despair, but the heavier things he has borne, the more he hopes, and he takes increase in hoping, according to that oracle: “Comfort, comfort my people, says the Lord. Priests, speak righteousness to the heart of Jerusalem, comfort her, for her humiliation is fulfilled and her sin is loosed, for she has received from the hand of the Lord double for her sins.” How quickly he called the fullness of humiliation the loosing of sin, and repeated the cause of consolation, that the sign of reconciliation is greater the more the punishment exceeded the guilt.
Ps 119:147 (118:147 LXX) (quotation, high confidence) · Isa 40:1 (quotation, high confidence) · Isa 40:2 (quotation, high confidence)
Notes and citation
Summary: The righteous add hope to hope in adversity; fullness of punishment brings release from sin.
- Ps 119:147 (LXX 118:147: ἐπήλπισα); Isa 40:1–2 (LXX form).
Topics: Hope
Cite (SBL): Ambrose, Exp. Ps. 118 19.20.1 (CSEL 62:432; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-20-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-20-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 19, chapter 21
19.21.1CSEL 62:432
Iob tot grauatus incommodorum acerbitatibus pio spem cumulabat affectu, discretam a piis causam adserens impiorum. quorum lumen extinguetur; lux autem secundum Salomonem semper iustis. unde colligitur, quia iustus semper in uerba dei sperat et spem adicit spei. quod euidentius expressit Esaias dicens:
Job, weighed down by so many bitter hardships, heaped up hope with devout affection, asserting that the cause of the ungodly is distinct from the godly, whose light will be put out; but according to Solomon light is always for the righteous. From this it is gathered that the righteous man always hopes in God’s words and adds hope to hope. Isaiah expressed this more clearly, saying:
Job 18:5 (allusion, high confidence) · Prov 13:9 (allusion, high confidence)
Notes and citation
Summary: Job kept hoping; the light of the ungodly goes out, but the righteous always have light.
- Job 18:5; Prov 13:9 (LXX form).
Topics: Hope
Cite (SBL): Ambrose, Exp. Ps. 118 19.21.1 (CSEL 62:432; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-21-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-21-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
19.21.2CSEL 62:432–433
tribulationem super tribulationem expecta, spem super spem. ad perlactatos et abductos ab uberibus loquebatur. hoc est ad eos qui prima infantiae alimenta transissent cibo iam habiles fortiori. exemplo sit, quod ablactatus Isaac patriarcha tantus euaserit, ut adhuc inter rudimenta primaeuae positus aetatis nequaquam tamen gladium ferituri parentis horruerit. plures filios habuit Abraham. nullum ablactauit alium. sed in hoc solo legitur fecisse epulum magnum. et bene magnum epulum scriptum dixit, quia typus erat eius quem semper epulantur corda sanctorum.
“Expect tribulation upon tribulation, hope upon hope.” He was speaking to the weaned and those taken from the breasts, that is, to those who had passed beyond the first nourishment of infancy and were now fit for stronger food. Let it be an example that the patriarch Isaac, once weaned, became so great that, while still in the beginnings of early age, he by no means shrank from the sword of his father about to strike. Abraham had several sons; he weaned no other; but in this one alone he is read to have made a great feast. And well did the Scripture say “a great feast,” because he was a type of him on whom the hearts of the saints always feast.
Isa 28:9 (allusion, high confidence) · Isa 28:10 (quotation, high confidence) · Gen 21:8 (allusion, high confidence) · Gen 22:10 (allusion, high confidence)
Notes and citation
Summary: Isaiah calls the weaned to hope upon hope; Isaac, weaned with a great feast, prefigures Christ.
- Isa 28:9–10 (LXX form); Gen 21:8; Gen 22:9–10. “perlactatos” is probably a slip for “weaned”; “epidum” for epulum.
Notes on the original text
- Digital text corrected (OCR slip): magnum epidum scriptum → magnum epulum scriptum.
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 19.21.2 (CSEL 62:432–433; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-21-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-21-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 19, chapter 22
19.22.1CSEL 62:433
Sequitur uersus quartus: praeuenerunt oculi mei mane meditari uerba tua. supra ait: praeueni ἐν ἀωρίᾳ, hoc est ante horas, ante tempus, hic ait mane, aliud significans tempus orandi atque psallendi domino, ut sit illud prius secundum quod ait: media nocte surgebam, hoc autem iuxta illud: praeueni orientem solem. graue est enim, si te otiosum in stratis radius solis orientis inuerecundo pudore conueniat et lux clara feriat oculos somnolentos, adhuc torpore depressos.
The fourth verse follows: “My eyes have anticipated the morning, to meditate on your words.” Above he said, “I anticipated en aōria,” that is, before the hours, before the time; here he says “morning,” signifying another time of praying and singing psalms to the Lord, so that the former is according to what he says, “At midnight I rose,” and this according to that saying, “I anticipated the rising sun.” For it is a grievous thing if the ray of the rising sun finds you idle in your bed with shameless immodesty, and the clear light strikes eyes still sleepy, still weighed down with torpor.
Ps 119:148 (118:148 LXX) (quotation, high confidence) · Ps 119:147 (118:147 LXX) (quotation, high confidence) · Ps 119:62 (118:62 LXX) (quotation, high confidence)
Notes and citation
Summary: Pray at midnight and before sunrise; it is shameful for the sun to find you in bed.
- Ps 119:148, 147, 62 (LXX 118:148, 147, 62); Wis 16:28.
Extrabiblical texts: Wis 16:28 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Topics: Prayer
Cite (SBL): Ambrose, Exp. Ps. 118 19.22.1 (CSEL 62:433; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-22-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-22-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
19.22.2CSEL 62:433
arguit nos tanti temporis spatium sine ullius deuotionis munere ac sacrificii spiritalis oblatione feriata nocte transmissum. an nescis, o homo, quod primitias tui cordis ac uocis cotidie deo debeas? cotidiana tibi messis, cotidianus est fructus. occurre ergo ad solis ortus, ut te oriens inueniat iam paratum, ne lumina tua madido adhuc sopore marcentia primus diei fulgor exagitet.
So long a space of time spent in a night on holiday, without the gift of any devotion or the offering of a spiritual sacrifice, rebukes us. Do you not know, O man, that you owe God the firstfruits of your heart and voice every day? Daily is your harvest, daily your fruit. So run to meet the sunrise, so that the rising sun may find you already prepared, lest the first brightness of day disturb your eyes still languid with damp sleep.
Notes and citation
Summary: We owe God the firstfruits of each day; meet the sunrise prepared in prayer.
Topics: Prayer
Cite (SBL): Ambrose, Exp. Ps. 118 19.22.2 (CSEL 62:433; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-22-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-22-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 19, chapter 23
19.23.1CSEL 62:433–434
In cubili meo in noctibus quaesiui quem dilexit anima mea, dicit ecclesia. ideo eum meruit inuenire, ideo eius gratiam promereri, quia etiam in cubili suo quaesiuit. quaesiuit in noctibus. propterea copiam eius adepta in posterioribus loquitur ad sponsum: ueni, frater meus, exeamus in agrum, requiescamus in castellis; diluculo
“In my bed by night I sought him whom my soul loved,” says the church. That is why she deserved to find him, to earn his grace, because she sought even in her bed; she sought by night. Therefore, having gained access to him, she says afterwards to the bridegroom: “Come, my brother, let us go out into the field, let us rest in the villages; at dawn
Song 3:1 (quotation, high confidence) · Song 7:11 (quotation, high confidence)
Notes and citation
Summary: The church sought Christ by night and found him; she invites him to the field.
- Song 3:1; Song 7:11–12.
Topics: Prayer
Cite (SBL): Ambrose, Exp. Ps. 118 19.23.1 (CSEL 62:433–434; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-23-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-23-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
19.23.2CSEL 62:434
surgamus in uineas. aduertis quemadmodum sponsa uerbum inuitet dei, ut ueniat in terras et tollat peccata mundi? ager hic erat ante desertus, sentibus nostrorum squalidus delictorum, horridus spinis. castellum erat, in quo relegatus Adam perpetuo suae posteritatis heredes stringebat exilio.
let us rise to the vineyards.” Do you notice how the bride invites the Word of God to come to earth and take away the sins of the world? This field was before deserted, squalid with the briars of our offenses, bristling with thorns. The village was that in which Adam, banished, held the heirs of his posterity bound in perpetual exile.
Song 7:12 (quotation, high confidence) · John 1:29 (allusion, high confidence) · Gen 3:18 (echo, medium confidence)
Notes and citation
Summary: The bride invites the Word to come and take away the world’s sins; the field and village are the fallen world.
- Song 7:12; John 1:29; Gen 3:18.
Cite (SBL): Ambrose, Exp. Ps. 118 19.23.2 (CSEL 62:434; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-23-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-23-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
19.23.3CSEL 62:434
illo ergo ducit Christum ecclesia, ut Adam liberet. deinde exulibus absolutis coepit mundi istius ager idoneos habere cultores et, qui erat ante ieiunus, factus est uitis aeternae plantatione fecundus. nec sic tamen spiritalibus laeta palmitibus euagatur, sed ad has uineas uocat Christum, ubi psallentes sint et orantes, ubi noctibus ac diebus fructus innoxius perseueret.
So the church leads Christ there to free Adam. Then, the exiles having been released, the field of this world began to have fit cultivators, and what was before barren became fruitful by the planting of the eternal vine. Nor even so does it wander off, glad in spiritual branches, but calls Christ to these vineyards where there are those singing psalms and praying, where innocent fruit lasts night and day.
John 15:1 (echo, medium confidence)
Notes and citation
Summary: Christ freed Adam’s exiled race; the world became fruitful with the eternal vine.
- John 15:1, 5.
Notes on the original text
- Digital text corrected (OCR slip; letter-spaced word and OCR slip in the digital text): ducit Christiun → ducit Christum; spirit i libus → spiritalibus.
Topics: Prayer
Cite (SBL): Ambrose, Exp. Ps. 118 19.23.3 (CSEL 62:434; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-23-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-23-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 19, chapter 24
19.24.1CSEL 62:434
Ibi, inquit, dabo ubera mea tibi. dederunt mandragorae odorem. plerique discernunt quendam inter mandragoras sexum, ut et mares et feminas putent esse, sed feminas grauis odoris. significat ergo gentes, quae ante faetebant, cum essent infirmiores euirata quadam inbecillitate perfidiae, boni odoris fructus ferre coepisse, postquam in aduentum domini crediderunt.
