Exposition of Psalm 118 4.9.1–5.11.2
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 4, chapter 9
4.9.1CSEL 62:72
Rogat ergo, qui deiectionem animae suae sentit ad pauimentum usque curuatae, ut uiuificetur secundum uerbum dei, quod animas ad se trahit quascumque miseratione sui leuare cupiens abducit a terris. uiuificatur autem anima, quae uias ambulat Christi, peccato mortua deo uiuens, ita ut mors peccati dominatum in ea posthaec habere non possit, posteaquam consepulta cum Christo iustificata est a peccato. sed qui iustificari cupit, uias suas ante pronuntiet.
He, then, who feels the casting down of his soul, bent even to the pavement, asks to be given life according to the word of God, which draws souls to itself and, wishing in its mercy to raise them, leads them away from the earth. And the soul is given life which walks the ways of Christ, dead to sin, living to God, so that death of sin can no longer have dominion in it, after it has been buried with Christ and justified from sin. But he who desires to be justified must first declare his ways.
Ps 119:25 (118:25 LXX) (allusion, high confidence) · Rom 6:11 (allusion, high confidence) · Rom 6:4 (allusion, high confidence) · Rom 6:7 (allusion, high confidence) · Rom 6:9 (allusion, medium confidence)
Notes and citation
Summary: The soul is given life when it walks in Christ’s ways, dead to sin and alive to God.
- Ps 119:25; Rom 6:4, 7, 9–11.
Cite (SBL): Ambrose, Exp. Ps. 118 4.9.1 (CSEL 62:72; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-9-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-9-1
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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 10
4.10.1CSEL 62:72
Ideoque secundo uersu ait: uias meas pronuntiaui, et exaudisti me; doce me iustificationes tuas. pulchro ordine ad iustificationes dei perueniendum putat, ut primum sua peccata fateatur. sic enim docemur et alibi: dic iniquitates tuas, ut iustificeris. itaque scire debemus, quid sit uias suas ambulare hominem et uias dei. qui facit uoluntates carnis et uiuit secundum concupiscentiam mundi huius, uias suas ambulat, quibus delectatur et gaudet; qui autem uenit uoluntatem facere patris sui qui in caelis est, cuius cibus est ut mandatum dei conpleat, qui non quaerit quod sibi uoluptati sit, sed quod placeat deo, ille uiam domini pergit, illam uiam, quae ait:
And so in the second verse he says: “I have declared my ways, and you heard me; teach me your statutes.” In beautiful order he thinks one must come to God’s statutes by first confessing one’s sins. For so we are taught elsewhere too: “Tell your iniquities, so that you may be justified.” And so we ought to know what it is for a man to walk his own ways and God’s ways. He who does the wills of the flesh and lives according to the desire of this world walks his own ways, in which he delights and rejoices; but he who came to do the will of his Father who is in heaven, whose food is to fulfill God’s commandment, who seeks not what pleases himself but what pleases God, goes on the way of the Lord, that way which says:
Ps 119:26 (118:26 LXX) (quotation, high confidence) · Isa 43:26 (quotation, high confidence) · Eph 2:3 (allusion, medium confidence) · John 6:38 (allusion, high confidence) · John 4:34 (allusion, high confidence) · Rom 15:3 (allusion, medium confidence)
Notes and citation
Summary: On verse 26: confessing one’s own ways comes first; the way of the Lord is Christ, who did the Father’s will.
- Ps 118:26 (Ps 119:26); Isa 43:26 (Greek form); Eph 2:3; John 6:38; 4:34; Rom 15:3.
Cite (SBL): Ambrose, Exp. Ps. 118 4.10.1 (CSEL 62:72; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-10-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-10-1
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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.
4.10.2CSEL 62:72–73
ego sum uia et ueritas et uita. uides ergo. quia ille uiuit secundum uerbum dei, qui uiam ambulat Christi. ipse etiam dominus deus in Deuteronomio docet, quomodo in uiis suis ambules, dicens: et nunc, Israel, quid dominus deus petit a te, nisi ut timeas dominum deum tuum et ambules in uiis eius et diligas eum et seruias domino deo tuo ex toto corde tuo et ex tota anima tua, custodias mandata eius et iustitias eius? liquet igitur alias uias esse carnis, alias dei, et si quis uelit ambulare uias dei, ei prius esse uias carnis et corporis et saecularis sapientiae deserendas.
“I am the way and the truth and the life.” You see, then, that he lives according to the word of God who walks the way of Christ. The Lord God himself also teaches in Deuteronomy how you are to walk in his ways, saying: “And now, Israel, what does the Lord your God ask of you, but that you fear the Lord your God and walk in his ways and love him and serve the Lord your God with all your heart and with all your soul, and keep his commandments and his righteous ordinances?” It is clear, then, that the ways of the flesh are one thing and the ways of God another, and that if anyone wishes to walk the ways of God, he must first abandon the ways of the flesh and the body and of worldly wisdom.
John 14:6 (quotation, high confidence) · Deut 10:12 (quotation, high confidence) · Deut 10:13 (quotation, high confidence)
Notes and citation
Summary: To walk God’s ways, as Deuteronomy teaches, one must first abandon the ways of the flesh.
- John 14:6; Deut 10:12–13.
Cite (SBL): Ambrose, Exp. Ps. 118 4.10.2 (CSEL 62:72–73; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-10-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-10-2
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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 11
4.11.1CSEL 62:73
Relinquens itaque eas Dauid pronuntiat et apud deum non tacet: confitetur errores, non negat lapsus. simile illi hoc dixit: adnuntiabo aduersus me iniquitatem meam domino. si enim se accusauerit iustus, uocem parati accusatoris exclusit. qui solet coacerbare peccata et uniuscuiusque exaggerare flagitia. obstruit ergo os eius, qui ipse de se fuerit ante confessus, et praestruit ueniam confitentis uerecundia. excusat reum pudor suus, accusat auctorem; qui enim sua delicta non tacuit, uidetur in se doluisse quod fecit, in diabolo prodidisse quod suasit. ideoque ait scriptura: iustus in exordio sermonis accusator est sui.
Leaving them, then, David declares them and is not silent before God: he confesses his errors and does not deny his falls. He said something similar to this: “I will declare my iniquity against myself to the Lord.” For if the righteous man accuses himself, he shuts out the voice of the ready accuser, who is accustomed to heap up sins and exaggerate each one’s offenses. He stops his mouth, then, who has first confessed about himself, and the shame of the one confessing prepares pardon in advance. His shame excuses the guilty and accuses the instigator; for he who has not kept silent about his sins seems to have grieved in himself over what he did, and to have exposed in the devil what the devil urged. And so Scripture says: “The righteous man is his own accuser at the beginning of his speech.”
Ps 32:5 (31:5 LXX) (quotation, high confidence) · Rev 12:10 (allusion, medium confidence) · Prov 18:17 (quotation, high confidence)
Notes and citation
Summary: By confessing his sins first, the righteous man silences the devil, his accuser.
- Ps 32:5 (LXX 31:5); Rev 12:10; Prov 18:17 (Greek form).
Topics: The devil and demons, Repentance
Cite (SBL): Ambrose, Exp. Ps. 118 4.11.1 (CSEL 62:73; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-11-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-11-1
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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.
4.11.2CSEL 62:73
qui se accusat, etsi peccator sit, iustus esse incipit, quia nec sibi parcit et dei iustitias confitetur, quem putat latere nihil posse. utinam Adam se prius accusare quam celare uoluisset! sed non satis est ut confiteamur errorem, uerum etiam, si corrigi uolumus, a domino postulemus, ut doceat nos iustificationes suas, ne postea errare possimus. a domino igitur doceri petit, quia unus est magister noster, ut ait Christus, nec otiose hoc petit: non enim ille beatus quem docet homo, sed quem tu erudieris, domine.
He who accuses himself, even if he is a sinner, begins to be righteous, because he does not spare himself and confesses the righteousness of God, from whom he thinks nothing can be hidden. Would that Adam had chosen to accuse himself rather than hide himself! But it is not enough to confess our error; we must also, if we wish to be corrected, ask the Lord to teach us his statutes, so that afterwards we may not be able to go astray. He asks, then, to be taught by the Lord, because one is our teacher, as Christ said; and not idly does he ask this: for that man is not blessed whom man teaches, but “whom you have instructed, Lord.”
Gen 3:8 (allusion, medium confidence) · Ps 119:26 (118:26 LXX) (allusion, high confidence) · Matt 23:8 (allusion, high confidence) · Ps 94:12 (93:12 LXX) (quotation, high confidence)
Notes and citation
Summary: Confession makes the sinner begin to be righteous, but he must also ask God to teach him.
- Gen 3:8–12; Ps 119:26; Matt 23:8, 10; Ps 94:12 (LXX 93:12). The digital text’s “tuerudieris” is read as “tu erudieris”.
Notes on the original text
- Digital text corrected (words joined in the digital text): tuerudieris → tu erudieris.
Topics: Repentance
Cite (SBL): Ambrose, Exp. Ps. 118 4.11.2 (CSEL 62:73; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-11-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-11-2
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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 12
4.12.1CSEL 62:73
Ubique meminit sui nec putat satis esse, ut doceat eum iustificationes suas dominus deus noster, sed addidit: uiam iustificationum tuarum insinua mihi, et exercebor in mirabilibus tuis. uide ordinem. prius est ut discamus domini iustificationes, deinde ut gradus quosdam iustificationum et ordinem nouerimus, quid prius, quid consequens esse debeat.
Everywhere he remembers himself and does not think it enough that the Lord our God should teach him his statutes, but he added: “Make known to me the way of your statutes, and I will be exercised in your wonders.” See the order. First we must learn the Lord’s statutes, then come to know certain steps and order of the statutes, what should come first, what follow.
Ps 119:27 (118:27 LXX) (quotation, high confidence)
Notes and citation
Summary: On verse 27: after learning God’s statutes we must learn their order.
- Ps 118:27 (Ps 119:27, Greek form). The digital text’s “iustif icationum” is read as “iustificationum”.
Notes on the original text
- Digital text corrected (split word in the digital text): iustif icationum → iustificationum.
Cite (SBL): Ambrose, Exp. Ps. 118 4.12.1 (CSEL 62:73; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-12-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-12-1
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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.
4.12.2CSEL 62:73–74
nam scire quid facias et ordinem nescire faciendi non est perfectae cognitionis; offendunt plerumque praepostera. denique iustus est, qui se in exordio sermonis accusat, iniustus autem, qui quod prius negauerat confitetur; ille uerecundiae inuenit gratiam, hic notam incurrit inpudentiae. ita ordinis ignorantia conturbat negotiorum naturam formamque meritorum. ille autem, qui didicerit primo mysteria dei, deinde ordinem mysteriorum, exercetur in mirabilibus dei.
For to know what to do and not know the order of doing it is not perfect knowledge; things done in the wrong order often give offense. Indeed he is righteous who accuses himself at the beginning of his speech, but he is unrighteous who confesses what he had first denied; the one finds the grace of modesty, the other incurs the mark of shamelessness. So ignorance of order confuses the nature of affairs and the form of merits. But he who has learned first the mysteries of God, then the order of the mysteries, is exercised in the wonders of God.
