Exposition of Psalm 118 8.39.1–8.61.2
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 8, chapter 39
8.39.1CSEL 62:173
Uerumtamen et prophetico sermone facile est docere sarcinam quandam horum temptamentorum. haec enim temptamenta duo maxima sanctus Salomon oratione propria declarauit et rogauit ut posset excludere, dicens: diuitias autem et paupertatem ne des mihi, sed ordina mihi quae opus sunt et quae abundent, ne repletus mendax fiam et dicam: quis me uidet? aut pauper rapiam et peierem nomen dei.
But from prophetic speech too it is easy to teach a certain burden of these temptations. For holy Solomon declared these two greatest temptations in his own prayer and asked that he might be able to shut them out, saying: “But give me neither riches nor poverty, but appoint for me what is needed and what is sufficient, lest, being filled, I become a liar and say, Who sees me? or, being poor, I steal and swear falsely by the name of God.”
Prov 30:8 (quotation, high confidence) · Prov 30:9 (quotation, high confidence)
Notes and citation
Summary: Solomon prayed to be spared both riches and poverty, the two greatest temptations.
- Prov 30:8–9 (Greek form).
Notes on the original text
- Digital text corrected (spaced letters in the digital text): fiam e t dicam → fiam et dicam.
Topics: Prayer, Wealth and poverty, Temptation
Cite (SBL): Ambrose, Exp. Ps. 118 8.39.1 (CSEL 62:173; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-39-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-39-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-39-1) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.39.2CSEL 62:173
potes igitur tu ista temptamenta contemnere quae formidauit Salomon, qui sapientiam postulauit et meruit? diues erat, timuit extolli; pauper fieri formidauit, ne paupertatis necessitate abstinentiae gratiam non teneret. quam multi, qui uidebantur sancti esse, ceciderunt ab altitudine cordis sui! quam multi aliqua necessitate deiecti non potuerunt contenti esse iniuria, qui fuerant uirtutum exercitio roborati! rarus Iob inuenitur in terris, qui et diuitias amisit et filios et uibicibus corporis exaratus, cum uermes toto corpore fluerent, a Christi tamen caritate non potuit separari.
Can you, then, despise these temptations which Solomon dreaded, he who asked for wisdom and deserved it? He was rich, and he feared to be lifted up; he dreaded becoming poor, lest through the necessity of poverty he not keep the grace of self-restraint. How many who seemed to be holy have fallen from the height of their heart! How many, cast down by some necessity, could not be content with injury, who had been strengthened by the exercise of virtues! Rarely is a Job found on earth, who lost both riches and children, and, furrowed with weals on his body, while worms flowed over his whole body, yet could not be separated from the love of Christ.
1 Kgs 3:9 (allusion, high confidence) · Job 1:19 (allusion, high confidence) · Job 2:7 (allusion, high confidence) · Job 7:5 (allusion, high confidence) · Rom 8:35 (allusion, high confidence)
Notes and citation
Summary: Even Solomon feared riches and poverty; few, like Job, remain unshaken through loss.
- 1 Kgs 3:9–12; Job 1:13–22; 2:7–8; 7:5; Rom 8:35.
Topics: Wealth and poverty
Cite (SBL): Ambrose, Exp. Ps. 118 8.39.2 (CSEL 62:173; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-39-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-39-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-39-2) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.39.3CSEL 62:173
paremus igitur affectum nostrum, ne inparatum uis repentina perturbet. denique sciens dominus cito nos frangi solere ait etiam apostolis: non turbetur cor uestrum neque formidet. si te cupiditas appetentiaque temptauerit, lege euangelium, dicat tibi Iesus: non turbetur cor tuum'. si quis terror ingruerit, dicat tibi Christus: non turbetur cor tuum neque formidet. si qua supplicia persecutor inflixerit, lege euangelium, dicat tibi Iesus: non turbetur cor tuum neque formidet'.
Let us, then, prepare our affection, lest a sudden force disturb us unprepared. Indeed the Lord, knowing that we are wont to be quickly broken, says even to the apostles: “Let not your heart be troubled, nor let it be afraid.” If greed and appetite tempt you, read the gospel; let Jesus say to you: “Let not your heart be troubled.” If some terror falls upon you, let Christ say to you: “Let not your heart be troubled, nor let it be afraid.” If a persecutor inflicts any tortures, read the gospel; let Jesus say to you: “Let not your heart be troubled, nor let it be afraid.”
John 14:27 (quotation, high confidence) · John 14:1 (allusion, high confidence)
Notes and citation
Summary: Christ’s word “let not your heart be troubled” prepares us against greed, terror, and persecution.
- John 14:1, 27.
Topics: Persecution
Cite (SBL): Ambrose, Exp. Ps. 118 8.39.3 (CSEL 62:173; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-39-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-39-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-39-3) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.39.4CSEL 62:173–174
lege apostolum dicentem: indignae enim passiones huius temporis ad superuenturam gloriam. si in mari nauiganti grauis fluctus insurgat, tempestas atra desaeuiat, dicat tibi Iesus: ego sum, noli turbari. ueniens igitur in certamen aliquod magnum et graue dic prius: paratus sum et non sum turbatus, ut custodiam mandata tua.
Read the apostle saying: “For the sufferings of this time are not worthy of the glory to come.” If, as you sail on the sea, a heavy wave rises up, a black storm rages, let Jesus say to you: “It is I; do not be troubled.” Coming, then, into some great and grave contest, say first: “I am ready and I am not troubled, to keep your commandments.”
Rom 8:18 (quotation, high confidence) · Matt 14:27 (quotation, high confidence) · Ps 119:60 (118:60 LXX) (quotation, high confidence)
Notes and citation
Summary: In every storm Christ says “It is I”; before any trial we should say “I am ready and not troubled.”
- Rom 8:18; Matt 14:24–27; Ps 119:60. The stray “\\” in the digital text is not translated.
Notes on the original text
- Digital text corrected (stray marks in the digital text): noli turbari\\ ueniens → noli turbari. ueniens.
Cite (SBL): Ambrose, Exp. Ps. 118 8.39.4 (CSEL 62:173–174; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-39-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-39-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-39-4) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 8, chapter 40
8.40.1CSEL 62:174
Et quid de saecularibus dicam? esto paratus non solum aduersus ea quae uides, sed etiam aduersus ea quae non uides. foris, inquit, pugnae, intus timores; in te ipso tibi bellum est. bonum est ut in tranquillitate sit animus tuus et in quadam serenitate;
And what shall I say of worldly things? Be prepared not only against what you see, but also against what you do not see. “Fighting without,” he says, “fears within”; there is war within yourself. It is good that your mind should be in tranquility and in a kind of calm;
2 Cor 7:5 (quotation, high confidence)
Notes and citation
Summary: We must be prepared also against the unseen war within ourselves.
- 2 Cor 7:5.
Cite (SBL): Ambrose, Exp. Ps. 118 8.40.1 (CSEL 62:174; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-40-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-40-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-40-1) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.40.2CSEL 62:174
sed gubernator ille melior est qui in tempestate nauem gubernat. rege igitur te ipsum, quando turbatur animus, mens fluctuat. laudauerim uirtutem gubernatoris, qui nullas procellas senserit et cursum nauigii direxerit nulla tempestate iactatus? sed illum laudauerim, qui aduersus uentos renititur, insurgit aduersum fluctus,
but the better helmsman is he who steers the ship in a storm. Govern yourself, then, when your spirit is troubled and your mind tossed. Would I praise the skill of a helmsman who felt no squalls and directed the ship’s course tossed by no storm? But I would praise him who strains against the winds, rises against the waves,
Notes and citation
Summary: The skilled helmsman is proved in the storm, not in calm.
Cite (SBL): Ambrose, Exp. Ps. 118 8.40.2 (CSEL 62:174; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-40-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-40-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-40-2) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.40.3CSEL 62:174
non timet, uel cum eleuatur undis nauigium uel cum ad profundi ima deponitur. ita et ille laudandus est gubernator sui, qui ea quae aduersa sunt uincit patientia, uirtute superat, secundis non extollitur, aduersis non frangitur. bellum tibi est etiam aduersus nequitias spiritales. aduertis, cum quantis tibi proelium, et ideo meditare et statue animo, ut procedens ad proelia dicas: paratus sum et non sum turbatus, ut custodiam mandata tua.
is not afraid, whether the ship is lifted up by the waves or set down to the bottom of the deep. So too he is to be praised as helmsman of himself who conquers adversities by patience, overcomes them by virtue, is not lifted up by prosperity, is not broken by adversity. You have war also against the spiritual forces of wickedness. You notice with how many you have battle, and so meditate and resolve in your mind that, going out to battle, you may say: “I am ready and I am not troubled, to keep your commandments.”
Eph 6:12 (allusion, high confidence) · Ps 119:60 (118:60 LXX) (quotation, high confidence)
Notes and citation
Summary: The soul that steers itself through prosperity and adversity is ready for battle with spiritual evil.
- Eph 6:12; Ps 119:60. The digital text’s “noti” and “cumeleuatur” are read as “non” and “cum eleuatur”.
Notes on the original text
- Digital text corrected (OCR slip and joined words in the digital text): noti timet, uel cumeleuatur → non timet, uel cum eleuatur.
Cite (SBL): Ambrose, Exp. Ps. 118 8.40.3 (CSEL 62:174; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-40-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-40-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-40-3) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 8, chapter 41
8.41.1CSEL 62:174–175
Sequitur uersus quintus: funes peccatorum circumplexi sunt mihi et legem tuam non sum oblitus s, hoc est: funibus me circumdederunt peccatores, ut mea inplicarent uestigia, ne possim incursus eorum praeuidendi celeritate euitare. non ergo illi funes sunt de quibus scriptum est: funes ceciderunt mihi in praeclaris. sunt enim funes illi, quibus utuntur qui terminos metiuntur agrorum limitesque distingunt et possessionum spatia disterminant.
The fifth verse follows: “The cords of sinners have wound around me, and I have not forgotten your law,” that is: sinners have surrounded me with cords, to entangle my steps, so that I could not avoid their attacks by quickness of foresight. These, then, are not the cords of which it is written: “The cords have fallen to me in pleasant places.” For those are the cords which those use who measure the boundaries of fields, mark out limits, and divide the extents of possessions.
Ps 119:61 (118:61 LXX) (quotation, high confidence) · Ps 16:6 (15:6 LXX) (quotation, high confidence)
Notes and citation
Summary: On verse 61: the cords of sinners entangle, unlike the measuring cords of the inheritance.
- Ps 118:61 (Ps 119:61); Ps 16:6 (LXX 15:6). The digital text’s doubled letters (“circumplexi xi”, “oblitus s”) and the stray “25” are not translated.
Notes on the original text
- Digital text corrected (repeated syllable in the digital text; stray line number in the digital text): circumplexi xi sunt → circumplexi sunt; ut mea 25 inplicarent → ut mea inplicarent.
