Exposition of Psalm 118 3.24.1–4.8.2
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 3, chapter 24
3.24.1CSEL 62:55
Quis igitur tantus, ut aperiat oculos et legis uideat sacramenta, nisi ei Christus demonstret? non Moyses tantus. denique iubente domino uirgam proiecit et facta est serpens et fugit ab ea; adprehendit caudam serpentis et facta est uirga, et adhuc non cognoscebat mysterium. quo declarabatur descensurum in terras dominum Iesum, qui cum se exinanisset, deponi in crucem et proici pateretur in tumulum, de quo secundum oracula legis resurgens in gloriam dei diuinaeque sedis regale consortium de serpente remearet.
Who, then, is so great that he could open his eyes and see the sacraments of the law, unless Christ shows them to him? Moses was not so great. Indeed, at the Lord’s command he threw down his rod and it became a serpent, and he fled from it; he took hold of the serpent’s tail and it became a rod, and still he did not know the mystery, by which it was declared that the Lord Jesus would come down to earth, who, having emptied himself, would allow himself to be laid down on the cross and cast into the tomb, from which, rising again according to the oracles of the law, he would return from the serpent to the glory of God and to a royal share in the divine throne.
Exod 4:3 (allusion, high confidence) · Exod 4:4 (allusion, high confidence) · Phil 2:7 (allusion, high confidence) · John 3:14 (allusion, medium confidence)
Notes and citation
Summary: Moses’ rod turned serpent and back again prefigured Christ’s cross and resurrection, a mystery Moses did not grasp.
- Exod 4:2–4; Phil 2:7; John 3:14.
Topics: Christology, Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 3.24.1 (CSEL 62:55; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-24-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-24-1
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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.
3.24.2CSEL 62:55
adprehendamus ergo et nos caudam serpentis illius crucifixi, ut potestatem eius regiam possimus agnoscere. et illa, quae in pedes eius misit unguentum, tenuit eum. caudam ergo serpentis adprehendit Moyses et apertum est os eius. non ergo locutus esset de eo, nisi ipse dominus os eius aperuisset.
Let us too, then, take hold of the tail of that crucified serpent, so that we may recognize his royal power. She too who poured ointment on his feet held him. Moses took hold of the serpent’s tail, then, and his mouth was opened. So he would not have spoken of him, unless the Lord himself had opened his mouth.
Exod 4:4 (allusion, high confidence) · Exod 4:12 (allusion, high confidence) · Luke 7:38 (allusion, medium confidence) · John 12:3 (allusion, medium confidence)
Notes and citation
Summary: Taking hold of the serpent, Moses had his mouth opened to speak of Christ.
- Exod 4:4, 10–12; Luke 7:38; John 12:3.
Notes on the original text
- Digital text corrected (stray mark in the digital text): aperuisset.- → aperuisset..
Cite (SBL): Ambrose, Exp. Ps. 118 3.24.2 (CSEL 62:55; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-24-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-24-2
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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.
Exposition 3, chapter 25
3.25.1CSEL 62:55
Dauid adaperiri sibi oculos hic petit et in superioribus dixit: quis ostendit nobis bona? erat sub lege nutritus et sciebat, quia lex umbram habet futurorum bonorum; ipsa bona non iam per umbram, sed apertis oculis uidere cupiebat. nouerat, quia exemplari et umbrae caelestium mysteriorum seruiebant, qui secundum legem Moysi deseruiebant.
David here asks for his eyes to be opened, and earlier he said: “Who will show us good things?” He had been raised under the law and knew that the law has a shadow of the good things to come; he longed to see the good things themselves no longer through a shadow but with open eyes. He knew that those who served according to the law of Moses served a copy and shadow of the heavenly mysteries.
Ps 4:6 (4:7 LXX) (quotation, high confidence) · Heb 10:1 (allusion, high confidence) · Heb 8:5 (allusion, high confidence)
Notes and citation
Summary: David, raised under the law, longed to see the good things the law only foreshadowed.
- Ps 4:6 (LXX 4:7); Heb 10:1; Heb 8:5.
Cite (SBL): Ambrose, Exp. Ps. 118 3.25.1 (CSEL 62:55; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-25-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-25-1
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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.
3.25.2CSEL 62:55
uolebat ipsam cultus diuini conprehendere ueritatem et ideo, ut ab oculis suis uelamen discuteret, conuersus ad dominum precabatur dicens: adaperi oculos meos, et considerabo mirabilia de lege tua. intellegebat uere militiam esse caelestem, quam posset unusquisque ex lege cognoscere, cui tamen dominus reuelasset. quis enim de terrenis ad caelestia, de umbra ad claritatem, de exemplari ad penetralia ueritatis humano gradu sine diuino ductu possit ascendere?
He wished to grasp the very truth of divine worship, and so, to shake the veil from his eyes, turning to the Lord he prayed, saying: “Open my eyes, and I will consider wondrous things from your law.” He understood that there is truly a heavenly service, which each could learn from the law, provided the Lord had revealed it to him. For who could ascend by human steps, without divine guidance, from earthly things to heavenly, from shadow to brightness, from the copy to the inner rooms of truth?
Ps 119:18 (118:18 LXX) (quotation, high confidence)
Notes and citation
Summary: Only with God’s guidance can one rise from the law’s shadow to the truth of heavenly worship.
- Ps 119:18.
Notes on the original text
- Digital text corrected (words joined in the digital text): delege tua → de lege tua.
Cite (SBL): Ambrose, Exp. Ps. 118 3.25.2 (CSEL 62:55; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-25-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-25-2
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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 3, chapter 26
3.26.1CSEL 62:55–56
Quis potest considerare altare illud caeleste uerumque templum, sacerdotes et leuitas, non istos secundum carnis officia, sed illos secundum spiritus gratiam? denique hanc solam sibi gratiam pro maximis optabat Dauid dicens: unam petii a domino, hanc requiram: ut inhabitem in domo domini
Who can consider that heavenly altar and the true temple, the priests and Levites, not these according to the offices of the flesh, but those according to the grace of the Spirit? Indeed David desired this grace alone above the greatest things, saying: “One thing I have asked of the Lord; this I will seek: that I may dwell in the house of the Lord
Ps 27:4 (26:4 LXX) (quotation, high confidence)
Notes and citation
Summary: David longed for the heavenly altar and temple, not the earthly ones.
- Ps 27:4 (LXX 26:4).
Cite (SBL): Ambrose, Exp. Ps. 118 3.26.1 (CSEL 62:55–56; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-26-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-26-1
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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.
3.26.2CSEL 62:56
omnes dies uitae meae et ut uideam delectationem domini et considerem templum eius. quis poterat cognoscere, quod offerret diues magnum munus, secundum quod potest manus eius, ut soluatur eius peccatum? quis poterat intellegere, si non haberet quid offerre, uerbi gratia arietem, quia non soluebatur eius peccatum? quis poterat aduertere, quae essent illae inmunditiae, quas soluit non lex quam putant Iudaei, sed lex spiritalis quam Paulus agnouit? quis poterat uidere remissiones peccatorum ueras, quarum exemplar in lege, ueritas in euangelio est, dicente domino Iesu: dimissa
all the days of my life, and that I may see the delight of the Lord and consider his temple.” Who could know that the rich man should offer a great gift, according to what his hand can afford, so that his sin may be loosed? Who could understand, if he had nothing to offer, for example a ram, why his sin was not loosed? Who could perceive what those uncleannesses were which are loosed not by the law as the Jews think of it, but by the spiritual law which Paul recognized? Who could see the true remissions of sins, whose copy is in the law, whose truth is in the gospel, when the Lord Jesus says: “Your sins
Ps 27:4 (26:4 LXX) (quotation, high confidence) · Lev 5:7 (allusion, medium confidence) · Lev 14:21 (allusion, low confidence) · Rom 7:14 (allusion, high confidence) · Matt 9:2 (quotation, high confidence)
Notes and citation
Summary: Only one whose eyes are opened can see in the law’s offerings the true forgiveness given in the gospel.
- Ps 27:4; Lev 5:7–13; 14:21–22 (offerings according to means); Rom 7:14; Matt 9:2.
Notes on the original text
- Digital text corrected (words joined in the digital text): offerre.uerbigratia → offerre, uerbi gratia.
Topics: Forgiveness of sins, The law of Moses
Cite (SBL): Ambrose, Exp. Ps. 118 3.26.2 (CSEL 62:56; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-26-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-26-2
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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.
3.26.3CSEL 62:56
sunt tibi peccata, non per hircorum sanguinem, sed per hostiam sui corporis? ille itaque diues in lege, qui perfectae maiestatis in Christo plenitudinem confitendo et quasi eam quibusdam ad illud altare caeleste fidei manibus offerendo peccatum suum soluerit; ille uidet uerum sacerdotem, qui uidet principem sacerdotum, ille templum uerum considerat qui audit dicentem: soluite templum hoc, et in triduo resuscitabo illud. magnum templum, de quo uirtus exibat et curabat omnes, mirabile illud altare, in quo unius agni sacrificium tulit peccata mundi, ille praestantissimus leuita, qui uenit non ut ministerium exigeret, sed ut omnibus exhiberet suae ministerium passionis, cui portio deus, qui hic nihil possederit et omnia possideret.
are forgiven you,” not through the blood of goats, but through the sacrifice of his own body? He, then, is rich in the law who has loosed his sin by confessing the fullness of perfect majesty in Christ and offering it, as it were, with certain hands of faith at that heavenly altar; he sees the true priest who sees the prince of priests; he considers the true temple who hears him say: “Destroy this temple, and in three days I will raise it up.” A great temple, from which power went out and healed all; a marvelous altar, on which the sacrifice of the one Lamb took away the sins of the world; that most excellent Levite, who came not to demand service but to show to all the service of his passion, whose portion is God, who possessed nothing here and would possess all things.
Matt 9:2 (quotation, high confidence) · Heb 9:12 (allusion, high confidence) · Heb 10:10 (allusion, medium confidence) · John 2:19 (quotation, high confidence) · Luke 6:19 (allusion, high confidence) · John 1:29 (allusion, high confidence) · Matt 20:28 (allusion, high confidence) · Num 18:20 (allusion, medium confidence) · 2 Cor 6:10 (allusion, medium confidence)
Notes and citation
Summary: Christ is the true temple, altar, priest, and Levite, whose sacrifice takes away the world’s sins.
- Matt 9:2; Heb 9:12; 10:4, 10; John 2:19; Luke 6:19; John 1:29; Matt 20:28; Num 18:20; 2 Cor 6:10.
Notes on the original text
- Digital text corrected (OCR slip in the digital text; split word in the digital text): peecata → peccata; temp lum → templum.
Topics: Christology, Passion and death of Christ
Cite (SBL): Ambrose, Exp. Ps. 118 3.26.3 (CSEL 62:56; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-26-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-26-3
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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 3, chapter 27
3.27.1CSEL 62:56–57
Quid autem dicam de Hebraeo, quem lex sex tantummodo iubet seruire annis et septimo anno exire seruitio? quis iste Hebraeus seruus? quis Hebraeus liber poterat intellegi? quis tantus, ut annos aeternos in mente habens uideat uerum Hebraeum. qui non in perpetuum manet seruus. sed sex annis seruili functus officio septimo anno gratiam libertatis adipiscitur?
