# Exposition of Psalm 118 - Author: [Ambrose](https://sophiascriptura.com/fathers/authors/ambrose/) - Latin title: *Expositio psalmi CXVIII* - Date: ca. 386-397 (approximate) - Source: Michael Petschenig, ed., Sancti Ambrosii opera, pars V, CSEL 62 (Vienna: Tempsky, 1913), digital text OpenGreekAndLatin/csel-dev (Latin text: Schenkl/Petschenig, CSEL 62, digitized by Open Greek and Latin (csel-dev, University of Leipzig), CC BY-SA 4.0) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: Michael Petschenig, ed., CSEL 62 (Vienna: Tempsky, 1913) - Work page: https://sophiascriptura.com/fathers/ambrose-psalmo-118/ - Passages: 1925 ## Exposition of Psalm 118 0.1.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-0-1-1 - Source: CSEL 62:3 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose introduces Psalm 118 as the chief moral psalm of David, the great teacher of ethics. ### Latin text Licet mystice quoque uelut tubae increpuerit sono Dauid propheta, tamen moralium magnus magister, quantum in eo excellat ethica, psalmi huius summa declarat gratia, siquidem cum suauis omnis doctrina moralis sit, tum maxime suauitate carminis et psallendi dulcedine delectat aures animumque demulcet. ### English translation (Claude) Although David the prophet also sounded forth mystically, as with the blast of a trumpet, yet he is a great teacher of morals, and the surpassing grace of this psalm shows how much he excels in ethics. For while all moral teaching is pleasant, it delights the ears and soothes the mind most of all by the pleasantness of song and the sweetness of psalmody. ### Translation notes - Ambrose cites the psalm by the Greek and Latin numbering (Ps 118 = Ps 119 in the Hebrew and English Bible). Renderings kept throughout this work: iustificationes “statutes” (Ambrose discusses the word), testimonia “testimonies”, mandata “commandments”, praecepta “precepts”, iudicia “judgments”, lex “the law”, anima “soul”, eloquium “word” or “saying”. The psalm is translated as Ambrose quotes it (an Old Latin version made from the Greek), not from the Hebrew. ### Citation (SBL) Ambrose, Exp. Ps. 118 0.1.1 (CSEL 62:3; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/0-1-1). ## Exposition of Psalm 118 0.1.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-0-1-2 - Source: CSEL 62:3 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Psalm 118 stands in the middle of the Psalter like the midday sun among the stars. ### Latin text meritoque plerisque locis moralium psalmorum sententias tamquam stellarum diffudit lumina, quae elucent atque eminent; centesimum uero et octauum decimum psalmum uelut pleni luminis solem meridiano feruentem calore in processa libri constituit aetate, ut neque matutini ortus semiplena exordia neque uespertini occasus quidam senilis defectus claritati aliquid perfecti splendoris decerperent. ### English translation (Claude) And rightly in many places he has scattered the sayings of the moral psalms like the lights of the stars, which shine and stand out; but the hundred and eighteenth psalm he has set like a sun of full light, glowing with midday heat, in the advanced age of the book, so that neither the half-full beginnings of a morning rising nor the aged failing, as it were, of an evening setting should take anything from the brightness of its perfect splendor. ### Translation notes - “in processa … aetate”: the advanced (mature) stage of the book, i.e. well along in the Psalter. ### Citation (SBL) Ambrose, Exp. Ps. 118 0.1.2 (CSEL 62:3; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/0-1-2). ## Exposition of Psalm 118 0.1.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-0-1-3 - Source: CSEL 62:3 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The psalm is arranged by the Hebrew alphabet so that we may learn the alphabet of living. ### Latin text quem per singulas Hebraeorum digessit litteras, ut, quemadmodum paruulorum ingenia primis litterarum elementis adsuescunt discendi usum adsumere, ita etiam nos huiusmodi elementis usum discamus uiuendi. ### English translation (Claude) He arranged it by the individual letters of the Hebrews, so that, just as the minds of little children grow accustomed to take up the practice of learning by the first elements of the letters, so we too may learn by such elements the practice of living. ### Citation (SBL) Ambrose, Exp. Ps. 118 0.1.3 (CSEL 62:3; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/0-1-3). ## Exposition of Psalm 118 0.2.