Prov 18:17 (allusion, high confidence)
Notes and citation
Summary: Doing the right thing in the wrong order is imperfect, as confession after denial shows.
- Prov 18:17.
Cite (SBL): Ambrose, Exp. Ps. 118 4.12.2 (CSEL 62:73–74; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-12-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-12-2
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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 13
4.13.1CSEL 62:74
Graecus ἀδολεχήσω posuit, quod dicitLatinushalucinabor. in quo uidetur esse aliqua sermonis offensio secundum uulgarem consuetudinem, quia ἀδολεσχη̃σαι uulgo aestimatur uel halucinari uel plus quam oportet aliquid loqui et superfluum uideri, quod audienti fastidio est; et uidetur esse praeter ordinem, cum ordo rerum uideatur adferre fastidium, ut si causam uelis enarrare aliquam et ordinem serues, auditor autem ad rerum festinet exitum, superiora fastidit. sed non potest plene instrui nisi qui ordine sui cuncta cognouerit;
The Greek has adoleschēsō, which the Latin renders “I will ramble.” In this there seems to be some offense of language according to common usage, because adoleschēsai is commonly taken to mean either rambling or saying something more than one ought and seeming superfluous, which is tiresome to the hearer; and it seems to be against order, since the order of things seems to bring tedium, as when you wish to narrate some case and keep to the order, but the hearer hurries to the outcome of things and finds the earlier parts tiresome. But no one can be fully instructed except one who has come to know everything in its order;
Ps 119:27 (118:27 LXX) (allusion, high confidence)
Notes and citation
Summary: Ambrose explains the Greek word behind “I will be exercised”, which usually means to ramble or talk at length.
- Ps 119:27 (Greek ἀδολεσχήσω). The digital text joins “dicit Latinus halucinabor”; translated by sense.
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 4.13.1 (CSEL 62:74; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-13-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-13-1
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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.
4.13.2CSEL 62:74
inde non solum factum deprehenditur, sed etiam facti pondus et facientis affectus. ideoque Dauid quasi bonus sui iudex atque arbiter prope usque ad fastidium uult doceri et uel superfluo inmorari tempore quam necessarium ordinem praeterire. ἀδολεσχία enim uel halucinatio uidetur longa quaedam esse meditatio uel morosa quaedam mentis intentio: a quo non longe abest exercitium uel animi uel corporis. nam ut ille, qui exercet membra sua palaestra, diutius exercet, ut roboret, ita qui exercet mentem suam in scripturis diuinis uel in consiliis, diutius exercere debet.
for from that is grasped not only the deed but also the weight of the deed and the disposition of the doer. And so David, as a good judge and arbiter of himself, wishes to be taught almost to the point of tedium, and to linger even for a superfluous time rather than pass over the necessary order. For adoleschia or rambling seems to be a certain long meditation or a lingering attention of the mind; and from this exercise, whether of mind or of body, is not far off. For just as he who exercises his limbs in the wrestling school exercises them for a long time to strengthen them, so he who exercises his mind in the divine Scriptures or in counsels must exercise it for a long time.
Notes and citation
Summary: The word means long meditation, a lengthy exercise of the mind in Scripture.
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 4.13.2 (CSEL 62:74; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-13-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-13-2
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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 14
4.14.1CSEL 62:74–75
Exiuit in campum Isaac, Graecus dixit ἀδολεσχη̃σαι, Latinus deambulare uel exercere. Rebecca ueniebat — typus in ea praefigurabatur ecclesiae—, parabantur nuptiae, in quibus sacramentum foret magnum. uidens patriarcha ista mysteria exiuit in campum diffundens acrimoniam suae mentis et deambulans in innocentia cordis sui. diuersis utique cogitationibus exercebat animum et in mirabilibus mysteriis delectabatur. cuius ut imitator euaderet sanctus propheta, doceri iustificationes dei et uiam iustitiarum caelestium cognoscere gestiebat, ut non dormiret anima eius saeculi istius somno nec mundanae captus uanitatis inlecebris a persequenda ueritatis intentione difflueret.
“Isaac went out into the field”: the Greek said adoleschēsai, the Latin “to walk about” or “to exercise.” Rebecca was coming (in her a type of the church was prefigured); a marriage was being prepared in which there would be a great sacrament. Seeing these mysteries, the patriarch went out into the field, pouring out the keenness of his mind and walking in the innocence of his heart. Surely he exercised his mind with various thoughts and delighted in the wonderful mysteries. That the holy prophet might turn out an imitator of him, he longed to be taught God’s statutes and to know the way of the heavenly righteous ordinances, so that his soul should not sleep with the sleep of this world nor, caught by the enticements of worldly vanity, slip away from his intent pursuit of truth.
Gen 24:63 (quotation, high confidence) · Eph 5:32 (allusion, medium confidence)
Notes and citation
Summary: Isaac meditating in the field as Rebecca approached is the model for the psalmist’s meditation.
- Gen 24:63 (Greek ἀδολεσχῆσαι, “to meditate”); Eph 5:32. The digital text’s “eapraefigurabaturecclesiae” is read as “ea praefigurabatur ecclesiae”.
Notes on the original text
- Digital text corrected (words joined in the digital text): eapraefigurabaturecclesiae → ea praefigurabatur ecclesiae.
Cite (SBL): Ambrose, Exp. Ps. 118 4.14.1 (CSEL 62:74–75; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-14-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-14-1
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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 15
4.15.1CSEL 62:75
Qua ratione igitur doceri uelit, subtexuit dicens: stillauit anima mea prae taedio. confirma me in uerbis tuis. aliqui codices habent dormitauit, quia ἐνύσταξεν et ἒσταξεν duabus litteris dissonant. potuit interpres uel antiquarius scriptor hic falli: ἐνύσταξεν dormire est, ἒσταξεν stillare. perfectior non dormitat, qui diuinis animum intendit mysteriis — denique ipse alibi dicit: si dedero somnum oculis meis aut palpebris meis dormitationem —, sed uigilat semper et, si caro dormit, cor uigilat.
For what reason, then, he wished to be taught, he added, saying: “My soul has dripped away for weariness; strengthen me in your words.” Some manuscripts have “has slumbered,” because enystaxen and estaxen differ by two letters. The translator or the copyist could have been deceived here: enystaxen means to sleep, estaxen to drip. The more perfect man does not slumber who sets his mind on the divine mysteries (indeed he himself says elsewhere, “If I give sleep to my eyes or slumber to my eyelids”), but he is always awake, and if the flesh sleeps, the heart is awake.
Ps 119:28 (118:28 LXX) (quotation, high confidence) · Ps 132:4 (131:4 LXX) (quotation, high confidence) · Song 5:2 (allusion, high confidence)
Notes and citation
Summary: On verse 28: Ambrose discusses the variant “slumbered” and “dripped”, and says the perfect man never slumbers.
- Ps 118:28 (Ps 119:28); Ps 132:4 (LXX 131:4); Song 5:2.
Notes on the original text
- Digital text corrected (spaced letters in the digital text): s t i llauit → stillauit.
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 4.15.1 (CSEL 62:75; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-15-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-15-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
4.15.2CSEL 62:75
non ergo dormiebat, qui templum condere domino cogitabat uerborum caelestium exaedificatione, non lapidum. uerbum enim dei repulsorium taediorum est, quo somnus animae, sopor mentis excluditur; ex tristitia enim et sollicitudine saecularium somnus inrepit. qui autem adhaeret deo, curarum fugitans uoluptatem capit cognitionis aeternae, nullam illic mutationem rerum, sicut saecularium, pertimescens.
He was not sleeping, then, who planned to found a temple for the Lord by building up heavenly words, not stones. For the word of God repels weariness; by it the sleep of the soul and the drowsiness of the mind are shut out; for sleep creeps in from sadness and anxiety over worldly things. But he who cleaves to God, fleeing cares, takes the delight of eternal knowledge, fearing no change of things there, as with worldly things.
2 Sam 7:2 (allusion, medium confidence)
Notes and citation
Summary: God’s word drives out weariness and spiritual sleep.
- 2 Sam 7:2; 1 Chr 17:1.
Cite (SBL): Ambrose, Exp. Ps. 118 4.15.2 (CSEL 62:75; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-15-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-15-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 4, chapter 16
4.16.1CSEL 62:75–76
Qui facilioribus igitur laborum utuntur conpendiis. dormitauit accipiunt; sed Origenes, qui multorum interpretationes diligenti discussit indagine, stillauit secutus est, eo quod perfecti anima quasi bene conposita et confirmata non stillat, ut fastigia culminum, quae bene tecta atque munita sunt, ceterum inconposita cito stillant. inde usurpatum est: stillicidia eiciunt hominem in die hiemali de domo sua, in quo frigoris asperitate et frequenti aeris mutatione temptamur. denique docemur prouidere, ne fuga nostra fiat hieme aut sabbato; probatos enim iam nos dies debet repperire uel iudicii uel mortis, ne uiduatos uiriditatibus prosperorum et omni spoliatos secundorum flore successuum exitus mortis inueniat.
Those, then, who use easier shortcuts for their labors take “slumbered”; but Origen, who examined the translations of many with careful investigation, followed “dripped,” because the soul of the perfect man, as one well composed and strengthened, does not drip, like the tops of roofs that are well covered and fortified, whereas those that are not well put together soon drip. Hence the saying: “Drippings drive a man out of his house on a winter’s day,” in which we are tried by the harshness of cold and the frequent change of the air. Indeed we are taught to take care that our flight be not in winter or on the sabbath; for the day either of judgment or of death ought to find us already proved, lest the end of death find us bereft of the green of prosperity and stripped of every flower of favorable success.
Prov 27:15 (quotation, high confidence) · Prov 19:13 (allusion, low confidence) · Matt 24:20 (allusion, high confidence)
Notes and citation
Summary: Following Origen, Ambrose prefers “dripped”: the well-built soul, like a sound roof, does not leak.
- Origen’s work on the Psalms (with its comparison of versions) is meant; it is not on this site. Prov 27:15 (Greek form, Vulgate 19:13); Matt 24:20.
Notes on the original text
- Digital text corrected (words joined in the digital text): quasibene → quasi bene.
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 4.16.1 (CSEL 62:75–76; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-16-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-16-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 4, chapter 17
4.17.1CSEL 62:76
Caueamus ergo, ne unusquisque nostrum eiciatur de statu mentis suae et naturali quadam mansione, si habeat foramina mansionum, e quibus fluentia stillicidia tamquam ex fundamentis subruant hominem nulla sapientiae soliditate fundatum. ideoque ait propheta: fili, ne defluas. confirmanda est igitur anima
Let us beware, then, lest any of us be driven out of the state of his mind and, as it were, his natural dwelling, if he has holes in his dwelling, from which the flowing drips, as though from the foundations, undermine a man not grounded in any solidity of wisdom. And so the prophet says: “Son, do not flow away.” Our soul must therefore be strengthened
Prov 3:21 (quotation, high confidence)
Notes and citation
Summary: We must not let our soul leak away like a badly built house.