Cite (SBL): Ambrose, Exp. Ps. 118 8.41.1 (CSEL 62:174–175; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-41-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-41-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-41-1) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.41.2CSEL 62:175
tenduntur ergo illi funes quibus possessio uniuscuiusque diffunditur: sic factus est funiculus hereditatis suae Israel. boni ergo illi funes: isti autem funes quibus trahuntur peccata ut fune longo et ut loro iugi uitulae iniquitates. uitula enim indomita plus se iactat et excutit, cum tenetur, nec adquiescit imperio nec adstringitur uinculo, sed magis, cum loro retrahitur, exasperatur. itaque nec coacta se subicit nec tamen libera uinculorum est.
Those cords, then, are stretched by which each one’s possession is laid out: so “Israel became the line of his inheritance.” Those cords, then, are good; but these are the cords by which sins are drawn “as with a long rope, and iniquities as with the strap of a heifer’s yoke.” For an untamed heifer tosses and shakes herself the more when she is held, and does not submit to command nor is bound by the bond, but rather, when she is pulled back by the strap, is exasperated. And so she neither submits when forced nor yet is free of the bonds.
Deut 32:9 (quotation, high confidence) · Isa 5:18 (quotation, high confidence)
Notes and citation
Summary: Sins are drawn like a long rope, as an untamed heifer drags its strap.
- Deut 32:9 (Greek form); Isa 5:18 (Greek form).
Notes on the original text
- Digital text corrected (stray mark in the digital text): trahuntur - peccata → trahuntur peccata.
Cite (SBL): Ambrose, Exp. Ps. 118 8.41.2 (CSEL 62:175; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-41-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-41-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-41-2) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.41.3CSEL 62:175
sicut ergo trahit uitula lorum iugi, quae, etsi non tenetur e proximo, tenetur tamen nec se explicat et absoluit, ita trahit unusquisque peccator indomitis moribus iniquitates, qui putat se liberum, quia non est iugo subditus subiectusque iudicio, et nescit quod non sit exutus, sed magis ut illa uitula et ipse se implicet suorum nexibus peccatorum. hi sunt igitur funes delictorum nostrorum, quibus inuoluimur et ligamur, quemadmodum sunt et uincula delictorum.
Just as, then, the heifer drags the strap of the yoke, which, even if she is not held close by, is nevertheless held and does not free and loose herself, so each sinner of untamed conduct drags his iniquities, thinking himself free because he is not subject to the yoke nor subjected to judgment, and he does not know that he has not been freed, but rather, like that heifer, entangles himself in the knots of his own sins. These, then, are the cords of our offenses, by which we are wrapped and bound, as there are also bonds of offenses.
Prov 5:22 (allusion, high confidence)
Notes and citation
Summary: The sinner who thinks himself free is entangled in his own sins like the heifer in its strap.
- Prov 5:22. The digital text’s “lUgl” is read as “iugi”.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): lorum lUgl → lorum iugi.
Cite (SBL): Ambrose, Exp. Ps. 118 8.41.3 (CSEL 62:175; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-41-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-41-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-41-3) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.41.4CSEL 62:175
et ideo saluator, qui habet in potestate peccatum dimittere, dicit his qui sunt in uinculis: exite. utinam et mihi dicat: exi de uinculis tuis, exi de nexibus peccatorum tuorum, solue funes erroris tui quibus circumdatus et ligatus es. etsi enim nequissimus sim omnium et detestabilissimus peccatorum, illo tamen iubente liberor, qui sub uno momento latrocinii damnatum reum supplicio eripuit et constituit in regno suo.
And so the Savior, who has in his power to forgive sin, says to those who are in bonds: “Come out.” Would that he might say to me too: “Come out of your bonds, come out of the knots of your sins, loose the cords of your error with which you are surrounded and bound.” For even if I am the most wicked of all and the most detestable of sinners, yet at his command I am freed, who in one moment snatched the condemned robber from punishment and set him in his kingdom.
Mark 2:10 (allusion, high confidence) · Isa 49:9 (quotation, high confidence) · 1 Tim 1:15 (allusion, medium confidence) · Luke 23:43 (allusion, high confidence)
Notes and citation
Summary: Christ, who frees prisoners and saved the thief in a moment, can free the worst sinner.
- Mark 2:10; Isa 49:9; 1 Tim 1:15; Luke 23:43.
Cite (SBL): Ambrose, Exp. Ps. 118 8.41.4 (CSEL 62:175; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-41-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-41-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-41-4) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 8, chapter 42
8.42.1CSEL 62:175–176
Sunt ergo uincula quibus constringimur, etsi nobis uideamur liberi. beatus qui haec soluit sibi uincula. et ideo Dauid ait: disrumpamus uincula eorum et abiciamus a nobis iugum ipsorum. non manu utique uisibilia uincula dicit esse rumpenda, sed inuisibiles criminum nexus morum conuer-
There are, then, bonds by which we are bound, even if we seem to ourselves free. Blessed is he who looses these bonds for himself. And so David says: “Let us burst their bonds and cast their yoke from us.” He surely does not mean visible bonds to be broken by hand, but invisible knots of crimes to be loosed by conversion of conduct
Ps 2:3 (quotation, high confidence)
Notes and citation
Summary: The bonds of sin, though invisible, must be broken.
- Ps 2:3.
Cite (SBL): Ambrose, Exp. Ps. 118 8.42.1 (CSEL 62:175–176; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-42-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-42-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-42-1) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.42.2CSEL 62:176
sione et fidei professione soluendos aut manu, hoc est opera manus tuae, eroga pauperibus, debiles eleuato, redime captiuos, et soluisti uincula tua: elemosyna enim a morte liberat. eripe eum qui ducitur ad mortem, hoc est: eripe eum intercessione, eripe gratia tu, sacerdos, aut tu, imperator, eripe subscriptione indulgentiae, et soluisti peccata tua, exuisti te e uinculis tuis.
and profession of faith; or by hand, that is, by the work of your hand: give to the poor, lift up the weak, redeem captives, and you have loosed your bonds; for “almsgiving frees from death.” Rescue him who is led to death, that is: rescue him by intercession, rescue him by favor, you, priest; or you, emperor, rescue him by signing a pardon; and you have loosed your sins, you have stripped yourself of your bonds.
Prov 24:11 (quotation, high confidence)
Notes and citation
Summary: Almsgiving and intercession for the condemned loose our own bonds of sin.
- Tob 4:10; 12:9; Prov 24:11. The appeal to priest and emperor reflects the bishop’s practice of interceding for the condemned.
Extrabiblical texts: Tob 12:9 (Tobit [in RC, EO, ETH canons]; quotation)
Topics: Ethics, Almsgiving and care for the poor
Cite (SBL): Ambrose, Exp. Ps. 118 8.42.2 (CSEL 62:176; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-42-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-42-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-42-2) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 8, chapter 43
8.43.1CSEL 62:176
Uinculis enim peccatorum suorum unusquisque constringitur, sicut ipse legisti; ligat nos uinculis carnis inlecebra. uinculum nostrum auaritia est, uinculum nostrum ebrietas est, uinculum nostrum concupiscentia est, uinculum nostrum superbia est. sunt et diaboli uincula: denique scriptum est:
For each one is bound by the bonds of his own sins, as you yourself have read; the enticement of the flesh binds us with bonds. Our bond is greed, our bond is drunkenness, our bond is lust, our bond is pride. There are also the devil’s bonds: indeed it is written:
Prov 5:22 (allusion, high confidence)
Notes and citation
Summary: Greed, drunkenness, lust, and pride bind us, and the devil binds too.
- Prov 5:22.
Cite (SBL): Ambrose, Exp. Ps. 118 8.43.1 (CSEL 62:176; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-43-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-43-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-43-1) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.43.2CSEL 62:176
hanc autem filiam Abrahae, quam ligauit satanas decem et octo annis. ligat nos etiam diabolus criminum nexu, ligat nos uinculo fornicationis, uinculo adulterii, uinculo perfidiae qua Christus negatur, uinculo inuidiae qua frequenter etiam frater adpetitur, uinculo crudelitatis qua nonnumquam socius et conformis occiditur. haec sunt uincula quibus ligatus unusquisque inclinatur, ut animam suam leuare non possit nec obtutus ad caelum mentis erigere, nisi dicat ei dominus: dimissus es ab infirmitate tua et munere eum suae benedictionis erexerit.
“But this daughter of Abraham, whom Satan has bound for eighteen years.” The devil also binds us with the knot of crimes, binds us with the bond of fornication, the bond of adultery, the bond of unbelief by which Christ is denied, the bond of envy by which often even a brother is attacked, the bond of cruelty by which sometimes a companion and fellow man is killed. These are the bonds by which each one is bound and bowed down, so that he cannot lift up his soul or raise the gaze of his mind to heaven, unless the Lord says to him, “You are freed from your infirmity,” and raises him by the gift of his blessing.
Luke 13:16 (quotation, high confidence) · Luke 13:12 (quotation, high confidence) · Luke 13:11 (allusion, high confidence)
Notes and citation
Summary: The devil binds us with fornication, adultery, unbelief, envy, and cruelty, until Christ frees us as he freed the bent woman.
- Luke 13:11–16.
Notes on the original text
- Digital text corrected (punctuation slip in the digital text): nec obtutus, ad caelum → nec obtutus ad caelum.
Topics: The devil and demons
Cite (SBL): Ambrose, Exp. Ps. 118 8.43.2 (CSEL 62:176; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-43-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-43-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-43-2) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.43.3CSEL 62:176–177
haec sunt sceleratorum uincula quae dure peccatores ligant, hoc est diabolus et ministri eius uel certe Nebroth, hoc est amaritudo, uel certe Esau, hoc est terrenus et callidus. isti enim uenatores erant, qui feras laqueis captare consuerunt et muta animantia uinculis inligare. inutiles uenatores, qui capiant bestias quae pompam spectaculo populari praebeant, ministerium crudelitati. denique nullum inuenimus diuinarum in serie scripturarum de uenatoribus iustum.
These are the bonds of the wicked which bind sinners hard, that is, the devil and his ministers, or certainly Nimrod, that is, “bitterness,” or certainly Esau, that is, “earthly and cunning.” For these were hunters, who are accustomed to catch wild beasts with snares and bind dumb animals with bonds. Useless hunters, who catch beasts to provide a show for the popular spectacle, a service to cruelty. Indeed we find no hunter righteous in the whole series of the divine Scriptures.
Gen 10:9 (allusion, high confidence) · Gen 25:27 (allusion, high confidence)
Notes and citation
Summary: The hunters Nimrod and Esau figure the devil and his ministers; no hunter in Scripture is righteous.
- Gen 10:8–9; 25:27.
Cite (SBL): Ambrose, Exp. Ps. 118 8.43.3 (CSEL 62:176–177; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-43-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-43-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-43-3) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 8, chapter 44
8.44.1CSEL 62:177
At uero alia uincula sunt, ut dixi, domini Iesu, quem sequuntur, inquit, alligati uinculis, hoc est uinculis adstricti caritatis et amoris, fidei uinculis alligati, licet sic possit intellegi: alligati uinculis Christum sequuntur, hoc est peccatorum et criminum remissorem, fontem indulgentiarum, redemptionis auctorem. sequamur ergo uincula Christi, fugiamus uincula uenatorum, ne, dum incedimus, dum ignoramus, laqueos eorum pes nostrae mentis incurrat, ne animae nostrae ceruicem nexibus inseramus.