But what shall I say of the Hebrew whom the law orders to serve only six years and to go out of servitude in the seventh year? Who is this Hebrew slave? Who could be understood to be the free Hebrew? Who is so great that, having the eternal years in mind, he sees the true Hebrew, who does not remain a slave for ever but, having performed the duty of a slave for six years, obtains in the seventh year the grace of freedom?
Exod 21:2 (allusion, high confidence) · Ps 77:5 (76:6 LXX) (allusion, medium confidence) · John 8:35 (allusion, medium confidence)
Notes and citation
Summary: The law of the Hebrew slave freed in the seventh year has a hidden meaning.
- Exod 21:2; Ps 77:5 (LXX 76:6, “eternal years”); John 8:35.
Cite (SBL): Ambrose, Exp. Ps. 118 3.27.1 (CSEL 62:56–57; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-27-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-27-1
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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.
3.27.2CSEL 62:57
cuius uidetur Isaac patriarcha seruitutis et libertatis non ignorasse mysterium, qui ait: seruies fratri tuo. et erit cum deposueris et solueris iugum eius a collo tuo, significans fore tempus, quo etsi quis seruierit hic positus fratri suo, postea tamen exactis annis, qui ex istis diebus atque istis quos hic exigimus mensibus colliguntur, soluat iugum a ceruice sua, quod fit septimo anno remissionis.
Isaac the patriarch seems not to have been ignorant of the mystery of this servitude and freedom, when he said: “You shall serve your brother, and it shall be, when you have put off and loosed his yoke from your neck,” signifying that there would be a time when, even if someone placed here has served his brother, yet afterwards, when the years are completed that are made up of these days and these months we spend here, he may loose the yoke from his neck, which happens in the seventh year of remission.
Gen 27:40 (quotation, high confidence)
Notes and citation
Summary: Isaac’s blessing of Esau foretold the loosing of the yoke in the seventh year of release.
- Gen 27:40 (Greek form).
Cite (SBL): Ambrose, Exp. Ps. 118 3.27.2 (CSEL 62:57; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-27-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-27-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
3.27.3CSEL 62:57
conicere possumus ueri Hebraei typum in Joseph, qui portauit seruitutis iugum, sed eum culpa non cepit, non carcer inclusit, non Aegyptus colorauit. conicimus in Petro Iohanne Iacobo, qui creati et instituti sub iugo legis soluerunt tamen fratris sui Iudaicum iugum, ubi legitimae tempus quietis aduenit. quando refulsit his remissio peccatorum.
We can conjecture a type of the true Hebrew in Joseph, who bore the yoke of servitude, but guilt did not capture him, prison did not shut him in, Egypt did not discolor him. We conjecture it in Peter, John, and James, who, born and trained under the yoke of the law, nevertheless loosed the Jewish yoke of their brother when the time of lawful rest came, when the forgiveness of sins shone upon them.
Gen 39:20 (allusion, medium confidence) · Acts 15:10 (allusion, medium confidence)
Notes and citation
Summary: Joseph and the apostles are types of the true Hebrew, freed from servitude.
- Gen 39–41; Acts 15:10. The digital text’s “semitutisiugum” is read as “seruitutis iugum”.
Notes on the original text
- Digital text corrected (OCR slip and joined words in the digital text): semitutisiugum → seruitutis iugum.
Cite (SBL): Ambrose, Exp. Ps. 118 3.27.3 (CSEL 62:57; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-27-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-27-3
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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 3, chapter 28
3.28.1CSEL 62:57
Et hoc tamen hic in umbra adhuc gestum comparatione caelestium: quanta autem quies illa, quae ex lege conicitur, in euangelio reuelatur, dicente domino Iesu: uolo ut ubi ego sum et isti sint mecum! quam beatus, qui istius habitationis fructum quietis consortium illic potuerit promereri! tunc intelleget, quid sit aperuisse oculos, ut uideret mirabilia de lege dei.
And yet this is still done here in shadow by comparison with heavenly things; but how great is that rest, which is conjectured from the law and revealed in the gospel, when the Lord Jesus says: “I wish that where I am, these too may be with me”! How blessed is he who can earn there the fellowship of the rest which is the fruit of that dwelling! Then he will understand what it is to have opened his eyes, so as to see wondrous things from the law of God.
John 17:24 (quotation, high confidence) · Ps 119:18 (118:18 LXX) (allusion, high confidence)
Notes and citation
Summary: The true rest, foreshadowed in the law, is revealed in Christ’s promise that his own will be with him.
- John 17:24; Ps 119:18. The digital text’s “exlege” is read as “ex lege”.
Notes on the original text
- Digital text corrected (words joined in the digital text): exlege → ex lege.
Topics: Eschatology
Cite (SBL): Ambrose, Exp. Ps. 118 3.28.1 (CSEL 62:57; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-28-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-28-1
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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.
Exposition 3, chapter 29
3.29.1CSEL 62:57
Bene admonuit lectio euangelii quae decursa est, in qua sanatus est leprosus ille, qui dixit: si uis. potes me mundare, in uoluntate domini constituens potestatis effectum. cui respondit similiter: uolo, mundare. praemissa pietas uoluntatis, secuta potestatis auctoritas est.
The reading of the gospel that has just been gone through gave a good reminder, in which that leper was healed who said, “If you will, you can make me clean,” placing the effect of power in the Lord’s will. He answered in like manner: “I will; be clean.” The kindness of will came first, the authority of power followed.
Matt 8:2 (quotation, high confidence) · Matt 8:3 (quotation, high confidence)
Notes and citation
Summary: Ambrose turns to the gospel just read, the cleansing of the leper.
- Matt 8:2–3. This and the following sections refer to the gospel read at the service: the commentary was preached.
Cite (SBL): Ambrose, Exp. Ps. 118 3.29.1 (CSEL 62:57; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-29-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-29-1
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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.
3.29.2CSEL 62:57–58
omnibus dicit Iesus uolo, qui non uult esse peccatum. uelle Christi commune in omnes est, mundari fidei est credentis in Christum. et tetigit eum. tangit eos, quorum fide tangitur. denique dicit: tetigit me aliquis; sentio uirtutem exisse de me. habes operationem inmaculati corporis, habes remissionem diuinitatis.
To all Jesus says “I will,” he who does not will that there be sin. Christ’s willing is common to all; to be cleansed belongs to the faith of one who believes in Christ. “And he touched him.” He touches those by whose faith he is touched. Indeed he says: “Someone touched me; I perceive that power has gone out from me.” You have the working of the spotless body, you have the forgiveness of the divinity.
Matt 8:3 (quotation, high confidence) · Luke 8:46 (quotation, high confidence)
Notes and citation
Summary: Christ wills the cleansing of all, but only the faithful are cleansed; he touches those whose faith touches him.
- Matt 8:3; Luke 8:46. The digital text’s “uoio” is read as “uolo”.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): uoio → uolo.
Topics: Christology, Faith
Cite (SBL): Ambrose, Exp. Ps. 118 3.29.2 (CSEL 62:57–58; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-29-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-29-2
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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 3, chapter 30
3.30.1CSEL 62:58
Sed ut plenius sanaretur, aperuit oculos eius dicens: uade, ostende te sacerdoti. multos sacerdotes habebat synagoga: sed qui oculos aperit, falsos non uidet sacerdotes, uerum aspicit. quis est uerus sacerdos nisi ille, qui sacerdos est in aeternum? et ideo pater dixit ad eum: tu es sacerdos in aeternum.
But so that he might be healed more fully, he opened his eyes, saying: “Go, show yourself to the priest.” The synagogue had many priests; but he who opens the eyes does not see false priests; he looks upon the true one. Who is the true priest but he who is a priest for ever? And so the Father said to him: “You are a priest for ever.”
Matt 8:4 (quotation, high confidence) · Ps 110:4 (109:4 LXX) (quotation, high confidence) · Heb 5:6 (allusion, high confidence)
Notes and citation
Summary: Sent to the priest, the healed man is directed to Christ, the true priest for ever.
- Matt 8:4; Ps 110:4 (LXX 109:4); Heb 5:6.
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 3.30.1 (CSEL 62:58; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-30-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-30-1
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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.
3.30.2CSEL 62:58
aperuit ergo oculos eius et uidit et intellexit, quale munus pro emundatione sua deberet offerre. beatus qui audit haec; quanto beatior qui uidet, qui se uero potest ostendere sacerdoti, ut non habeat quod timeat in se uideri, qui se prius aspicit facie reuelata! nam nisi ipse se prius uiderit, non audebit ostendere, sicut Adam, qui se occultare cupiebat, quia non agnoscebat. sed iam etiam id quod sequitur consideremus.
He opened his eyes, then, and he saw and understood what gift he ought to offer for his cleansing. Blessed is he who hears these things; how much more blessed he who sees, who can show himself to the true priest so as to have nothing he fears to have seen in himself, who first looks at himself with unveiled face! For unless he first sees himself, he will not dare to show himself, like Adam, who wished to hide himself because he did not know himself. But now let us consider also what follows.
Matt 8:4 (allusion, high confidence) · 2 Cor 3:18 (allusion, medium confidence) · Gen 3:8 (allusion, high confidence)
Notes and citation
Summary: Only one who first sees himself honestly can show himself to Christ, the true priest.
- Matt 8:4; 2 Cor 3:18; Gen 3:8–10.
Cite (SBL): Ambrose, Exp. Ps. 118 3.30.2 (CSEL 62:58; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-30-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-30-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 3, chapter 31
3.31.1CSEL 62:58
Aduena ego sum in terra, ne abscondas a me mandata tua. non cuiuscumque uox ista est, sed eius, qui terrenis renuntiauerit uoluptatibus et omni se mundanae cupiditatis exuerit affectu. ille est in hac terra aduena. qui potest dicere: nostra autem conuersatio in caelis est, qui suam habet in domino portionem, qui potest dolere, quod diutius uiuat in terris, qui uitae huius longaeuitate lassatur, cui prolixitas habitationis huius fastidio sit, quam sanctus auersatur et dicit: uae
“I am a stranger on the earth; do not hide your commandments from me.” This is not the voice of just anyone, but of him who has renounced earthly pleasures and stripped himself of every affection of worldly desire. He is a stranger in this land who can say, “But our citizenship is in heaven,” who has his portion in the Lord, who can grieve that he lives longer on earth, who is wearied by the length of this life, to whom the long stay of this dwelling is irksome, which the saint turns away from, saying: “Woe
Ps 119:19 (118:19 LXX) (quotation, high confidence) · Phil 3:20 (quotation, high confidence) · Ps 120:5 (119:5 LXX) (allusion, medium confidence) · Rev 8:13 (quotation, high confidence)
Notes and citation
Summary: On verse 19: only one who has renounced worldly desire is truly a stranger on earth.
- Ps 118:19 (Ps 119:19); Phil 3:20; Ps 120:5 (LXX 119:5); Rev 8:13.
Cite (SBL): Ambrose, Exp. Ps. 118 3.31.1 (CSEL 62:58; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-31-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-31-1
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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.