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-0-2-1 - Source: CSEL 62:3–4 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The eight verses to each letter point to unity and to the purification of the eighth day. ### Latin text Litteris autem singulis octonos uersiculos adscripsit, ut simul et unitatem doceret, non pluralitatem — unitas enim cohercet omnia et regit, cui subiecta sunt omnia -; et purgationem legitimae sanctificationis. octaua enim die sollemnis purgatio uel ex lege, quia octaua die circumcisionis sollemnitas impleri statuta est. ### English translation (Claude) To each letter he assigned eight verses, so as to teach at once both unity, not plurality (for unity holds together and rules all things, and all things are subject to it), and the purification of lawful sanctification. For on the eighth day is the solemn purification, either according to the law, because the solemnity of circumcision was appointed to be fulfilled on the eighth day, ### Scripture references - Lev 12:3: allusion, high confidence - Gen 17:12: allusion, medium confidence ### Translation notes - The law of circumcision on the eighth day: Gen 17:12; Lev 12:3. ### Citation (SBL) Ambrose, Exp. Ps. 118 0.2.1 (CSEL 62:3–4; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/0-2-1). ## Exposition of Psalm 118 0.2.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-0-2-2 - Source: CSEL 62:4 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The eighth day is the day of resurrection, on which the believer, washed, offers a spiritual sacrifice. ### Latin text uel quia totus mundus coinquinatus erat peccatis nostris et septem illis pollutus diebus. - ubi autem dies resurrectionis, conuiuificati domino Iesu resurreximus et erecti sumus in nouitate uitae praeferentes ablutionis gratiam. meritoque primogenita offerimus animantia in figura primogeniti filii dei castitatis et simplicitatis spiritale sacrificium acceptum deo non quarto aut quinto die, ne inmundum aut inconsummatum sacrificium sit, sed octaua die, ### English translation (Claude) or because the whole world had been defiled by our sins and polluted during those seven days. But when the day of resurrection came, made alive together with the Lord Jesus, we rose again and were raised up in newness of life, displaying the grace of washing. And rightly we offer the firstborn animals, in the figure of the firstborn Son of God, a spiritual sacrifice of chastity and simplicity acceptable to God, not on the fourth or fifth day, lest the sacrifice be unclean or incomplete, but on the eighth day, ### Scripture references - Rom 6:4: allusion, high confidence - Col 2:13: allusion, medium confidence - Exod 22:30: allusion, medium confidence - Lev 22:27: allusion, low confidence ### Translation notes - The firstborn of the flock offered on the eighth day: Exod 22:30; Lev 22:27. “Made alive together”: Col 2:13; “newness of life”: Rom 6:4. ### Citation (SBL) Ambrose, Exp. Ps. 118 0.2.2 (CSEL 62:4; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/0-2-2). ## Exposition of Psalm 118 0.2.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-0-2-3 - Source: CSEL 62:4 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Though baptism purifies at once, the newly baptized offer their gift only on the eighth day, after instruction in the sacraments. ### Latin text qua omnes in Christi resurrectione non solum resuscitati, sed etiam confirmati sumus.. unde licet in baptismate statim sit plena purgatio, tamen, quia ablutionis ipsius sacrificiique rationem baptizatus debet cognoscere, non offert sacrificium nisi octauum ingrediatur diem, ut informatus agnitione sacramentorum caelestium non quasi rudis hostia, sed quasi rationis capax tunc demum suum munus altaribus sacris offerat, cum coeperit esse instructior, ne offerentis inscitia contaminet oblationis mysterium. ### English translation (Claude) on which in the resurrection of Christ we have all been not only raised up but also strengthened. Hence, although in baptism there is at once full purification, yet, because the baptized person must come to know the meaning of the washing itself and of the sacrifice, he does not offer sacrifice unless he enters the eighth day, so that, instructed in the knowledge of the heavenly sacraments, he may offer his gift on the holy altars not as an untrained victim but as one capable of reason, only when he has begun to be better instructed, lest the ignorance of the one offering defile the mystery of the oblation. ### Translation notes - The newly baptized were instructed in the sacraments during the octave of Easter (compare Ambrose’s On the Mysteries and On the Sacraments) before offering at the altar. ### Citation (SBL) Ambrose, Exp. Ps. 118 0.2.3 (CSEL 62:4; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/0-2-3). ## Exposition of Psalm 118 0.3.