- Prov 3:21 (Greek form, “do not slip away”).
Cite (SBL): Ambrose, Exp. Ps. 118 4.17.1 (CSEL 62:76; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-17-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-17-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
4.17.2CSEL 62:76
nostra, ne stillet, et indiuidua uirtutum conpage solidanda, ut possit regis aeterni seruare mysterium. ceterum is, quicumque est facilis in uerbis, uelut plenus rimarum hac atque illac effluens interiora euacuat sua et exterioribus passionibus inundatur, tegere se nesciens nec tenere uerbum quod acceperit, sicut sancta Maria, quae conseruabat omnia uerba in corde suo, ne quid ex eius corde deflueret.
so as not to drip, and made solid by the undivided framework of the virtues, so that it can keep the mystery of the eternal king. But whoever is free with words, like one full of cracks, leaking this way and that, empties his inner parts and is flooded with outward passions, not knowing how to cover himself or to hold the word he has received; unlike holy Mary, who kept all the words in her heart, so that nothing should flow out of her heart.
Luke 2:19 (allusion, high confidence) · Luke 2:51 (allusion, high confidence)
Notes and citation
Summary: The talkative man leaks away what he received; Mary kept every word in her heart.
- Tob 12:7; Luke 2:19, 51.
Extrabiblical texts: Tob 12:7 (Tobit [in RC, EO, ETH canons]; allusion)
Topics: Mary, mother of Jesus
Cite (SBL): Ambrose, Exp. Ps. 118 4.17.2 (CSEL 62:76; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-17-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-17-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 4, chapter 18
4.18.1CSEL 62:76
Tali se munitam dote uirtutum ecclesia loquitur, ut digna uideatur in cuius inuitatus sponsus succedat hospitium; hinc primum se praesumit esse placituram, si bene tectam et fida seruantem silentia Christus aspiciat: ecce es, inquit, formosus, consobrinus meus, et quidem pulcher; adclinatio
The church speaks as one fortified with such an endowment of virtues, so that she may seem worthy for the invited bridegroom to come under her roof; hence she first presumes that she will please if Christ sees her well covered and keeping faithful silence: “Behold, you are fair, my cousin, and indeed beautiful; our resting place
Song 1:16 (quotation, high confidence)
Notes and citation
Summary: The church, sheltered and silent, welcomes Christ as the Song’s bride.
- Song 1:16 (Greek form).
Cite (SBL): Ambrose, Exp. Ps. 118 4.18.1 (CSEL 62:76; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-18-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-18-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
4.18.2CSEL 62:76–77
nostra opaca, trabes domorum nostrarum cedri, lacunaria nostra cypressi. laudat sponsi decorem ecclesia, quem plus unusquisque tacito laudat affectu et fidus mysteriorum interpres tacendo plus praedicat; nam qui arcana diuulgat, inminuit Christi decorem. ideo nemo mittat margaritas suas porcis, ne conculcari faciat ornamenta pretiosa. non ergo in tabernaculo loquacis et garruli, quia in multiloquio peccatum admittitur, sed in uiri serii, qui sit parcus alloquii nec sermonis intemperans et uerborum sobrietate temulentiam loquacitatis euitans, caput suum Christus inclinat.
is shady, the beams of our houses are cedars, our ceilings cypresses.” The church praises the beauty of the bridegroom, whom each one praises more by silent affection, and the faithful interpreter of the mysteries proclaims more by keeping silence; for he who divulges secrets lessens the beauty of Christ. Therefore let no one throw his pearls to swine, so as to have precious ornaments trampled. Christ, then, bows his head not in the tent of the talkative and the chatterer, since in much speaking sin is committed, but in that of a serious man, sparing of speech and not intemperate in talk, who by sobriety of words avoids the drunkenness of talkativeness.
Song 1:16 (quotation, high confidence) · Song 1:17 (quotation, high confidence) · Matt 7:6 (allusion, high confidence) · Prov 10:19 (allusion, high confidence) · Luke 9:58 (allusion, low confidence)
Notes and citation
Summary: Christ rests not with the talkative but with the serious man who keeps the mysteries in silence.
- Song 1:16–17; Matt 7:6; Prov 10:19; Luke 9:58 (resting the head).
Cite (SBL): Ambrose, Exp. Ps. 118 4.18.2 (CSEL 62:76–77; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-18-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-18-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 4, chapter 19
4.19.1CSEL 62:77
Et merito opacam significat adclinationem, quia in ecclesia constitutos uirtus obumbrat altissimi. hac umbra Dauid protegi se postulabat, ne eum per diem sol ureret uel luna per noctem; hanc umbram spiritalis ministrat gratia torrida saeculi huius et mundi aestiua fugientibus. opaca igitur adclinatio Christi et ecclesiae, quibus dei paris aeterna illa requies adspirat.
And rightly she calls the resting place shady, because the power of the Most High overshadows those placed in the church. David asked to be protected by this shade, so that the sun should not burn him by day nor the moon by night; this shade spiritual grace provides for those who flee the scorching heats of this age and world. Shady, then, is the resting place of Christ and the church, on whom that eternal rest of God’s peace breathes.
Luke 1:35 (allusion, medium confidence) · Ps 121:6 (120:6 LXX) (allusion, high confidence)
Notes and citation
Summary: The shady couch is the shelter of the Most High over the church.
- Luke 1:35; Ps 121:6 (LXX 120:6). “dei paris” is read as “dei pacis”, as the sense requires; the text is left unchanged.
Cite (SBL): Ambrose, Exp. Ps. 118 4.19.1 (CSEL 62:77; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-19-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-19-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
4.19.2CSEL 62:77
in hac ergo requiescamus umbra peccatorum nostrorum aestibus fatigati. si quos adussit libido, his domini crux refrigeret, in qua se reclinauit, ut nostra delicta susciperet: si quos culpa lassauit, hos Iesus gremio suscipiat et molli foueat amplexu. unde audeo dicere, quod caro Christi adclinatio sit ecclesiae.
In this shade, then, let us rest, wearied by the heats of our sins. If lust has scorched any, let the Lord’s cross refresh them, on which he reclined to take up our sins; if guilt has wearied any, let Jesus receive them into his bosom and cherish them with a gentle embrace. Hence I dare to say that the flesh of Christ is the church’s resting place.
1 Pet 2:24 (allusion, medium confidence)
Notes and citation
Summary: The cross refreshes those scorched by sin; Christ’s flesh is the church’s resting place.
- 1 Pet 2:24. The digital text’s “m hac” is read as “in hac”.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): m hac ergo → in hac ergo.
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 4.19.2 (CSEL 62:77; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-19-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-19-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 4, chapter 20
4.20.1CSEL 62:77
Trabes domorum nostrarum cedri. cedri specie maiorum qui iusti fuerunt gloria declaratur: iustus ut palma florebit et sicut cedrus quae in Libano est multiplicabitur. sicut enim cedrus non putrescit, ita nec maiorum gloria ulla uetustate corrumpitur.
“The beams of our houses are cedars.” By the image of the cedar is declared the glory of the forefathers who were righteous: “The righteous will flourish like the palm tree and will grow like the cedar that is in Lebanon.” For just as the cedar does not rot, so the glory of the forefathers is not corrupted by any age.
Song 1:17 (quotation, high confidence) · Ps 92:12 (91:13 LXX) (quotation, high confidence)
Notes and citation
Summary: The cedar beams are the incorruptible glory of the righteous forefathers.
- Song 1:17; Ps 92:12 (LXX 91:13).
Cite (SBL): Ambrose, Exp. Ps. 118 4.20.1 (CSEL 62:77; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-20-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-20-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 4, chapter 21
4.21.1CSEL 62:77
Lacunaria nostra cypressi. genus hoc arboris numquam amittit uiriditatem suam; hieme perusta atque aestate comam pascit nec diuerso colore mutatur. solam hanc arborem uentus suo numquam honore despoliat, sola numquam ueteri exuitur amictu aut nouo flore uestitur. sic apostolica quoque gratia nescit defectum et uenustate sui floret.
“Our ceilings are cypresses.” This kind of tree never loses its green; scorched in winter and in summer it nourishes its foliage and does not change to another color. This tree alone the wind never strips of its honor; it alone is never stripped of its old covering or clothed with new flower. So too apostolic grace knows no failing and flourishes with its own beauty.
Song 1:17 (quotation, high confidence)
Notes and citation
Summary: The evergreen cypress figures the unfailing grace of the apostles.
- Song 1:17.
Cite (SBL): Ambrose, Exp. Ps. 118 4.21.1 (CSEL 62:77; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-21-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-21-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
4.21.2CSEL 62:77–78
anima ergo corrumpi nescit, quae florentibus membris uiget, semper iustitiae ceterarumque uirtutum culmina patienti magnanimitate sustentat et ideo non defluit neque deficit, quia nihil in ea rimosum est ac remissum. nihil mobile, nihil lubricum, nihil quod uitio sermonis ex ea possit effundi. ideoque confirmari se petit in uerbis [suis) propheta, ne moueantur pedes eius, ne effundantur gressus eius. quae, si quis recto uigeat corde, non patitur, sed radicatus atque fundatus aduersus omnes passionum fluctus inmobilis perseuerat.
The soul, then, does not know corruption which is vigorous with flourishing limbs and always upholds with patient magnanimity the heights of righteousness and the other virtues, and so it does not flow away or fail, because nothing in it is cracked or slack, nothing unsteady, nothing slippery, nothing that could pour out of it through a fault of speech. And so the prophet asks to be strengthened in the words, so that his feet may not be moved, so that his steps may not be poured out. These things he does not suffer who is vigorous with an upright heart; but, rooted and grounded, he remains immovable against all the waves of the passions.
Textual problem in this passage: see the notes.
Ps 119:28 (118:28 LXX) (allusion, high confidence) · Ps 73:2 (72:2 LXX) (allusion, high confidence) · Eph 3:17 (allusion, high confidence)
Notes and citation
Summary: The soul built firmly in the virtues does not leak away; rooted in God, it stands unmoved.
- Ps 119:28; Ps 73:2 (LXX 72:2); Eph 3:17. “[suis)” in the digital text is a bracketed deletion; the editor deletes “his”.
Cite (SBL): Ambrose, Exp. Ps. 118 4.21.2 (CSEL 62:77–78; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-21-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-21-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 4, chapter 22
4.22.1CSEL 62:78
Confirmatus igitur in uerbis ait: u i a m i niquitatis a moue a me et lege tu a miserere mei non dixit: amoue me a uia iniquitatis, sed: uiam iniquitatis amoue a me, quasi in nobis sit et nobis inesse uideatur. quamdiu enim exercemus aliquid inprobum, uia iniquitatis interius manet et non recedit a nobis; ideoque studiose agamus, ut eam a nobis separemus.