“There,” she says, “I will give you my breasts. The mandrakes have given their fragrance.” Many distinguish a certain sex among mandrakes, thinking there are males and females, but the females of heavy odor. So it signifies that the nations, which before stank, being weaker by a kind of emasculated weakness of faithlessness, began to bear fruits of good odor after they believed in the Lord’s coming.
Song 7:12 (quotation, high confidence) · Song 7:13 (quotation, high confidence)
Notes and citation
Summary: The fragrant mandrakes signify the nations bearing good fruit after believing.
- Song 7:12–13.
Notes on the original text
- Digital text corrected (letter-spaced word in the digital text): I b i, inquit → Ibi, inquit.
Cite (SBL): Ambrose, Exp. Ps. 118 19.24.1 (CSEL 62:434; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-24-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-24-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
19.24.2CSEL 62:434
legimus etiam, quod mandragoras acceperit sancta Rachel a sorore sua Lia. ut concederet ei illa nocte dormire cum sancto Iacob. mandragoras Ruben primogenitus adtulerat matri suae Liae, quae
We also read that holy Rachel received mandrakes from her sister Leah, so that she allowed her to sleep that night with holy Jacob. Reuben the firstborn had brought the mandrakes to his mother Leah, who,
Gen 30:14 (allusion, high confidence) · Gen 30:15 (allusion, high confidence)
Notes and citation
Summary: Rachel received Leah’s mandrakes in exchange for a night with Jacob.
- Gen 30:14–16.
Cite (SBL): Ambrose, Exp. Ps. 118 19.24.2 (CSEL 62:434; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-24-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-24-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
19.24.3CSEL 62:434–435
lippientibus oculis synagogae figuram accepit, quia Christi gratiam uidere non potuit hebetato debilis mentis obtutu. quo declaratur, quod fructus, quos ante synagoga a primogenito dei filio susceperat. ecclesiae concessit. sed quia illius noctis potita concubitu genuit Lia suae posteritatis heredem, impletur mysterium, quoniam credentibus apostolis reliquiae Iudaeorum per electionem gratiae saluae factae sunt.
with her weak eyes, took on the figure of the synagogue, because she could not see the grace of Christ with the dulled gaze of a weak mind. By this it is declared that the fruits which the synagogue had first received from the firstborn Son of God she yielded to the church. But because, having obtained that night’s intercourse, Leah bore an heir of her posterity, the mystery is fulfilled, since, through the apostles believing, the remnant of the Jews was saved according to the election of grace.
Gen 29:17 (allusion, high confidence) · Gen 30:17 (allusion, high confidence) · Rom 11:5 (quotation, high confidence)
Notes and citation
Summary: Leah figures the synagogue, which yielded its fruits to the church; yet a remnant was saved.
- Gen 29:17; Gen 30:16–17; Rom 11:5. Translated as written.
Topics: The church and Israel
Cite (SBL): Ambrose, Exp. Ps. 118 19.24.3 (CSEL 62:434–435; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-24-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-24-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 19, chapter 25
19.25.1CSEL 62:435
unde ait ecclesia: noua et uetera, frater meus. seruaui tibi. quis dabit te fratrem. lactantem ubera matris meae? inueniens te foris osculabor te, et quidem non spernent me. adsumam te et inducam in domum matris meae et in secretum eius quae concepit me; docebis me.
Hence the church says: “New and old, my brother, I have kept for you. Who will give you as my brother, nursing at my mother’s breasts? Finding you outside I will kiss you, and indeed they will not despise me. I will take you and bring you into my mother’s house and into the chamber of her who conceived me; you will teach me.”
Song 7:13 (quotation, high confidence) · Song 8:1 (quotation, high confidence) · Song 8:2 (quotation, high confidence)
Notes and citation
Summary: The church keeps new and old things for Christ and longs to bring him home.
- Song 7:13; Song 8:1–2 (LXX form).
Notes on the original text
- Digital text corrected (OCR slip and words joined in the digital text; word split in the digital text; words joined in the digital text): nouaetuetera → noua et uetera; te, e t quidem → te, et quidem; in secretum s quae concepitme;docebisme. → in secretum eius quae concepit me; docebis me..
Cite (SBL): Ambrose, Exp. Ps. 118 19.25.1 (CSEL 62:435; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-25-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-25-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
19.25.2CSEL 62:435
habens igitur informationem nouarum et ueterum scripturarum nec despicabilem esse se sentiens non solum orationibus in secreto cordis uerbum tenet, uerum etiam psallentis chori uocibus uelut quibusdam eum gratiae osculis osculatur.
So, having the instruction of the new and old Scriptures and feeling herself not despicable, she not only holds the Word in prayers in the secret of her heart, but also kisses him, as it were, with the voices of the psalm-singing choir, as with kisses of grace.
Notes and citation
Summary: Instructed in both Testaments, the church holds Christ in prayer and kisses him in psalmody.
Topics: Scripture and canon, Prayer, Hymns and singing
Cite (SBL): Ambrose, Exp. Ps. 118 19.25.2 (CSEL 62:435; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-25-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-25-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 19, chapter 26
19.26.1CSEL 62:435
Itaque malorum granatorum, hoc est diuersorum et innumerabilium fructuum et praecipue fidei odoribus grata, sapientiae et gloriae uitaeque aeternae subnixa diuitiis, quae sunt circa sinistram et dexteram sponsi, per animas sanctas laudantium congregationum plausibus excitat Christum dicens: plausibus, filiae Hierusalem, quid suscitetis et quid resuscitetis dilectionem usque quo uoluerit.
So, pleasing with the fragrances of pomegranates, that is, of various and innumerable fruits and especially of faith, supported by the riches of wisdom and glory and eternal life, which are around the left and right hand of the bridegroom, she rouses Christ through holy souls with the applause of praising congregations, saying: “With applause, daughters of Jerusalem, why would you stir up and why would you rouse love, until it please?”
Song 8:2 (allusion, high confidence) · Song 8:3 (allusion, high confidence) · Song 8:4 (quotation, high confidence) · Prov 3:16 (allusion, medium confidence)
Notes and citation
Summary: The church rouses Christ with the praise of the congregations.
- Song 8:2–4 (LXX form); Prov 3:16.
Notes on the original text
- Digital text corrected (word split in the digital text): plausibus, fi liae → plausibus, filiae.
Topics: Hymns and singing
Cite (SBL): Ambrose, Exp. Ps. 118 19.26.1 (CSEL 62:435; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-26-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-26-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 19, chapter 27
19.27.1CSEL 62:435
Unde eam mirantur filiae Hierusalem, sanctae scilicet animae patriarcharum et prophetarum ueterumque iustorum uel caelestes potentiae, dicentes: quae est haec quae ascendit dealbata, innitens super fratrem suum? hoc est: talibus sollemnitatibus fulget ecclesia et quae ante per diem fusca erat, iam splendet in noctibus et relucet.
Hence the daughters of Jerusalem marvel at her, that is, the holy souls of the patriarchs and prophets and the righteous of old, or the heavenly powers, saying: “Who is this who ascends made white, leaning on her brother?” That is: the church shines with such solemnities, and she who before was dark by day now shines and glows by night.
Song 8:5 (quotation, high confidence) · Song 1:5 (1:4 Vulg.) (allusion, medium confidence)
Notes and citation
Summary: The heavenly powers marvel at the church, now shining with night vigils.
- Song 8:5; Song 1:5.
Cite (SBL): Ambrose, Exp. Ps. 118 19.27.1 (CSEL 62:435; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-27-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-27-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 19, chapter 28
19.28.1CSEL 62:435–436
Ipse quoque dominus tanto munere psallentium delectatus ait: pone me ut signaculum in cor tuum. ut sigillum in brachium tuum, quia ualida est ut mors caritas. durus sicut inferi zelus; alae eius alae ignis flammae; aqua multa excludere non pote-
The Lord himself too, delighted by so great a gift of those singing psalms, says: “Set me as a seal on your heart, as a seal on your arm, for love is strong as death, jealousy hard as hell; its wings are wings of fire, of flames; much water cannot shut out
Song 8:6 (quotation, high confidence) · Song 8:7 (quotation, high confidence)
Notes and citation
Summary: Christ, delighted by the church’s psalmody, asks to be set as a seal on her heart.
- Song 8:6–7 (LXX form).
Notes on the original text
- Digital text corrected (stray marks in the digital text; words joined in the digital text): in cortuum. → in cor tuum.; non pote- 1-.L----,.,.. → non pote-.
Cite (SBL): Ambrose, Exp. Ps. 118 19.28.1 (CSEL 62:435–436; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-28-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-28-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
19.28.2CSEL 62:436
rit caritatem et flumina non inundabunt eam. qui audit tantam deuotionem ecclesiae, idoneos putat esse iam populos, qui in corde nostro et brachio signaculum eius portare possimus. ipsum enim pater signauit deus et qui testimonium eius accepit signauit, quia deus uerax est, et ideo operantes cibum permanen-
love, and rivers will not drown it.” He who hears such devotion of the church thinks the peoples already fit who can carry his seal in our heart and arm. For God the Father has sealed him, and he who has received his testimony has set his seal that God is true; and therefore those who work for the food that endures
Song 8:7 (quotation, high confidence) · John 6:27 (allusion, high confidence) · John 3:33 (quotation, high confidence)
Notes and citation
Summary: The church can bear Christ’s seal, whom the Father sealed.
- Song 8:7; John 6:27; John 3:33.
Notes on the original text
- Digital text corrected (OCR slip): pernianen- → permanen-.
Cite (SBL): Ambrose, Exp. Ps. 118 19.28.2 (CSEL 62:436; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-28-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-28-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
19.28.3CSEL 62:436
tem in uitam aeternam signati sunt ad imaginem et similitudinem Christi, qui est imago inuisibilis dei. sicut ergo deus uerax est, et tu signa in tuo sensu et opere ueritatem, ut os tuum non loquatur mendacium, manus tuae non operentur opera hominum quae sunt fallacis istius mundi, sed illa quae dei sunt, ut pauperibus largiantur, debiles subleuent, mortuos honorent tumuli sepultura. his operibus caritas quaeritur, ut nemo possit a Christo uel
to eternal life have been sealed in the image and likeness of Christ, who is the image of the invisible God. So as God is true, you too seal truth in your mind and work, so that your mouth may not speak a lie, your hands not do the works of men which belong to this deceitful world, but those which are God’s, so as to give to the poor, lift up the weak, honor the dead with the burial of the tomb. By these works love is sought, so that no one can be torn from Christ even
Col 1:15 (quotation, high confidence) · Gen 1:26 (allusion, medium confidence)
Notes and citation
Summary: Those sealed with Christ’s image must seal truth in word and deed by works of mercy.