3.31.2CSEL 62:58–59
his qui habitant in terra, qui dissolui non timet et, si soluatur, praesumit se cum Christo futurum. hic uere peregrinus in terra est, qui sanctorum est ciuis et domesticus dei et thesaurum sibi condit in caelo. non utique is exiens de Aegypto in hanc intellegibilem Aegyptum remeare desiderat nec depositae senectutis et mortis pauescit confinia nec horrea struit messibus recondendis, iam alienis uicturus aetatibus, sed sola diues uirtutum fecunditate ea congregat, quae sibi nec mors possit auferre.
to those who dwell on the earth”; who does not fear to be dissolved and, if he is dissolved, is confident that he will be with Christ. He is truly a pilgrim on earth who is a fellow citizen of the saints and a member of God’s household and lays up treasure for himself in heaven. Surely such a one, going out of Egypt, does not long to return to this intelligible Egypt, nor does he dread the borders of old age laid aside and of death, nor does he build barns to store up harvests, he who will live in other ages; but, rich only in the fruitfulness of virtues, he gathers what not even death can take from him.
Rev 8:13 (quotation, high confidence) · Phil 1:23 (allusion, high confidence) · Eph 2:19 (allusion, high confidence) · Matt 6:20 (allusion, high confidence) · Num 14:4 (allusion, low confidence) · Luke 12:18 (allusion, high confidence)
Notes and citation
Summary: The true pilgrim longs to be with Christ, lays up heavenly treasure, and does not return to Egypt.
- Rev 8:13; Phil 1:23; Eph 2:19; Matt 6:20; Num 14:3–4; Luke 12:18.
Topics: Eschatology
Cite (SBL): Ambrose, Exp. Ps. 118 3.31.2 (CSEL 62:58–59; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-31-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-31-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 3, chapter 32
3.32.1CSEL 62:59
Meritoque dicit: concupiuit anima mea desiderare iudicia tua in omni tempore. quod utique non facit nisi liber a uinculis, non solum a uinculis sollicitudinis saecularis, sed etiam a uinculis caritatis humanae. uincula conplura sunt in hoc saeculo: uincula sunt desideria uiuendi, uincula sunt oblectamenta uoluptatum, uincula sunt honorum, uincula coniugii. denique dicit tibi bonus magister: solutus es ab uxore? ne quaesieris uxorem.
And rightly he says: “My soul has longed to desire your judgments at all times.” This surely no one does unless he is free of bonds, not only from the bonds of worldly care, but also from the bonds of human affection. There are many bonds in this world: the desires of living are bonds, the delights of pleasures are bonds, there are bonds of honors, bonds of marriage. Indeed the good teacher says to you: “Are you free from a wife? Do not seek a wife.”
Ps 119:20 (118:20 LXX) (quotation, high confidence) · 1 Cor 7:27 (quotation, high confidence)
Notes and citation
Summary: On verse 20: to long for God’s judgments one must be free from worldly bonds, including marriage.
- Ps 118:20 (Ps 119:20); 1 Cor 7:27.
Topics: Marriage
Cite (SBL): Ambrose, Exp. Ps. 118 3.32.1 (CSEL 62:59; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-32-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-32-1
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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.
3.32.2CSEL 62:59
nec tamen peccat qui uxorem acceperit, sed innectit sibi uincula mentis, quia sollicitus est quomodo placeat uxori — beatior esset, si deo soli placere desideraret -, carnis autem, quia ligatus est qui sui non habeat corporis potestatem. ergo quia mandatum dei est, quod legis oraculo et apostolico sermone depromptum est, ne quis uxorem diuitias honorem necessitudines deo praeferat, qui autem praetulerit, fit obnoxius iudiciis dei, ideo prius poposcit, ne abscondat ab eo deus mandata sua. qui enim mandata cognouerit et custodierit, non refugit iudicia diuina, sed desiderat meritoque tamquam reuelatis sibi mandatis ait: concupiui desiderare iudicia tua in omni tempore.
Yet he who has taken a wife does not sin, but he binds bonds on his mind, because he is anxious how to please his wife (he would be more blessed if he desired to please God alone), and bonds on his flesh, because he is bound who does not have power over his own body. Since, then, it is God’s commandment, set forth by the oracle of the law and the word of the apostle, that no one should prefer wife, riches, honor, or kinship to God, and he who prefers them becomes liable to God’s judgments, therefore he first asked that God not hide his commandments from him. For he who has known and kept the commandments does not shrink from the divine judgments but desires them; and rightly, as though the commandments had been revealed to him, he says: “I have longed to desire your judgments at all times.”
1 Cor 7:28 (allusion, high confidence) · 1 Cor 7:33 (allusion, high confidence) · 1 Cor 7:4 (allusion, high confidence) · Deut 33:9 (allusion, low confidence) · Luke 14:26 (allusion, medium confidence) · Ps 119:20 (118:20 LXX) (quotation, high confidence)
Notes and citation
Summary: Marriage is no sin but binds mind and body; nothing may be preferred to God, so he asks to know God’s commandments.
- 1 Cor 7:28, 32–34; 1 Cor 7:4; Deut 33:9; Luke 14:26; Matt 10:37. The digital text’s “morem” is read as “uxorem”.
Notes on the original text
- Digital text corrected (OCR slip in the digital text; stray mark in the digital text): qui morem acceperit → qui uxorem acceperit; tempore-. → tempore..
Topics: Marriage
Cite (SBL): Ambrose, Exp. Ps. 118 3.32.2 (CSEL 62:59; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-32-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-32-2
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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 3, chapter 33
3.33.1CSEL 62:59–60
Non dixit concupiui iudicia, sed concupiui desiderare. sicut enim uita uiuere plus est quam uiuere — uiuere namque commune etiam huius est uitae, uita autem uiuere beatorum est —, sic concupiscere, ut desideremus iudicia dei, plus est quam desiderare iudicia; concupiscimus enim desiderare, quasi non sit potestatis nostrae desiderium, sed gratiae dei. cum enim dominus oblectari nos uiderit cupiditate desiderii iudiciorum suorum, sobrium auget affectum; cum autem peccamus, non concupiscimus desiderare iudicia dei.
He did not say, “I have longed for your judgments,” but “I have longed to desire.” For just as to live by life is more than to live (for to live is common to this life too, but to live by life belongs to the blessed), so to long to desire God’s judgments is more than to desire the judgments; for we long to desire, as though the desire were not in our power but in God’s grace. For when the Lord sees that we delight in the longing to desire his judgments, he increases the sober affection; but when we sin, we do not long to desire God’s judgments.
Ps 119:20 (118:20 LXX) (allusion, high confidence)
Notes and citation
Summary: “Longing to desire” shows that desire for God’s judgments is God’s gift, increased in those who delight in it.
Cite (SBL): Ambrose, Exp. Ps. 118 3.33.1 (CSEL 62:59–60; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-33-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-33-1
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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.
3.33.2CSEL 62:60
neque enim aegrotus uri desiderat uel incidi, ut possit recipere sanitatem. refugit qui grauius aegrotat, ne uratur, ne incidatur, ne alligetur, ne abstineatur a cibo; qui autem salutarem habet ualitudinem, medico securus occurrit. unde etiam dominus non otiose ait: desiderio desideraui hoc pascha manducare uobiscum, non solum desiderans, sed etiam geminato desiderio concupiscens remissionem tribuere peccatorum. concupiscamus ergo et nos desiderare iudicia dei—bona conscientia quae, cum examinatur, probatur-et concupiscamus desiderare in omni tempore, ut nullum momentum bonae praetereat uacuum cupiditatis.
For a sick man does not desire to be cauterized or cut, so that he may regain health. He who is gravely ill shrinks from being cauterized, from being cut, from being bound, from being kept from food; but he who is in sound health goes to meet the physician without fear. Hence the Lord too said, not idly: “With desire I have desired to eat this Passover with you,” not only desiring, but longing with a doubled desire to grant the forgiveness of sins. Let us too, then, long to desire the judgments of God (a good conscience, which, when examined, is approved), and let us long to desire them at all times, so that no moment of a good man may pass empty of longing.
Luke 22:15 (quotation, high confidence)
Notes and citation
Summary: As the healthy do not fear the physician, a good conscience desires God’s judgments, as Christ desired the Passover.
- Luke 22:15. The digital text’s “pcssit” is read as “possit”.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): pcssit → possit.
Cite (SBL): Ambrose, Exp. Ps. 118 3.33.2 (CSEL 62:60; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-33-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-33-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 3, chapter 34
3.34.1CSEL 62:60
Sequitur uersus quintus: increpasti superbos; maledicti qui declinant a mandatis tuis. cum dominus Iesus per oboedientiam genus humanum redemerit, iustitiam reformarit, serpens autem per inoboedientiam peccatum introduxerit, quid uitii habeat superbia hinc aestimare possumus, cuius auctor diabolus est, quem inducit propheta dicentem: ponam
The fifth verse follows: “You have rebuked the proud; cursed are those who turn aside from your commandments.” Since the Lord Jesus redeemed the human race by obedience and restored righteousness, while the serpent brought in sin by disobedience, we can judge from this how much vice there is in pride, whose author is the devil, whom the prophet brings in saying: “I will set
Ps 119:21 (118:21 LXX) (quotation, high confidence) · Rom 5:19 (allusion, high confidence)
Notes and citation
Summary: On verse 21: pride, whose author is the devil, is opposed to Christ’s obedience.
- Ps 118:21 (Ps 119:21); Rom 5:19.
Notes on the original text
- Digital text corrected (words joined in the digital text): declinanta mandatis → declinant a mandatis.
Topics: Humility and pride, The devil and demons
Cite (SBL): Ambrose, Exp. Ps. 118 3.34.1 (CSEL 62:60; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-34-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-34-1
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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.
3.34.2CSEL 62:60
thronum meum super nubes et ero similis altissimo. itaque cum sit nequissimus, ut honorem non dederit domino deo nostro, peiores tamen discipulos erudiuit. ille enim se sic exaltauit, ut uellet aequari et similis esse altissimo, discipulus autem eius significatur ab apostolo indignaturus aequalem similemque se aestimari deo. scriptum est enim: cum reuelatus fuerit homo iniquitatis et filius interitus, qui aduersatur et extollitur supra omne quod dicitur deus.
my throne above the clouds and I will be like the Most High.” And so, though he is most wicked, in not giving honor to the Lord our God, yet he has trained worse disciples. For he so exalted himself that he wished to be equal to and like the Most High; but his disciple is indicated by the apostle as one who will disdain to be thought equal and like to God. For it is written: “When the man of iniquity has been revealed, the son of perdition, who opposes and exalts himself above all that is called God.”
Isa 14:13 (quotation, high confidence) · Isa 14:14 (quotation, high confidence) · 2 Thess 2:3 (quotation, high confidence) · 2 Thess 2:4 (quotation, high confidence)
Notes and citation
Summary: The devil wished to be like God; his disciple, the man of iniquity, will exalt himself above God.
- Isa 14:13–14; 2 Thess 2:3–4. The digital text’s “supernubes” is read as “super nubes”.
Notes on the original text
- Digital text corrected (words joined in the digital text): supernubes → super nubes.
Topics: Eschatology, Antichrist
Cite (SBL): Ambrose, Exp. Ps. 118 3.34.2 (CSEL 62:60; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-34-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-34-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
3.34.3CSEL 62:60–61
magister igitur similem praesumit, hic superiorem. ideoque et dominus ad discipulos suos dixit: maiora his facietis, ut, quibus serpens plus ademerat quam ipse amiserat, maiora Christus facere donaret quam ipse in terris fecerat; in se enim uoluit principem mundi fallere, in discipulis triumphare.