Strengthened, then, in the words, he says: “Remove from me the way of iniquity, and by your law have mercy on me.” He did not say, “Remove me from the way of iniquity,” but, “Remove the way of iniquity from me,” as though it were in us and seemed to be within us. For as long as we practice anything wicked, the way of iniquity remains within and does not depart from us; and so let us act zealously to separate it from us.
Ps 119:29 (118:29 LXX) (quotation, high confidence)
Notes and citation
Summary: On verse 29: the way of iniquity is within us, and must be removed from us.
- Ps 118:29 (Ps 119:29). Spaced letters in the digital text are translated as written.
Cite (SBL): Ambrose, Exp. Ps. 118 4.22.1 (CSEL 62:78; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-22-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-22-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
4.22.2CSEL 62:78
sed quia hereditarium iniquitatis glutinum mentibus inhaesit humanis, opus est liberantis auxilio. precare et tu, dicito: infelix ego homo, quis amouebit a me iniquitatis uiam? gratia dei per Iesum Christum dominum nostrum. et pulchre uiam dixit iniquitatis, non iniquitatem, eo quod non quasi naturalis iniquitas sit in nobis, sed maiorum post peccata currentium sit adtrita uestigiis.
But because a hereditary glue of iniquity has stuck to human minds, the help of a deliverer is needed. Pray you too, and say: “Wretched man that I am, who will remove the way of iniquity from me? The grace of God through Jesus Christ our Lord.” And beautifully he said “the way of iniquity,” not “iniquity,” because iniquity is not in us as something natural, but has been worn by the footsteps of forefathers running after sins.
Rom 7:24 (quotation, high confidence) · Rom 7:25 (quotation, high confidence)
Notes and citation
Summary: Inherited iniquity clings to us, and only God’s grace in Christ removes it; it is a worn path, not our nature.
- Rom 7:24–25 (adapted).
Topics: Original sin and concupiscence
Cite (SBL): Ambrose, Exp. Ps. 118 4.22.2 (CSEL 62:78; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-22-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-22-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 4, chapter 23
4.23.1CSEL 62:78
Meritoque, quia uulnus grande ac uetus est, diu serpens, perfectioris medicinae remedia deposcit obsecrans, ut domini legitima miseratione curetur. cito enim refricatur uulnus quod sanatum medicinae lege non fuerit, immo etiam seriorem curatio sentit profectum. ideoque si uirus in interiora proserpit, medicamenta foris adposita non sentit.
And rightly, because the wound is great and old, long creeping, he asks for the remedies of a more perfect medicine, praying to be healed by the Lord’s lawful mercy. For a wound that has not been healed by the law of medicine is soon reopened; indeed the cure feels a later improvement. And so, if the poison creeps into the inner parts, it does not feel the medicines applied outside.
Ps 119:29 (118:29 LXX) (allusion, high confidence)
Notes and citation
Summary: An old and deep wound needs thorough healing by God’s mercy according to law.
- Ps 119:29 (“by your law have mercy on me”). The digital text’s “medic-inae” is read as “medicinae”.
Notes on the original text
- Digital text corrected (stray hyphen in the digital text): medic-inae → medicinae.
Cite (SBL): Ambrose, Exp. Ps. 118 4.23.1 (CSEL 62:78; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-23-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-23-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
4.23.2CSEL 62:78–79
exigit ergo medicinae ratio, ut aut sectione aut adustione curetur. nisi enim putrefacta recidantur aut umor inutilis decoquatur, frustra medicinae manus adhibentur ad uulnera. ideoque bonus medicus huiusmodi aegrum legitime dicit esse curandum, ut possit medicina proficere. lege ergo miseretur, qui cum iustitia sapientiaque miseretur, ut ea dimittat quae scit iure posse dimitti, ne, cum alterius miseretur, se ipsum legi faciat obnoxium. Agag postquam miserationi donatus est, fecit peccare Saul: peccauit enim in ipsa misericordia et ideo peccauit post misericordiam.
The method of medicine requires, then, that it be cured either by cutting or by burning. For unless rotten things are cut away or useless fluid is boiled off, the hands of medicine are applied to wounds in vain. And so the good physician says that such a sick man must be treated according to rule, so that medicine may do good. He, then, has mercy according to law who has mercy with justice and wisdom, so as to remit what he knows can rightly be remitted, lest, while he has mercy on another, he make himself liable to the law. After Agag was granted mercy, he made Saul sin; for he sinned in that very mercy, and so he sinned after the mercy.
1 Sam 15:9 (allusion, high confidence) · 1 Sam 15:23 (allusion, medium confidence)
Notes and citation
Summary: Mercy according to law must be wise and just, unlike Saul’s mercy to Agag, which was itself a sin.
- 1 Sam 15:8–9, 22–23. The stray “30” in the digital text is a line number.
Notes on the original text
- Digital text corrected (stray line number in the digital text): post misericordiam. 30 → post misericordiam..
Cite (SBL): Ambrose, Exp. Ps. 118 4.23.2 (CSEL 62:78–79; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-23-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-23-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 4, chapter 24
4.24.1CSEL 62:79
Consideremus etiam, ne et ipsum deteriorem faciamus, cuius miseremur iniuste: plerumque enim non cohercere delinquentes maioris austeritatis est quam si ulciscaris. traduntur enim in passiones ignominiae, quicumque aliquid inhonestum commiserint, nullumque culpae pretium ferunt. denique eos, qui cognitorem deum suorum scelerum non putabant et quasi sine iudice et sine lege uiuebant, tradidit, inquit, illos deus in reprobum sensum, quia elegerunt uiam iniquitatis, uiam autem ueritatis eligere noluerunt.
Let us also take care not to make worse the very person on whom we unjustly have mercy: for often not to restrain offenders is a greater severity than if you punished them. For those who have committed anything shameful are handed over to dishonorable passions and receive no price for their fault. Indeed those who did not think God the judge of their crimes and lived as though without judge and without law, “God handed them over,” it says, “to a reprobate mind,” because they chose the way of iniquity and would not choose the way of truth.
Rom 1:26 (allusion, high confidence) · Rom 1:28 (quotation, high confidence)
Notes and citation
Summary: Unjust leniency makes sinners worse; God hands those who choose iniquity over to a reprobate mind.
- Rom 1:26, 28.
Cite (SBL): Ambrose, Exp. Ps. 118 4.24.1 (CSEL 62:79; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-24-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-24-1
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 4, chapter 25
4.25.1CSEL 62:79
Sed propheta, qui sincero conuerti uoluit affectu, u i a m, inquit, ueritatis elegi; iudicia tua non sum oblitus. non potest hoc dicere qui errat in dogmate, non potest Arrianus dicere, non potest Sabellianus, non Manicheus; non potest dicere auarus, qui saecularia et materialia concupiscit, non potest dicere qui negotiatur; non est enim uia ueritatis habendi studium, cupiditas possidendi. quomodo uia ueritatis, cum ille diues in saeculo nequeat secum suas transferre diuitias et incipiat mendico illo Lazaro egentior esse post mortem?
But the prophet, who wished to be converted with sincere affection, says: “I have chosen the way of truth; I have not forgotten your judgments.” He who errs in doctrine cannot say this; the Arian cannot say it, the Sabellian cannot, nor the Manichee; the greedy man cannot say it, who desires worldly and material things; he who trades cannot say it; for eagerness to have, the desire to possess, is not the way of truth. How is it the way of truth, when that rich man in the world cannot take his riches with him and begins to be poorer after death than that beggar Lazarus?
Ps 119:30 (118:30 LXX) (quotation, high confidence) · Luke 16:25 (allusion, high confidence) · 1 Tim 6:7 (allusion, medium confidence)
Notes and citation
Summary: On verse 30: heretics and the greedy cannot claim to have chosen the way of truth.
- Ps 118:30 (Ps 119:30); Luke 16:19–25; 1 Tim 6:7. Ambrose names Arians, Sabellians, and Manichees; translated as written.
Notes on the original text
- Digital text corrected (stray hyphen in the digital text): Manic-heus → Manicheus.
Topics: Heresy
Cite (SBL): Ambrose, Exp. Ps. 118 4.25.1 (CSEL 62:79; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-25-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-25-1
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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.
4.25.2CSEL 62:79
non est uia ueritatis honor saeculi, sollicitudo mundi. denique, qui uiam ueritatis elegit, paulo post dicit: auerte oculos meos, ne uideant uanitates. uanitas temporalium est, ueritas aeternorum. si uolumus igitur ambulare uiam ueritatis, peregrinemur saeculo magis quam deo et ambulemus per fidem. qui enim per fidem ambulat deo praesens est, qui ambulat per speciem adest saeculo. peregrinatur a domino; sed hic cito confunditur.
The honor of the world, the anxiety of the world, is not the way of truth. Indeed he who chose the way of truth says a little later: “Turn away my eyes, lest they see vanities.” Vanity belongs to temporal things, truth to eternal ones. If, then, we wish to walk the way of truth, let us be pilgrims from the world rather than from God, and walk by faith. For he who walks by faith is present to God; he who walks by sight is present to the world and is a pilgrim from the Lord; but such a one is soon put to shame.
Ps 119:37 (118:37 LXX) (quotation, high confidence) · 2 Cor 5:6 (allusion, high confidence) · 2 Cor 5:7 (allusion, high confidence)
Notes and citation
Summary: The way of truth means walking by faith, as pilgrims from the world rather than from God.
- Ps 119:37; 2 Cor 5:6–7. The digital text’s “mundi.denique” is read as “mundi. denique”.
Notes on the original text
- Digital text corrected (missing space in the digital text): mundi.denique → mundi. denique.
Cite (SBL): Ambrose, Exp. Ps. 118 4.25.2 (CSEL 62:79; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-25-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-25-2
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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 4, chapter 26
4.26.1CSEL 62:79–80
Unde refugus ab huiusmodi uiro dicit Dauid: adhaesi testimoniis tuis, domine, ne confundas m e. adhaesit testimoniis domini qui eius mandata non respuit, iudicia non obliuiscitur nec uoluptatibus indulget suis. qui adhaeret domini testimoniis, renuntiat mundo, posteriora obliuiscitur, ad priora contendit, ut perueniat ad brauium, quod est insigne uictoriae. non ergo confunditur quem mundi huius inlecebrosa non ceperint, non
Hence, shrinking from such a man, David says: “I have cleaved to your testimonies, Lord; do not put me to shame.” He has cleaved to the Lord’s testimonies who has not spurned his commandments, does not forget his judgments, and does not indulge his own pleasures. He who cleaves to the Lord’s testimonies renounces the world, forgets what lies behind, strains toward what lies ahead, so as to reach the prize, which is the badge of victory. He, then, is not put to shame whom the enticements of this world have not captured; he is not
Ps 119:31 (118:31 LXX) (quotation, high confidence) · Phil 3:13 (allusion, high confidence) · Phil 3:14 (allusion, high confidence)
Notes and citation
Summary: On verse 31: whoever cleaves to God’s testimonies renounces the world and is not put to shame.
- Ps 118:31 (Ps 119:31); Phil 3:13–14.