- Col 1:15; Gen 1:26.
Notes on the original text
- Digital text corrected (stray full stops in the digital text): a Christo uel.. → a Christo uel.
Topics: Ethics, Almsgiving and care for the poor
Cite (SBL): Ambrose, Exp. Ps. 118 19.28.3 (CSEL 62:436; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-28-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-28-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
19.28.4CSEL 62:436
periculo mortis auelli. unde ille ait: quis nos separabit a Christo? tribulatio an angustia an persecutio. et infra: confido enim quia neque mors neque uita neque angeli (neque potestates neque praesentia neque futura separare nos poterunt a caritate dei quae est in Christo Iesu).
by the danger of death. Hence he says: “Who will separate us from Christ? Tribulation or distress or persecution?” And below: “For I am confident that neither death nor life nor angels (nor powers nor things present nor things to come will be able to separate us from the love of God which is in Christ Jesus).”
Rom 8:35 (quotation, high confidence) · Rom 8:38 (quotation, high confidence) · Rom 8:39 (quotation, high confidence)
Notes and citation
Summary: Nothing can separate those sealed by love from Christ.
- Rom 8:35, 38–39.
Notes on the original text
- Digital text corrected (words joined in the digital text): neque morsnequeuita neque angeli(nequepotestates → neque mors neque uita neque angeli (neque potestates; a caritate deiquaeestinChristoIesu) → a caritate dei quae est in Christo Iesu).
Topics: Love of God and neighbour
Cite (SBL): Ambrose, Exp. Ps. 118 19.28.4 (CSEL 62:436; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-28-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-28-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 19, chapter 29
19.29.1CSEL 62:436–437
Ea specie etiam zelus durus est caritatis et alae eius alae ignis. habet alas sicut columba. sunt enim pennae columbae deargentatae. quibus euolat qui diligit, dicens: ecce elongaui fugiens et mansi in solitudine. sed alae caritatis alae ignis, quibus dilectionis inflammat ardorem. hoc uapore feruentes fecit dominus angelos suos spiritus et ministros suos ignem urentem, sed non exurentem.
In that respect also the jealousy of love is hard, and its wings are wings of fire. It has wings like a dove; for there are the silvered wings of a dove, with which he who loves flies away, saying: “Behold, I have gone far off in flight and remained in the wilderness.” But the wings of love are wings of fire, with which it inflames the ardor of love. With this heat the Lord made his angels spirits fervent and his ministers a burning fire, but not consuming.
Song 8:6 (allusion, high confidence) · Ps 55:7 (54:8 LXX) (quotation, high confidence) · Ps 68:13 (67:14 LXX) (allusion, high confidence) · Ps 104:4 (103:4 LXX) (allusion, high confidence)
Notes and citation
Summary: Love has dove’s wings for flight and wings of fire that inflame, like God’s fiery ministers.
- Song 8:6; Ps 55:6–7 (LXX 54:7–8); Ps 68:13 (LXX 67:14); Ps 104:4 (LXX 103:4).
Topics: Love of God and neighbour
Cite (SBL): Ambrose, Exp. Ps. 118 19.29.1 (CSEL 62:436–437; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-29-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-29-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
19.29.2CSEL 62:437
legimus et alam templi, supra quam diabolus temptans fecit ascendere saluatorem, quae erat in templi culmine. sunt ergo fastigia pietatis, sunt culmina caritatis, quae uaporem gratiae pectoribus humanis adolere consuerunt, ut multa aqua extinguere atque excludere non queat caritatem et flumina eam saecularium tempestatum nulla concludant.
We read also of the wing of the temple, onto which the devil, tempting, made the Savior ascend, which was on the top of the temple. So there are summits of piety, there are heights of love, which are accustomed to kindle the heat of grace in human breasts, so that much water cannot quench or shut out love, and no rivers of worldly storms shut it in.
Matt 4:5 (allusion, high confidence) · Song 8:7 (allusion, high confidence)
Notes and citation
Summary: Love has heights like the temple’s pinnacle, and no worldly flood can quench it.
- Matt 4:5 (pinnacle, Latin pinna, “wing”); Song 8:7.
Notes on the original text
- Digital text corrected (stray full stop in the digital text): in templi culmine.. → in templi culmine..
Topics: Love of God and neighbour
Cite (SBL): Ambrose, Exp. Ps. 118 19.29.2 (CSEL 62:437; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-29-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-29-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 19, chapter 30
19.30.1CSEL 62:437
Cum ergo tanta ecclesiae gratia, tanta nos praemia deuotionis inuitent, praeueniamus orientem solem, occurramus ad eius ortus. antequam dicat: ecce adsum. uult se praeueniri sol iustitiae et ut praeueniatur expectat. audi quemadmodum expectet et cupiat praeueniri: dicit angelo Pergami ecclesiae: age paenitentiam, ceterum uenio tibi. dicit angelo Laodiciae: aemulare ergo et paenitentiam age. ecce sto ad ianuam et pulso, et si quis audierit uocem meam et aperuerit ianuam, intrabo ad eum.
Since, then, such grace of the church and such rewards of devotion invite us, let us anticipate the rising sun, let us run to meet its rising, before he says: “Behold, I am here.” The Sun of righteousness wishes to be anticipated and waits to be anticipated. Hear how he waits and longs to be anticipated: he says to the angel of the church of Pergamum, “Repent; otherwise I come to you”; he says to the angel of Laodicea, “Be zealous therefore and repent. Behold, I stand at the door and knock; if anyone hears my voice and opens the door, I will come in to him.”
Isa 58:9 (quotation, high confidence) · Rev 2:16 (quotation, high confidence) · Rev 3:19 (quotation, high confidence) · Rev 3:20 (quotation, high confidence) · Mal 4:2 (3:20 LXX) (echo, medium confidence)
Notes and citation
Summary: Christ, the Sun of righteousness, waits to be met in repentance and prayer.
- Wis 16:28; Isa 58:9; Rev 2:16; Rev 3:19–20.
Notes on the original text
- Digital text corrected (letter-spaced word in the digital text; word split in the digital text): dicit a ngelo → dicit angelo; intrabo ad e u m. → intrabo ad eum..
Extrabiblical texts: Wis 16:28 (Wisdom of Solomon [in RC, EO, ETH canons]; allusion)
Topics: Prayer, Repentance
Cite (SBL): Ambrose, Exp. Ps. 118 19.30.1 (CSEL 62:437; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-30-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-30-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
19.30.2CSEL 62:437
poterit intrare; denique nec resurgentem eum cum corpore ulla clausarum ualuarum repagula retinere potuerunt, subito se apostolicis penetralibus inprouisus infudit. sed studia deuotionis tuae desiderat experiri, apostolos iam probatos habebat. aut forte in persecutione praeuenit; ubi tranquillitas est. praeueniri cupit. praeueni certe hunc quem uides solem, surge qui dormis et exsurge a mortuis, ut inlucescat tibi Christus. si hunc solem praeueneris, antequam iste surgat. accipies Christum inluminantem. ipse prius in tui cordis inlucescet arcano.
He could enter; in fact, when he rose with his body, no bolts of closed doors could keep him back; he suddenly poured himself unexpectedly into the apostles’ inner room. But he wishes to test the zeal of your devotion; he had the apostles already proved. Or perhaps in persecution he anticipates; where there is tranquility, he wishes to be anticipated. At least anticipate this sun you see: “Rise, you who sleep, and arise from the dead, and Christ will shine on you.” If you anticipate this sun before it rises, you will receive Christ enlightening; he will first shine in the secret of your heart.
John 20:19 (allusion, high confidence) · Eph 5:14 (quotation, high confidence)
Notes and citation
Summary: Rise before the sun to pray, and Christ will shine in your heart.
- John 20:19; Eph 5:14.
Notes on the original text
- Digital text corrected (OCR slip; stray mark in the digital text): resurgentem eum ciun corpore → resurgentem eum cum corpore; inlucescat tibi ( Christus → inlucescat tibi Christus.
Topics: Prayer
Cite (SBL): Ambrose, Exp. Ps. 118 19.30.2 (CSEL 62:437; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-30-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-30-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
19.30.3CSEL 62:437–438
ipse tibi dicenti: de nocte uigilat ad te spiritus meus matutinum lumen temporibus faciet splendere nocturnis, si mediteris uerba dei. dum enim meditaris, lux est et uidens lucem non temporis, sed gratiae dices: quia lux praecepta tua. cum autem te meditantem uerba diuina dies inuenerit et tam gratum opus orandi atque psallendi delectauerit tuam mentem, iterum dices ad dominum Iesum: exitus matutinos et uespere delectabis.
To you who say, “By night my spirit keeps watch for you,” he will make the morning light shine in the nighttime, if you meditate on God’s words. For while you meditate, it is light, and seeing the light not of time but of grace you will say: “For your precepts are light.” And when day finds you meditating on the divine words, and so welcome a work of praying and singing psalms has delighted your mind, you will say again to the Lord Jesus: “You will delight the goings out of morning and evening.”
Isa 26:9 (quotation, high confidence) · Ps 65:8 (64:9 LXX) (quotation, high confidence)
Notes and citation
Summary: Meditating on God’s words by night brings the light of grace and joy in prayer.
- Isa 26:9 (LXX form); Ps 65:8 (LXX 64:9).
Notes on the original text
- Digital text corrected (words joined in the digital text): praeceptatua → praecepta tua.