The master, then, presumes to be like, this one to be superior. And so the Lord too said to his disciples: “You will do greater things than these,” so that to those from whom the serpent had taken more than he himself had lost, Christ might grant to do greater things than he himself had done on earth; for in himself he willed to deceive the prince of the world, in his disciples to triumph.
John 14:12 (quotation, high confidence) · John 12:31 (allusion, medium confidence)
Notes and citation
Summary: Christ gave his disciples power to do greater works, so as to triumph over the devil in them.
- John 14:12; John 12:31.
Cite (SBL): Ambrose, Exp. Ps. 118 3.34.3 (CSEL 62:60–61; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-34-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-34-3
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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 3, chapter 35
3.35.1CSEL 62:61
Itaque a tanto uolens crimine uindicare humanum genus introduxit Pharisaeum et publicanum in templo orantes et docuit, etiamsi bona cetera habeat, quod magis superbus offendat quam humilis, qui nulla uirtutum dote subnixus sit: studet enim subplantare diabolus bonis operibus intentos. quantum laborauit Pharisaeus ille, ne raperet aliena, ne iniustus esset, ne adulteraret! quantum laborauit, ne peccaret; sicut peccauit publicanus! quantum laborauit, ut bis in sabbato ieiunaret! quantum laborauit, ut decimam daret omnium quae adquireret! quis nostrum haec facit?
And so, wishing to deliver the human race from so great a crime, he brought in the Pharisee and the tax collector praying in the temple and taught that, even if he has all other good things, the proud man offends more than the humble man who is supported by no endowment of virtues: for the devil is eager to trip up those intent on good works. How hard that Pharisee labored not to take what belonged to others, not to be unjust, not to commit adultery! How hard he labored not to sin as the tax collector sinned! How hard he labored to fast twice in the week! How hard he labored to give a tenth of all he acquired! Which of us does this?
Luke 18:10 (allusion, high confidence) · Luke 18:11 (allusion, high confidence) · Luke 18:12 (allusion, high confidence)
Notes and citation
Summary: The parable of the Pharisee and the tax collector shows that pride offends more than the lack of virtues.
- Luke 18:10–12. “in sabbato” is rendered “in the week”, as in the parable.
Topics: Fasting, Humility and pride
Cite (SBL): Ambrose, Exp. Ps. 118 3.35.1 (CSEL 62:61; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-35-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-35-1
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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.
3.35.2CSEL 62:61
quanti habent possessiones et soli incubant fructibus et solis sibi messes recondunt! aduertit hoc diabolus et perfudit eum ulcere graui, ut non teneret caput mente carnis inflatus et in eo, in quo laudabilis fore crederetur, ibi reprehensibilior iudicaretur. agebat enim gratias deo, quod non esset raptor adulter iniustus. quam noxie ei luctatus est serpens et grauibus eum spiris ligauit! superiorem fecit, ut de altiore deiceret, inferiorem se praebuit, ut sublimiorem casu grauiore prosterneret. mala ruina est adrogantiae, quae superiorem subruit, mala haec lucta serpentis, qua se in plurimos torquet anfractus.
How many have possessions and brood alone over their produce and store up harvests for themselves alone! The devil noticed this and covered him with a grievous ulcer, so that, puffed up in the mind of the flesh, he did not hold the head, and in the very thing in which he believed he would be praised he was judged more blameworthy. For he gave thanks to God that he was not a robber, an adulterer, unjust. How harmfully the serpent wrestled with him and bound him in heavy coils! He made him superior, so as to throw him down from a greater height; he made himself inferior, so as to lay low the loftier man with a heavier fall. Evil is the ruin of arrogance, which undermines the superior; evil is this wrestling of the serpent, by which he twists himself into many windings.
Col 2:18 (allusion, high confidence) · Col 2:19 (allusion, high confidence) · Luke 18:11 (allusion, high confidence) · Job 2:7 (allusion, low confidence)
Notes and citation
Summary: The devil let the Pharisee rise in virtue so that pride might bring him down the harder.
- Luke 12:18–19; Col 2:18–19; Luke 18:11; compare Job 2:7.
Topics: Humility and pride, The devil and demons
Cite (SBL): Ambrose, Exp. Ps. 118 3.35.2 (CSEL 62:61; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-35-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-35-2
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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 3, chapter 36
3.36.1CSEL 62:61
Inflare uolebat et Paulum. quem Paulum? illum utique apostolum non ab hominibus neque per hominem, sed per Iesum Christum. et paene deceperat, ita ut stimulum carnis suae. qui se humiliabat, rogaret auferri. sed bonus dominus. qui Paulum infirmitatibus uellet facere fortiorem, adhibuit ei angelum satanae, ut suis diabolus artibus uinceretur.
He wished to puff up Paul too. Which Paul? Surely that apostle “not from men nor through man, but through Jesus Christ.” And he had almost deceived him, so that he asked for the thorn of his flesh, which humbled him, to be taken away. But the good Lord, who wished to make Paul stronger by weaknesses, applied to him an angel of Satan, so that the devil might be overcome by his own arts.
Gal 1:1 (quotation, high confidence) · 2 Cor 12:7 (allusion, high confidence) · 2 Cor 12:8 (allusion, high confidence) · 2 Cor 12:9 (allusion, high confidence)
Notes and citation
Summary: The devil tried to make Paul proud too, but God used the angel of Satan to keep him humble.
- Gal 1:1; 2 Cor 12:7–9.
Notes on the original text
- Digital text corrected (stray mark in the digital text): uellet. facere → uellet facere.
Topics: Humility and pride
Cite (SBL): Ambrose, Exp. Ps. 118 3.36.1 (CSEL 62:61; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-36-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-36-1
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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.
3.36.2CSEL 62:61–62
non mentiebatur Pharisaeus, immo etiam uera dicebat; sed omnis qui se exaltat, etiamsi uera dicat, offendit. denique probabilior Pharisaeus ingressus est templum quam publicanus et tamen condemnatus exiuit; quantum crimen superbiae, ut ei etiam adulteria praeferantur!
The Pharisee was not lying; indeed he was even telling the truth; but everyone who exalts himself, even if he tells the truth, gives offense. Indeed the Pharisee entered the temple more creditable than the tax collector, and yet he went out condemned; so great is the crime of pride that even adulteries are preferred to it!
Luke 18:14 (allusion, high confidence)
Notes and citation
Summary: Though truthful, the Pharisee was condemned, for pride is worse than adultery.
- Luke 18:14.
Topics: Humility and pride
Cite (SBL): Ambrose, Exp. Ps. 118 3.36.2 (CSEL 62:61–62; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-36-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-36-2
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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 3, chapter 37
3.37.1CSEL 62:62
Denique dominus, qui aliis donat, superbis resistit et tamquam congreditur his, qui se exaltant, sibique hoc certamen uindicat et, qui aliis conpatitur, adrogantes increpat, quia nihil grauius, quam ut fratres nostros pauperes superbo oculo despiciamus, conformes nobis intolerabili repellamus fastidio, nostra indignos gratia iudicantes, quia sunt inopes, cum paupertas facilius sit deo quam thesaurus acceptior.
Indeed the Lord, who gives to others, resists the proud and, as it were, engages in battle with those who exalt themselves, claiming this contest for himself; and he who has compassion on others rebukes the arrogant, because nothing is more grievous than for us to look down with proud eye on our poor brothers, to repel those like ourselves with intolerable disdain, judging them unworthy of our favor because they are needy, when poverty is more easily acceptable to God than treasure.
Jas 4:6 (allusion, high confidence) · 1 Pet 5:5 (allusion, high confidence) · Prov 3:34 (allusion, medium confidence)
Notes and citation
Summary: God resists the proud, above all those who despise their poor brothers.
- Jas 4:6; 1 Pet 5:5; Prov 3:34.
Topics: Ethics, Humility and pride
Cite (SBL): Ambrose, Exp. Ps. 118 3.37.1 (CSEL 62:62; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-37-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-37-1
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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.
Exposition 3, chapter 38
3.38.1CSEL 62:62
Maledicti, inquit, qui declinant a mandatis tuis. supra dixerat ne abscondas a me mandata tua et ideo quasi reuelata sibi mandata cognoscens condemnat eos, qui declinauerint a mandatis caelestibus. et bene dixit qui declinant; directum enim mandatum est, ideo ab eo nemo deflectat.
“Cursed,” he says, “are those who turn aside from your commandments.” Above he had said, “Do not hide your commandments from me,” and so, as one who knows the commandments revealed to him, he condemns those who have turned aside from the heavenly commandments. And he well said “who turn aside”; for the commandment is straight, and so let no one swerve from it.
Ps 119:21 (118:21 LXX) (quotation, high confidence) · Ps 119:19 (118:19 LXX) (quotation, high confidence)
Notes and citation
Summary: Those who turn aside from the straight commandment are cursed.
- Ps 119:21, 19.
Cite (SBL): Ambrose, Exp. Ps. 118 3.38.1 (CSEL 62:62; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-38-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-38-1
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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.
Exposition 3, chapter 39
3.39.1CSEL 62:62
Mouet autem, qua ratione hic dixerit: ne abscondas a me mandata tua. quod enim absconditur, obscurum fit et occultum, cum supra dixerit: mandatum domini lucidum, inluminans oculos. si lucidum mandatum, quomodo absconditur, cum lucernam nemo ponat sub modio? nisi forte lucidum est unum mandatum, multa autem mandata abscondita sunt. nam iudicia tua, inquit, sicut abyssus multa: non iudicium sicut abyssus, sed iudicia dicuntur.
But one is troubled by why he said here, “Do not hide your commandments from me.” For what is hidden becomes obscure and secret, whereas above he said: “The commandment of the Lord is bright, enlightening the eyes.” If the commandment is bright, how is it hidden, since no one puts a lamp under a bushel? Unless perhaps one commandment is bright, but many commandments are hidden. For “your judgments,” he says, “are like a great deep”: not “judgment like a deep,” but “judgments” are spoken of.
Ps 119:19 (118:19 LXX) (quotation, high confidence) · Ps 19:8 (18:9 LXX) (quotation, high confidence) · Matt 5:15 (allusion, high confidence) · Ps 36:6 (35:7 LXX) (quotation, high confidence)
Notes and citation
Summary: If God’s commandment is bright, how can it be hidden? Perhaps one is bright and the many are hidden.
- Ps 19:8 (LXX 18:9); Matt 5:15; Ps 36:6 (LXX 35:7). The digital text’s “in luminans” is read as “inluminans”.
Notes on the original text
- Digital text corrected (split word in the digital text): in luminans → inluminans.
Cite (SBL): Ambrose, Exp. Ps. 118 3.39.1 (CSEL 62:62; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-39-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-39-1
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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.
Exposition 3, chapter 40
3.40.1CSEL 62:62–63
Uide autem ordinem. supra ait: ne repellas me a mandatis tuis, in sequenti ait: ne abscondas a me mandata tua, hic ait: maledicti qui declinant a mandatis tuis. uere maledicti qui declinant a mandatis tuis, qui referre gratiam debuerunt, primo quia non sunt repulsi, secundo quia non abscondi a se diuina mandata meruerunt. declinat ergo aliquis quod optauit.