But there are other bonds, as I said, those of the Lord Jesus, whom they follow, it says, “bound with bonds,” that is, bound with the bonds of charity and love, bound with the bonds of faith; though it can also be understood thus: bound with bonds they follow Christ, that is, the remitter of sins and crimes, the fountain of pardons, the author of redemption. Let us follow, then, the bonds of Christ; let us flee the bonds of the hunters, lest, while we walk, while we are unaware, the foot of our mind run into their snares, lest we put the neck of our soul into their knots.
Isa 45:14 (quotation, high confidence) · Hos 11:4 (allusion, medium confidence)
Notes and citation
Summary: Christ’s bonds of love and faith lead to freedom; we must flee the hunters’ snares.
- Isa 45:14 (Greek form: “they will follow you bound in fetters”); Hos 11:4.
Notes on the original text
- Digital text corrected (punctuation slip in the digital text): inquit. alligati → inquit, alligati.
Cite (SBL): Ambrose, Exp. Ps. 118 8.44.1 (CSEL 62:177; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-44-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-44-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-44-1) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.44.2CSEL 62:177
insidiantur enim quasi pessimi uenatores et, quando prosperorum euentu animum relaxamus ac secundis rebus remittimus nec excubias cautionis habemus intentas, tunc plus iactant laqueos suos aut in uia qua ambulamus abscondunt, ut, cum fuerint eorum laqueis innexa uestigia, trahant, quo securum subplantent uiantem uel collo adstrictos strangulent commeantes.
For they lie in wait like the worst hunters, and when we relax our mind with the outcome of prosperity and slacken in good fortune and do not keep the watches of caution intent, then they cast their snares the more or hide them on the road on which we walk, so that, when our steps are entangled in their snares, they may drag us, so as to trip the traveler who feels secure or to strangle the passers-by caught by the neck.
Ps 142:3 (141:4 LXX) (allusion, medium confidence)
Notes and citation
Summary: The devil’s hunters set their snares especially when we grow careless in prosperity.
- Ps 142:3 (LXX 141:4).
Cite (SBL): Ambrose, Exp. Ps. 118 8.44.2 (CSEL 62:177; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-44-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-44-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-44-2) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 8, chapter 45
8.45.1CSEL 62:177
Noli ergo alta ambulare ceruice sicut filiae Iudae; altis enim ceruicibus cito laqueus innodatur. noli ad saecularia mentem animumque defigere, sed circumspice oculis animae diligenter, quia pluit dominus laqueos super peccatores, ne cadentes inligare te possint; quos poteris euitare, si legem domini non obliuiscaris.
Do not, then, walk with neck held high like the daughters of Judah; for a snare is quickly knotted on high necks. Do not fix your mind and spirit on worldly things, but look around carefully with the eyes of the soul, because “the Lord rains snares upon sinners,” lest they be able to entangle you as they fall; these you can avoid if you do not forget the law of the Lord.
Isa 3:16 (allusion, high confidence) · Ps 11:6 (10:6 LXX) (quotation, high confidence) · Ps 119:61 (118:61 LXX) (allusion, high confidence)
Notes and citation
Summary: Avoid pride and worldliness, for God rains snares on sinners; remembering his law protects us.
- Isa 3:16 (daughters of Zion); Ps 11:6 (LXX 10:6); Ps 119:61. The digital text’s “cireumspice” is read as “circumspice”.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): cireumspice → circumspice.
Cite (SBL): Ambrose, Exp. Ps. 118 8.45.1 (CSEL 62:177; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-45-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-45-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-45-1) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.45.2CSEL 62:177–178
etenim etiam qui ligatus est, si sibi sit conscius liberatatem suam non libertatem suam non desinit et causam nonnumquam dicit e uinculis eamque sibi legum praescripto defendit ac iudicio frequenter absoluitur. ergo et tu, si peccaueris, memor esto legis, si peccaueris, memor esto Christi, qui te liberat dicens: ego sum ego sum. qui deleo iniquitates tuas, et memor non ero. ipsum diebus ac noctibus tene, ipsi tua confitere peccata.
For even one who is bound, if he is conscious of his innocence, does not cease to claim his freedom, and sometimes pleads his case from his chains and defends it by the prescription of the laws, and is often acquitted by the judgment. So you too, if you have sinned, remember the law; if you have sinned, remember Christ, who frees you, saying: “I am, I am he who blots out your iniquities, and I will not remember them.” Hold him day and night; confess your sins to him.
Isa 43:25 (quotation, high confidence)
Notes and citation
Summary: As a prisoner pleads by the law, so the sinner should remember Christ, who blots out sins.
- Isa 43:25. The digital text is garbled (“liberatatem suam non libertatem suam non desinit”, stray “25”); translated by sense.
Notes on the original text
- Digital text corrected (line-break debris and stray line number in the digital text): e uinculis eam- 25 que → e uinculis eamque.
Cite (SBL): Ambrose, Exp. Ps. 118 8.45.2 (CSEL 62:177–178; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-45-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-45-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-45-2) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 8, chapter 46
8.46.1CSEL 62:178
Docet te propheta, quomodo teneas dominum Iesum: media, inquit, nocte surgebam ad confitendum tibi super iudicia iustitiae tuae. non satis est dies ad deprecandum; surgendum est et nocte et media nocte. ipse dominus pernoctauit in oratione, ut te proprio ad deprecandum inuitaret exemplo.
The prophet teaches you how to hold the Lord Jesus: “At midnight,” he says, “I rose to confess to you for the judgments of your righteousness.” The day is not enough for entreaty; one must rise also at night and at midnight. The Lord himself spent the night in prayer, so as to invite you to entreaty by his own example.
Ps 119:62 (118:62 LXX) (quotation, high confidence) · Luke 6:12 (allusion, high confidence)
Notes and citation
Summary: On verse 62: we should rise at midnight to pray, as Christ spent nights in prayer.
- Ps 118:62 (Ps 119:62); Luke 6:12. The digital text’s “Iesum:m media i a” is read as “Iesum: media”.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): Iesum:m media i a, inquit → Iesum: media, inquit.
Topics: Prayer
Cite (SBL): Ambrose, Exp. Ps. 118 8.46.1 (CSEL 62:178; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-46-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-46-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-46-1) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.46.2CSEL 62:178
et utique peccatis tuis ille indulgentiam postulabat; postulabat a patre, operabatur propria uoluntate. non tibi dicit propheta, ut tantummodo media nocte surgas, sed ut nocte surgas et maxime nocte media. nocte enim surgendum ante praemisit dicens: memor fui nocte nominis tui, domine. potest unusquisque memor esse et non surgere, potest unusquisque et surgere et, cum surrexerit, ea quae proprio arbitrio sederint postulare. addidit:
And surely he was asking pardon for your sins; he asked it of the Father, he worked it by his own will. The prophet does not tell you only to rise at midnight, but to rise at night and especially at midnight. For he first set down that one must rise at night, saying: “I remembered your name in the night, Lord.” Each one can remember and not rise; each one can also rise and, when he has risen, ask for what has seemed good to his own judgment. He added:
Ps 119:55 (118:55 LXX) (quotation, high confidence)
Notes and citation
Summary: Christ prayed for our pardon; the psalmist teaches rising at night and especially at midnight.
- Ps 119:55. The digital text’s “eunt surrexerit” is read as “cum surrexerit”.
Notes on the original text
- Digital text corrected (OCR slip in the digital text; spaced letters in the digital text): nominis t u i, domine → nominis tui, domine; eunt surrexerit → cum surrexerit.
Topics: Prayer
Cite (SBL): Ambrose, Exp. Ps. 118 8.46.2 (CSEL 62:178; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-46-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-46-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-46-2) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.46.3CSEL 62:178
media nocte surgebam, docens surgendum esse media nocte. nec otiosum est quod adiunxit: a d confitendum tibi, hoc est, ut illo maxime tempore deprecari deum et propria debeamus peccata deflere nec solum praeteritis ueniam postulare, sed etiam praesentia declinare, futuris cauere; multa enim illo in tempore temptamenta proserpunt.
“At midnight I rose,” teaching that one must rise at midnight. Nor is it idle that he added “to confess to you,” that is, that at that time above all we ought to entreat God and weep for our own sins, and not only ask pardon for past sins but also avoid present ones and guard against future ones; for many temptations creep in at that time.
Ps 119:62 (118:62 LXX) (quotation, high confidence)
Notes and citation
Summary: Midnight is the time to confess and guard against temptation.
- Ps 119:62.
Topics: Prayer
Cite (SBL): Ambrose, Exp. Ps. 118 8.46.3 (CSEL 62:178; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-46-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-46-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-46-3) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 8, chapter 47
8.47.1CSEL 62:178
Tunc feruet carnis inlecebra, tunc temptator inludit; coquitur cibus potusque digeritur, stomachus aeger, mens somnolenta, animus occupatus est. itaque aut quiescenti calor soporis augetur aut uigilanti nondum plenior refusus uigor est, qui errorum cauere possit incursus. tunc igitur temptator adsistit, tunc retia iacit, quibus turbare mentem possit inprouidam.
Then the enticement of the flesh is hot, then the tempter mocks; food is being cooked, drink digested, the stomach is uneasy, the mind sleepy, the spirit occupied. And so either the heat of drowsiness increases in one at rest, or in one awake the vigor that could guard against the attacks of errors has not yet been fully restored. Then, therefore, the tempter stands by, then he casts the nets by which he can disturb the unprepared mind.
Notes and citation
Summary: At night the body is heavy and the tempter lays his nets.
Topics: Temptation
Cite (SBL): Ambrose, Exp. Ps. 118 8.47.1 (CSEL 62:178; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-47-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-47-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-47-1) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.47.2CSEL 62:178–179
tunc spiritales nequitiae tenebras offundunt, tunc omne nefas suadere contendunt, quando nullus culpae arbiter, nullus criminis conscius, nullus potest esse testis erroris. tunc uarias disceptationes pectori dormitantis infundunt, ut primo de statu mentis deiciant reluctantem et aliquorum qui sancti habentur proponatur exemplum, quod illi aliquando deliquerint, sed postea ueniam sint adepti et texerint superiora delicta.
Then the spiritual forces of wickedness pour out darkness, then they strive to urge every wrong, when there is no judge of guilt, no accomplice of the crime, no one can be a witness of the error. Then they pour various disputings into the breast of the drowsy, so as first to cast down from the steadiness of his mind one who resists, and the example is put before him of some who are held holy, that they once sinned, but afterwards obtained pardon and covered their former sins.
Eph 6:12 (allusion, high confidence) · Ps 32:1 (31:1 LXX) (allusion, low confidence)
Notes and citation
Summary: At night evil spirits tempt with the example of saints who sinned and were forgiven.
- Eph 6:12; Ps 32:1 (LXX 31:1).
Topics: The devil and demons, Temptation
Cite (SBL): Ambrose, Exp. Ps. 118 8.47.2 (CSEL 62:178–179; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-47-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-47-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-47-2) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.47.3CSEL 62:179
nam etsi omnem emendationem nostri inimicus exosus sit, tamen ad tempus, ut sobriae mentis uirum possit elidere, praetendit futuram indulgentiam, ut praesentia peccata persuadeat, et, cum inpulerit aliquem ad erroris adsensum, si uiderit eum iam non amore uirtutis a culpa, sed poenae contemplatione reuocari, inserit uarias disceptationes, ut dicat sibi: quis me uidet? tenebrae circumdant me et parietes. quem uereor? non uidet altissimus, non ad eum nostra peccata perueniunt, non dignatur spectare quae turpia sunt. haec utique usu exemploque cognoscimus: nemo enim potest esse expers temptationis.