Topics: Prayer
Cite (SBL): Ambrose, Exp. Ps. 118 19.30.3 (CSEL 62:437–438; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-30-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-30-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 19, chapter 31
19.31.1CSEL 62:438
An uero Moyse magistro usus populus Iudaeorum cotidie in senioribus suis, qui ad hoc munus electi sunt, noctibus ac diebus sine ulla cessatione recenset scripturas diuinas et, si quid aliud seniorem interrogaueris, nescit nisi scripturae diuinae seriem resultare. uacat illic sermo de saeculo, sola illic scriptura contexitur, singulorum sibi per uices ora succedunt, ne quando sacer ille sonus mandatorum caelestium ferietur: et tu, christiane, dormis, cui magister est Christus, et non uereris, ne de te dicatur: populus iste nec labiis me honorat. Iudaeus uel labiis, tu uero nec labiis? si illius qui uel labiis honorat cor longe est a deo, quomodo potest cor tuum prope esse, qui etiam labiis non honoras? quamdiu somnus, quamdiu te saecularia tenent. quamdiu sollicitudines istius uitae, quamdiu terrena!
Indeed, the Jewish people, having Moses as teacher, every day in its elders, who are chosen for this office, night and day without any ceasing recites the divine Scriptures, and if you ask an elder anything else, he knows only how to repeat the sequence of divine Scripture. There, talk of the world is absent; Scripture alone is woven together; their mouths succeed one another in turn, so that the sacred sound of the heavenly commandments may never be idle. And you, Christian, sleep, whose teacher is Christ, and you do not fear lest it be said of you: “This people does not even honor me with its lips”? The Jew at least with his lips, you not even with your lips? If the heart of one who at least honors with the lips is far from God, how can your heart be near, you who do not honor even with your lips? How long will sleep, how long will worldly things hold you, how long the anxieties of this life, how long earthly things!
Isa 29:13 (allusion, high confidence) · Matt 15:8 (allusion, medium confidence)
Notes and citation
Summary: The Jews recite Scripture night and day; Christians, taught by Christ, are shamed by their sloth.
- Isa 29:13 (adapted).
Topics: Scripture and canon, Prayer, Jews and Judaism
Cite (SBL): Ambrose, Exp. Ps. 118 19.31.1 (CSEL 62:438; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-31-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-31-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 19, chapter 32
19.32.1CSEL 62:438
Diuide saltem deo et saeculo tempora tua; uel. quando non potes agere in publico, quae sunt istius mundi, et tenebrae prohibent noctis, deo uacato, indulge orationibus et, ne obdormiscas, psallito. somnum tuum bona fraude fraudato. mane festina ad ecclesiam, defer primitias pii uoti; et postea, si uocat saecularis necessitas, non excluderis dicere: praeuenerunt oculi mei mane meditari uerba tua; securus procedes ad tuos actus.
At least divide your times between God and the world; or, when you cannot do in public the things of this world and the darkness of night prevents you, be free for God, give yourself to prayers and, so as not to fall asleep, sing psalms. Cheat your sleep with a good fraud. In the morning hasten to church, bring the firstfruits of devout prayer; and afterwards, if worldly necessity calls, you will not be shut out from saying, “My eyes have anticipated the morning, to meditate on your words”; you will go forth secure to your business.
Ps 119:148 (118:148 LXX) (quotation, high confidence)
Notes and citation
Summary: Give the night to prayer and the morning first to church, then go to work.
- Ps 119:148 (LXX 118:148).
Notes on the original text
- Digital text corrected (word split in the digital text): medi- tari → meditari.
Topics: Prayer
Cite (SBL): Ambrose, Exp. Ps. 118 19.32.1 (CSEL 62:438; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-32-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-32-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
19.32.2CSEL 62:438–439
quam iucundum inchoare ab hymnis et canticis, a beatitudinibus quas in euangelio legis, quam prosperum, ut te Christi sermo benedicat et, dum recantas domini benedictiones, studium alicuius uirtutis adsumas, ut etiam in te benedictionis diuinae meritum recognoscas!
How pleasant to begin with hymns and canticles, with the beatitudes you read in the Gospel; how prosperous, that the word of Christ should bless you and, while you sing over the Lord’s blessings, you should take up zeal for some virtue, so that you may recognize in yourself too the merit of the divine blessing!
Matt 5:3 (allusion, high confidence)
Notes and citation
Summary: Begin the day with hymns and the Beatitudes.
- Matt 5:3–11.
Topics: Prayer, Hymns and singing
Cite (SBL): Ambrose, Exp. Ps. 118 19.32.2 (CSEL 62:438–439; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-32-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-32-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 19, chapter 33
19.33.1CSEL 62:439
Sequitur uersus quintus: uocem meam exaudi secundum misericordiam tuam, domine, secundum iudicium tuum uiuifica me. semper homo, etiamsi sanctus et iustus sit, debet orare, ut exaudiat eum dominus secundum misericordiam suam, non secundum merita uirtutis alicuius, quia rara uirtus, multa peccata, et secundum iudicium suum, ut infirmis opem ferat. et maxime hoc debemus orare, cum aliquibus urgemur aduersis. unde non otiose a sancto Dauid praemissa est diuinae misericordiae postulatio.
The fifth verse follows: “Hear my voice according to your mercy, O Lord; according to your judgment give me life.” Man, even if he is holy and righteous, must always pray that the Lord hear him according to his mercy, not according to the merits of any virtue, because virtue is rare, sins many; and according to his judgment, that he may bring help to the weak. And we ought especially to pray this when we are pressed by some adversities. Hence not idly did holy David put first the request for divine mercy.
Ps 119:149 (118:149 LXX) (quotation, high confidence)
Notes and citation
Summary: Even the righteous must pray to be heard by God’s mercy, not their merits.
- Ps 119:149 (LXX 118:149).
Notes on the original text
- Digital text corrected (letter-spaced lemma garbled in the digital text): uoce m meam exaudisecundum misericordiam tua m, domine, secu ndum i u diciu m tuum uiui fica m e → uocem meam exaudi secundum misericordiam tuam, domine, secundum iudicium tuum uiuifica me.
Topics: Prayer, Good works and merit
Cite (SBL): Ambrose, Exp. Ps. 118 19.33.1 (CSEL 62:439; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-33-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-33-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 19, chapter 34
19.34.1CSEL 62:439–440
Sequitur enim: adpropinquauerunt persequentes me inique, a lege autem tua elongauerunt. Graecus sic posuit: adpropinquauerunt persequentes me iniquitate, hoc est qui cum iniquitate me persequebantur. quanto magis mihi adpropinquauerunt, tanto amplius se a lege tua separauerunt, quoniam qui fratrem suum persequitur a lege secernitur; lex enim dicit: diliges dominum deum tuum, diliges proximum tuum. non ergo oderim fratrem, ne dicatur mihi: si fratrem tuum non diligis quem uides, quomodo potes deum diligere quem non uides? nescis fratrem tuum mercem esse sanguinis Christi? mercem ergo non diligis Christi, si fratrem non diligis.
For there follows: “Those who persecute me wickedly have drawn near, but they have gone far from your law.” The Greek put it thus: “Those who persecute me with iniquity have drawn near,” that is, who persecuted me with iniquity. The nearer they drew to me, the more they separated themselves from your law, since whoever persecutes his brother is separated from the law; for the law says: “You shall love the Lord your God, you shall love your neighbor.” So let me not hate my brother, lest it be said to me: “If you do not love your brother whom you see, how can you love God whom you do not see?” Do you not know that your brother is the purchase of Christ’s blood? So you do not love Christ’s purchase if you do not love your brother.
Ps 119:150 (118:150 LXX) (quotation, high confidence) · Matt 22:37 (allusion, high confidence) · Matt 22:39 (allusion, high confidence) · 1 John 4:20 (quotation, high confidence) · 1 Cor 6:20 (echo, medium confidence)
Notes and citation
Summary: Persecutors draw near but move away from God’s law of love; the brother is bought by Christ’s blood.
- Ps 119:150 (LXX 118:150); Matt 22:37–39; 1 John 4:20; 1 Cor 6:20.
Notes on the original text
- Digital text corrected (stray mark in the digital text; word split in the digital text): persequentes me i nique → persequentes me inique; sanguinis (Christi? → sanguinis Christi?.
Topics: Ethics, Love of God and neighbour
Cite (SBL): Ambrose, Exp. Ps. 118 19.34.1 (CSEL 62:439–440; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-34-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-34-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 19, chapter 35
19.35.1CSEL 62:440
Ergo persecutor mihi adpropinquat, ut noceat, sed is se a lege disterminat — quae enim portio iustitiae cum iniquitate? — qui autem a lege dei se separat, separat se et ab aeterna uita; lex enim uita est. denique ostendens propheta legem dei ait:
So the persecutor draws near me to harm me, but he cuts himself off from the law (for what share has righteousness with iniquity?); and whoever separates himself from the law of God separates himself also from eternal life; for the law is life. In fact the prophet, pointing to the law of God, says:
2 Cor 6:14 (quotation, high confidence)
Notes and citation
Summary: The persecutor cuts himself off from the law and so from eternal life.
- 2 Cor 6:14.
Cite (SBL): Ambrose, Exp. Ps. 118 19.35.1 (CSEL 62:440; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-35-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-35-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
19.35.2CSEL 62:440
ecce ista est uita, quoniam qui facit quae legis sunt uiuet in eis, quod legi utique conuenit spiritali. et fortasse qui mihi adpropinquat, ut noceat mihi, dum separatur a lege, separatur a Christo, quia Christus est uita. ego autem si adhaeream Christo, nec mihi adpropinquat, quia, etiamsi corporis mei habeat potestatem, animae tamen meae nocere non poterit. denique persecutores martyrum quam longe ab eorum meritis separati sunt!
“Behold, this is life,” because he who does the things of the law will live in them, which surely fits the spiritual law. And perhaps he who draws near me to harm me, while he is separated from the law, is separated from Christ, because Christ is life. But if I cling to Christ, he does not even draw near me, because even if he has power over my body, he cannot harm my soul. In fact how far the persecutors of the martyrs are separated from their merits!
Lev 18:5 (allusion, high confidence) · Gal 3:12 (allusion, medium confidence) · John 14:6 (allusion, high confidence) · Matt 10:28 (allusion, high confidence)
Notes and citation
Summary: The persecutor is separated from Christ, who is life; he can harm the body but not the soul.
- The first words are unidentified; Lev 18:5 (Gal 3:12); John 14:6; Matt 10:28.
Topics: Martyrdom, Persecution
Cite (SBL): Ambrose, Exp. Ps. 118 19.35.2 (CSEL 62:440; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-35-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-35-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 19, chapter 36
19.36.1CSEL 62:440
Sed forte dicas: quomodo sancti adhaerent deo? et ideo sequitur: prope es, domine, et omnia praecepta tua ueritas. prope est dominus omnibus, qui ubique adest, nec fugere eum possumus, si offendimus, nec fallere, si delinquimus, nec amittimus, si colamus.