Cite (SBL): Ambrose, Exp. Ps. 118 4.26.1 (CSEL 62:79–80; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-26-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-26-1
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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.
4.26.2CSEL 62:80
confunditur, etiamsi erubescenda commiserit, qui ueniam delictorum poscit a Christo. ideoque respondetur ei: dimissa sunt tibi peccata tua. uade in pace. sed ita non confunditur, si fuerit in eo operata peccatorum remissio, ut non solum peccata, sed etiam peccandi affectum auferat. iustitia remittat iniquitates, fortitudo timorem, temperantia impuritates, ut non solum temporalis, sed etiam perpetua fiat remissio peccatorum. intret in animam tuam Christus, inhabitet in tuis Iesus mentibus, ut in tabernaculo uirtutis peccato locus esse non possit.
put to shame, even if he has done shameful things, who asks pardon of his sins from Christ. And so it is answered to him: “Your sins are forgiven you; go in peace.” But he is not put to shame only if the forgiveness of sins has so worked in him as to take away not only the sins but also the inclination to sin. Let righteousness remit iniquities, fortitude fear, temperance impurities, so that the forgiveness of sins may become not only temporary but perpetual. Let Christ enter your soul, let Jesus dwell in your mind, so that in the tabernacle of virtue there can be no place for sin.
Luke 7:48 (quotation, high confidence) · Luke 7:50 (quotation, high confidence) · Eph 3:17 (allusion, medium confidence)
Notes and citation
Summary: Forgiveness must remove not only sins but the inclination to sin, with Christ dwelling in the soul.
- Luke 7:48, 50; Eph 3:17.
Topics: Forgiveness of sins
Cite (SBL): Ambrose, Exp. Ps. 118 4.26.2 (CSEL 62:80; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-26-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-26-2
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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.
Exposition 4, chapter 27
4.27.1CSEL 62:80
Uiam. inquit, mandatorum tuorum cucurri, cum dilatasti cor meum; neque enim poterat uiam currere, si cor eius coartaretur angustiis. denique currentibus uiam domini ait apostolus: dilatamini et uos et nolite iugum ducere cum infidelibus et de se ait: os nostrum patet ad uos, o Corinthii, cor nostrum dilatatum est. ideo et de Salomone dicitur: latitudo cordis eius sicut harena maris. et uide distantiam: uia sit angustior, cor latius, ut patris et filii et spiritus sancti susti-
“I have run the way of your commandments,” he says, “when you enlarged my heart”; for he could not run the way if his heart were confined in narrowness. Indeed to those running the Lord’s way the apostle says: “You too be enlarged, and do not be yoked with unbelievers”; and of himself he says: “Our mouth is open to you, Corinthians; our heart is enlarged.” And so it is said of Solomon too: “The breadth of his heart was like the sand of the sea.” And see the difference: let the way be narrower, the heart broader, so that it may sustain the dwelling of the Father and the Son and the Holy Spirit,
Ps 119:32 (118:32 LXX) (quotation, high confidence) · 2 Cor 6:13 (quotation, high confidence) · 2 Cor 6:14 (quotation, high confidence) · 2 Cor 6:11 (quotation, high confidence) · 1 Kgs 4:29 (3 Kgdms 5:9 LXX) (quotation, high confidence) · Matt 7:14 (allusion, medium confidence) · John 14:23 (allusion, medium confidence)
Notes and citation
Summary: On verse 32: a heart enlarged by God can run the narrow way and receive the Trinity.
- Ps 118:32 (Ps 119:32); 2 Cor 6:11, 13–14; 1 Kgs 4:29 (LXX 5:9); Matt 7:14; John 14:23. The digital text’s “cum in fidelibus” is read as “cum infidelibus”.
Notes on the original text
- Digital text corrected (split word in the digital text): cum in fidelibus → cum infidelibus.
Topics: Trinity
Cite (SBL): Ambrose, Exp. Ps. 118 4.27.1 (CSEL 62:80; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-27-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-27-1
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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.
4.27.2CSEL 62:80–81
neat mansionem, ne ueniat uerbum dei et pulset et uidens cordis eius angustias dedignetur habitare. denique sapientia in exitu canitur, in plateis autem cum fiducia agit. plateae latae sunt; non igitur in uiis, sed in cordis latitudine sapientia decantatur. in hoc igitur campo interioris hominis, non in angustiis mentis currendum nobis est, ut conprehendamus; scriptum est enim: sic currite, ut omnes conprehendatis. denique conprehendit, qui ita cucurrit, ut diceret: cursum consummaui; cucurrit enim ut bonus equus.
lest the Word of God come and knock and, seeing the narrowness of his heart, disdain to dwell there. Indeed wisdom is sung in the going out, but in the streets she acts with confidence. The streets are broad; not in the ways, then, but in the breadth of the heart wisdom is sung. In this field of the inner man, then, not in the narrowness of the mind, we must run, so as to win; for it is written: “So run that you may all obtain.” Indeed he obtained who so ran that he could say, “I have finished the course”; for he ran like a good horse.
Rev 3:20 (allusion, medium confidence) · Prov 1:20 (quotation, high confidence) · 1 Cor 9:24 (quotation, high confidence) · 2 Tim 4:7 (quotation, high confidence)
Notes and citation
Summary: Wisdom sings in the broad places of the heart; there we must run to win the prize, like Paul.
- Rev 3:20; Prov 1:20–21 (Greek form); 1 Cor 9:24; 2 Tim 4:7.
Cite (SBL): Ambrose, Exp. Ps. 118 4.27.2 (CSEL 62:80–81; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-27-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-27-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 4, chapter 28
4.28.1CSEL 62:81
Siquidem habet equos suos Christus, de quibus dicit propheta: inmisisti in mare equos tuos turbantes aquas multas, eo quod gentium populos, qui mouentur ut aquae multae et excitantur ut fluctus aquarum, euangelizando commouerint apostoli, ut adsurgentes a terrenis idolorum caeremoniis in Christum crederent. et supra ait: ascendisti in equos tuos, equitatus tuus sanitas.
For Christ has his horses, of which the prophet says, “You sent your horses into the sea, stirring up many waters,” because the apostles, by preaching the gospel, stirred the peoples of the nations, which are moved like many waters and roused like waves of waters, so that, rising from the earthly ceremonies of idols, they believed in Christ. And above he says: “You mounted your horses; your cavalry is salvation.”
Hab 3:15 (quotation, high confidence) · Hab 3:8 (quotation, high confidence)
Notes and citation
Summary: Christ’s horses are the apostles, who stirred the nations to faith.
- Hab 3:15, 8 (Greek form).
Topics: Mission and the spread of the gospel
Cite (SBL): Ambrose, Exp. Ps. 118 4.28.1 (CSEL 62:81; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-28-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-28-1
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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.
4.28.2CSEL 62:81
o bonorum equorum duodecaiugum mirabile, quibus frena pacis, habenae sunt caritatis! constricti inter se concordiae uinculis et iugo fidei subiecti, quattuor rotis euangelii mysterium totius orbis finibus inuehentes, bonum aurigam portantes dei uerbum, cuius flagello fugatae sunt inlecebrae saeculares, exterminatus mundi istius princeps, iustorum cursus impletus est.
O wonderful twelve-horse team of good horses, whose bits are peace and whose reins are love! Bound together by the bonds of harmony and placed under the yoke of faith, carrying on the four wheels of the gospel its mystery to the ends of the whole world, bearing the good charioteer, the Word of God, by whose whip the enticements of the world were put to flight, the prince of this world cast out, and the course of the righteous completed.
John 12:31 (allusion, high confidence)
Notes and citation
Summary: The twelve apostles, a team of horses driven by the Word, carried the fourfold gospel to the whole world.
- John 12:31.
Topics: Mission and the spread of the gospel
Cite (SBL): Ambrose, Exp. Ps. 118 4.28.2 (CSEL 62:81; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-28-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-28-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
4.28.3CSEL 62:81
o rationabilium equorum grande certamen, o mirandum mysterium! rota intra rotam currebat et non inpediebatur, nouum testamentum in ueteri testamento: intra illud currebat per quod adnuntiabatur. in quattuor partes ibant rotae et non reuertebantur retrorsum, quia spiritus uitae erat in his qui currebant in quattuor partes totius mundi, et sine offensione currebant, quia bona uita equorum quadrabat. currebant igitur equi, quia non dormiebat qui ascenderat equos.
O great contest of rational horses, O mystery to be wondered at! A wheel ran within a wheel and was not hindered: the new testament within the old testament; it ran within that by which it was announced. The wheels went in four directions and did not turn back, because the spirit of life was in those who ran to the four quarters of the whole world, and they ran without stumbling, because the good life of the horses fitted together. The horses ran, then, because he who had mounted the horses did not sleep.
Ezek 1:16 (allusion, high confidence) · Ezek 1:17 (allusion, high confidence) · Ezek 1:20 (allusion, high confidence)
Notes and citation
Summary: Ezekiel’s wheel within a wheel is the New Testament within the Old, carried by the apostles to the four quarters.
- Ezek 1:15–21; 10:10–11.
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 4.28.3 (CSEL 62:81; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-28-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-28-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 4, chapter 29
4.29.1CSEL 62:81–82
Animarum igitur nostrarum auriga Iesus, qui nos quoque uult ascendere equos nostros, hoc est nostra corpora, sed uigilare semper, ne dicatur nobis: dormitauerunt qui ascenderunt equos. transeundum est hoc mare inpigre. uix transitur a uigilantibus; si quis autem dormierit, transire non poterit, sed demergetur ut Aegyptius, cuius et anima et corpus interiit: equum enim et ascensorem proiecit in mare, qui non sequebantur legem, sed persequebantur.
Jesus, then, is the charioteer of our souls, who wishes us too to mount our horses, that is, our bodies, but always to be watchful, lest it be said to us: “Those who mounted horses have slumbered.” This sea must be crossed energetically. It is crossed with difficulty by the watchful; but if anyone sleeps, he will not be able to cross, but will be sunk like the Egyptian, whose soul and body perished: for “the horse and its rider he has cast into the sea,” who did not follow the law but persecuted it.
Ps 76:6 (75:7 LXX) (quotation, high confidence) · Exod 15:1 (quotation, high confidence)
Notes and citation
Summary: Jesus guides our souls; we must ride our bodies watchfully, lest we sink like the Egyptians.
- Ps 76:6 (LXX 75:7); Exod 15:1.
Cite (SBL): Ambrose, Exp. Ps. 118 4.29.1 (CSEL 62:81–82; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-29-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/4-29-1
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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.
Exposition 5, chapter 1
5.1.1CSEL 62:82
Sequitur quinta littera He, quae significat Latine est uel, ut alibi inuenimus, uiuo. conuenit sibi utraque interpretatio; qui enim est, uiuit et qui uiuit, est. denique gentiles non sunt et ideo non uiuunt, sed mortui sunt. Iesus autem heri et hodie ipse est et in saecula, et qui est, uiuit; uiuo enim ego, dicit dominus. quomodo enim potest non esse qui uiuit? uiuit autem Iesus, qui etiam mortuos uiuificat et uocat quae non sunt tamquam quae sint.