For although the enemy hates all our amendment, yet for a time, so as to crush a man of sober mind, he holds out future pardon, so as to persuade present sins; and when he has driven someone to consent to error, if he sees him called back from guilt now not by love of virtue but by the thought of punishment, he inserts various disputings, so that he says to himself: “Who sees me? Darkness surrounds me, and walls. Whom do I fear? The Most High does not see; our sins do not reach him; he does not deign to look at what is shameful.” These things surely we know by use and example: for no one can be free of temptation.
Notes and citation
Summary: The tempter promises future pardon to urge present sin, then suggests God does not see.
- Sir 23:18 (Vulgate 23:26).
Extrabiblical texts: Sir 23:18 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Temptation
Cite (SBL): Ambrose, Exp. Ps. 118 8.47.3 (CSEL 62:179; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-47-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-47-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-47-3) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 8, chapter 48
8.48.1CSEL 62:179
Itaque ut tempus hoc habile temptamentis, ita etiam tempus est poenae, quod ex lectione diuina possumus edoceri. non enim otiose dominus deus noster, cum posset quocumque momento primitiua Aegyptiorum extinguere, hoc tamen tempus dolori et luctui peccatoris oportunius iudicauit. sic enim scriptum est, quia media nocte primogeniti Aegyptiorum liberi ab exterminatore sint interempti.
And so, as this time is suited to temptations, so too it is a time of punishment, as we can be taught from the divine reading. For not idly did the Lord our God, though he could have destroyed the firstborn of the Egyptians at any moment, nevertheless judge this time more fitting for the sinner’s grief and mourning. For so it is written, that at midnight the firstborn children of the Egyptians were slain by the destroyer.
Exod 12:29 (allusion, high confidence)
Notes and citation
Summary: Midnight is also the time of punishment, when the firstborn of Egypt died.
- Exod 12:29.
Cite (SBL): Ambrose, Exp. Ps. 118 8.48.1 (CSEL 62:179; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-48-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-48-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-48-1) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.48.2CSEL 62:179–180
ideoque sanctus Moyses propheta ut hoc praeueniret tempus ac sine Hebraeorum fraude transiret, agnum ante immolauit, hoc est uesperi, ui manducantes eum et domini pascha celebrantes non occuparentur exterminatoris insidiis, ne inermes et uacuos spiritalis alimenti nocturna spicula tenebrosi hostis opprimerent.
And so holy Moses the prophet, so as to forestall this time and so that it might pass without harm to the Hebrews, first sacrificed the lamb, that is, in the evening, so that, eating it and celebrating the Lord’s Passover, they might not be overtaken by the destroyer’s ambush, lest the nightly darts of the dark enemy overwhelm them unarmed and empty of spiritual food.
Exod 12:6 (allusion, high confidence) · Exod 12:11 (allusion, high confidence) · Exod 12:23 (allusion, high confidence) · Eph 6:16 (allusion, medium confidence)
Notes and citation
Summary: Moses had the lamb eaten in the evening so that Israel would be protected at midnight.
- Exod 12:6, 11, 23; Eph 6:16. The digital text’s “prophetaut”, “tempusac”, and “ui” are read as “propheta ut”, “tempus ac”, and “ut”.
Notes on the original text
- Digital text corrected (words joined in the digital text): prophetaut → propheta ut; tempusac → tempus ac.
Topics: Eucharist
Cite (SBL): Ambrose, Exp. Ps. 118 8.48.2 (CSEL 62:179–180; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-48-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-48-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-48-2) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 8, chapter 49
8.49.1CSEL 62:180
Haec diligenter intende, prudenter intellege, sollicite require. non perfunctorie ista dicuntur, sed diuina tibi mysteria declarantur. praeueni et tu insidias temptatoris, instaura prius caeleste conuiuium.
Attend to these things carefully, understand them prudently, seek them anxiously. These things are not said perfunctorily, but divine mysteries are declared to you. Forestall you too the ambushes of the tempter; first renew the heavenly banquet.
Notes and citation
Summary: Like Israel, we should forestall the tempter by first sharing the heavenly banquet.
Topics: Eucharist
Cite (SBL): Ambrose, Exp. Ps. 118 8.49.1 (CSEL 62:180; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-49-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-49-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-49-1) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.49.2CSEL 62:180
indictum est ieiunium: caue ne neglegas et, si te fames cotidianum cogit ad prandium aut intemperantia declinat ieiunium, tamen caelesti magis te seruato conuiuio. non epulae paratae extorqueant, ut caelestis sis uacuus sacramenti. differ aliquantulum, non longe est finis diei. immo plerique sunt huiusmodi dies, ut statim meridianis horis adueniendum sit in ecclesiam, canendi hymni, celebranda oblatio. tunc utique paratus adsiste, ut tibi accipias munimentum, ut corpus edas domini Iesu, in quo remissio est
A fast has been proclaimed: take care not to neglect it, and if hunger drives you to the daily lunch or intemperance makes you turn aside from the fast, yet keep yourself rather for the heavenly banquet. Let not the prepared feast extort from you that you be empty of the heavenly sacrament. Put it off a little; the end of the day is not far. Indeed there are many such days on which one must come to church immediately at the midday hours, hymns must be sung, the offering celebrated. Then surely stand ready, so as to receive protection for yourself, so as to eat the body of the Lord Jesus, in which there is the forgiveness
Notes and citation
Summary: On fast days one should wait for the sacrament rather than eat; at the midday service one receives the body of the Lord Jesus.
- On fast days the Eucharist was celebrated later in the day; Ambrose urges the faithful to keep the fast and receive the sacrament.
Cite (SBL): Ambrose, Exp. Ps. 118 8.49.2 (CSEL 62:180; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-49-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-49-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-49-2) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.49.3CSEL 62:180
peccatorum, postulatio diuinae reconciliationis et protectionis aeternae. suscipe ante dominum Iesum tuae mentis hospitio: ubi corpus eius, ibi Christus est. cum hospitium tuum aduersarius uiderit occupatum caelestis fulgore praesentiae, intelleget locum temptamentis
of sins, the asking of divine reconciliation and eternal protection. Receive the Lord Jesus first into the lodging of your mind: where his body is, there Christ is. When the adversary sees your lodging occupied by the brightness of the heavenly presence, he will understand that the place for his temptations
Notes and citation
Summary: Where Christ’s body is received, Christ is present, and the adversary finds no room.
Topics: Eucharist
Cite (SBL): Ambrose, Exp. Ps. 118 8.49.3 (CSEL 62:180; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-49-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-49-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-49-3) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.49.4CSEL 62:180
suis interclusum esse per Christum, fugiet ac recedet et tu mediam noctem sine ulla offensione transibis. admonet etiam sacrificium uespertinum, ut numquam Christum obliuiscaris. non potes obliuisci, cum lectum ascendis, eius domini, cui in occasu diei precem fuderis, qui esurientem te sui corporis epulis expleuerit. etenim quod uesperi cogitaueris, cito cum euigilaueris recensebis. excitabit te ipse dominus Iesus, admonebit ut surgas et eo tempore arma orationis adsumas, quo solet incursare temptator.
has been shut off by Christ; he will flee and withdraw, and you will pass midnight without any offense. The evening sacrifice too reminds you never to forget Christ. You cannot forget, when you go up to your bed, that Lord to whom you poured out your prayer at the setting of the day, who filled you when hungry with the feast of his body. For what you have thought of in the evening you will quickly recall when you wake. The Lord Jesus himself will rouse you, will remind you to rise and take up the weapons of prayer at that time when the tempter is wont to attack.
Ps 141:2 (140:2 LXX) (allusion, medium confidence)
Notes and citation
Summary: Christ received in the evening sacrament guards the night and rouses us to pray at midnight.
- Ps 141:2 (LXX 140:2, “evening sacrifice”). The digital text’s “interelusum”, “ChristUnl”, “3mediam” and “fu. deris” are read as “interclusum”, “Christum”, “mediam”, and “fuderis”.
Notes on the original text
- Digital text corrected (OCR slips in the digital text; line-break debris in the digital text; stray digit in the digital text): interelusum esse per ChristUnl → interclusum esse per Christum; tu 3mediam → tu mediam; precem fu. deris → precem fuderis.
Cite (SBL): Ambrose, Exp. Ps. 118 8.49.4 (CSEL 62:180; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-49-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-49-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-49-4) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 8, chapter 50
8.50.1CSEL 62:180–181
Unde non otiose Paulus apostolus et Silas trusi in carcerem, cum in neruo pedes haberent, media tamen nocte surgebant mentis uestigio, exorabant dominum et laudis sacrificium deferebant; ideoque, ubi non defuit deuotionis officium, adfuit etiam absolutionis remedium. subito enim media nocte terrae motus factus est grandis, ita ut mota essent fundamenta carceris; ualuae apertae, omnium uincula soluta sunt.
Hence not idly did the apostle Paul and Silas, thrust into prison with their feet in the stocks, nevertheless rise at midnight with the step of the mind, entreat the Lord, and offer the sacrifice of praise; and so, where the duty of devotion was not lacking, the remedy of release was present too. For suddenly at midnight there was a great earthquake, so that the foundations of the prison were shaken; the doors were opened, the bonds of all were loosed.
Acts 16:24 (allusion, high confidence) · Acts 16:25 (allusion, high confidence) · Acts 16:26 (quotation, high confidence)
Notes and citation
Summary: Paul and Silas prayed at midnight in prison and were freed.
- Acts 16:24–26. The stray “49” at the start and the doubled “u” in the digital text are not translated.
Notes on the original text
- Digital text corrected (stray letter in the digital text; stray section number in the digital text): 49 Unde → Unde; mentis u uestigio → mentis uestigio.
Topics: Prayer
Cite (SBL): Ambrose, Exp. Ps. 118 8.50.1 (CSEL 62:180–181; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-50-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-50-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-50-1) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.50.2CSEL 62:181
audis quemadmodum, si ligatus fueris, quibus manibus, quibus operibus ipse te soluas, quemadmodum custodes timere non possis? surge igitur ad precandum. ea hora est, qua temptator nocere consueuit et nequitia consueuit inruere; ea hora est, qua solet aduersus temptationes graues remedium uenire caeleste. excubandum tibi est, ne qua fraude uincaris, prouidendum, ut eo tempore quo potes uincere nequaquam uincendi tempus amittas.
Do you hear how, if you are bound, with what hands, with what works, you yourself may loose yourself, how you cannot fear the guards? Rise, then, to pray. That is the hour at which the tempter is wont to harm and wickedness wont to rush in; that is the hour at which the heavenly remedy is wont to come against grave temptations. You must keep watch, lest you be overcome by some fraud; you must take care that at the time when you can conquer you do not lose the time of conquering.
Notes and citation
Summary: Midnight is the hour of temptation and of heavenly help, so we must rise and pray.