But perhaps you say: How do the saints cling to God? And so there follows: “You are near, O Lord, and all your precepts are truth.” The Lord is near to all, who is present everywhere; nor can we flee him if we offend, nor deceive him if we sin, nor lose him if we worship.
Ps 119:151 (118:151 LXX) (quotation, high confidence)
Notes and citation
Summary: God is near to all and present everywhere.
- Ps 119:151 (LXX 118:151).
Notes on the original text
- Digital text corrected (letter-spaced lemma garbled in the digital text): prope e es, domine, et o min a praecepta → prope es, domine, et omnia praecepta.
Cite (SBL): Ambrose, Exp. Ps. 118 19.36.1 (CSEL 62:440; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-36-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-36-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
19.36.2CSEL 62:440
spectat omnia deus, omnia uidet, adsistit singulis dicens: deus adpropinquans ego sum. et quomodo potest deesse alicubi deus, cum de spiritu dei legeris: spiritus domini repleuit orbem terrarum?, quia ubi domini spiritus ibi dominus deus. caelum et terram ego conpleo. dicit dominus. ubi igitur deficit qui implet omnia aut quomodo de plenitudine eius omnes accepimus, nisi omnibus adpropinquet?
God watches all things, sees all things, stands by each, saying: “I am a God who draws near.” And how can God be absent anywhere, when you read of the Spirit of God, “The Spirit of the Lord has filled the world,” because where the Spirit of the Lord is, there is the Lord God? “I fill heaven and earth, says the Lord.” Where, then, is he lacking who fills all things, or how have we all received of his fullness unless he draws near to all?
Jer 23:23 (quotation, high confidence) · Jer 23:24 (quotation, high confidence) · 2 Cor 3:17 (allusion, medium confidence) · John 1:16 (allusion, high confidence)
Notes and citation
Summary: God, whose Spirit fills the world, is everywhere present.
- Jer 23:23–24 (LXX form); Wis 1:7; 2 Cor 3:17; John 1:16.
Notes on the original text
- Digital text corrected (stray hyphen in the digital text; word split in the digital text): deus ad propinquans → deus adpropinquans; caelum e t terram → caelum et terram; dicit-dominus → dicit dominus.
Extrabiblical texts: Wis 1:7 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Topics: Trinity, The Holy Spirit
Cite (SBL): Ambrose, Exp. Ps. 118 19.36.2 (CSEL 62:440; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-36-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-36-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 19, chapter 37
19.37.1CSEL 62:440–441
Denique Dauid, sciens illum ubique esse et implere caelum et terras et maria, ait: quo ibo a spiritu tuo aut quo fugiam a facie tua? si ascendero in caelum tu ibi es, si descendero in infernum ades; si sumpsero pennas meas ante lucem et habitem in nouissimo maris. etenim ibi manus tua deducet me et tenebit me dextera tua. quam cito significauit ubique deum esse et ubicumque est dei spiritus ibi deum esse et ubi est deus ibi spiritum eius esse praesentem.
In fact David, knowing that he is everywhere and fills heaven and earth and seas, says: “Where shall I go from your Spirit, or where shall I flee from your face? If I ascend into heaven, you are there; if I descend into hell, you are present; if I take my wings before the light and dwell in the uttermost parts of the sea, even there your hand will lead me and your right hand will hold me.” How quickly he signified that God is everywhere, and that wherever the Spirit of God is, there God is, and where God is, there his Spirit is present.
Ps 139:7 (138:7 LXX) (quotation, high confidence) · Ps 139:8 (138:8 LXX) (quotation, high confidence) · Ps 139:9 (138:9 LXX) (quotation, high confidence) · Ps 139:10 (138:10 LXX) (quotation, high confidence)
Notes and citation
Summary: Ps 139 shows that God and his Spirit are present everywhere.
- Ps 139:7–10 (LXX 138:7–10).
Notes on the original text
- Digital text corrected (letter-spaced and joined words in the digital text; letter-spaced word in the digital text; stray letter in the digital text): quo i bo a spiritu tuo aut quo fugiam a facietua?si ascendero in caelum tuibi es → quo ibo a spiritu tuo aut quo fugiam a facie tua? si ascendero in caelum tu ibi es; si s u mps ero → si sumpsero; in nouissimo o maris → in nouissimo maris.
Topics: Trinity, The Holy Spirit
Cite (SBL): Ambrose, Exp. Ps. 118 19.37.1 (CSEL 62:440–441; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-37-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-37-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
19.37.2CSEL 62:441
quo loco indiuiduae copula trinitatis expressa est, siquidem haec per os prophetae locutus est dei filius, in persona hominis locutus qui per incarnationem descendit in terras, per resurrectionem ascendit in caelum, per corporis mortem penetrauit infernum, ut solueret alligatos. aut si ad prophetam referas, aduertis expressum quod ubique manus et dextera dei Christus adsistat. ubi pater deus et sanctus dei spiritus.
In this place the indivisible union of the Trinity is expressed, since the Son of God spoke these things through the prophet’s mouth, speaking in the person of the man who through the incarnation came down to earth, through the resurrection ascended into heaven, through the death of the body penetrated hell, to loose the bound. Or if you refer it to the prophet, you notice it expressed that Christ, the hand and right hand of God, is present everywhere where God the Father and the holy Spirit of God are.
Eph 4:9 (allusion, medium confidence) · 1 Pet 3:19 (allusion, medium confidence)
Notes and citation
Summary: Ps 139 expresses the Trinity: Christ descended and ascended, and is present wherever Father and Spirit are.
- Eph 4:9–10; 1 Pet 3:19.
Topics: Trinity, Christology
Cite (SBL): Ambrose, Exp. Ps. 118 19.37.2 (CSEL 62:441; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-37-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-37-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 19, chapter 38
19.38.1CSEL 62:441
An cum de sole dubitare nequeamus, quod procedens toto orbe radios diffundat suos et omnibus lumen infundat. quem etiam illi qui uidere non possunt sentiunt tamen aeris ipsius fotu esse praesentem — ubi enim deest calor illius? quo radii eius non perueniunt, cum discussis noctis aut nubium tenebris inluminat terras? in caelo fulget, in mari rutilat, feruet in terris —, de sole ergo non dubitas quod ubique resplendeat, de deo dubitas quod ubique fulgeat splendor gloriae eius et imago substantiae?
Or, since we cannot doubt of the sun that, coming forth, it spreads its rays over the whole world and pours light on all, and those who cannot see it still feel it present by the warmth of the air itself (for where is its heat lacking? Where do its rays not reach, when, the darkness of night or clouds dispelled, it lights the lands? It shines in heaven, glows red in the sea, burns on the earth), you do not doubt of the sun that it shines everywhere, and do you doubt of God that the brightness of his glory and the image of his substance shines everywhere?
Heb 1:3 (quotation, high confidence)
Notes and citation
Summary: If the sun shines everywhere, how much more Christ, the brightness of God’s glory.
- Heb 1:3.
Notes on the original text
- Digital text corrected (words joined in the digital text): dedeodubitas → de deo dubitas.
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 19.38.1 (CSEL 62:441; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-38-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-38-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
19.38.2CSEL 62:441–442
quid non penetret uerbum dei, splendor aeternus, qui etiam occulta mentis inluminat quae non potest sol iste penetrare? uerbum enim dei gladius spiritalis est, usque ad diuisiones animae atque artuum medullarumque perueniens. de quo dicit iustus ad Mariam: et tuam ipsius animam pertransibit gladius, ut reuelentur multorum cordium cogitationes.
What does the Word of God, the eternal brightness, not penetrate, who lights even the hidden things of the mind which this sun cannot penetrate? For the Word of God is a spiritual sword, reaching even to the divisions of soul and joints and marrow. Of him the righteous man says to Mary: “And a sword will pierce through your own soul, so that the thoughts of many hearts may be revealed.”
Heb 4:12 (allusion, high confidence) · Eph 6:17 (allusion, high confidence) · Luke 2:35 (quotation, high confidence)
Notes and citation
Summary: The Word penetrates the hidden mind like a sword, as Simeon told Mary.
- Heb 4:12; Eph 6:17; Luke 2:35.
Notes on the original text
- Digital text corrected (OCR slip): ueroum dei → uerbum dei.
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 19.38.2 (CSEL 62:441–442; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-38-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-38-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 19, chapter 39
19.39.1CSEL 62:442
Penetrat ergo animam et quasi candor aeternae lucis inlustrat. sed quamuis diffusae per omnes et in omnes et supra omnes potestatis sit. quia omnibus ortus ex uirgine est, et bonis et malis, sicut et solem suum oriri iubet super bonos et malos, illum tamen fouet qui adpropinquat sibi. sicut enim a se fulgorem solis excludit, qui fenestras domus suae clauserit locumque tenebrosum in quo deuersetur elegerit, ita qui se auerterit a sole iustitiae non potest
So he penetrates the soul and illumines it as the brightness of eternal light. But although his power is spread through all and in all and above all, because he was born of a virgin for all, both good and evil, as he also makes his sun rise on the good and the evil, yet he warms him who draws near to him. For as one shuts out the sun’s brightness from himself who closes the windows of his house and chooses a dark place to stay in, so one who turns himself away from the Sun of righteousness cannot
Matt 5:45 (allusion, high confidence) · Mal 4:2 (3:20 LXX) (allusion, medium confidence)
Notes and citation
Summary: Christ, eternal light, shines on all, but warms only those who draw near.
- Wis 7:26; Matt 5:45; Mal 4:2.