There follows the fifth letter, He, which signifies in Latin “is” or, as we find elsewhere, “I live.” Both interpretations agree with each other; for he who is, lives, and he who lives, is. Indeed the pagans are not, and so they do not live but are dead. But Jesus is the same yesterday and today and for ever, and he who is, lives; for “I live,” says the Lord. For how can he who lives not be? And Jesus lives, who also gives life to the dead and calls the things that are not as though they were.
Heb 13:8 (quotation, high confidence) · Isa 49:18 (allusion, medium confidence) · Num 14:21 (allusion, low confidence) · Rom 4:17 (quotation, high confidence)
Notes and citation
Summary: He means “is” or “I live”; Christ, who always is, lives and gives life to the dead.
- Heb 13:8; Isa 49:18; Num 14:21; Rom 4:17.
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 5.1.1 (CSEL 62:82; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/5-1-1
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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.
5.1.2CSEL 62:82
nihil mirum, si domino cedit natura, ut uiuificentur et mortui et incipiant esse quae non erant. et ideo, quia uia etiam uita est secundum illum, qui ait: ego sum uia, ueritas et uita, uiam quaeramus, ut uitam habere mereamur. audiamus ergo illum qui uiuit in Christo: uiuit autem, qui ait: sed nos qui uiuimus benedicimus te, domine; in Christo enim Iesu etiam quicumque mortuus fuerit uiuit.
It is no wonder if nature yields to the Lord, so that even the dead are given life and things that were not begin to be. And so, because the way is also life according to him who says, “I am the way, the truth, and the life,” let us seek the way, so that we may deserve to have life. Let us hear, then, him who lives in Christ; and he lives who says: “But we who live bless you, Lord”; for in Christ Jesus whoever has died lives.
John 14:6 (quotation, high confidence) · Ps 115:18 (113:26 LXX) (quotation, high confidence) · John 11:25 (allusion, high confidence)
Notes and citation
Summary: Christ is the way and the life; whoever dies in him lives.
- John 14:6; Ps 115:18 (LXX 113:26); John 11:25.
Cite (SBL): Ambrose, Exp. Ps. 118 5.1.2 (CSEL 62:82; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-1-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/5-1-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 5, chapter 2
5.2.1CSEL 62:82–83
Audiamus, inquam, quid dixit, ut uiueret: Legem mihi constitue, domine, uiam iustitiarum tuarum, et quaeram illam semper. miles qui ingreditur iter uiandi. ordinem non ipse disponit sibi nec pro suo arbitrio uiam carpit nec uoluptaria captat conpendia, ne recedat a signis, sed itinerarium ab imperatore accipit et custodit illud, praescripto incedit ordine, cum annis suis ambulat rectaque uia conficit iter, ut inueniat commeatuum parata subsidia.
Let us hear, I say, what he said in order to live: “Set before me as a law, Lord, the way of your righteous ordinances, and I will seek it always.” A soldier who sets out on a march does not arrange the order for himself, nor take the way at his own choice, nor seize pleasant shortcuts, lest he leave the standards; but he receives the itinerary from the commander and keeps it, advances in the prescribed order, walks with his rations, and completes his march by the right road, so as to find the supplies of provisions ready.
Ps 119:33 (118:33 LXX) (quotation, high confidence)
Notes and citation
Summary: On verse 33: like a soldier following his commander’s itinerary, the believer follows the way God sets.
- Ps 118:33 (Ps 119:33, Greek form: “set before me as a law”). “annis suis” is read as “annonis suis” (“with his rations”), as the sense requires; the text is left unchanged.
Notes on the original text
- Digital text corrected (spaced letters and OCR slips in the digital text): Le ge m m 1 h 1 constitue → Legem mihi constitue.
Cite (SBL): Ambrose, Exp. Ps. 118 5.2.1 (CSEL 62:82–83; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/5-2-1
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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.
5.2.2CSEL 62:83
si alio ambulauerit itinere, annonam non accipit, mansionem paratam non inuenit, quia imperator his iubet haec praeparari omnia qui secuntur nec dextra nec sinistra a praescripto itinere declinant. meritoque non deficit qui imperatorem sequitur suum; moderate enim ambulat, quia imperator non quod sibi utile, sed quod omnibus possibile considerat ideo et statiuas ordinat;
If he walks by another route, he does not receive his ration, he does not find a lodging prepared, because the commander orders all these things to be prepared for those who follow and do not turn aside to right or left from the prescribed route. And rightly he does not fail who follows his commander; for he walks at a moderate pace, because the commander considers not what is useful for himself but what is possible for all; and so he also arranges the halts:
Notes and citation
Summary: The soldier who keeps to the route receives provisions and does not fail.
- The digital text’s “ambulauent” and “arcipit” are read as “ambulauerit” and “accipit”.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): ambulauent → ambulauerit; arcipit → accipit.
Cite (SBL): Ambrose, Exp. Ps. 118 5.2.2 (CSEL 62:83; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-2-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/5-2-2
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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.
5.2.3CSEL 62:83
triduo ambulat exercitus, quarto requiescit die. eliguntur ciuitates, in quibus triduum, quatriduum et plures interponantur dies, si aquis abundant, commerciis frequentantur. et ita sine labore conficitur iter, donec ad eam urbem perueniatur quae quasi regalis eligitur, in qua fessis exercitibus requies ministretur.
the army marches three days and rests on the fourth day. Cities are chosen in which three days, four days, or more are put in between, if they abound in water and are frequented by trade. And so the march is completed without toil, until they reach the city chosen as royal, in which rest is provided for the weary armies.
Notes and citation
Summary: The commander arranges marches and halts until the army reaches the royal city.
Cite (SBL): Ambrose, Exp. Ps. 118 5.2.3 (CSEL 62:83; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-2-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/5-2-3
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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 5, chapter 3
5.3.1CSEL 62:83
Hanc legem uiandi esse praescriptam Christo ducente sanctis commeantibus, recognoscas uelim. profecti sunt enim et patres nostri de terra Aegypti per longa spatia terrarum; quorum statiuae omnes mansionesque descriptae sunt, donec Cades, id est ad sanctam terram, perueniretur. istae sunt statiuae filiorum Israel, quas descripsit Moyses ex praecepto domini. aduertimus ergo quis has ordinauerit mansiones, quomodo ambulare oporteret filios Israel.
I would like you to recognize that this law of marching was prescribed by Christ as leader for the saints as they travel. For our fathers too set out from the land of Egypt through long stretches of land; all their halts and stations are described, until they reached Kadesh, that is, the holy land. These are the halts of the sons of Israel, which Moses described by the Lord’s command. We notice, then, who arranged these stations, how the sons of Israel had to walk.
Num 33:1 (allusion, high confidence) · Num 33:2 (allusion, high confidence) · Num 33:36 (allusion, medium confidence)
Notes and citation
Summary: Israel’s journey from Egypt, with its stations, was arranged by the Lord.
- Num 33:1–2, 36. Kadesh is interpreted as “holy”.
Cite (SBL): Ambrose, Exp. Ps. 118 5.3.1 (CSEL 62:83; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/5-3-1
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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.
5.3.2CSEL 62:83
praeibat enim illos deus per diem in columna nubis, ut refrigeraret uiantibus, noctu autem in columna ignis, ut uiam ostenderet ambulantibus et tenebras dimoueret. lex uiarum columna erat et ignis et nubis; denique in columna nubis loquebatur ad eos. ubi uolebat exercitum requiescere a labore itineris, non mouebatur columna ignis nec transibat nebula lucis; quando autem uolebat exercitum mouere, prouehebatur et columna ignis in nocte, columna autem nubis in die.
For God went before them by day in a pillar of cloud, to refresh the travelers, and by night in a pillar of fire, to show the way to those walking and to drive away the darkness. The law of the routes was the pillar both of fire and of cloud; indeed in the pillar of cloud he spoke to them. When he wished the army to rest from the toil of the march, the pillar of fire did not move nor did the cloud of light pass on; but when he wished to move the army, the pillar of fire went forward by night and the pillar of cloud by day.
Exod 13:21 (allusion, high confidence) · Ps 99:7 (98:7 LXX) (allusion, high confidence) · Num 9:17 (allusion, high confidence)
Notes and citation
Summary: The pillars of cloud and fire guided Israel’s marches and halts.
- Exod 13:21–22; Ps 99:7 (LXX 98:7); Num 9:15–23.
Cite (SBL): Ambrose, Exp. Ps. 118 5.3.2 (CSEL 62:83; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-3-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/5-3-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
5.3.3CSEL 62:83–84
illa columna nubis specie quidem praecedebat filios Israel, mysterio autem significabat dominum Iesum in nube uenturum leui, sicut dixit Esaias, hoc est in uirgine Maria, quae nubes erat secundum hereditatem Euae, leuis erat secundum uirginitatis integritatem; leuis erat quae non homini quaerebat placere, sed domino, leuis erat quae non in iniquitate conceperat, sed spiritu superueniente generabat nec in delicto, sed cum gratia parturibat.
That pillar of cloud in appearance went before the sons of Israel, but in mystery it signified the Lord Jesus who would come on a light cloud, as Isaiah said, that is, in the Virgin Mary, who was a cloud by the inheritance of Eve, light by the integrity of virginity; light, because she sought to please not man but the Lord; light, because she had not conceived in iniquity, but brought forth by the Spirit coming upon her, and gave birth not in sin but with grace.
Isa 19:1 (quotation, high confidence) · 1 Cor 7:34 (allusion, medium confidence) · Ps 51:5 (50:7 LXX) (allusion, medium confidence) · Luke 1:35 (allusion, high confidence)
Notes and citation
Summary: The pillar of cloud figured Christ coming on a light cloud, that is, born of the Virgin Mary.
- Isa 19:1; 1 Cor 7:34; Ps 51:5 (LXX 50:7); Luke 1:35.
Topics: Christology, Mary, mother of Jesus
Cite (SBL): Ambrose, Exp. Ps. 118 5.3.3 (CSEL 62:83–84; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-3-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/5-3-3
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 5, chapter 4
5.4.1CSEL 62:84
Aliter quoque hanc interpretationem sumere licet. uenit in nube leui Christus in Aegyptum, hoc est: uenit in susceptione corporis in hoc saeculum; in nube uenit quem nebula corporis obumbrabat, sed leuis erat caro quam nulla sua grauabant delicta. quomodo enim peccatis grauaretur suis, qui auferebat omnium peccata populorum? ecce, inquit, agnus dei, ecce qui tollit peccatum mundi. ante hesternum lectum est, quia stabat Iesus et habebat uestimenta sordida; mea enim peccata portabat.
One may take this interpretation in another way too. Christ came on a light cloud into Egypt, that is, he came into this world by taking up a body; he came in a cloud whom the mist of the body overshadowed, but light was the flesh which no sins of its own weighed down. For how should he be weighed down by his own sins who took away the sins of all peoples? “Behold,” it says, “the Lamb of God, behold him who takes away the sin of the world.” The day before yesterday it was read that Jesus stood and had filthy garments; for he bore my sins.