But see the order. Above he says, “Do not drive me away from your commandments”; in the following verse he says, “Do not hide your commandments from me”; here he says, “Cursed are those who turn aside from your commandments.” Truly cursed are those who turn aside from your commandments, who ought to have given thanks, first because they were not driven away, second because they were found worthy not to have the divine commandments hidden from them. Someone, then, turns aside from what he wished for.
Ps 119:10 (118:10 LXX) (quotation, high confidence) · Ps 119:19 (118:19 LXX) (quotation, high confidence) · Ps 119:21 (118:21 LXX) (quotation, high confidence)
Notes and citation
Summary: The order of verses shows the guilt of those who turn from commandments they were given.
- Ps 119:10, 19, 21.
Cite (SBL): Ambrose, Exp. Ps. 118 3.40.1 (CSEL 62:62–63; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-40-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-40-1
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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.
Exposition 3, chapter 41
3.41.1CSEL 62:63
Sequitur: aufer a me obprobrium et c o ntemptum, quoniam testimonia tua exquisiui. si contemptus obprobrii loco ducitur, quomodo scriptum est: c o ntemptibilia huius mundi elegit deus? sed considera, quia mundi contemptibilia dixit, non dei: quod enim in hoc mundo contemptibile, hoc pretiosum est apud deum. denique humilitas in hoc mundo contemnitur, sed dei iudicio conprobatur, et si publicanus se humiliauerit, exaltatur.
There follows: “Take away from me reproach and contempt, for I have sought out your testimonies.” If contempt is counted as a reproach, how is it written: “God has chosen the contemptible things of this world”? But consider that he said “the contemptible things of the world,” not of God: for what is contemptible in this world is precious with God. Indeed humility is despised in this world but approved by God’s judgment, and if the tax collector humbles himself, he is exalted.
Ps 119:22 (118:22 LXX) (quotation, high confidence) · 1 Cor 1:28 (quotation, high confidence) · Luke 18:14 (allusion, high confidence)
Notes and citation
Summary: On verse 22: what the world despises, such as humility, is precious to God.
- Ps 118:22 (Ps 119:22); 1 Cor 1:28; Luke 18:14.
Notes on the original text
- Digital text corrected (stray hyphen in the digital text): mundi c-ontemptibilia → mundi contemptibilia.
Topics: Humility and pride
Cite (SBL): Ambrose, Exp. Ps. 118 3.41.1 (CSEL 62:63; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-41-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-41-1
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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.
3.41.2CSEL 62:63
audi, quem (non) pro nihilo habeat deus: quicumque sanctus est, qui sine macula uiuit, ueritatem custodit, non adpetiuit proximum suum. ad nihilum deductus est in conspectu eius malignus; omnia quae malitiae sunt pro nihilo ab illo aestimantur. denique gentilitas non est, deuotio autem manet in aeternum. caue ergo, ne Christo obprobrio sis. nolo mihi quicumque maledicat et quasi peccatorem despiciat: quam graue, si Christus dignum obprobrio ducat! uae tibi, inquit. Chorazain et Bethsaida; condemnantur, quia non egerunt paenitentiam delictorum suorum.
Hear whom God does (not) hold for nothing: whoever is holy, who lives without blemish, keeps the truth, has not attacked his neighbor. “The evil man is brought to nothing in his sight”; all things that belong to malice are reckoned as nothing by him. Indeed paganism does not exist, but devotion remains for ever. Beware, then, of being a reproach to Christ. I do not want anyone to curse me and despise me as a sinner: how grievous if Christ should count me worthy of reproach! “Woe to you, Chorazin and Bethsaida,” he says; they are condemned because they did not repent of their sins.
Ps 15:2 (14:2 LXX) (allusion, high confidence) · Ps 15:3 (14:3 LXX) (allusion, high confidence) · Ps 15:4 (14:4 LXX) (quotation, high confidence) · Matt 11:21 (quotation, high confidence)
Notes and citation
Summary: God esteems the holy and brings the wicked to nothing; to be a reproach to Christ is grievous.
- Ps 15:2–4 (LXX 14:2–4); Matt 11:21. “(non)” is the editor’s supplement.
Cite (SBL): Ambrose, Exp. Ps. 118 3.41.2 (CSEL 62:63; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-41-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-41-2
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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.
3.41.3CSEL 62:63
nos ergo agamus, ut a nobis auferatur obprobrium. quis autem est qui non est obprobrio dignus? qui exquisiuit domini testimonia. multi quidem sunt qui uolunt inferre obprobrium seruis tuis, sed ipsi sunt probrosi magis, quia pro nomine tuo pati obprobrium gloriosum est.
Let us act, then, so that reproach may be taken away from us. But who is not worthy of reproach? He who has sought out the Lord’s testimonies. There are indeed many who wish to bring reproach on your servants, but they themselves are rather the shameful ones, because to suffer reproach for your name is glorious.
Ps 119:22 (118:22 LXX) (allusion, high confidence) · Acts 5:41 (allusion, medium confidence) · 1 Pet 4:14 (allusion, medium confidence)
Notes and citation
Summary: Reproach for Christ’s name is glorious.
- Ps 119:22; Acts 5:41; 1 Pet 4:14.
Notes on the original text
- Digital text corrected (words joined in the digital text): uoluntinferre → uolunt inferre.
Topics: Persecution
Cite (SBL): Ambrose, Exp. Ps. 118 3.41.3 (CSEL 62:63; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-41-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-41-3
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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 3, chapter 42
3.42.1CSEL 62:63–64
Et ideo ait: etenim sederunt principes et aduersum me detrectabant. uox martyris est, qui perductus ad iudicium persecutorum, cum cogeretur idolis immolare et constanter resisteret, iudices autem sedentes in tribunalibus stipati officiis, indignantes, quod suis non obsecundaretur imperiis, conferrent quo dignum supplicio censerent, stabat intrepidus dicens:
And so he says: “For princes sat and spoke against me.” It is the voice of a martyr who, brought to the judgment of the persecutors, when he was being forced to sacrifice to idols and steadfastly resisted, while the judges sitting on their tribunals, surrounded by their attendants, indignant that their commands were not obeyed, conferred about what punishment they judged he deserved, stood unafraid, saying:
Ps 119:23 (118:23 LXX) (quotation, high confidence)
Notes and citation
Summary: On verse 23: this is the voice of a martyr standing before persecuting judges.
- Ps 118:23 (Ps 119:23). The stray “23” in the digital text is a verse or line number.
Notes on the original text
- Digital text corrected (stray number in the digital text): immolare et 23 constanter → immolare et constanter.
Topics: Martyrdom, Persecution
Cite (SBL): Ambrose, Exp. Ps. 118 3.42.1 (CSEL 62:63–64; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-42-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-42-1
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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.
3.42.2CSEL 62:64
sederunt principes et aduersum me detrectabant. est etiam domini uox ista. cum conuenisset presbyterium plebis et principes sacerdotum et scribae et ad concilium Iudaeorum deductus esset dicentium: quid adhuc desideramus testes? audiuimus enim de ore ipsius, et staret ante praesidem et duceretur ad crucem, quid pulchrius diceret quam: sederunt principes et aduersum m e detrectabant? hoc est: me stante sederunt principes et, quia tribunalium fulcro sublimes erant, dominum non uidebant.
“Princes sat and spoke against me.” This is also the Lord’s voice. When the council of elders of the people and the chief priests and scribes had gathered and he had been led to the council of the Jews, who said, “What further need have we of witnesses? For we have heard it from his own mouth,” and he stood before the governor and was led to the cross, what could he say more beautifully than: “Princes sat and spoke against me”? That is: while I stood, the princes sat, and because they were lifted up on the support of their tribunals, they did not see the Lord.
Luke 22:66 (allusion, high confidence) · Luke 22:71 (quotation, high confidence) · Matt 27:11 (allusion, high confidence) · Ps 119:23 (118:23 LXX) (quotation, high confidence)
Notes and citation
Summary: It is also Christ’s voice before the council and the governor.
- Luke 22:66, 71; Matt 27:11.
Notes on the original text
- Digital text corrected (words joined in the digital text): aduersum medetrectabant → aduersum me detrectabant.
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 3.42.2 (CSEL 62:64; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-42-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-42-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
3.42.3CSEL 62:64
sedebant ergo elati fastigio principatus nec principem principum cogitabant. sed parum hoc. a due r sum me, inquit, detrectabant. ego eorum redemptor adueneram, ego ueneram ut omnium peccata mundarem, ut recuperarem amissos, restituerem paradiso sancti Iacob hereditatem, et illi aduersum me detrectabant. et ideo, imitatores mei, discipuli mei, nolite iniuriam erubescere, si stetis ante principes pro nomine meo, cum ego steterim pro uestra salute.
They sat, then, lifted up by the height of their rule, and did not think of the Prince of princes. But this is little. “Against me,” he says, “they spoke.” I had come as their redeemer, I had come to cleanse the sins of all, to recover the lost, to restore holy Jacob’s inheritance to paradise, and they spoke against me. And so, my imitators, my disciples, do not blush at injury, if you stand before princes for my name, since I have stood for your salvation.
Dan 8:25 (allusion, low confidence) · Luke 19:10 (allusion, medium confidence) · Matt 10:18 (allusion, high confidence)
Notes and citation
Summary: Christ stood before the rulers for our salvation, so his disciples need not be ashamed to stand before them for his name.
- Dan 8:25; Luke 19:10; Matt 10:18.
Topics: Persecution
Cite (SBL): Ambrose, Exp. Ps. 118 3.42.3 (CSEL 62:64; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-42-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-42-3
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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 3, chapter 43
3.43.1CSEL 62:64–65
Denique traditur in custodiam Petrus cum ceteris apostolis et postera die statutus ante concilium constanter dicebat: principes populi et seniores Israel, (si nos hodie diiudicamur quod benefactum sit homini infirmo, in quo iste saluus factus sit, notum sit omnibus uobis et omni plebi Israel, quod in. nomine Iesu Christi Nazareni, quem uos crucifixistis, quem deus suscitauit a mortuis, in hoc iste astat coram uobis sanus), hoc est: uos estis qui statuistis et Christum. gloriae loco ducimus istam iniuriam, quia arguimur pro aegroti hominis sanitate; hanc hereditatem seruulis saluator omnium dereliquit.
Indeed Peter is put in custody with the other apostles, and the next day, set before the council, he said steadfastly: “Rulers of the people and elders of Israel, (if we are being examined today concerning a good deed done to a sick man, by what means this man has been made well, be it known to you all and to all the people of Israel that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, by him this man stands before you whole),” that is: you are the ones who also set Christ before you. We count this injury as glory, because we are accused for the healing of a sick man; this inheritance the Savior of all left to his little servants.
Acts 4:3 (allusion, high confidence) · Acts 4:8 (quotation, high confidence) · Acts 4:9 (quotation, high confidence) · Acts 4:10 (quotation, high confidence)
Notes and citation
Summary: Peter before the council counted the injury of accusation as glory.
- Acts 4:3, 5–10. The parentheses are the editor’s.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): suscitauî t → suscitauit.
Topics: Persecution
Cite (SBL): Ambrose, Exp. Ps. 118 3.43.1 (CSEL 62:64–65; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-43-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-43-1
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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.