Extrabiblical texts: Wis 7:26 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 19.39.1 (CSEL 62:442; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-39-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-39-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
19.39.2CSEL 62:442
splendorem eius aspicere, in tenebris ambulat et in omnium luce ipse sibi causa est caecitatis. aperi igitur fenestras tuas, ut tota domus tua ueri fulgore solis inluceat, aperi oculos tuos, ut uideas orientem tibi solem iustitiae, sed caue ne eos ulla stipulae festuca perturbet. si quid sordis in oculo mentis fuerit tuae, non poteris intueri, si quid aegritudinis, plus grauabit; confusam oculorum aciem lux ferit maioremque dolorem excitat. sit ergo simplex oculus tuus, ne incipiat totum corpus tuum esse tenebrosum et uacillet in lumine, sicut sunt caecorum uestigia.
see his splendor; he walks in darkness and in the light of all is himself the cause of his blindness. So open your windows, so that your whole house may shine with the brightness of the true sun; open your eyes, so that you may see the Sun of righteousness rising for you, but beware lest any mote of straw trouble them. If there is any dirt in the eye of your mind, you will not be able to gaze; if any sickness, it will weigh more; light strikes the confused sharpness of the eyes and stirs greater pain. So let your eye be single, lest your whole body begin to be dark and totter in the light, as are the steps of the blind.
Mal 4:2 (3:20 LXX) (allusion, high confidence) · Matt 7:3 (echo, medium confidence) · Matt 6:22 (allusion, high confidence) · Matt 6:23 (allusion, high confidence)
Notes and citation
Summary: Open the soul’s windows and keep its eye clean to see the Sun of righteousness.
- Mal 4:2; Matt 7:3; Matt 6:22–23.
Cite (SBL): Ambrose, Exp. Ps. 118 19.39.2 (CSEL 62:442; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-39-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-39-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 19, chapter 40
19.40.1CSEL 62:442
Numquid, si quis ostia domus suae claudat, solis est culpa, quod non inluminat domum eius? ergo si quis peccatorum suorum repagulis obserandam mentem propriam iudicauerit et uerbi a se splendorem stultus auertat ac sibi inferat insipientiae caecitatem,
If someone shuts the doors of his house, is it the sun’s fault that it does not light his house? So if anyone judges that his own mind should be barred by the bolts of his sins, and foolishly turns the splendor of the Word away from himself and brings on himself the blindness of folly,
Notes and citation
Summary: As the sun is not to blame for a shut house, so Christ is not to blame for those who shut him out.
Cite (SBL): Ambrose, Exp. Ps. 118 19.40.1 (CSEL 62:442; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-40-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-40-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
19.40.2CSEL 62:442–443
causari poterit, quod sol iustitiae noluerit intrare, aut infirmitatem luminis caelestis arguere? pulsat ianuam tuam dei uerbum. si quis mihi aperuerit, inquit, intrabo. si quis ergo non aperuerit, numquid non ingredientis et non magis non aperientis est culpa? nihil quidem deo est obseratum, nihil clausum aeterno lumini, sed portas malitiae dedignatur aperire, conclauia non uult penetrare nequitiae.
will he be able to complain that the Sun of righteousness would not enter, or to accuse the heavenly light of weakness? The Word of God knocks at your door: “If anyone opens to me,” he says, “I will come in.” So if anyone does not open, is the fault not that of the one who does not open rather than of the one who would enter? Nothing indeed is barred to God, nothing closed to the eternal light; but he disdains to open the gates of malice, he does not wish to penetrate the chambers of wickedness.
Rev 3:20 (quotation, high confidence) · Mal 4:2 (3:20 LXX) (allusion, medium confidence)
Notes and citation
Summary: If Christ does not enter, the fault is ours for not opening.
- Rev 3:20; Mal 4:2.
Notes on the original text
- Digital text corrected (OCR slip; word split in the digital text): infirmitateni → infirmitatem; s i quis mihi → si quis mihi.
Cite (SBL): Ambrose, Exp. Ps. 118 19.40.2 (CSEL 62:442–443; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-40-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-40-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 19, chapter 41
19.41.1CSEL 62:443
An uero. cum animae nostrae uigor putrem corporis refugiat portionem, quod eius gratiam corrupti artus sentire non possint, deus corruptae animae membra quaedam dignatur habitare? animae tamen uigor per corpus omne diffunditur, siue manus siue pes siue digitus particeps sensus est: dei potest alicubi deesse sapientia, alicubi eius deesse maiestas?
Or, since the vigor of our soul shuns a rotten part of the body, because corrupted limbs cannot feel its grace, would God deign to dwell in certain members of a corrupted soul? Yet the vigor of the soul is spread through the whole body, whether hand or foot or finger shares in sensation: can the wisdom of God be lacking anywhere, his majesty be lacking anywhere?
Notes and citation
Summary: God is everywhere, yet does not dwell in a soul corrupted by sin.
Notes on the original text
- Digital text corrected (stray letters in the digital text): animae tamen en uigor → animae tamen uigor.
Cite (SBL): Ambrose, Exp. Ps. 118 19.41.1 (CSEL 62:443; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-41-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-41-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
19.41.2CSEL 62:443
sane fugientes non retinet, non cogit insed neque fastidit adpropinquantes et illius quidem uirtus, illius uerbum deus omnibus prope est; in ipso enim constant omnia et ipse est caput corporis ecclesiae in quo omnis inhabitat plenitudo. sed plerosque ab eo peccata secernunt, de quibus dictum est: ecce qui elongant se a te peribunt.
Surely he does not hold back those who flee, he does not compel; but neither does he disdain those who draw near; and his power, his Word, God, is near to all; for in him all things hold together, and he is the head of the body, the church, in whom all fullness dwells. But sins separate many from him, of whom it is said: “Behold, those who go far from you will perish.”
Col 1:17 (allusion, high confidence) · Col 1:18 (allusion, high confidence) · Col 1:19 (allusion, high confidence) · Ps 73:27 (72:27 LXX) (quotation, high confidence)
Notes and citation
Summary: Christ is near to all, but sin separates many from him.
- Col 1:17–19; Ps 73:27 (LXX 72:27). “insed” in the digital text is faulty; translated by sense.
Cite (SBL): Ambrose, Exp. Ps. 118 19.41.2 (CSEL 62:443; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-41-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-41-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
19.41.3CSEL 62:443
unde sanctus ait: mihi autem adhaerere deo bonum est, et apostolus ait non longe esse deum ab unoquoque nostrum: in ipso. inquit, uiuimus et sumus et mouemur. uitalem etenim omnibus gratiam subministrans omnibus praesto est bonitatis suae munere, sed propior est illis qui contrito sunt corde.
Hence the saint says, “But it is good for me to cling to God,” and the apostle says that God is not far from each of us: “In him,” he says, “we live and are and move.” For supplying life-giving grace to all, he is present to all by the gift of his goodness, but he is nearer to those who are contrite of heart.
Ps 73:28 (72:28 LXX) (quotation, high confidence) · Acts 17:27 (allusion, high confidence) · Acts 17:28 (quotation, high confidence) · Ps 34:18 (33:19 LXX) (allusion, high confidence)
Notes and citation
Summary: God is near to all, but nearest to the contrite.
- Ps 73:28 (LXX 72:28); Acts 17:27–28; Ps 34:18 (LXX 33:19).
Notes on the original text
- Digital text corrected (stray letters in the digital text; words joined in the digital text): bonumest → bonum est; mouemur u r. → mouemur..
Cite (SBL): Ambrose, Exp. Ps. 118 19.41.3 (CSEL 62:443; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-41-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-41-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 19, chapter 42
19.42.1CSEL 62:443–444
Quod uetus quoque per aenigmata historia docet. Moyses In montis Sina supercilio erat et erat solus. populus in ualle in imo montis, presbyteri in parte montis supra merita plebis. sed plurimo interuallo a Moysi meritis separati. non omnes in uertice neque in imo omnes, sed populus; Moyses solus in uertice Sina montis. qui Latina interpretatione dicitur temptatio. et tu, si supra temptationes ascenderis et contrito corde detuleris precem. deo proximus eris, si mundo corde fueris et tu deum uidebis; beati enim mundo corde, quia ipsi deum uidebunt.
The old history also teaches this in riddles. Moses was on the brow of Mount Sinai, and he was alone. The people were in the valley at the foot of the mountain, the elders on part of the mountain above the merits of the people, but separated by a very great distance from Moses’ merits. Not all on the summit, nor all at the bottom, but the people; Moses alone on the summit of Mount Sinai, which in Latin interpretation is called “temptation.” And you, if you ascend above temptations and offer prayer with a contrite heart, will be nearest to God; if you are pure of heart, you too will see God; for “blessed are the pure in heart, for they shall see God.”
Exod 19:20 (allusion, high confidence) · Exod 24:2 (allusion, high confidence) · Ps 51:17 (50:19 LXX) (echo, medium confidence) · Matt 5:8 (quotation, high confidence)
Notes and citation
Summary: As Moses alone climbed Sinai, the soul that rises above temptation in contrition draws near to God.
- Exod 19:20; Exod 24:1–2, 9–14; Ps 51:17 (LXX 50:19); Matt 5:8. Sinai is glossed as “temptation.”
Notes on the original text
- Digital text corrected (letter-spaced word in the digital text): beati enim m u ndo corde → beati enim mundo corde.
Topics: Prayer, Temptation
Cite (SBL): Ambrose, Exp. Ps. 118 19.42.1 (CSEL 62:443–444; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-42-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-42-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 19, chapter 43
19.43.1CSEL 62:444
Qui ergo deo proximus est, dicit: prope es, domine, et omnia praecepta tua ueritas. Iudaeus hoc non potest dicere, qui non recipit dominum Iesum; separauit enim se nec in ueritate, sed in umbra credit. quomodo dicit: praecepta tua ueritas, cum gratia et ueritas per Iesum Christum facta sit, cum eum non agnoscat, qui ueritate et plenitudine circumcisionis suae totum mundum redemit?
So he who is nearest to God says: “You are near, O Lord, and all your precepts are truth.” The Jew cannot say this, who does not receive the Lord Jesus; for he has separated himself and believes not in the truth but in the shadow. How does he say “your precepts are truth,” since grace and truth came through Jesus Christ, when he does not recognize him who by the truth and fullness of his circumcision redeemed the whole world?
Ps 119:151 (118:151 LXX) (quotation, high confidence) · John 1:17 (quotation, high confidence) · Col 2:11 (allusion, medium confidence)
Notes and citation
Summary: Only one near to God can say his precepts are truth; truth came through Christ.
- Ps 119:151 (LXX 118:151); John 1:17; Col 2:11. Translated as written.
Notes on the original text
- Digital text corrected (words joined in the digital text): propees, domine → prope es, domine.