Isa 19:1 (allusion, high confidence) · John 1:29 (quotation, high confidence) · Zech 3:3 (allusion, high confidence)
Notes and citation
Summary: The light cloud is Christ’s sinless flesh; he bore our sins as the filthy garments of Zechariah’s vision.
- Isa 19:1; John 1:29; Zech 3:3 (Joshua the high priest, read as Jesus). “The day before yesterday it was read” refers to the readings of the service.
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 5.4.1 (CSEL 62:84; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/5-4-1
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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.
5.4.2CSEL 62:84
sumpsit uestimenta nostra, ut nos splendore inmortalitatis indueret. uenit in nube leui quasi iustitia — iniquitas enim in talento plumbeo sedet — Christus in corda iustorum, in quibus peccata non erant. et ideo bene lectum est hodie: quid retribuam domino pro omnibus quae retribuit mihi? pro nobis uerbum suscepit carnis infirmitatem, pro nobis esuriuit, uapulauit, crucifixus est, mortuus est, ut nobis, in quibus ante uita ignobilis et degener habebatur, inciperet mors esse pretiosa.
He took our garments, so as to clothe us with the splendor of immortality. Christ came on a light cloud, as righteousness (for iniquity sits on a talent of lead), into the hearts of the righteous, in which there were no sins. And so it was well read today: “What shall I render to the Lord for all that he has rendered to me?” For us the Word took on the weakness of the flesh; for us he hungered, was beaten, was crucified, died, so that for us, in whom life before was counted ignoble and degenerate, death might begin to be precious.
Zech 3:4 (allusion, medium confidence) · Zech 5:7 (allusion, high confidence) · Ps 116:12 (115:3 LXX) (quotation, high confidence) · Ps 116:15 (115:6 LXX) (allusion, high confidence)
Notes and citation
Summary: Christ took our weakness and died for us, so that our death might become precious.
- Zech 3:4–5; Zech 5:7–8; Ps 116:12, 15 (LXX 115:3, 6).
Topics: Christology, Passion and death of Christ
Cite (SBL): Ambrose, Exp. Ps. 118 5.4.2 (CSEL 62:84; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-4-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/5-4-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 5, chapter 5
5.5.1CSEL 62:84
Sed reuertamur ad confectionem itineris et ordinem mansionum. et tu sequere spiritaliter hanc legem uiandi, ut exeas ex Aegypto, et inde promouens fige tabernaculum in Sochoth. haec prima tibi statio sit; Sochoth prima mansio significat tabernaculum.
But let us return to the completing of the march and the order of the stations. You too, follow this law of marching spiritually, so that you may go out of Egypt, and, moving on from there, pitch your tent in Succoth. Let this be your first station; Succoth, the first station, means “tent.”
Num 33:5 (allusion, high confidence) · Exod 12:37 (allusion, medium confidence)
Notes and citation
Summary: Spiritually, the believer’s journey from Egypt begins at Succoth, “tent”.
- Num 33:5; Exod 12:37.
Cite (SBL): Ambrose, Exp. Ps. 118 5.5.1 (CSEL 62:84; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/5-5-1
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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.
5.5.2CSEL 62:84–85
fige ergo tabernaculum quod in te est mentisque tuae stationem confirma, ut radicatus atque fundatus maneas in fide Christi. sequitur mansio in Myrra, hoc est in amaritudine; non omnes mansiones aequales sunt. inde uentum est in Helim, ubi fontes duodecim et septuaginta arbores palmarum; post amaritudinem, ne populus deficeret, debuerunt amoena et fecunda succedere. inde Rafidin. quod est laudatio iudicii. inde sequitur Sina, habens in se et populi temptationem et legis promulgationem.
Pitch, then, the tent that is in you and make firm the station of your mind, so that you may remain rooted and grounded in the faith of Christ. There follows the station at Marah, that is, in bitterness; not all stations are equal. From there they came to Elim, where there were twelve springs and seventy palm trees; after bitterness, lest the people faint, pleasant and fruitful places had to follow. From there Rephidim, which is “praise of judgment.” From there follows Sinai, which held both the testing of the people and the giving of the law.
Eph 3:17 (allusion, high confidence) · Num 33:8 (allusion, high confidence) · Exod 15:23 (allusion, high confidence) · Exod 15:27 (allusion, high confidence) · Exod 17:1 (allusion, high confidence) · Exod 19:1 (allusion, high confidence)
Notes and citation
Summary: The stations Marah, Elim, Rephidim, and Sinai mark the changing stages of the spiritual journey.
- Eph 3:17; Col 2:7; Num 33:8–15; Exod 15:23, 27; 17:1; 19:1.
Cite (SBL): Ambrose, Exp. Ps. 118 5.5.2 (CSEL 62:84–85; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-5-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/5-5-2
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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.
5.5.3CSEL 62:85
uariantur merita mansionum, quia nullis iugis in hoc saeculo uiuendi potest esse successus. bonus igitur imperator alibi manna esurienti populo ministrauit, alibi potum de petra fluere, quo sitim populi restingueret, augusta prouisione praecepit, alibi legem dedit, alibi triumphos donauit, ut his beneficiis fotus exercitus nullum prolixi itineris sentiret laborem.
The merits of the stations vary, because in this world there can be no continual success in living. The good commander, then, in one place supplied manna to the hungry people, in another, by august provision, commanded drink to flow from the rock to quench the people’s thirst, in another gave the law, in another granted triumphs, so that the army, cherished by these benefits, should feel no toil from the long march.
Exod 16:15 (allusion, high confidence) · Exod 17:6 (allusion, high confidence) · Exod 17:13 (allusion, medium confidence)
Notes and citation
Summary: God, the good commander, sustained Israel with manna, water, law, and victories.
- Exod 16:14–15; 17:6, 8–13; 20:1.
Cite (SBL): Ambrose, Exp. Ps. 118 5.5.3 (CSEL 62:85; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-5-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/5-5-3
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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 5, chapter 6
5.6.1CSEL 62:85
Itaque in illo populo typus fuit, in nobis ueritas. nos igitur committamus iter nostrum ductui domini Iesu, qui legem primo introduxit et antea per Iesum terram repromissionis in possessionem populo suo dedit. sed etiam, quando Moyses uidebatur ductor esse, aderat illi Iesus, aderat autem non palam nec aperte ductorem aut principem populi sese gerens; expectabat enim, donec Moyses tempus expleret suum, quo conpleto successit Iesus.
So in that people there was a type, in us the truth. Let us, then, entrust our journey to the guidance of the Lord Jesus, who first brought in the law and earlier, through Joshua, gave the land of promise to his people for a possession. But even when Moses seemed to be the leader, Jesus was present with him; present, however, not openly nor plainly acting as leader or prince of the people; for he was waiting until Moses should complete his time, and when it was completed, Jesus succeeded.
1 Cor 10:6 (allusion, high confidence) · Josh 1:2 (allusion, medium confidence)
Notes and citation
Summary: Israel’s journey was a type; Jesus, who led through Joshua, now guides ours.
- 1 Cor 10:6, 11. Ambrose plays on the name Iesus, which in Latin is the name both of Joshua and of Jesus.
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 5.6.1 (CSEL 62:85; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-6-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/5-6-1
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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.
5.6.2CSEL 62:85
itaque si consideres uiginti, uidebis mysterium plenitudinis temporum et centum uiginti annos, post quos et Moyses in monte requieuit et Iesus manifeste mansionum suscepit principatum, ut iam non sub legis timore sit populus, sed resuscitatus a mortuis fructu uitae fruatur aeternae. ambulemus igitur secundum legis doctrinam, uia nobis lex dei sit.
So, if you consider the twenty, you will see the mystery of the fullness of times, and the hundred and twenty years after which both Moses rested on the mountain and Jesus openly took up the leadership of the stations, so that the people might no longer be under the fear of the law but, raised from the dead, might enjoy the fruit of eternal life. Let us walk, then, according to the teaching of the law; let God’s law be our way.
Deut 34:7 (allusion, high confidence) · Gal 4:4 (allusion, medium confidence)
Notes and citation
Summary: Moses’ hundred and twenty years point to the fullness of time when Jesus took the lead.
- Deut 34:7; Gal 4:4; Eph 1:10. The sense of “si consideres uiginti” is unclear; it may refer to the number twenty in 120.
Cite (SBL): Ambrose, Exp. Ps. 118 5.6.2 (CSEL 62:85; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-6-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/5-6-2
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Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 5, chapter 7
5.7.1CSEL 62:85–86
Hanc uiam ambulans ecclesia dicit: ego flos campi et lilium conuallium, sicut lilium in medio spinarum. in totam enim terram fides populi credentis exiuit et in spatioso posuit pedes suos Christus, et ideo pulchre ait florem se esse campi. flos erat etiam Paulus, qui dicebat: bonus odor
Walking this way, the church says: “I am the flower of the field and the lily of the valleys, like a lily among thorns.” For the faith of the believing people has gone out into all the earth, and Christ has set his feet in a broad place, and so she beautifully says that she is the flower of the field. Paul too was a flower, who said: “We are the good fragrance
Song 2:1 (quotation, high confidence) · Song 2:2 (quotation, high confidence) · Rom 10:18 (allusion, medium confidence) · Ps 31:8 (30:9 LXX) (allusion, medium confidence) · 2 Cor 2:15 (quotation, high confidence)
Notes and citation
Summary: The church, the flower of the field, has spread through the whole earth.
- Song 2:1–2; Rom 10:18; Ps 31:8 (LXX 30:9); 2 Cor 2:15.
Topics: The church
Cite (SBL): Ambrose, Exp. Ps. 118 5.7.1 (CSEL 62:85–86; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-7-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/5-7-1
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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.
5.7.2CSEL 62:86
Christi sumus deo, et uere flos, qui poterat noua et uetera de sui cordis proferre thesauro. pulchre etiam lilium dicitur ecclesia; sicut enim lilium fulget, ita etiam splendent opera sanctorum. pulcherrime etiam dictum est lilium conuallium, quia in humilibus magis elucet gratia. sed hoc lilium in medio spinarum, hoc inter Iudaeos et haereticos, hoc inter sollicitudines istius saeculi, quae mentem hominis animumque conpungunt. possumus etiam aliter accipere, quia, sicut lilium inter spinas eminet, ita super omnes conuentus ecclesia dei refulget.
of Christ to God,” and truly a flower, who could bring out of the treasure of his heart things new and old. Beautifully too the church is called a lily; for as the lily shines, so the works of the saints gleam. Most beautifully too it is called “the lily of the valleys,” because grace shines more in the lowly. But this lily is among thorns: among Jews and heretics, among the anxieties of this world, which prick the mind and spirit of man. We can also take it otherwise: that, as the lily stands out among thorns, so the church of God shines above all assemblies.
2 Cor 2:15 (quotation, high confidence) · Matt 13:52 (allusion, high confidence) · Song 2:2 (allusion, high confidence)
Notes and citation
Summary: The church is a lily shining among the thorns of opponents and worldly cares.