3.43.2CSEL 62:65
at illi conferebant inter se dicentes: quid faciemus istis hominibus? et dimiserunt eos. gloriabatur ergo Petrus et unusquisque apostolorum, quia digni habiti sunt qui iniuriam pro Christi nomine sustinerent. recte ergo tunc dicerent singuli: etenim sederunt principes et aduersum me detrectabant.
But they conferred among themselves, saying: “What shall we do with these men?” And they released them. Peter and each of the apostles gloried, then, because they had been counted worthy to suffer injury for the name of Christ. Rightly, then, each of them could then say: “For princes sat and spoke against me.”
Acts 4:16 (quotation, high confidence) · Acts 4:21 (allusion, high confidence) · Acts 5:41 (allusion, high confidence) · Ps 119:23 (118:23 LXX) (quotation, high confidence)
Notes and citation
Summary: The apostles rejoiced to suffer for Christ’s name.
- Acts 4:15–16, 21; 5:41.
Topics: Persecution
Cite (SBL): Ambrose, Exp. Ps. 118 3.43.2 (CSEL 62:65; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-43-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-43-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 3, chapter 44
3.44.1CSEL 62:65
Sederunt principes aduersus Esaiam et disputauerunt, ut secaretur; sed non timebat eos, qui dicebat: audite, principes Sodomorum. sederunt aduersus Hieremiam, ut mitteretur in lacum; sederunt aduersus Zachariam, qui occisus est inter templum et altare; sederunt aduersus Susannam et contra castitatis feminam iudicabant, sed ut ostenderetur principum bonum non esse concilium, excitauit pueri spiritum dominus et quam principes ream mortis pronuntiauerant, eandem propheta totius innoxiam criminationis absoluit.
Princes sat against Isaiah and debated that he should be sawn in two; but he who said, “Hear, you princes of Sodom,” did not fear them. They sat against Jeremiah, that he should be thrown into the pit; they sat against Zechariah, who was killed between the temple and the altar; they sat against Susanna and judged against a woman of chastity; but so that it might be shown that the council of princes was not good, the Lord stirred up the spirit of a boy, and the prophet acquitted of every charge as innocent the very woman whom the princes had pronounced guilty of death.
Heb 11:37 (allusion, medium confidence) · Isa 1:10 (quotation, high confidence) · Jer 38:6 (allusion, high confidence) · Matt 23:35 (allusion, high confidence)
Notes and citation
Summary: Rulers sat against Isaiah, Jeremiah, Zechariah, and Susanna.
- Isaiah sawn in two: Heb 11:37 and the Ascension of Isaiah; Isa 1:10; Jer 38:6; Matt 23:35; Sus 34–62.
Extrabiblical texts: Sus 45 (Susanna [in RC, EO, ETH canons]; allusion)
Topics: Persecution
Cite (SBL): Ambrose, Exp. Ps. 118 3.44.1 (CSEL 62:65; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-44-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-44-1
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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.
Exposition 3, chapter 45
3.45.1CSEL 62:65
Sunt et alii principes, qui aduersus nos detrectant, de quibus dicitur: quoniam non est nobis conluctatio aduersus carnem et sanguinem, sed aduersus principatus et potestates, aduersus mundi huius rectores tenebrarum harum, aduersus spiritalia nequitiae quae sunt in caelestibus. isti sedent et explorant, qui iustus sit in hoc saeculo, qui christianus intente deo seruiat studiosus boni operis et facti.
There are other princes too who speak against us, of whom it is said: “For our struggle is not against flesh and blood, but against principalities and powers, against the rulers of the world of this darkness, against the spiritual forces of wickedness in the heavenly places.” These sit and watch to see who is righteous in this age, which Christian serves God intently, eager for good work and deed.
Eph 6:12 (quotation, high confidence)
Notes and citation
Summary: The spiritual powers of evil are the princes who watch for the righteous.
- Eph 6:12.
Topics: The devil and demons
Cite (SBL): Ambrose, Exp. Ps. 118 3.45.1 (CSEL 62:65; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-45-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-45-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
3.45.2CSEL 62:65–66
detrectant de eo dicentes: insidiemur illi, inpediamus eum, prohibeamus eum efficere quae desiderat, conteramus eius mentem, frangamus eius animum aduersis frequentibus ac repentinis et, si deo probatus est propter iustitiam, rogemus dari nobis temptationes eius. neque enim in tantum prophetam temptationum eius, quas plurimas subiit, potestatem
They speak against him, saying: “Let us lie in wait for him, hinder him, prevent him from doing what he desires, let us crush his mind, break his spirit with frequent and sudden adversities, and, if he is approved by God for righteousness, let us ask that the temptation of him be given to us.” For they could not have had power over so great a prophet in the temptations of his, which he underwent in great number,
Job 1:11 (allusion, medium confidence)
Notes and citation
Summary: The evil powers plot against the righteous and ask leave to tempt them.
- Wis 2:12; Job 1:9–12.
Extrabiblical texts: Wis 2:12 (Wisdom of Solomon [in RC, EO, ETH canons]; allusion)
Topics: The devil and demons, Temptation
Cite (SBL): Ambrose, Exp. Ps. 118 3.45.2 (CSEL 62:65–66; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-45-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-45-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
3.45.3CSEL 62:66
habere potuissent, nisi dominus probandi sui militis causa dedisset, ut maiore eum gloria coronaret. quis igitur regem Saul excitauit in eum nisi spiritus malus, sicut legimus, qui se dolebat excludi, quotienscumque Dauid uel citharae sono uel bonorum consiliorum atque operum fidibus ac neruis mentem regis animumque demulcebat? quis excitauit Doech Syri nequitiam, ut sanctum uirum proderet et hospitalem humanitatem deduceret in periculum sacerdotis? quis inflammauit ardorem Amnon, ut domum incestaret propheticam et contristaret animum patris alterius incesta libidine, alterius iniuria, ut, qui aliis prophetabat, domus suae mala praeuidere non potuerit?
unless the Lord had granted it in order to prove his soldier, so as to crown him with greater glory. Who, then, stirred up King Saul against him but an evil spirit, as we read, which grieved at being shut out whenever David soothed the king’s mind and spirit with the sound of the lyre, or with the strings and chords of good counsels and deeds? Who stirred up the wickedness of Doeg the Syrian, to betray a holy man and bring hospitable kindness into peril for the priest? Who kindled the passion of Amnon, to defile the prophet’s house with incest and grieve the father’s spirit, by the incestuous lust of one and the injury of the other, so that he who prophesied to others could not foresee the evils of his own house?
1 Sam 16:14 (allusion, high confidence) · 1 Sam 16:23 (allusion, high confidence) · 1 Sam 22:9 (allusion, high confidence) · 2 Sam 13:14 (allusion, high confidence)
Notes and citation
Summary: The evil spirit stirred up Saul, Doeg, and Amnon against David.
- 1 Sam 16:14–23; 18:10; 1 Sam 21:7; 22:9–19 (Doeg the Edomite, “Syrian” in the Greek); 2 Sam 13:1–22.
Topics: The devil and demons
Cite (SBL): Ambrose, Exp. Ps. 118 3.45.3 (CSEL 62:66; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-45-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-45-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
3.45.4CSEL 62:66
quis armauit furorem Abessalon, ut patrem domo excluderet et parricidali persequeretur proelio? sed cum prope uiribus regni iam esset sanctus inferior, hoc uno incensa aduersum se diaboli restinxit spicula, quod, cum filius necem peteret patris, ille tamen salutem filii pietatis mandabat affectu.
Who armed the fury of Absalom, to drive his father from his house and pursue him with parricidal war? But when the holy man was nearly inferior in the strength of his kingdom, by this one thing he quenched the darts of the devil kindled against him: that, while the son sought the father’s death, he nevertheless, with the affection of fatherly love, gave orders for his son’s safety.
2 Sam 15:14 (allusion, high confidence) · 2 Sam 18:5 (allusion, high confidence) · Eph 6:16 (allusion, high confidence)
Notes and citation
Summary: David overcame the devil’s darts by commanding that Absalom be spared.
- 2 Sam 15:13–14; 18:5; Eph 6:16.
Topics: The devil and demons
Cite (SBL): Ambrose, Exp. Ps. 118 3.45.4 (CSEL 62:66; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-45-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-45-4
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 3, chapter 46
3.46.1CSEL 62:66–67
Ergo principes populi, ut Achitofel, et ceteri bellantium duces sederunt; tractabant principes populi cum Abessalon aduersus prophetam. et ideo dicit: e ten i m sed erunt principes et aduer sum m e detrectabant; s eru-us autem tuus meditabatur i n iustificationibus tuis. aduertimus arma iusti, quibus omnes aduersariorum repellat impetus.
So the princes of the people, like Ahithophel, and the other leaders of the warriors sat; the princes of the people plotted with Absalom against the prophet. And so he says: “For princes sat and spoke against me, but your servant meditated on your statutes.” We notice the weapons of the righteous man, with which he may repel all the attacks of his adversaries.
2 Sam 17:1 (allusion, high confidence) · Ps 119:23 (118:23 LXX) (quotation, high confidence)
Notes and citation
Summary: Against Ahithophel and Absalom’s princes, David’s weapon was meditation on God’s statutes.
- 2 Sam 15:31; 17:1–4; Ps 119:23.
Cite (SBL): Ambrose, Exp. Ps. 118 3.46.1 (CSEL 62:66–67; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-46-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-46-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
3.46.2CSEL 62:67
alibi ait: circumierunt me et expugnauerunt me gratis. pro eo ut me diligerent, detrahebant mihi, ego autem orabam. hic ait, quod studium ei non exercendae ad belli artes fuerit iuuentutis, non decipiendi aduersantis astutia ulla cordis, ut illum uinceret quem uidebat, sed aduersum eos proeliabatur quos non uidebat maiorque in eo pietas quam uirtus corporis militabat. itaque in dei exercebatur iustificationibus, ut contrario ictu diabolum uulneraret.
Elsewhere he says: “They surrounded me and fought against me without cause. Instead of loving me, they slandered me, but I prayed.” Here he says that his eagerness was not for training his youth in the arts of war, nor for any cunning of heart to deceive the adversary, so as to defeat the one he saw; but he fought against those he did not see, and godliness fought in him more than bodily strength. And so he exercised himself in the statutes of God, so as to wound the devil with a counterstroke.
Ps 109:3 (108:3 LXX) (quotation, high confidence) · Ps 109:4 (108:4 LXX) (quotation, high confidence)
Notes and citation
Summary: David fought the unseen enemy with prayer and God’s statutes, not with the arts of war.
- Ps 109:3–4 (LXX 108:3–4). The digital text’s “cireumierunt” is read as “circumierunt”.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): cireumierunt → circumierunt.
Topics: Prayer
Cite (SBL): Ambrose, Exp. Ps. 118 3.46.2 (CSEL 62:67; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-46-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-46-2
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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.
3.46.3CSEL 62:67
ille eum ab intentione iustitiae et studio deuotionis occupationibus bellicis conabatur abducere, hic magis se diuini operis et cultus meditationibus occupabat. itaque dominus protexit eum, in quem sperauit, cum quo loquebatur, cui toto adhaerebat affectu. iustus enim aut deo loquitur orando aut diuina loquitur opera laudando et semper loquitur opera dei, ne loquatur os suum opera hominum. nihil terrenum iustus loquitur, nihil mortale agit.