Topics: Prayer, Temptation
Cite (SBL): Ambrose, Exp. Ps. 118 8.50.2 (CSEL 62:181; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-50-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-50-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-50-2) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 8, chapter 51
8.51.1CSEL 62:181
Et quia orationem esse subeundam media nocte diximus, non minus etiam de huiusmodi hora diei dicendum uidetur: contraria enim nox diei est - quid enim luci commune cum tenebris? - et ideo aduersa sibi eadem nocturna est et diurna. sicut enim media nocte primitiua Aegyptiorum temptator occidit et ex eo cognoscitur, quod ea maxime hora operetur aduersarius, ita e contrario, quod meridiano tempore uirtus diuinae lucis operetur.
And because we have said that prayer should be undertaken at midnight, it seems that no less should be said about the corresponding hour of the day: for night is the opposite of day (for what has light in common with darkness?), and so the nightly and the daily hours are opposed to each other. For just as at midnight the tempter killed the firstborn of the Egyptians, and from this it is known that the adversary works most at that hour, so on the contrary the power of divine light works at midday.
2 Cor 6:14 (quotation, high confidence) · Exod 12:29 (allusion, high confidence)
Notes and citation
Summary: As the adversary works at midnight, God’s light works at midday.
- 2 Cor 6:14; Exod 12:29.
Cite (SBL): Ambrose, Exp. Ps. 118 8.51.1 (CSEL 62:181; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-51-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-51-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-51-1) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.51.2CSEL 62:181
unde et Abraham circa meridiem sobrias tendebat excubias et boni aliquos expectabat euentus, leuans oculos suos ac finitima perlustrans, quod eo tempore aduenientem gratiam sibi quaereret. illo igitur tempore cum duobus angelis sanctis diuinus ei hospes aduenit, illo tempore Christum suscepit hospitio, illo tempore illa quae legis et intellegis celebrata mysteria sunt. quando enim magis diuina debuit fidelem uirum inluminare praesentia quam cum lux diei plenior refulgeret?
Hence Abraham too, about midday, kept sober watch and was expecting some good outcomes, lifting his eyes and surveying the neighboring places, because at that time he was seeking the grace that was coming to him. At that time, then, the divine guest came to him with two holy angels; at that time he received Christ as guest; at that time those mysteries were celebrated which you read and understand. For when should the divine presence have enlightened the faithful man more than when the light of day shone more fully?
Gen 18:1 (allusion, high confidence) · Gen 18:2 (allusion, high confidence)
Notes and citation
Summary: At midday Abraham received the Lord with two angels.
- Gen 18:1–2. The digital text doubles “inlumnareinluminare”; translated as “inluminare”.
Notes on the original text
- Digital text corrected (doubled word in the digital text): inlumnareinluminare → inluminare.
Topics: Trinity, Hospitality
Cite (SBL): Ambrose, Exp. Ps. 118 8.51.2 (CSEL 62:181; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-51-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-51-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-51-2) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.51.3CSEL 62:181–182
meritoque etiam sanctus Ioseph receptis fratribus et adcersito iuniore germano, quem maxime diligebat, meridie instaurat conuiuium. erat enim meridies in sancti Ioseph pectore, quando laetas epulas fratribus splendentis gratiae ministrabat suauissimique cibos alloquii diuidebat, ut, cum illi poenam fratris metuerent adpetiti et uenditi in seruitutem, ille diuino iudicio ipsis diceret esse prouisum, ut in Aegyptum deduceretur qui famem sustinentibus alimoniam non negaret.
And rightly holy Joseph too, having received his brothers and sent for his younger brother, whom he loved most, sets out a banquet at midday. For it was midday in holy Joseph’s breast, when he served his brothers a glad feast of shining grace and shared out the foods of a most sweet address, so that, when they feared punishment for the brother they had attacked and sold into slavery, he told them it had been provided by divine judgment that he should be brought into Egypt who would not deny food to those suffering famine.
Gen 43:16 (allusion, high confidence) · Gen 45:5 (allusion, high confidence) · Gen 50:20 (allusion, high confidence)
Notes and citation
Summary: Joseph’s midday feast for his brothers shows the light of grace in his heart.
- Gen 43:16, 25; 45:5–8; 50:19–21. The stray “25” and doubled “o” in the digital text are not translated.
Notes on the original text
- Digital text corrected (stray letter in the digital text; stray line number in the digital text): meritoque etiam 25 sanctus → meritoque etiam sanctus; germano o, quem → germano, quem.
Cite (SBL): Ambrose, Exp. Ps. 118 8.51.3 (CSEL 62:181–182; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-51-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-51-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-51-3) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 8, chapter 52
8.52.1CSEL 62:182
Habemus ergo in nobis meridiem. meridies est ei cui iustitiae sol refulget et cuius opere bono uel cogitationibus innoxiis et pura mente atque sincera pascitur Christus. disce igitur, quemadmodum tibi ipse facias meridiem: reuela, inquit, ad dominum uiam tuam et spera in eum, et ipse faciet: et educet sicut lumen iustitiam tuam et iudicium tuum sicut meridiem. ubi enim uera est fides, ibi ueri luminis gratia est; ubi innocentiae prolixior custodia uirtutum-
We have, then, midday within us. It is midday for him on whom the sun of righteousness shines and by whose good work or innocent thoughts and pure and sincere mind Christ is fed. Learn, then, how you may make midday for yourself: “Reveal your way to the Lord,” it says, “and hope in him, and he will do it, and he will bring forth your righteousness as the light and your judgment as the midday.” For where there is true faith, there is the grace of the true light; where there is a longer guarding of innocence, and of the virtues
Mal 4:2 (allusion, high confidence) · Ps 37:5 (36:5 LXX) (quotation, high confidence) · Ps 37:6 (36:6 LXX) (quotation, high confidence)
Notes and citation
Summary: We have a midday within when the sun of righteousness shines on us through faith and innocence.
- Mal 4:2 (Hebrew 3:20); Ps 37:5–6 (LXX 36:5–6). The digital text’s “indicium” is read as “iudicium”.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): et indicium tuum → et iudicium tuum.
Cite (SBL): Ambrose, Exp. Ps. 118 8.52.1 (CSEL 62:182; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-52-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-52-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-52-1) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.52.2CSEL 62:182
que longa meditatione processus, ubi splendor bonae conscientiae diu permanens, ibi intellegibilis est meridies. ibi et tu Christo mentis tuae epulas exhibebis et in diuitiis eius etiam ipse pasceris, ita ut non praematurus luminis ueri sequatur occasus nec quidam studiis tuis tenebrosus cito uesper incumbat et opera bona interiectus inpediat. quodsi temptationum nox aduenerit, non inmerito media nocte surgendum et orandum diu et protrahenda psalmis tempora, donec ueniat dies et inlucescat tibi Christus.
an advance by long meditation, where the brightness of a good conscience remains long, there is the intelligible midday. There you too will set before Christ the feast of your mind, and you yourself will be fed on his riches, so that no premature setting of the true light follows, nor any dark evening quickly falls upon your pursuits and, intervening, hinders good works. But if the night of temptations comes, not without reason must one rise at midnight and pray long and prolong the time with psalms, until the day comes and Christ dawns on you.
Rev 3:20 (allusion, medium confidence) · 2 Pet 1:19 (allusion, high confidence)
Notes and citation
Summary: In the spiritual midday we feast with Christ; in the night of temptation we must rise, pray, and sing psalms until he dawns.
- Rev 3:20; 2 Pet 1:19.
Topics: Prayer, Hymns and singing
Cite (SBL): Ambrose, Exp. Ps. 118 8.52.2 (CSEL 62:182; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-52-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-52-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-52-2) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 8, chapter 53
8.53.1CSEL 62:182–183
Uide igitur, ne et per diem tibi media nox fiat, quo princeps mundi tenebrosus et squalidus plenitudinem tibi temptationis offundat surge igitur et excita tuam mentem. non dormitat qui custodit te, si te non repperiat dormientem, sed surget, si et ipse fuerit tuae animae uigiliis excitatus, et imperabit uento et fiet tranquillitas in tuo pectore, quod diuersarum procellarum turbine fluctuabat. surgendum igitur nobis. solet sponsus media nocte uenire; caue ne te dormientem inueniat, caue ne facem tuam non queas somnolentus accendere.
See, then, that midnight does not come upon you even by day, at which the prince of the world, dark and filthy, pours out on you the fullness of temptation. Rise, then, and rouse your mind. “He who keeps you does not slumber,” if he does not find you sleeping; but he will rise, if he too is roused by the vigils of your soul, and he will command the wind, and there will be calm in your breast, which was tossed by the whirlwind of various storms. We must rise, then. The bridegroom is wont to come at midnight; take care that he does not find you sleeping, take care that you are not, drowsy, unable to light your lamp.
Ps 121:4 (120:4 LXX) (quotation, high confidence) · Matt 8:26 (allusion, high confidence) · Matt 25:6 (allusion, high confidence) · Matt 25:8 (allusion, high confidence)
Notes and citation
Summary: Rise and keep watch, for Christ calms the storm in the watchful heart and the bridegroom comes at midnight.
- Ps 121:3–4 (LXX 120:3–4); Matt 8:24–26; Matt 25:6–8. The digital text’s “m tuo pectore” is read as “in tuo pectore”.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): tranquillitas m tuo pectore → tranquillitas in tuo pectore.
Topics: Prayer, Eschatology
Cite (SBL): Ambrose, Exp. Ps. 118 8.53.1 (CSEL 62:182–183; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-53-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-53-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-53-1) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.53.2CSEL 62:183
surgendum, inquam, et domino confitendum est, ut gratias agas, confitenda etiam eius aeterna indicia, quiequid nobis boni accidit, ut eius iustitiae deputemus ac, sine diuites sumus sine salubriter ualemus, iustitiae domini deferamus, quia iustus est, ut opus suum tueatur ac seruet, ut, quos nudos indotata quadam naturae sorte in hanc proiecit corporis infirmitatem, uigore animi et misericordiae suae dote pauperes uestire dignetur. quod utique omni agendum uirtute manifestum est, ut nec die nec nocte nec ullo tempore a gratiarum actione debeamus uacare.
We must rise, I say, and confess to the Lord, so as to give thanks; we must also confess his eternal judgments, so that whatever good happens to us we may attribute to his justice, and whether we are rich or in good health, we may ascribe it to the Lord’s justice, because he is just, so as to protect and preserve his work, so that those whom he cast naked, with a kind of undowered lot of nature, into this weakness of the body, he may deign to clothe, poor as they are, with vigor of mind and the dowry of his mercy. It is clear that this must be done with all virtue, so that neither by day nor by night nor at any time ought we to be idle from thanksgiving.
Ps 119:62 (118:62 LXX) (allusion, high confidence) · Job 1:21 (allusion, medium confidence) · 1 Thess 5:18 (allusion, medium confidence)
Notes and citation
Summary: We must rise to thank God and ascribe every good to his justice and mercy, always.
- Ps 119:62; Job 1:21; 1 Thess 5:18. The digital text’s “inqllam”, “gratIas”, “indicia”, “quiequid”, and “sine … sine” are read as “inquam”, “gratias”, “iudicia”, “quicquid”, and “siue … siue”.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): inqllam → inquam; gratIas → gratias.