- 2 Cor 2:15; Matt 13:52; Song 2:1–2. The digital text’s “nona” is read as “noua”. Ambrose names Jews and heretics; translated as written.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): nona et uetera → noua et uetera.
Topics: The church
Cite (SBL): Ambrose, Exp. Ps. 118 5.7.2 (CSEL 62:86; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-7-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/5-7-2
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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 5, chapter 8
5.8.1CSEL 62:86
Refert etiam considerare, quod hoc lilium splendore circumfusum sit, intus autem quod habet rubeum sit, boni et ipsum odoris,
It is worth considering also that this lily is surrounded with brightness, while what it has within is red, and that too has a good fragrance,
Song 2:1 (allusion, medium confidence)
Notes and citation
Summary: The lily is white outside and red within.
Cite (SBL): Ambrose, Exp. Ps. 118 5.8.1 (CSEL 62:86; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-8-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/5-8-1
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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.
5.8.2CSEL 62:86
eo quod caro Christi uelut mortalis diuinitatis claritudine circumsaepta caelestis habuerit protectionem gratiae. denique in posterioribus ait: fraternus meus candidus et rubeus, candidus claritate diuina, rubeus specie coloris humani, quem sacramento incarnationis adsumpsit. meritoque et ipsum quod est rubeum bene olet, quia caro Christi sine peccato est. quam perfidi contrectantes manus suas inquinauerunt, sancti uenerantes pietatis odore fragrarunt.
because the flesh of Christ, as mortal, surrounded by the brightness of the divinity, had the protection of heavenly grace. Indeed later she says: “My brother is white and red”: white with divine brightness, red with the appearance of the human color which he took up in the sacrament of the incarnation. And rightly that very part which is red smells sweet, because the flesh of Christ is without sin. The faithless who handled it defiled their hands; the saints who venerated it were fragrant with the scent of godliness.
Song 5:10 (quotation, high confidence)
Notes and citation
Summary: Christ is white in his divinity and red in his sinless flesh.
- Song 5:10.
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 5.8.2 (CSEL 62:86; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-8-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/5-8-2
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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.
Exposition 5, chapter 9
5.9.1CSEL 62:86–87
Accepit hunc odorem dominus Iesus fragrantis ecclesiae suae et ait: ecce proxima mea bona. et ecclesia dicit ad Christum: ̒ecce bonus fraternus meus. ecce es bonus tam quam malum in lignis siluae. huiusmodi pomum odoram gratiam habet, ut ceterorum pomorum fragrantiam uincat. Christus ergo adfixus ad lignum, sicut malum pendens in arbore, bonum odorem mundanae fundebat redemptionis, quia peccati grauis detersit faetorem et unguentum potus uitalis effudit.
The Lord Jesus received this fragrance of his fragrant church and said: “Behold, my neighbor is good.” And the church says to Christ: “Behold, my brother is good. Behold, you are good, like an apple tree among the trees of the forest.” Fruit of this kind has a fragrant grace, so that it surpasses the fragrance of other fruits. Christ, then, fixed to the tree, like an apple hanging on a tree, poured out the good fragrance of the world’s redemption, because he wiped away the stench of grievous sin and poured out the ointment of a life-giving drink.
Song 1:15 (quotation, high confidence) · Song 1:16 (quotation, high confidence) · Song 2:3 (quotation, high confidence)
Notes and citation
Summary: Christ on the cross is the fragrant apple hanging on the tree.
- Song 1:15–16; 2:3 (Greek form). The digital text’s “Christusergo” is read as “Christus ergo”.
Notes on the original text
- Digital text corrected (words joined in the digital text): Christusergo → Christus ergo.
Topics: Christology, Passion and death of Christ
Cite (SBL): Ambrose, Exp. Ps. 118 5.9.1 (CSEL 62:86–87; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-9-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/5-9-1
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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.
5.9.2CSEL 62:87
tamquam malum, inquit, in lignis siluae, ita consobrinus meus in medio filiorum, eo quod super prophetas et apostolos intima corda hominum uerborum suauitate mulcebat. sed non solum odor, uerum etiam cibus suauis in malo est: ergo cibus suauis est Christus.
“Like an apple tree,” she says, “among the trees of the forest, so is my cousin among the sons,” because above the prophets and apostles he soothed the inmost hearts of men with the sweetness of his words. But in the apple there is not only fragrance but also sweet food: Christ, then, is sweet food.
Song 2:3 (quotation, high confidence)
Notes and citation
Summary: Christ, like the apple, is both fragrant and sweet food.
- Song 2:3. The digital text’s “ma1um” is read as “malum”.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): ma1um → malum.
Cite (SBL): Ambrose, Exp. Ps. 118 5.9.2 (CSEL 62:87; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-9-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/5-9-2
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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 5, chapter 10
5.10.1CSEL 62:87
In umbra, inquit, eius concupiui et sedi: legem enim acceperat, hanc sequebatur, hanc currebat uiam. in lege itaque requiescens in umbra Christi requiescebat. bona umbra, quae nos ab iniquitatis calore sola defendit. cui autem dubium, quod lex dei umbra sit Christi? quid est lex diei festi neomeniae, sabbatorum, nisi umbra futurorum? qui dies secundum legem Moysi, ut uideam sex dies et iterum septimum diem et sic perpetua saecula? qui mensis secundum legem Moysi. ut sciens mensem sciam primam mensis neomeniam et uera sancta in neomeniis offerenda?
“In his shadow,” she says, “I longed and sat down”; for she had received the law, she followed it, she ran this way. Resting in the law, then, she rested in the shadow of Christ. Good is the shadow which alone defends us from the heat of iniquity. And who doubts that God’s law is the shadow of Christ? What is the law of the festival, the new moon, the sabbaths, but a shadow of things to come? What day according to the law of Moses, that I may see six days and again the seventh day, and so on through the everlasting ages? What month according to the law of Moses, that knowing the month I may know the first new moon of the month and the true holy things to be offered at the new moons?
Song 2:3 (quotation, high confidence) · Col 2:16 (allusion, high confidence) · Col 2:17 (allusion, high confidence) · Heb 10:1 (allusion, medium confidence) · Num 28:11 (allusion, low confidence)
Notes and citation
Summary: The law with its festivals, new moons, and sabbaths is the shadow of Christ in which the church rested.
- Song 2:3; Col 2:16–17; Heb 10:1; Num 28:11.
Topics: The law of Moses, The Lord's day and the Sabbath
Cite (SBL): Ambrose, Exp. Ps. 118 5.10.1 (CSEL 62:87; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-10-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/5-10-1
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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.
5.10.2CSEL 62:87
qui secundum legem Moysi annus ex illis diebus constat, de quibus ait: sex annis seruiet Hebraeus et septimo anno liberabitur, ut inueniantur sex anni, quibus aliquis operatur terram, septimo autem anno remittet illam proselytis et pauperibus et bestiis terrae? qui septimus annus, quo conceduntur debita omnia Hebraeis? in hac umbra requiescebat patrum fides et prophetarum sancta deuotio.
What year according to the law of Moses is made up of those days of which he says, “The Hebrew shall serve six years and in the seventh year shall be freed,” so that six years may be found in which one works the land, but in the seventh year he will leave it to the proselytes and the poor and the beasts of the earth? What is the seventh year, in which all debts are remitted to the Hebrews? In this shadow the faith of the fathers and the holy devotion of the prophets rested.
Exod 21:2 (quotation, high confidence) · Exod 23:11 (allusion, high confidence) · Lev 25:4 (allusion, medium confidence) · Deut 15:2 (allusion, high confidence)
Notes and citation
Summary: The sabbatical year and its releases also belong to the law’s shadow.
- Exod 21:2; Exod 23:10–11; Lev 25:3–7; Deut 15:1–2.
Topics: The law of Moses
Cite (SBL): Ambrose, Exp. Ps. 118 5.10.2 (CSEL 62:87; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-10-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/5-10-2
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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 5, chapter 11
5.11.1CSEL 62:87–88
Dicit ergo congregatio religiosa uel sancta anima: in umbra eius concupiui et sedi. umbra est iubileus annus — quis enim eius mystica uidet, ut facie ad faciem cognoscat, quae anno quinquagesimo complenda lege praescripta sunt? —, umbra sunt dies festi secundum legem primo mense decima mensis usque ad quartam decimam et inde usque ad uicesimam primam mensis, [quae] umbra est celebritas illa inter primum et septimum mensem in tempore illo anonymo, umbra est sanctificata libertas in sabbato,
So the religious congregation, or the holy soul, says: “In his shadow I longed and sat down.” The jubilee year is a shadow (for who sees its mysteries, so as to know face to face what the law has prescribed to be fulfilled in the fiftieth year?); the festival days according to the law are a shadow, in the first month from the tenth day of the month to the fourteenth and from there to the twenty-first of the month; that celebration between the first and the seventh month, at that unnamed time, is a shadow; the hallowed freedom on the sabbath is a shadow;
Textual problem in this passage: see the notes.
Lev 25:10 (allusion, high confidence) · Exod 12:3 (allusion, high confidence) · Exod 12:6 (allusion, high confidence) · Exod 12:18 (allusion, high confidence) · Lev 23:16 (allusion, medium confidence)
Notes and citation
Summary: The jubilee, the Passover feasts, Pentecost, and the sabbath are all shadows.
- Lev 25:10–12; Exod 12:3, 6, 18; Lev 23:5–21. The editor deletes “quae”. The “unnamed time” between the first and seventh months is Pentecost, which in the law has no month name.
Topics: The Lord's day and the Sabbath, The law of Moses
Cite (SBL): Ambrose, Exp. Ps. 118 5.11.1 (CSEL 62:87–88; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-11-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/5-11-1
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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.
5.11.2CSEL 62:88
umbra est dies festus septimi mensis neomeniae et memoriale tubarum septimi mensis dies decimus, dies propitiationis. uides, quia monas et decas duo festi dies, item quintus decimus dies, dies tabernaculorum per octo dies. in umbra haec omnia; in umbra prima dies uocata et octaua dies uocata in umbra, quae in scenopegiis praescripta secundum legem.
the festival of the new moon of the seventh month is a shadow, and the memorial of trumpets, and the tenth day of the seventh month, the day of atonement. You see that the first and the tenth are two feast days, likewise the fifteenth day, the day of tabernacles for eight days. All these are in shadow; in shadow is the first day called holy, and the eighth day called holy is in shadow, which are prescribed according to the law at the feast of booths.
Lev 23:24 (allusion, high confidence) · Lev 23:27 (allusion, high confidence) · Lev 23:34 (allusion, high confidence) · Lev 23:36 (allusion, high confidence)
Notes and citation
Summary: The feasts of the seventh month, trumpets, atonement, and booths, are shadows too.
- Lev 23:24–36; Num 29:1–35. “monas et decas”: the first and the tenth days.
Topics: The law of Moses
Cite (SBL): Ambrose, Exp. Ps. 118 5.11.2 (CSEL 62:88; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-11-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/5-11-2
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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.