Cite (SBL): Ambrose, Exp. Ps. 118 19.43.1 (CSEL 62:444; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-43-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-43-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 19, chapter 44
19.44.1CSEL 62:444
Octauus uersus est: initio cognoui de testimoniis tuis, quia in aeternum fundasti ea. de testimoniis, inquit, tuis ab initio cognitionem et fidem adsumpsi quod in aeternum fundata sunt; testimonium enim fidele est et praestat paruulis sapientiam. si cognouisset Adam et Eua, quod quasi paruulis data essent cautiora praecepta, ne usurparent sibi scientiam boni et mali, quam recto discrimine definire non possent, paradisi incolatum in perpetuum uindicare potuissent. si considerent
The eighth verse is: “From the beginning I have known of your testimonies, that you have founded them for ever.” Of your testimonies, he says, from the beginning I took knowledge and faith that they are founded for ever; for the testimony is faithful and gives wisdom to little ones. If Adam and Eve had known that more cautious precepts had been given them as to little ones, so that they should not usurp for themselves the knowledge of good and evil, which they could not define with right discernment, they could have claimed the dwelling of paradise for ever. If men
Ps 119:152 (118:152 LXX) (quotation, high confidence) · Ps 19:7 (18:8 LXX) (quotation, high confidence) · Gen 2:17 (allusion, high confidence)
Notes and citation
Summary: God’s testimonies are founded for ever; had Adam and Eve heeded them, they would have kept paradise.
- Ps 119:152 (LXX 118:152); Ps 19:7 (LXX 18:8); Gen 2:17.
Notes on the original text
- Digital text corrected (letter-spaced lemma garbled in the digital text): de testimon iis t ti i s, quia in aeternum fundasti a. → de testimoniis tuis, quia in aeternum fundasti ea..
Topics: The fall
Cite (SBL): Ambrose, Exp. Ps. 118 19.44.1 (CSEL 62:444; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-44-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-44-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
19.44.2CSEL 62:444–445
homines, quia sanguis hominis ad deum clamat, manus proprias a nece hominis abstinebunt. si custodiant praecepta quae dedit dominus coram caelo et terra testibus dicens: audi, caelum, et auribus percipe, terra, scientes quia, quicquid flagitii commiserint. aduersus legem domini fecisse angelorum et potestatum, sanctorum quoque hominum testimoniis arguantur, supra haec testimonia fundamentum sibi constituent. quia aeterna sunt atque perpetua. et nos ergo opus nostrum aedificemus supra fundamentum testimoniorum caelestium, ut non ardeat sicut lignum aut stipula, sed sicut aurum probetur, ut aeterno maneat nixum fundamine.
considered that the blood of a man cries to God, they would keep their hands from killing a man. If they keep the precepts which the Lord gave with heaven and earth as witnesses, saying, “Hear, O heaven, and give ear, O earth,” knowing that whatever crime they commit against the Lord’s law they will be convicted by the testimonies of angels and powers and also of holy men, they will set their foundation on these testimonies, because they are eternal and perpetual. So let us too build our work on the foundation of the heavenly testimonies, so that it may not burn like wood or stubble but be proved like gold, so as to remain resting on an eternal foundation.
Gen 4:10 (allusion, high confidence) · Isa 1:2 (quotation, high confidence) · 1 Cor 3:12 (allusion, high confidence) · 1 Cor 3:14 (allusion, high confidence)
Notes and citation
Summary: Build on God’s eternal testimonies so that our work survives the fire like gold.
- Gen 4:10; Isa 1:2; 1 Cor 3:12–14.
Cite (SBL): Ambrose, Exp. Ps. 118 19.44.2 (CSEL 62:444–445; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-44-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/19-44-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 1
20.1.1CSEL 62:445
Incipit littera Res, quae Latina interpretatione caput dicitur uel primatus. caput est, ut formam generis humani consideremus, quod fouet membra omnia et dirigit atque implet sensibus; sensus enim sapientis in capite eius. inde ductus uenarum meatusque spiritus, sanguinis uires in totius partes corporis diriuantur; lustrat omnia, ornat omnia. sublato capite corpus sine nomine est, non agnoscitur nec ulla superest usura uiuendi.
The letter Resh begins, which in Latin interpretation is called “head” or “primacy.” The head, if we consider the form of the human race, is what warms and directs all the members and fills them with the senses; for “the sense of the wise man is in his head.” From it the channels of the veins and the passages of breath and the forces of the blood are drawn off into all parts of the body; it surveys all, adorns all. With the head removed the body is without name, is not recognized, and no use of living remains.
Eccl 2:14 (quotation, high confidence)
Notes and citation
Summary: Resh means “head” or “primacy”; the head directs and gives life to the body.
- Eccl 2:14.
Cite (SBL): Ambrose, Exp. Ps. 118 20.1.1 (CSEL 62:445; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-1-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.1.2CSEL 62:445
propterea, qui in aliquo damnantur crimine, eo quod ornamentum est totius corporis abdicantur et, quia turpi uel scelesto reatu beluinae scaeuitatis inluuiem uel bestialis inmanitatis horrorem commisisse detecti sunt, tamquam hi, qui proposito humanae moderationis exciderint, formam quoque humanae condicionis iubentur exuere. reciso enim capite reliqui corporis truncus bestiarum corpori conparatur et sapientiae arce fraudatur qui sapientiae non potuit tenere rationem. sepelitur igitur sine decore suo corpus; in capite etenim uigor uitae, in capite est gratia uenustatis.
That is why those condemned for some crime are deprived of what is the ornament of the whole body, and because they have been found to have committed, by foul or wicked guilt, the filth of beastly savagery or the horror of bestial cruelty, they are ordered, as those who have fallen from the purpose of human moderation, to put off the form of the human condition too. For with the head cut off the trunk of the rest of the body is compared to the bodies of beasts, and he is robbed of the citadel of wisdom who could not keep the reason of wisdom. So the body is buried without its grace; for in the head is the vigor of life, in the head the grace of beauty.
Notes and citation
Summary: Beheading strips criminals of the human form they betrayed.
Cite (SBL): Ambrose, Exp. Ps. 118 20.1.2 (CSEL 62:445; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-1-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-1-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 2
20.2.1CSEL 62:445–446
Fertur coluber, cum urgetur periculo, caput semper abscondere et in orbem se colligens obiecta reliqua parte corporis hoc solum tueri, quod inlisa feratur membra cetera saluo capitis uigore reparare. hoc et tu moraliter caput serua, hoc seruato et mystice. mysticum caput Christus est, quia omnia in ipso constant et ipse est caput corporis ecclesiae. hoc caput qui amiserit, uiuendi usum habere non poterit, hoc solo distamus a bestiis.
It is said that the snake, when pressed by danger, always hides its head and, coiling into a circle with the rest of its body exposed, protects this alone, because, if the vigor of the head is safe, it can restore the other members that are bruised. Guard this head too morally; guard it also mystically. The mystical head is Christ, because all things hold together in him and he is the head of the body, the church. Whoever has lost this head cannot have the use of living; by this alone we differ from the beasts,
Matt 10:16 (echo, medium confidence) · Col 1:17 (allusion, high confidence) · Col 1:18 (quotation, high confidence)
Notes and citation
Summary: Like the snake guarding its head, guard Christ, the head of the church.
- Matt 10:16; Col 1:17–18.
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 20.2.1 (CSEL 62:445–446; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-2-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.2.2CSEL 62:446
ad imaginem dei et similitudinem uirtutum uigore formati. fides nos ab inrationabilium pecudum comparatione secernit. hoc caput humani seruate serpentes. etiamsi omnia membra caedantur, totum uratur corpus incendiis, mergatur profundo, euisceretur a bestiis, hoc tamen capite custodito uita integra, salus tuta est; nemo enim potest perire, cui non sublatus est Christus.
formed in the image of God and the likeness of the virtues by their vigor. Faith separates us from comparison with irrational cattle. Guard this head of man, you serpents. Even if all the members are cut, the whole body burned by fire, plunged into the deep, disemboweled by beasts, yet if this head is guarded, life is whole, salvation safe; for no one can perish from whom Christ has not been taken away.
Gen 1:26 (allusion, high confidence)
Notes and citation
Summary: Whatever the body suffers, if Christ the head is kept, salvation is safe.
- Gen 1:26; Matt 10:16.
Topics: Martyrdom
Cite (SBL): Ambrose, Exp. Ps. 118 20.2.2 (CSEL 62:446; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-2-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-2-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 3
20.3.1CSEL 62:446
Est et caput summa studii atque operis nostri, summa negotii, summa spei. summa uirtutum. omnis autem summa est studii nostri, ut simus humiliores, ueritatem sequamur, quam non uidet extollens se, frustra inflatus mente carnis suae et non tenens caput. quod sit hoc caput euidenter expressit dicens: ex quo omne corpus per compaginationes et colligationes subministratum et copulatum crescit in incrementum dei.
There is also the head as the sum of our study and work, the sum of business, the sum of hope, the sum of the virtues. And the whole sum of our study is that we be more humble, that we follow the truth, which one who exalts himself does not see, vainly puffed up by the mind of his flesh and not holding the head. What this head is he clearly expressed, saying: “from which the whole body, supplied and joined by joints and ligaments, grows with the growth of God.”
Col 2:18 (allusion, high confidence) · Col 2:19 (quotation, high confidence)
Notes and citation
Summary: The head is the sum of our effort: humility and truth, holding to Christ.
- Col 2:18–19.
Notes on the original text
- Digital text corrected (words joined in the digital text): corpusper → corpus per; inincrementum → in incrementum.
Topics: Humility and pride
Cite (SBL): Ambrose, Exp. Ps. 118 20.3.1 (CSEL 62:446; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-3-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.3.2CSEL 62:446
et in Esaiae libro dicit dominus per prophetam: auferam a Iudaea caput et caudam, initium et finem. hoc caput Iudaea quod tenebat amisit, quae Iesum dominum non recepit. ubi fides est, et initium et finem habemus, ubi perfidia, nec initium nec finis est. ecclesia principium habet, quae Christum habet: Christus enim ecclesiae principium est, primogenitus ex mortuis. habet et finem, quia ipse est primus et nouis-
And in the book of Isaiah the Lord says through the prophet: “I will take away from Judea head and tail, beginning and end.” Judea lost this head which it held, since it did not receive the Lord Jesus. Where there is faith, we have both beginning and end; where faithlessness, there is neither beginning nor end. The church has a beginning, which has Christ; for Christ is the beginning of the church, the firstborn from the dead. It has an end too, because he is the first and the
Isa 9:14 (quotation, high confidence) · Col 1:18 (allusion, high confidence) · Rev 1:5 (allusion, high confidence)
Notes and citation
Summary: Judea lost its head by rejecting Christ; the church has Christ as beginning and end.