Topics: Prayer
Cite (SBL): Ambrose, Exp. Ps. 118 8.53.2 (CSEL 62:183; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-53-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-53-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-53-2) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 8, chapter 54
8.54.1CSEL 62:183
Sequitur uersus septimus: particeps ego sum omnium timentium te et custodientium mandata tua. habet et Christus participes atque consortes sui. denique Dauid probat dicens: unxit te deus, deus tuus. oleo laetitiae prae consortibus tuis. habet participes carnis, quia carnem suscepit. habet prophetiae, quia prophetam, inquit, uobis suscitabit dominus deus uester de fratribus uestris tam quaquae m m e. ipsum audietis per omnia quaecumque loquetur uobis. erit autem, omnis anima quaquae e non audieriaudierit t prophetam illum exterminabitur de pIe be.
The seventh verse follows: “I am a companion of all who fear you and keep your commandments.” Christ too has his companions and partners. Indeed David proves it, saying: “God, your God, has anointed you with the oil of gladness above your companions.” He has companions of the flesh, because he took flesh. He has companions of prophecy, because “the Lord your God,” it says, “will raise up for you a prophet from your brothers, like me. Him you shall hear in all things whatever he says to you. And it shall be that every soul that does not hear that prophet will be destroyed from the people.”
Ps 119:63 (118:63 LXX) (quotation, high confidence) · Ps 45:7 (44:8 LXX) (quotation, high confidence) · Heb 1:9 (allusion, medium confidence) · Deut 18:15 (quotation, high confidence) · Deut 18:19 (allusion, high confidence) · Acts 3:22 (quotation, high confidence) · Acts 3:23 (quotation, high confidence)
Notes and citation
Summary: On verse 63: Christ has companions in the flesh and in prophecy, being the prophet foretold by Moses.
- Ps 118:63 (Ps 119:63); Ps 45:7 (LXX 44:8); Heb 1:9; Deut 18:15, 19; Acts 3:22–23. The digital text of the Deuteronomy quotation is badly garbled (“tam quaquae m m e”, “quaquae e non audieriaudierit t”, “pIe be”) and is translated by sense.
Notes on the original text
- Digital text corrected (repeated word in the digital text; stray letter in the digital text): mandata tua tua. → mandata tua.; unxit t e deus → unxit te deus.
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 8.54.1 (CSEL 62:183; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-54-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-54-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-54-1) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.54.2CSEL 62:183–184
ipse est uerus propheta, qui sine alterius munere futura cognoscit, qui ea quae uentura erant locutus est in prophetis. an non est propheta qui facit alios prophetare? ipse est qui auditur sicut lex, quia et lex ipsius. denique si Moysen, inquit, et prophetas non audiunt, nec si quis ex mortuis ad illos abierit credent. ideoque populus Iudaeorum, quia non audi
He is the true prophet, who knows the future without another’s gift, who spoke in the prophets the things that were to come. Or is he not a prophet who makes others prophesy? He it is who is heard like the law, because the law too is his. Indeed, “if they do not hear Moses and the prophets,” he says, “neither will they believe if someone goes to them from the dead.” And so the people of the Jews, because it did not hear
1 Pet 1:11 (allusion, high confidence) · Luke 16:31 (quotation, high confidence)
Notes and citation
Summary: Christ is the true prophet who spoke through the prophets; the law is his.
- 1 Pet 1:10–11; Luke 16:31. The digital text’s “Iutura” is read as “futura”.
Notes on the original text
- Digital text corrected (OCR slip in the digital text; spaced letters in the digital text): Iutura → futura; Moysen, inquit, e t prophetas → Moysen, inquit, et prophetas.
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 8.54.2 (CSEL 62:183–184; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-54-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-54-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-54-2) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.54.3CSEL 62:184
uit hunc prophetam, de plebe exterminatus est, ut populus dei esse desineret qui ante dei populus dicebatur. habet consortes baptismi, quia baptizatus pro nobis est, habet consortes iustitiae, quia ipse iustitia est et nobis de suo dedit sui habere consortium: habet consortes ueritatis. quia ipse ueritas est et nos tenere uoluit ueritatem: habet consortes resurrectionis, quia ipse est resurrectio, habet consortes inmaculatae uitae, quia ipse inmaculatus est, et quicumque in nouitate uitae ambulauerit, quicumque iustitiae tramitem tenuerit.
this prophet, was destroyed from the people, so that it ceased to be the people of God which before was called the people of God. He has companions of baptism, because he was baptized for us; he has companions of righteousness, because he himself is righteousness and gave us of his own to have fellowship with him; he has companions of truth, because he himself is truth and willed us to hold the truth; he has companions of the resurrection, because he himself is the resurrection; he has companions of a spotless life, because he himself is spotless; and whoever has walked in newness of life, whoever has kept the path of righteousness,
Matt 3:16 (allusion, medium confidence) · 1 Cor 1:30 (allusion, high confidence) · John 14:6 (allusion, high confidence) · John 11:25 (allusion, high confidence) · Rom 6:4 (allusion, high confidence)
Notes and citation
Summary: Christ shares with us baptism, righteousness, truth, resurrection, and a spotless life.
- Matt 3:13–16; 1 Cor 1:30; John 14:6; John 11:25; Rom 6:4. Ambrose’s remark on the Jewish people is translated as written.
Topics: Baptism, Christology
Cite (SBL): Ambrose, Exp. Ps. 118 8.54.3 (CSEL 62:184; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-54-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-54-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-54-3) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.54.4CSEL 62:184
particeps Christi est. habet etiam tribulationis suae participes, ideoque, qui particeps eius esse cupiebat, dicit: nunc gaudeo in passionibus pro uobis et adimpleo ea quae desunt tribulationum Christi in carne mea pro corpore eius, quae est ecclesia. sepulturae quoque eius participes sumus; quisque enim consepultus est cum ipso per baptismum in morte, particeps eius est. ideoque ipse apostolus, adstruens quam nobis gratiam dederit dominus Iesus, ait: participes enim Christi facti sumus.
is a companion of Christ. He also has companions of his tribulation, and so he who longed to be his companion says: “Now I rejoice in my sufferings for you, and I fill up what is lacking of the tribulations of Christ in my flesh for his body, which is the church.” We are also companions of his burial; for whoever has been buried with him through baptism into death is his companion. And so the apostle himself, establishing what grace the Lord Jesus has given us, says: “For we have become companions of Christ.”
Col 1:24 (quotation, high confidence) · Rom 6:4 (allusion, high confidence) · Heb 3:14 (quotation, high confidence)
Notes and citation
Summary: We share Christ’s tribulations and, through baptism, his burial.
- Col 1:24; Rom 6:4; Heb 3:14. The digital text’s “partieeps” is read as “particeps”.
Notes on the original text
- Digital text corrected (OCR slip in the digital text): partieeps → particeps.
Topics: Baptism, Suffering and affliction
Cite (SBL): Ambrose, Exp. Ps. 118 8.54.4 (CSEL 62:184; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-54-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-54-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-54-4) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 8, chapter 55
8.55.1CSEL 62:184–185
Sed et ille particeps Christi est, qui lugentem maesto solatur affectu, qui in carcere constitutum proprio non defraudat officio, qui ad lectum aegrotantis adsidet, non ut capiendae hereditatis tendat aucupium, sed ut morbi uim sollicito mitiget ministerio, ut sedulo fessum sermone demulceat, qui nudos uestiat, esurientes reficiat. in his enim frequenter est Christus, sicut ipse ait: in carcere eram et non uenistis ad me, nudus eram et non operuistis me; quod enim uni eorum non fecistis, nec mihi fecistis.
But he too is a companion of Christ who consoles the mourner with sorrowful affection, who does not cheat the prisoner of his own service, who sits by the bed of the sick, not to set a trap for an inheritance, but to soften the force of the disease by anxious ministry, to soothe the weary with diligent conversation, who clothes the naked, refreshes the hungry. For Christ is often in these, as he himself says: “I was in prison and you did not come to me, I was naked and you did not cover me; for what you did not do for one of these, you did not do for me.”
Matt 25:36 (allusion, high confidence) · Matt 25:43 (quotation, high confidence) · Matt 25:45 (quotation, high confidence)
Notes and citation
Summary: Whoever comforts mourners and serves prisoners, the sick, the naked, and the hungry is Christ’s companion.
- Matt 25:36, 43, 45.
Notes on the original text
- Digital text corrected (repeated word in the digital text): est, qui qui lugentem → est, qui lugentem.
Topics: Ethics, Almsgiving and care for the poor
Cite (SBL): Ambrose, Exp. Ps. 118 8.55.1 (CSEL 62:184–185; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-55-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-55-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-55-1) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.55.2CSEL 62:185
si oderim mendacium, particeps Christi sum, quia ueritas Christus est: si fugiam iniquitatem, particeps Christi sum, quia Christus iustitia est. beatus qui hoc potest dicere. sicut enim membrum particeps esse dicimus totius corporis, sic coniunctum omnibus timentibus deum, qui non dicat alteri: non es de corpore meo, hoc est non dicat pauperi diues, non ignobili nobilis, non aegro sanus, non fortis debili, non inperito sapiens dicat: non estis mihi necessarii, particeps corporis Christi est quae est ecclesia.
If I hate lying, I am a companion of Christ, because Christ is truth; if I flee iniquity, I am a companion of Christ, because Christ is righteousness. Blessed is he who can say this. For just as we say a member shares in the whole body, so he who is joined to all who fear God, who does not say to another, “You are not of my body,” that is, the rich man does not say to the poor, the noble to the base-born, the healthy to the sick, the strong to the weak, the wise to the unlearned, “You are not necessary to me,” is a companion of the body of Christ, which is the church.
John 14:6 (allusion, high confidence) · 1 Cor 12:21 (allusion, high confidence) · 1 Cor 12:15 (allusion, high confidence) · Col 1:24 (allusion, medium confidence)
Notes and citation
Summary: Whoever is joined in love to all who fear God, despising none, shares in Christ’s body, the church.
- John 14:6; 1 Cor 1:30; 1 Cor 12:15–21; Col 1:24.
Topics: The church
Cite (SBL): Ambrose, Exp. Ps. 118 8.55.2 (CSEL 62:185; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-55-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-55-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-55-2) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.55.3CSEL 62:185
sed qui sciat quod hi, qui uidentur in ecclesia debiles pauperes inprudentes, etiam peccatores, abundantiore indigeant honestate et maiore praesidio fulciendi sint, qui hoc nouerit, ipse potest dicere: particeps ego sum omnium timentium te, qui conpatiatur magis huiusmodi hominibus quam fastidiat eos, conpatiatur infirmis, ut sciat quia unum corpus omnes sumus et membris membra conexa, ut alterum sine altero esse non possit et, cum alterum dolet, conpatiatur alteri. iste ergo recte potest usurpare huius uocis auctoritatem.
But he who knows that those who seem weak, poor, unwise, even sinners in the church need more abundant honor and are to be supported with greater protection, he who knows this can say: “I am a companion of all who fear you,” he who has compassion on such men rather than disdaining them, has compassion on the weak, so as to know that we are all one body and members joined to members, so that one cannot be without the other, and, when one suffers, he suffers with the other. This one, then, can rightly claim the authority of this saying.