The devil tried to draw him away from the pursuit of righteousness and the zeal of devotion by the business of war; he occupied himself the more with meditations on the divine work and worship. And so the Lord protected him, in whom he hoped, with whom he spoke, to whom he clung with his whole affection. For the righteous man either speaks to God in prayer or speaks of God’s works in praise, and he always speaks of the works of God, so that his mouth may not speak of the works of men. The righteous man speaks nothing earthly, does nothing mortal.
Ps 17:4 (16:4 LXX) (allusion, medium confidence)
Notes and citation
Summary: The righteous man speaks always to God or of God’s works, never of earthly things.
- Ps 17:4 (LXX 16:4).
Topics: Prayer
Cite (SBL): Ambrose, Exp. Ps. 118 3.46.3 (CSEL 62:67; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-46-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-46-3
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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 3, chapter 47
3.47.1CSEL 62:67
Ideoque dicit: etenim test i m on i a tua medi tatio me a est et consilia mea iustificatio tua. aduertis quid doceat, quod haec debeant esse consilia iusti, ut meditetur mandata dei et exerceatur in dei laudibus et oraculis, ut iustificet dominum semper? qui facit quae deus mandat, quae deo credit placere, deum iustificat. quod ex lectione euangelii possumus intellegere, dicente euangelista. quia Pharisaei spreuerunt consilium dei, non baptizati baptismo Iohannis.
And so he says: “For your testimonies are my meditation, and your statutes are my counsel.” Do you notice what he teaches: that these ought to be the counsels of the righteous, to meditate on God’s commandments and exercise himself in God’s praises and oracles, so as always to justify the Lord? He who does what God commands, what he believes pleases God, justifies God. We can understand this from the reading of the gospel, when the evangelist says that the Pharisees rejected the counsel of God, not being baptized with the baptism of John.
Ps 119:24 (118:24 LXX) (quotation, high confidence) · Luke 7:30 (quotation, high confidence)
Notes and citation
Summary: On verse 24: he who does God’s commandments justifies God, unlike the Pharisees who refused John’s baptism.
- Ps 118:24 (Ps 119:24, Greek form: “your statutes are my counsel”); Luke 7:30.
Cite (SBL): Ambrose, Exp. Ps. 118 3.47.1 (CSEL 62:67; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-47-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-47-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
3.47.2CSEL 62:67–68
hoc in uno libro, in alio autem habes: non iustificauerunt deum, qui baptizari noluerunt. ideo dominus ad Iohannem dicentem: ego a te debeo baptizari, et tu uenis ad me? respondit: sine modo; sic enim oportet nos implere omnem iustitiam. qui ergo facit mandata dei, iustificat deum, quia facit eius iustitiam; et bonum est ut consilium dei sequantur hominum consilia, quia dei consilium certum semper, nostra autem plerumque incerta consilia ex rerum probantur euentu.
This is in one book; in another you have: “They did not justify God, who refused to be baptized.” Therefore the Lord answered John when he said, “I ought to be baptized by you, and do you come to me?”: “Let it be so now; for thus it is fitting for us to fulfill all righteousness.” He, then, who does God’s commandments justifies God, because he does his righteousness; and it is good that men’s counsels should follow God’s counsel, because God’s counsel is always certain, but our counsels are often uncertain and are tested by the outcome of events.
Textual problem in this passage: see the notes.
Luke 7:29 (allusion, high confidence) · Matt 3:14 (quotation, high confidence) · Matt 3:15 (quotation, high confidence)
Notes and citation
Summary: Doing God’s commandments justifies God; human counsels should follow his certain counsel.
- Luke 7:29–30 (paraphrase; “in another book” may refer to another manuscript or version); Matt 3:14–15.
Topics: Baptism
Cite (SBL): Ambrose, Exp. Ps. 118 3.47.2 (CSEL 62:67–68; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-47-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/3-47-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 4, chapter 1
4.1.1CSEL 62:68
Deleth quarta littera secundum Hebraeos significat Latine timorem uel, ut alibi inuenimus, natiuitatem. sed utrumque potest congruere et conuenire sensui. natiuitas enim eorum est quae generantur in hoc saeculo, per quam intellegimus corporalia et materialia quae sunt caduca, et ideo a timore non distat; ex corporalibus enim et materialibus nascitur timor. quid enim est terrena natiuitas nisi timor?
Daleth, the fourth letter according to the Hebrews, signifies in Latin “fear,” or, as we find elsewhere, “birth.” But both can fit and agree with the sense. For birth belongs to the things that are begotten in this world, by which we understand bodily and material things, which are perishable, and so it is not far from fear; for fear is born from bodily and material things. For what is earthly birth but fear?
Notes and citation
Summary: Daleth means fear or birth, and earthly birth is itself a cause of fear.
- Ambrose’s meanings of the letter come from the onomastic lists of his day.
Notes on the original text
- Digital text corrected (split word in the digital text): intelle gimus → intellegimus.
Cite (SBL): Ambrose, Exp. Ps. 118 4.1.1 (CSEL 62:68; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-1-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 4, chapter 2
4.2.1CSEL 62:68
Denique inde incipit uersus: adhaesit pauimento anima mea; uiuifica me secundum uerbum tuum. per pauimentum terram intellegimus, per terram materialia. peccatori autem dictum est: terra es et in terram ibis, eo quod diuinis mandatis inhaerendum non putauerit, sed in mate-
Indeed the verse begins from this: “My soul has cleaved to the pavement; give me life according to your word.” By the pavement we understand the earth, by the earth material things. For to the sinner it was said: “You are earth, and to earth you shall go,” because he did not think he should cleave to the divine commandments, but turned aside to material
Ps 119:25 (118:25 LXX) (quotation, high confidence) · Gen 3:19 (quotation, high confidence)
Notes and citation
Summary: On verse 25: the soul that cleaves to the pavement is bound to earthly things, like the sinner Adam.
- Ps 118:25 (Ps 119:25); Gen 3:19.
Cite (SBL): Ambrose, Exp. Ps. 118 4.2.1 (CSEL 62:68; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-2-1
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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.
4.2.2CSEL 62:68
rialia et corporalia deflexerit, cui inpressa fuerit uitae huius saecularis delectatio. denique eiectus de paradiso, hoc est ex illo sublimi et caelesti loco ad quem raptus est Paulus siue in corpore siue extra corpus nesciens, ex illo ergo eminenti loco deiectus in terram deplorat Adam dicens: adhaesit pauimento anima mea, sicut alibi ait:
and bodily things, he on whom the delight of this worldly life had been stamped. Indeed, cast out of paradise, that is, from that lofty and heavenly place to which Paul was caught up, not knowing whether in the body or out of the body, cast down, then, from that eminent place to the earth, Adam laments, saying, “My soul has cleaved to the pavement,” as he says elsewhere:
Gen 3:23 (allusion, high confidence) · 2 Cor 12:2 (allusion, high confidence) · 2 Cor 12:4 (allusion, medium confidence)
Notes and citation
Summary: Adam, cast out of paradise, laments that his soul cleaves to the earth.
- Gen 3:23–24; 2 Cor 12:2–4.
Topics: The fall
Cite (SBL): Ambrose, Exp. Ps. 118 4.2.2 (CSEL 62:68; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-2-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-2-2
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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.
4.2.3CSEL 62:68–69
humiliata est in puluere anima mea et adhaesit in terra uenter meus. paenitentiam gerentis haec uox est, qui meminisset adhaerentem se deo nescisse nec potuisse discernere quod non discreuit et Paulus, utrum in corpore esset an extra corpus: ita infirmitatem pigritiamque corporis minime sentiebat cui domini adhaerebat praesentia. spiritus ergo propheticus, qui dolorem expressit. uel dominus, qui suscepit eius infirmitatem, personam repraesentat Adae eiusque adsumit adfectum.
“My soul is humbled in the dust, and my belly has cleaved to the earth.” This is the voice of one doing penance, who remembered that, while he cleaved to God, he did not know and could not discern what Paul too did not discern, whether he was in the body or out of the body: so little did he feel the weakness and sluggishness of the body, he to whom the Lord’s presence clung. The prophetic Spirit, then, which expressed the grief, or the Lord, who took up his weakness, represents the person of Adam and takes up his feeling.
Ps 44:25 (43:26 LXX) (quotation, high confidence) · 2 Cor 12:3 (allusion, high confidence) · Isa 53:4 (allusion, medium confidence)
Notes and citation
Summary: The verse is the penitent Adam’s, spoken by the prophetic Spirit or by the Lord who took on his weakness.
- Ps 44:25 (LXX 43:26); 2 Cor 12:3; Isa 53:4. The stray “i” after “mea” in the digital text is not translated.
Notes on the original text
- Digital text corrected (stray letter in the digital text): anima mea i et → anima mea et.
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 4.2.3 (CSEL 62:68–69; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-2-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-2-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 4, chapter 3
4.3.1CSEL 62:69
Loquatur ergo Adam: adhaesit pauimento anima ni e a. qui ante beatissimus auram carpebat aetheriam, curas uitae huius et taedia nesciebat, is nunc sollicitudine mundi huius, luxuriae studio pecuniaeque cupiditate curuatus ut uulpis foueis se inserit latibulisque terrestribus. merito adhaerebat pulueri qui se leuare non poterat, nisi eum supra crucem suam Christus leuasset, merito adhaerebat pauimento qui se abscondebat a Christo. non adhaeret pauimento cui dicit Iesus: sequere me. non adhaeret pauimento qui audit et sequitur legem dicentem: post dominum deum tuum ambulabis et ipsi adhaerebis.
Let Adam, then, say: “My soul has cleaved to the pavement.” He who, most blessed before, breathed the air of heaven and knew nothing of the cares and wearinesses of this life, now, bent down by the anxiety of this world, the pursuit of luxury and the desire of money, buries himself like a fox in holes and earthly lairs. Rightly he cleaved to the dust who could not raise himself, unless Christ had raised him upon his cross; rightly he cleaved to the pavement who hid himself from Christ. He does not cleave to the pavement to whom Jesus says, “Follow me.” He does not cleave to the pavement who hears and follows the law saying: “You shall walk after the Lord your God and cleave to him.”
Matt 8:20 (allusion, medium confidence) · John 12:32 (allusion, medium confidence) · Gen 3:8 (allusion, medium confidence) · Matt 9:9 (quotation, high confidence) · Deut 13:4 (quotation, high confidence)
Notes and citation
Summary: Fallen Adam clings to the earth like a fox; only Christ’s cross raises him, and his followers cleave to God.
- Matt 8:20; John 12:32; Gen 3:8; Matt 9:9; Deut 13:4 (compare 10:20). The digital text’s “ni e a” is read as “mea”.
Topics: The fall
Cite (SBL): Ambrose, Exp. Ps. 118 4.3.1 (CSEL 62:69; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-3-1
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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.
Exposition 4, chapter 4
4.4.1CSEL 62:69–70
Quomodo ergo pauimento adhaereat unusquisque, quomodo deo, audi dicentem: qui adhaeret meretrici unum corpus est, qui autem adhaeret domino unus spiritus est. terra ista, quam gerimus, meretriciis quibusdam nos inlecebris capit et quasi uultus quosdam uoluptatum corporalium delectationum fucis inlinit, ut lateat in his ueritas et forensi quadam specie decipiant adpropinquantes. sed cum interiorem oculum mentis ad tempus obduxerint. postea tamen decusso uelut quodam puluere uoluptatum huiusmodi decore, quam sit inanis gratia saeculi huius aut corporis, facile deprehenditur.