- Isa 9:14; Col 1:18; Rev 1:5. Translated as written.
Cite (SBL): Ambrose, Exp. Ps. 118 20.3.2 (CSEL 62:446; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-3-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-3-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.3.3CSEL 62:446–447
simus, ipse est finis legis ad iustitiam omni credenti. synagoga nec initium nec finem habet, quia nec in principio inuenit quod sequatur nec in fine quod speret. inflatus ergo caput non tenet. hoc est illam Christi humilitatem qua descendit usque ad crucem. descendit usque ad inferos. ideo Iudaeus non credidit. quia contempsit dicentem: discite a me, quia mitis sum et humilis corde. haec humilitas uirtutum omnium caput est. quae totum uelut quoddam nostrorum actuum fouet corpus.
last; he is the end of the law for righteousness to everyone who believes. The synagogue has neither beginning nor end, because it found neither in the beginning what to follow nor in the end what to hope for. So the one puffed up does not hold the head, that is, that humility of Christ by which he came down even to the cross, came down even to hell. That is why the Jew did not believe, because he despised him who said: “Learn from me, for I am meek and humble of heart.” This humility is the head of all virtues, which warms as it were the whole body of our actions.
Rev 22:13 (allusion, high confidence) · Rom 10:4 (quotation, high confidence) · Matt 11:29 (quotation, high confidence)
Notes and citation
Summary: Christ is beginning and end; his humility, the head of all virtues, was despised by unbelief.
- Rev 22:13; Rom 10:4; Matt 11:29. Translated as written.
Notes on the original text
- Digital text corrected (words joined and letter-spaced in the digital text): discitea me, quiamitis s um e t humilis corde e. → discite a me, quia mitis sum et humilis corde..
Topics: Humility and pride
Cite (SBL): Ambrose, Exp. Ps. 118 20.3.3 (CSEL 62:446–447; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-3-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-3-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 4
20.4.1CSEL 62:447
Quamuis infirmus aliquis sit, pauper, ignobilis, tamen, si non se extollat et praeferat, ipsa se humilitate commendat. sit aliquis praediues et nobilis: idem, si nobilitatem generis et diuitias suas iactet, insolentia sui uilis est. sit aliquis facundus et fortis, qui tumore facundiae ac uirtutis elatus plurimum sibi adroget: nonne ei propter uerecundiam et insipiens plerumque et inualidus antefertur.
However weak someone may be, poor, ignoble, yet if he does not exalt and set himself forward, he commends himself by his very humility. Let someone be very rich and noble: the same man, if he boasts of the nobility of his family and his riches, is base through his insolence. Let someone be eloquent and strong, who, lifted up by the swelling of his eloquence and courage, claims very much for himself: is not even an unlearned and weak man often preferred to him because of modesty?
Notes and citation
Summary: Humility commends the lowly; pride debases even the noble and gifted.
Topics: Ethics, Humility and pride
Cite (SBL): Ambrose, Exp. Ps. 118 20.4.1 (CSEL 62:447; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-4-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.4.2CSEL 62:447
denique Pharisaeus in euangelio, cum abstemius et parcus esset alieni. liberalis sui, non refugus ieiunii, ut ipse dicebat, tamen propter iactantiam etiam illa quae habere poterat amisit; nihil ei tot genera uirtutum uno uitio decolorata prodesse potuerunt. publicanus; qui nihil enumerare poterat quod posset probari. propter humilitatem tamen iustificatus magis quam ille Pharisaeus descendit e templo, secundum quod scriptum est in propheta, quia humiles spiritu saluabit.
In fact the Pharisee in the Gospel, though he was abstinent and sparing of others’ goods, generous with his own, not shirking fasting, as he himself said, yet through boasting lost even what he could have had; so many kinds of virtues, discolored by one vice, could profit him nothing. The tax collector, who could list nothing that could be approved, yet through humility went down from the temple more justified than that Pharisee, according to what is written in the prophet, that he will save the humble in spirit.
Luke 18:12 (allusion, high confidence) · Luke 18:14 (allusion, high confidence) · Ps 34:18 (33:19 LXX) (quotation, high confidence)
Notes and citation
Summary: The Pharisee lost his virtues through pride; the humble tax collector was justified.
- Luke 18:10–14; Ps 34:18 (LXX 33:19).
Notes on the original text
- Digital text corrected (OCR slip; word split in the digital text): iaetantiam → iactantiam; teniplo → templo; quia h umiles → quia humiles.
Topics: Fasting, Humility and pride
Cite (SBL): Ambrose, Exp. Ps. 118 20.4.2 (CSEL 62:447; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-4-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-4-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 5
20.5.1CSEL 62:447
Hoc autem esse caput, quod haec littera exprimat, euidenter etiam in Hieremiae Threnis docemur; nam praelata hac littera ait propheta: spiritus ante faciem nostram christus dominus, sub umbra eius in gentibus uiuemus. hoc ergo caput uere est quod omnium caput est.
That this is the head which this letter expresses we are also clearly taught in the Lamentations of Jeremiah; for with this letter set first the prophet says: “The breath of our face, Christ the Lord; under his shadow we shall live among the nations.” So this is truly the head, which is the head of all.
Lam 4:20 (quotation, high confidence)
Notes and citation
Summary: Lamentations confirms that the head is Christ the Lord.
- Lam 4:20 (the resh verse of Lam 4, LXX form).
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 20.5.1 (CSEL 62:447; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-5-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 20, chapter 6
20.6.1CSEL 62:447–448
Diximus de capite. dicamus et de primatu, quod licet sermone distet ac littera, sensu tamen in eandem concurrit intellegentiam. primatus enim legimus in ueteri testamento, quos in primogenitis Esau fratri suo cessit, et ideo uocatum est nomen eius Edom. hoc est terrenus et callidus. isti sunt autem fratres, de quibus rogatus est dominus ab Isaac patre eorum, ut daret ei suae
We have spoken of the head; let us speak of primacy too, which, though it differs in word and letter, yet in sense runs into the same understanding. For we read in the Old Testament of the primacy of the firstborn which Esau yielded to his brother, and therefore his name was called Edom, that is, earthly and crafty. And these are the brothers for whom the Lord was asked by Isaac their father, that he would give him heirs of his
Gen 25:30 (allusion, high confidence) · Gen 25:33 (allusion, high confidence) · Gen 25:21 (allusion, high confidence)
Notes and citation
Summary: Primacy recalls the birthright Esau yielded to Jacob.
- Gen 25:30–34; Gen 25:21. The gloss on Edom is Ambrose’s.
Notes on the original text
- Digital text corrected (letter-spaced word in the digital text): nomen eius E d o m. → nomen eius Edom..
Cite (SBL): Ambrose, Exp. Ps. 118 20.6.1 (CSEL 62:447–448; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-6-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-6-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.6.2CSEL 62:448
posteritatis heredes de Rebecca uxore sua, quae per uiginti annos nullum dederat generationis insigne. exaudiuit eum et concepit Rebecca et rogauit dominum, cum iactare se paruuli uiderentur in utero eius, et responsum accepit duae gentes in utero tuo sunt et duo populi ab utero tuo separabuntur; et populus populum superabit et maior seruiet minori. nonne apertum est mysterium duos significari populos, hoc est populum Iudaeorum seniorem et christianum populum iuniorem, qui propter cocturam lentis primatus fratris senioris accepit?
posterity by Rebecca his wife, who for twenty years had given no sign of conception. He heard him, and Rebecca conceived and asked the Lord when the little ones seemed to leap in her womb, and she received the answer: “Two nations are in your womb and two peoples shall be separated from your womb; and people shall prevail over people, and the elder shall serve the younger.” Is it not an open mystery that two peoples are signified, that is, the elder Jewish people and the younger Christian people, which for a dish of lentils received the primacy of the elder brother?
Gen 25:21 (allusion, high confidence) · Gen 25:22 (allusion, high confidence) · Gen 25:23 (quotation, high confidence)
Notes and citation
Summary: The twins in Rebecca’s womb signify the elder Jewish people and the younger Christian people.
- Gen 25:21–23. Translated as written.
Notes on the original text
- Digital text corrected (OCR slip): milium dederat → nullum dederat.
Topics: The church and Israel
Cite (SBL): Ambrose, Exp. Ps. 118 20.6.2 (CSEL 62:448; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-6-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-6-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
20.6.3CSEL 62:448
quo indicio euidenter exprimitur, quod populus senior ille terrenus propter intemperantiam gulae primatus quos habebat amisit, populus autem ecclesiae per sobrietatem et continentiam primatus. quos ordine non habebat aetatis, et confessione et pio furto paternae benedictionis eripuit. quid est igitur quod populus rapuit christianus nisi dominum Iesum? a diebus enim Iohannis Baptistae regnum caelorum cogitur et cogentes diripiunt illud, sicut ipse dominus declarauit. bona fraus quae uitam furatur aeternam. sed quoniam satis dictum de litterae huius interpretationibus arbitramur, consideremus ea, quae huic litterae propheta subiecit.
By this sign it is clearly expressed that that elder, earthly people lost the primacy it had through intemperance of appetite, while the people of the church, through sobriety and self-control, snatched the primacy which it did not have by order of age, both by confession and by a holy theft of the father’s blessing. What, then, did the Christian people seize but the Lord Jesus? For from the days of John the Baptist the kingdom of heaven suffers violence, and the violent take it by force, as the Lord himself declared. Good is the fraud that steals eternal life. But since we think enough has been said of the interpretations of this letter, let us consider what the prophet placed under this letter.
Gen 27:27 (allusion, medium confidence) · Matt 11:12 (quotation, high confidence)
Notes and citation
Summary: The church, by self-control, seized the birthright, that is, Christ and the kingdom.
- Gen 27; Matt 11:12. Translated as written.
Notes on the original text
- Digital text corrected (OCR slip; stray hyphen in the digital text): a doebis enim Iohannis → a diebus enim Iohannis; propheta subiecit.- → propheta subiecit..
Cite (SBL): Ambrose, Exp. Ps. 118 20.6.3 (CSEL 62:448; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-6-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/20-6-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.