1 Cor 12:22 (allusion, high confidence) · 1 Cor 12:23 (allusion, high confidence) · 1 Cor 12:26 (allusion, high confidence) · Rom 12:5 (allusion, high confidence) · Ps 119:63 (118:63 LXX) (quotation, high confidence)
Notes and citation
Summary: Only one who honors and suffers with the weak members of the church can truly say “I am a companion of all who fear you.”
- 1 Cor 12:22–26; Rom 12:5; Ps 119:63.
Cite (SBL): Ambrose, Exp. Ps. 118 8.55.3 (CSEL 62:185; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-55-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-55-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-55-3) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 8, chapter 56
8.56.1CSEL 62:185
Uide autem, quam uerecunde propheta dixerit: particeps ego sum timentium te. non dixit imitantium, sed timentium; initium enim sapientiae est timor domini. inter rudes se constituit humilitate, cum ueteranos deuotione superaret. sed tamen et timere uirtutis est, quia scriptum est: timete dominum, sancti eius.
But see how modestly the prophet said: “I am a companion of those who fear you.” He did not say “who imitate,” but “who fear”; for the beginning of wisdom is the fear of the Lord. He placed himself among the beginners by humility, though he surpassed the veterans in devotion. But yet to fear too belongs to virtue, because it is written: “Fear the Lord, you his saints.”
Ps 119:63 (118:63 LXX) (quotation, high confidence) · Ps 111:10 (110:10 LXX) (quotation, high confidence) · Ps 34:9 (33:10 LXX) (quotation, high confidence)
Notes and citation
Summary: Humbly, the psalmist calls himself a companion of those who fear God; holy fear is itself a virtue.
- Ps 119:63; Ps 111:10 (LXX 110:10); Ps 34:9 (LXX 33:10).
Notes on the original text
- Digital text corrected (punctuation slip in the digital text; spaced letters in the digital text): timentium t e. non → timentium te. non; imitantium. sed → imitantium, sed.
Cite (SBL): Ambrose, Exp. Ps. 118 8.56.1 (CSEL 62:185; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-56-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-56-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-56-1) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 8, chapter 57
8.57.1CSEL 62:185–186
Sed quibus timor iste non sanctus uideatur - quia sunt qui ignaua formidine pertimescunt et hebeti trepidant metu -, addidit: et custodientium mandata tua, ut ostenderet se sancti timoris esse consortem. aut sic: potest quidem timere corde deuotus, sed opere piger, ut sit religiosus affectu, otiosus actu;
But for those to whom this fear might not seem holy (for there are those who are terrified with cowardly dread and tremble with dull fear), he added, “and who keep your commandments,” so as to show that he was a partner of holy fear. Or thus: one can indeed fear, devout in heart but slothful in work, so as to be religious in feeling, idle in action;
Ps 119:63 (118:63 LXX) (quotation, high confidence)
Notes and citation
Summary: He adds “and keep your commandments” to show that his fear is holy, not cowardly or idle.
- Ps 119:63.
Cite (SBL): Ambrose, Exp. Ps. 118 8.57.1 (CSEL 62:185–186; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-57-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-57-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-57-1) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.57.2CSEL 62:186
non tamen potest piger esse qui domini mandata custodit. qui ergo timet, custodit; ergo eius est custodire qui timeat. sanctus itaque hoc dicit; ego autem mihi hoc usurpare non possum. quanti enim sunt qui timeant deum, et non illis conpatior, quaerunt opem: et ferre nolo, misericordia indigent, sumptu non adiuuo! quisquis autem haec facit, ipse potest dicere se timentium Christum esse consortem.
yet he cannot be slothful who keeps the Lord’s commandments. He, then, who fears, keeps; so to keep belongs to him who fears. The saint, then, says this; but I cannot claim it for myself. For how many are there who fear God, and I do not have compassion on them; they seek help, and I am unwilling to bring it; they need mercy, I do not help with means! But whoever does these things can himself say that he is a partner of those who fear Christ.
Notes and citation
Summary: Ambrose confesses that he falls short; only one who helps the God-fearing in need can claim to be their companion.
Topics: Ethics
Cite (SBL): Ambrose, Exp. Ps. 118 8.57.2 (CSEL 62:186; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-57-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-57-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-57-2) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 8, chapter 58
8.58.1CSEL 62:186
Misericordiae tuae, domine, plena est terra; iustificationes tuas doce me. quomodo plena est terra misericordiae domini nisi per passionem domini nostri Iesu Christi, quam futuram praeuidens quasi praemissam propheta concelebrat? prophetis enim ea quae uentura sunt praeuidentibus moris est, ut quasi iam decursa memorentur quae posterioris aetatis sunt.
“The earth, Lord, is full of your mercy; teach me your statutes.” How is the earth full of the Lord’s mercy, except through the passion of our Lord Jesus Christ, which, foreseeing it as future, the prophet celebrates as though already accomplished? For it is the custom of the prophets, foreseeing the things that are to come, to mention as though already past things that belong to a later age.
Ps 119:64 (118:64 LXX) (quotation, high confidence)
Notes and citation
Summary: On verse 64: the earth is full of God’s mercy through Christ’s passion, which the prophet speaks of as already done.
- Ps 118:64 (Ps 119:64). The digital text’s “iusti ficationes tua sdoce” is read as “iustificationes tuas doce”.
Notes on the original text
- Digital text corrected (split words in the digital text): iusti ficationes tua sdoce → iustificationes tuas doce.
Topics: Christology, Passion and death of Christ
Cite (SBL): Ambrose, Exp. Ps. 118 8.58.1 (CSEL 62:186; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-58-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-58-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-58-1) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.58.2CSEL 62:186
plena est ergo terra misericordiae domini, quia omnibus data est remissio peccatorum, super omnes sol oriri iubetur. et hic quidem sol cotidie super omnes oritur, mysticus autem sol ille iustitiae omnibus ortus est: omnibus uenit, omnibus passus est et omnibus resurrexit, ideo autem passus est, ut tolleret peccatum mundi. si quis autem non credit in Christum, generali beneficio ipse se fraudat, ut, si quis clausis fenestris radios solis excludat, non ideo sol non ortus est omnibus, quia calore eius se ipse fraudauit, sed quod solis est, praerogatiuam suam seruat, quod inprudentis.
The earth, then, is full of the Lord’s mercy, because the forgiveness of sins has been given to all; the sun is commanded to rise upon all. And this sun indeed rises daily upon all, but that mystical sun of righteousness has risen for all: he came for all, suffered for all, and rose for all; and he suffered for this reason, to take away the sin of the world. But if anyone does not believe in Christ, he cheats himself of the general benefit, as if someone shuts out the rays of the sun by closing the windows: the sun has not therefore failed to rise for all because he has cheated himself of its warmth; but what belongs to the sun keeps its privilege, while what belongs to the foolish man
Matt 5:45 (allusion, high confidence) · Mal 4:2 (allusion, high confidence) · John 1:29 (allusion, high confidence) · 2 Cor 5:15 (allusion, medium confidence)
Notes and citation
Summary: Christ, the sun of righteousness, rose and suffered for all; unbelievers shut themselves off from his light.
- Matt 5:45; Mal 4:2; John 1:29; 2 Cor 5:15. The digital text’s “om nibus” is read as “omnibus”.
Notes on the original text
- Digital text corrected (split word in the digital text): ortus est om nibus → ortus est omnibus.
Topics: Christology, Passion and death of Christ, Resurrection and ascension of Christ
Cite (SBL): Ambrose, Exp. Ps. 118 8.58.2 (CSEL 62:186; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-58-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-58-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-58-2) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.58.3CSEL 62:186–187
est, communis a se gratiam lucis excludit. super omnes pluuia est, et hoc misericordiae diuinae deputatur, quia pluit super iustos et iniustos. aut certe sic interpretandum, quod misericordiae diuinae plena sit terra, quia domini est terra et plenitudo eius. ipse super maria fundauit eam et super flumina praeparauit illam. etenim per ecclesiam in omnes gentes diffusa est misericordia domini, in omnes gentes diffusa est fides.
shuts out from himself the grace of the common light. The rain is upon all, and this is ascribed to divine mercy, because he rains on the just and the unjust. Or surely it is to be interpreted thus: that the earth is full of divine mercy because “the earth is the Lord’s and its fullness. He founded it upon the seas and prepared it upon the rivers.” For through the church the mercy of the Lord has been spread to all nations; faith has been spread to all nations.
Matt 5:45 (quotation, high confidence) · Ps 24:1 (23:1 LXX) (quotation, high confidence) · Ps 24:2 (23:2 LXX) (quotation, high confidence)
Notes and citation
Summary: God’s mercy, like rain, is for all; through the church it has spread to all nations.
- Matt 5:45; Ps 24:1–2 (LXX 23:1–2). The editor’s punctuation after “quod inprudentis” is translated by sense.
Topics: Mission and the spread of the gospel
Cite (SBL): Ambrose, Exp. Ps. 118 8.58.3 (CSEL 62:186–187; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-58-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-58-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-58-3) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 8, chapter 59
8.59.1CSEL 62:187
Fortasse dicas: qua ratione non dictum est: misericordiae domini plenum est caelum, quia sunt etiam spiritales nequitiae in caelestibus? sed non illae ad commune ius indulgentiae dei remissionemque pertinent peccatorum, quibus ignis seruatur aeternus, et illa, quae caelestium uel potestatum uel ministeriorum sunt, licet auxilio domini fulciantur, tamen non tanta eius indigent misericordia, quanta ea quae sunt inferiora atque terrena; non enim illa carnis inuolucro uestiuntur: in qua est frequentis erroris inlecebra.
Perhaps you may say: for what reason was it not said, “Heaven is full of the Lord’s mercy,” since there are also spiritual forces of wickedness in the heavenly places? But those do not belong to the common right of God’s pardon and the forgiveness of sins, for whom eternal fire is reserved; and those beings that belong to the heavenly powers or ministries, though they are supported by the Lord’s help, yet do not need his mercy as much as things below and earthly; for they are not clothed with the covering of the flesh, in which lies the enticement of frequent error.
Eph 6:12 (allusion, high confidence) · Matt 25:41 (allusion, high confidence)
Notes and citation
Summary: The verse speaks of the earth, for it is earthly, fleshly beings who most need God’s mercy.
- Eph 6:12; Matt 25:41.
Cite (SBL): Ambrose, Exp. Ps. 118 8.59.1 (CSEL 62:187; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-59-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-59-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-59-1) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.59.2CSEL 62:187
ideoque in superioribus ait idem propheta, quia deus dedit caelum caeli domino, terram autem filiis hominum. unde et caelum purius et defaecatius ab omni labe peccati est longeque semotius ab illo de quo scriptum est: sicut uolatilia caeli. hoc enim caelum uelut medius quidam inter caelum terram aerius locus dicitur, in quo sunt etiam spiritales nequitiae in caelestibus.
And so in an earlier psalm the same prophet says that God has given “the heaven of heaven to the Lord, but the earth to the sons of men.” Hence that heaven too is purer and more refined from every stain of sin and far more removed from that of which it is written, “like the birds of the heaven.” For this heaven is called a kind of airy place midway between heaven and earth, in which are also the spiritual forces of wickedness in the heavenly places.