How, then, each one cleaves to the pavement, and how to God, hear him say: “He who cleaves to a harlot is one body, but he who cleaves to the Lord is one spirit.” This earth that we carry captures us with certain harlot’s enticements and smears, as it were, certain faces of bodily pleasures with the paints of delights, so that the truth may lie hidden in them and they may deceive those who approach with a kind of outward show. But although they cloud the inner eye of the mind for a time, yet afterwards, when the beauty of such pleasures has been shaken off like dust, it is easily discovered how empty is the charm of this world or of the body.
1 Cor 6:16 (quotation, high confidence) · 1 Cor 6:17 (quotation, high confidence)
Notes and citation
Summary: Cleaving to the harlot of earthly pleasure makes us one body with her; cleaving to the Lord makes us one spirit.
- 1 Cor 6:16–17. The digital text’s “tL mpus” is read as “tempus”.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): tL mpus → tempus.
Cite (SBL): Ambrose, Exp. Ps. 118 4.4.1 (CSEL 62:69–70; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-4-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 4, chapter 5
4.5.1CSEL 62:70
Bonum est igitur adhaerere domino nec inflexam ceruicem habere ad iugum mundi. ideoque ecclesiae uel forti animae dicit Sapientia: sicut turris Dauid ceruix tua, quae aedificata est in Thalpioth. mille ostia pendent in ea et omnia iacula potentium. erecta enim ad deum ceruix et iugo Christi habilis, quae nulla in terrarum inlecebras infle-
It is good, then, to cleave to the Lord and not to have one’s neck bent to the yoke of the world. And so Wisdom says to the church or to the strong soul: “Your neck is like the tower of David, which is built in Thalpioth; a thousand doors hang on it, and all the darts of the mighty.” For the neck raised to God and fit for the yoke of Christ, which is not bowed by any bending toward the enticements of the earth,
Ps 73:28 (72:28 LXX) (allusion, medium confidence) · Song 4:4 (quotation, high confidence)
Notes and citation
Summary: The neck raised to God and fit for Christ’s yoke is like the tower of David.
- Ps 73:28 (LXX 72:28); Song 4:4 (Greek form, “Thalpioth” transliterated; “doors” for “shields”).
Cite (SBL): Ambrose, Exp. Ps. 118 4.5.1 (CSEL 62:70; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-5-1
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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.
4.5.2CSEL 62:70
xione curuetur, sicut Christi regalis est turris, cui iugum suum Nabuchodonosor non possit inponere. condidit enim turrem illam Dauid ille manu fortis et supra murorum aedificauit excelsa, ut subsidio pariter et decori sit, subsidio, quia hostem praeuidet et repellit, decori, quia non solum inter humilia, sed etiam inter excelsa supereminet; ita tamen subsidio uel decori, si habeat in se uerbi dogmata uelut quaedam falerum monilia, habeat etiam iacula potentium prophetarum, quae aduersus omnem extollentem se altitudinem lacertis quibusdam fidei diriguntur.
is like the royal tower of Christ, on which Nebuchadnezzar cannot lay his yoke. For that David, mighty of hand, founded that tower and built it above the heights of the walls, so that it might serve for defense and for beauty alike: for defense, because it sees the enemy in advance and repels him; for beauty, because it stands out not only among low things but even among lofty ones; yet it serves for defense or beauty only if it has in itself the doctrines of the Word like jewels of trappings, and has also the darts of the mighty prophets, which are aimed by the arms, as it were, of faith against every height that exalts itself.
Jer 27:8 (allusion, low confidence) · 2 Cor 10:5 (allusion, high confidence)
Notes and citation
Summary: The tower, armed with the doctrines of the Word and the prophets’ darts, defends and adorns the soul.
- Jer 27:8; 2 Cor 10:5.
Cite (SBL): Ambrose, Exp. Ps. 118 4.5.2 (CSEL 62:70; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-5-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-5-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 4, chapter 6
4.6.1CSEL 62:70
Noli igitur in puluerem mortis deducere animam tuam, cui dominus etiam naturalem altitudinem tribuit et uigorem, quo se excitet et adsurgat. unde etiam de hac coniunctione animae et corporis dictum oportune accipitur, eo quod in naturali uitae nostrae mysterio conexa anima corpori uelut humi reptet et pauimento adhaereat partim propter hoc terrenum habitaculum, partim quia corpus istud e terra est. et regionis igitur diuersorium et materia ipsa corporis nostri huic concurrit sententiae. ideoque pulchre apostolus de mortis huius corpore liberari cupit, quia carcere quodam claudimur et in quodam luxuriae gurgustio siti tenebris inuoluimur delictorum.
Do not, then, bring down into the dust of death your soul, to which the Lord has given a natural loftiness and vigor, by which it may rouse itself and rise up. Hence it is also fittingly taken as said of this union of soul and body, that in the natural mystery of our life the soul, joined to the body, as it were creeps on the ground and cleaves to the pavement, partly because of this earthly dwelling, partly because this body is from earth. Both the lodging of the region and the very matter of our body agree with this saying. And so the apostle beautifully longs to be set free from the body of this death, because we are shut in a kind of prison and, placed in a kind of hovel of luxury, are wrapped in the darkness of sins.
Ps 22:15 (21:16 LXX) (allusion, medium confidence) · Rom 7:24 (allusion, high confidence)
Notes and citation
Summary: The soul, joined to an earthly body, tends to cleave to the ground, but must not let itself sink into death.
- Ps 22:15 (LXX 21:16); Rom 7:24.
Topics: The soul
Cite (SBL): Ambrose, Exp. Ps. 118 4.6.1 (CSEL 62:70; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-6-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-6-1
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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.
Exposition 4, chapter 7
4.7.1CSEL 62:70–71
Ergo secundum uoluntatem dei ambulemus, ut adhaerere dicamur deo. nam qui secundum corporis adpetentiam uiuit, caro est, qui secundum praecepta dei, spiritus est. non ergo fiat anima nostra caro, hoc est, ut dicamur caro sicut et illi, qui in diluuio perierunt, de quibus dictum est: quia caro sunt, sed magis caro nostra oboediens animae gubernaculo fiat anima et hoc appellari mereatur nomine, sicut appellata est familia patriarchae Iacob et generationis eius sancta posteritas.
Let us walk, then, according to the will of God, so that we may be said to cleave to God. For he who lives according to the appetite of the body is flesh; he who lives according to God’s precepts is spirit. Let not our soul, then, become flesh, that is, so that we are called flesh like those who perished in the flood, of whom it was said, “because they are flesh”; but rather let our flesh, obedient to the soul’s guidance, become soul and deserve to be called by this name, as the family of the patriarch Jacob and the holy posterity of his line was called.
Rom 8:5 (allusion, high confidence) · Gen 6:3 (quotation, high confidence)
Notes and citation
Summary: Whoever lives by the body becomes flesh, like those of the flood; whoever obeys God may be called soul, like Jacob’s family.
- Rom 8:5–9; Gen 6:3.
Topics: The soul
Cite (SBL): Ambrose, Exp. Ps. 118 4.7.1 (CSEL 62:70–71; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-7-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-7-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
4.7.2CSEL 62:71
sic enim scriptum est: hi filii Ballae, quam dedit Laban Rachel filiae suae, et peperit hos Iacob: omnes animae septem, et alibi: omnes autem animae quae intrauerunt in Aegyptum, qui exierunt de femoribus illius, praeter mulieres sexaginta, inquit, e t sex. et in principio Exodi legimus: erant autem omnes animae de Iacob quinque et septuaginta, qui erant cum Iacob. ergo illi, qui habitabant cum Ioseph, et de Aegypto exierunt et animae sunt.
For so it is written: “These are the sons of Bilhah, whom Laban gave to Rachel his daughter, and she bore these to Jacob: all the souls, seven”; and elsewhere: “All the souls that entered into Egypt, who came out of his thighs, besides the women, sixty,” it says, “and six.” And at the beginning of Exodus we read: “All the souls of Jacob were seventy-five, who were with Jacob.” So those who lived with Joseph and came out of Egypt are also souls.
Gen 46:25 (quotation, high confidence) · Gen 46:26 (quotation, high confidence) · Exod 1:5 (quotation, high confidence)
Notes and citation
Summary: Scripture counts Jacob’s descendants as “souls.”
- Gen 46:25–26; Exod 1:5 (Greek: seventy-five). The digital text’s “hifi1ii” is read as “hi filii”.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): hifi1ii → hi filii.
Topics: The soul
Cite (SBL): Ambrose, Exp. Ps. 118 4.7.2 (CSEL 62:71; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-7-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-7-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 4, chapter 8
4.8.1CSEL 62:71
Qui autem, cum essent angeli dei, hoc est uitae probitate angelorum imitantes gratiam — qui enim non ducunt uxores et quae non nubunt erunt sicut angeli in caelo —, qui ergo, cum angeli uiderentur. capti sunt decore femineo, hi caro sunt: sicut dominus deus dixit: non permanebit spiritus meus in hominibus istis in aeternum, propter quod caro sunt.
But those who, though they were angels of God, that is, imitating the grace of the angels by uprightness of life (for those who do not marry and are not given in marriage will be like the angels in heaven), those, then, who, though they seemed angels, were captured by feminine beauty, these are flesh, as the Lord God said: “My spirit shall not remain in these men for ever, because they are flesh.”
Textual problem in this passage: see the notes.
Gen 6:2 (allusion, high confidence) · Gen 6:3 (quotation, high confidence) · Matt 22:30 (allusion, high confidence)
Notes and citation
Summary: The “angels of God” of Genesis 6 were men living like angels who fell for women’s beauty and became flesh.
- Gen 6:2–3 (some Greek manuscripts read “angels of God”); Matt 22:30. Ambrose reads the angels as upright men, not spirits.
Topics: Angels
Cite (SBL): Ambrose, Exp. Ps. 118 4.8.1 (CSEL 62:71; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-8-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-8-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
4.8.2CSEL 62:71–72
et merito expertes libidinis angelis conparantur, caro non sunt, quia non sunt in carne sed in spiritu, quales erant illi qui doctorem apostolum sequebantur, quibus ait: uos autem non estis in carne sed in spiritu. qui autem corporea feminarum capiuntur libidine, caro sunt, atque utinam caro tantum et non etiam equi adhinnientes, quia in uxorem, inquit. proximi sui adhinniebant.
And rightly those free of lust are compared to angels; they are not flesh, because they are not in the flesh but in the Spirit, such as were those who followed the apostle their teacher, to whom he says: “But you are not in the flesh but in the Spirit.” But those who are captured by bodily lust for women are flesh; and would that they were only flesh and not also neighing horses, for “they neighed,” it says, “after their neighbor’s wife.”
Rom 8:9 (quotation, high confidence) · Jer 5:8 (quotation, high confidence)
Notes and citation
Summary: Those free of lust are like angels; those ruled by lust are flesh and even neighing horses.
- Rom 8:9; Jer 5:8.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 4.8.2 (CSEL 62:71–72; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-8-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-8-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.