Ps 115:16 (113:24 LXX) (quotation, high confidence) · Eph 6:12 (allusion, high confidence)
Notes and citation
Summary: The heaven of heaven is pure; the lower, airy heaven between sky and earth holds the evil spirits.
- Ps 115:16 (LXX 113:24); Matt 6:26 (or Gen 1:26); Eph 6:12.
Topics: The devil and demons, Heaven and eternal reward
Cite (SBL): Ambrose, Exp. Ps. 118 8.59.2 (CSEL 62:187; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-59-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-59-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-59-2) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.59.3CSEL 62:187
nam in illo non appellatiuo, sed uero caelo, etiamsi diabolum egerimus in conspectu dei angelorum non defuisse concilio, puto tamen nulla operari temptamenta nequitiae. denique scriptum est, quia angeli amauerunt filias hominum, eo quod terrenis capti detineantur inlecebris princeps mundi istius ac ministri eius, in quibus nequitia spiritalis uenenis quibusdam carnis huius inbuta et humanis sit infecta criminibus.
For in that heaven, not so called but the true one, even if we have said that the devil was not absent from the council of the angels in God’s sight, I think nevertheless that no temptations of wickedness work. Indeed it is written that the angels loved the daughters of men, because the prince of this world and his ministers are held captured by earthly enticements, in whom spiritual wickedness has been steeped in certain poisons of this flesh and infected with human crimes.
Job 1:6 (allusion, high confidence) · Gen 6:2 (allusion, high confidence)
Notes and citation
Summary: No temptation works in the true heaven; the devil and his angels are held by earthly enticements.
- Job 1:6; Gen 6:2. Here Ambrose reads the “angels” of Gen 6:2 as fallen spirits, unlike 4.8.1.
Topics: The devil and demons
Cite (SBL): Ambrose, Exp. Ps. 118 8.59.3 (CSEL 62:187; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-59-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-59-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-59-3) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.59.4CSEL 62:187–188
ideoque dominus in euangelo suo mt: fiat uoluntas tua sicut in caelo et in terra. non eadem illic iniquitas uicinum possessionis finitimo rure depellere, uiduam hereditatis fraudare conpendiis, minores consortii iure detrudere, intra lignum denique et quodcumque argenti atque auri uel aeris metallum uelut effigiem quandam caelestis includere potestatis. haec cum sint maximi plena sacrilegii, in caelis uacant, in terris frequentantur; uerbo enim domini caeli firmati sunt, non terra firmata est.
And so the Lord in his gospel says: “Your will be done, as in heaven, so on earth.” There is not the same iniquity there: to drive a neighbor from his possession of the adjoining land, to cheat a widow of the gains of her inheritance, to thrust out minors by right of partnership, and finally to enclose within wood and any metal of silver and gold or bronze, as it were, an image of heavenly power. Since these things are full of the greatest sacrilege, they are absent in heaven, frequent on earth; for “by the word of the Lord the heavens were made firm,” not the earth.
Matt 6:10 (quotation, high confidence) · Ps 33:6 (32:6 LXX) (quotation, high confidence)
Notes and citation
Summary: Earth, unlike heaven, is full of injustice and idolatry, so it most needs God’s mercy.
- Matt 6:10; Ps 33:6 (LXX 32:6). The digital text’s “euangelo suo mt” is read as “euangelio suo ait”; stray “25” and doubled letters not translated.
Notes on the original text
- Digital text corrected (split word in the digital text; stray letter in the digital text; stray line number in the digital text): in terra. 25 non → in terra. non; possession is → possessionis; firmati sunt t, non → firmati sunt, non.
Topics: Idolatry
Cite (SBL): Ambrose, Exp. Ps. 118 8.59.4 (CSEL 62:187–188; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-59-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-59-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-59-4) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 8, chapter 60
8.60.1CSEL 62:188
Et ideo iustificationes dei ab ipso domino uult doceri, quia difficile est in terra magistrum huiusmodi repperire, qui ea doceat quae ipse non uiderit. ad illum igitur doctorem intimo propheta contendit affectu, qui solus magister est uerus. quomodo enim potest homo quasi uerum docere quod nesciat, cum ipse sit mendax? merito-
And so he wishes to be taught God’s statutes by the Lord himself, because it is hard to find on earth a master of this kind who would teach what he has not himself seen. To that teacher, then, the prophet strives with inmost affection, who alone is the true master. For how can a man teach as true what he does not know, since he himself is a liar? Rightly
Ps 119:64 (118:64 LXX) (allusion, high confidence) · Ps 116:11 (115:2 LXX) (allusion, medium confidence)
Notes and citation
Summary: The psalmist asks God himself to teach him, for only God is the true teacher.
- Ps 119:64; Ps 116:11 (LXX 115:2).
Cite (SBL): Ambrose, Exp. Ps. 118 8.60.1 (CSEL 62:188; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-60-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-60-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-60-1) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.60.2CSEL 62:188
que ait dominus, ut nemo super terram uocet sibi quem quam magistrum, quia unus est magister omnium. et quomodo posset Dauid alium doctorem quaerere, cum ipse de deo dixerit: qui docet hominem scientiam? docet autem deus et mentes inluminat singulorum et claritatem cognitionis infundit, si tu aperias ostia cordis tui et caelestis gratiae recipias claritatem. quando dubitas, diligenter inquiras; qui enim quaerit inuenit, et qui pulsat aperitur ei.
does the Lord say that no one on earth should call anyone master, because there is one master of all. And how could David seek another teacher, when he himself said of God: “who teaches man knowledge”? God teaches and enlightens the minds of each and pours in the brightness of knowledge, if you open the doors of your heart and receive the brightness of heavenly grace. When you are in doubt, inquire carefully; for he who seeks finds, and to him who knocks it is opened.
Matt 23:8 (allusion, high confidence) · Ps 94:10 (93:10 LXX) (quotation, high confidence) · Matt 7:8 (quotation, high confidence)
Notes and citation
Summary: There is one master; God teaches whoever opens his heart and seeks.
- Matt 23:8–10; Ps 94:10 (LXX 93:10); Matt 7:8.
Notes on the original text
- Digital text corrected (spaced letters in the digital text): inuenit, e t qui → inuenit, et qui.
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 8.60.2 (CSEL 62:188; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-60-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-60-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-60-2) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.60.3CSEL 62:188–189
multa obscuritas in scripturis propheticis. sed si manu quadam mentis tuae scripturarum ianuam pulses et ea quae sunt occulta diligenter examines, paulatim incipies rationem colligere dictorum et aperietur tibi non ab alio, sed a dei uerbo, de quo legisti in Apocalypsi, quod agnus librum signatum aperuit, quem nullus ante aperire poterat, quia solus dominus Iesus in euangelio suo prophetarum aenigmata et legis mysteria reuelauit, solus scientiae clauem detulit et dedit aperire nobis.
There is much obscurity in the prophetic Scriptures. But if with a kind of hand of your mind you knock at the door of the Scriptures and carefully examine what is hidden, little by little you will begin to gather the meaning of the sayings, and it will be opened to you, not by another but by the Word of God, of whom you have read in the Apocalypse that the Lamb opened the sealed book, which no one before could open, because the Lord Jesus alone in his gospel revealed the riddles of the prophets and the mysteries of the law; he alone brought the key of knowledge and gave it to us to open.
Rev 5:5 (allusion, high confidence) · Rev 5:9 (allusion, high confidence) · Luke 11:52 (allusion, high confidence)
Notes and citation
Summary: Only Christ, the Lamb who opens the sealed book, opens the obscure Scriptures to those who knock.
- Rev 5:1–9; Luke 11:52. The digital text’s “lib rum” is read as “librum”.
Notes on the original text
- Digital text corrected (split word in the digital text): lib rum → librum.
Topics: Scripture and canon
Cite (SBL): Ambrose, Exp. Ps. 118 8.60.3 (CSEL 62:188–189; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-60-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-60-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-60-3) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
Exposition 8, chapter 61
8.61.1CSEL 62:189
Dicunt se Iudaei habere clauem scientiae, sed non habent; nam si haberent, ipsi ingrederentur, ipsi agnoscerent penetralia scripturarum. nunc autem uae uobis, scribae et Pharisaei, qui abstulistis clauem scientiae et ipsi non introistis et introeuntes prohibuistis! quomodo enim clauem potestis habere scientiae qui scientiae negatis auctorem?
The Jews say they have the key of knowledge, but they do not have it; for if they had it, they themselves would enter, they themselves would recognize the inner rooms of the Scriptures. But now: “Woe to you, scribes and Pharisees, who have taken away the key of knowledge; you have not entered yourselves and you have hindered those who were entering!” For how can you have the key of knowledge, you who deny the author of knowledge?
Luke 11:52 (quotation, high confidence) · Matt 23:13 (allusion, high confidence)
Notes and citation
Summary: Those who deny Christ, the author of knowledge, cannot have the key to the Scriptures.
- Luke 11:52 (with Matt 23:13). Ambrose’s remark on the Jews is translated as written.
Topics: Scripture and canon, Jews and Judaism
Cite (SBL): Ambrose, Exp. Ps. 118 8.61.1 (CSEL 62:189; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-61-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-61-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-61-1) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.
8.61.2CSEL 62:189
et ideo ad ipsum conuersus Dauid ait: t u me, inquit, doce iustificationes tuas, quia tu es uera iustitia, tu doce quae sapienter dicta sunt, quia tu es sapientia, tu aperi cor meum, qui aperuisti librum, tu aperi illud ostium quod in caelo est, quia ipse es ianua. per te si quis introierit, regnum illud possidebit aeternum, per te si quis intrauerit, non decipietur, quia falli non potest quicumque domicilium fuerit ueritatis ingressus.
And so, turning to him, David says: “Teach me,” he says, “your statutes,” because you are true righteousness; you teach what has been wisely spoken, because you are wisdom; you open my heart, you who opened the book; you open that door which is in heaven, because you yourself are the door. Through you, if anyone enters, he will possess that eternal kingdom; through you, if anyone enters, he will not be deceived, because whoever has entered the dwelling of truth cannot be deceived.
Ps 119:64 (118:64 LXX) (quotation, high confidence) · 1 Cor 1:30 (allusion, high confidence) · Rev 4:1 (allusion, medium confidence) · John 10:9 (allusion, high confidence)
Notes and citation
Summary: David turns to Christ, righteousness, wisdom, and the door, who alone opens heart and Scripture.
- Ps 119:64; 1 Cor 1:24, 30; Rev 5:5; Rev 4:1; John 10:9. The digital text’s “t u me” and “iustifica tiones” are read as “tu me” and “iustificationes”.
Notes on the original text
- Digital text corrected (split word in the digital text): iustifica tiones → iustificationes.
Topics: Christology
Cite (SBL): Ambrose, Exp. Ps. 118 8.61.2 (CSEL 62:189; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-61-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/ambrose-psalmo-118/8-61-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-ambrose-psalmo-118-8-61-2) · Report an error
Translation: Translated by Claude from Petschenig's Latin (CSEL 62, 1913); no public-domain English translation exists, so the translation was re-read against the Latin.