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-0-3-1 - Source: CSEL 62:4–5 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The title Alleluia means praise of God; Psalms 110 and 111 (Greek numbering) are also alphabetic. ### Latin text Titulus autem psalmi Alleluia est, hoc est, laus dei. in his enim hymnis uere deus laudatur, in quibus est peccatorum remissio. denique in superiore psalmo passio domini praemissa est, quae mundum hunc diluit, ut dignos faceret populos qui deum inmaculato ore laudarent. ipsa quoque litterarum elementa. ut omnia Hebraea nomina, non sunt rationabilis interpretationis uacua atque immunia. quorum significationes locis suis aperiemus. centesimus et undecimus psalmus per has litteras in Hebraeo in principiis uersiculorum digestus est et est totus ethicus; et centesimus et decimus mihi ita scriptus uidetur. denique uicenos et binos uersus habent et singulis uersibus singulae explicantur sententiae; unde et per metra adseruntur esse descripti. ### English translation (Claude) The title of the psalm is Alleluia, that is, “praise of God.” For God is truly praised in those hymns in which there is forgiveness of sins. Indeed, in the preceding psalm the passion of the Lord was set forth, which washed this world clean, so that it might make peoples worthy to praise God with a spotless mouth. The very elements of the letters too, like all Hebrew names, are not empty of, or free from, a rational meaning. Their meanings we will disclose in their places. The hundred and eleventh psalm is arranged in Hebrew by these letters at the beginnings of its verses, and it is wholly ethical; and the hundred and tenth also seems to me to be written in this way. They each have twenty-two verses, and in each verse a single thought is unfolded; hence they are also said to have been written in meter. ### Scripture references - Ps 112:1 (111:1 LXX): allusion, medium confidence - Ps 111:1 (110:1 LXX): allusion, medium confidence - Ps 118:22 (117:22 LXX): allusion, low confidence ### Translation notes - Ambrose reads Ps 117 (LXX; Ps 118 English) as a psalm of the passion. Psalms 111 and 110 in his numbering are Pss 112 and 111 in the English Bible, both alphabetic acrostics. “elementamenta” in the digital text is read as “elementa”. ### Citation (SBL) Ambrose, Exp. Ps. 118 0.3.1 (CSEL 62:4–5; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/0-3-1). ## Exposition of Psalm 118 1.1.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-1-1 - Source: CSEL 62:5 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aleph means teaching, so the first eight verses are full of teaching. ### Latin text Prima littera Aleph dicitur, cuius interpretatio doctrina est. sollicitus ergo auditor plenos doctrinae esse uersus qui secuntur debes praesumere. ### English translation (Claude) The first letter is called Aleph, which means “teaching.” You, then, an attentive hearer, ought to assume that the verses which follow are full of teaching. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.1.1 (CSEL 62:5; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-1-1). ## Exposition of Psalm 118 1.2.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-2-1 - Source: CSEL 62:5–6 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The psalm puts a good life before knowledge, as Hosea and Psalm 1 also do. ### Latin text Beati inmaculati, inquit, in uia, qui ambulant in lege domini. beati qui scrutantur testimonia eius, in toto corde exquirunt eum. quam pulcher ordo, quam plenus doctrinae et gratiae! non prius: qui scrutantur testimonia eius dixit - potuit enim conuenire secundum litteram —, sed prius: beati inmaculati in uia. ante enim uita quam doctrina quaerenda est. uita enim bona et sine doctrina habet gratiam, doctrina sine uita integritatem non habet; i n maliuolam etenim animam non cadet sapientia. ideoque ait: quaerent me mali et non inuenient, quia inprobitate caecatur mentis oculus et caligante sibi iniquitate mysteria profunda inuenire non potest. primum ergo exercenda est uitae militia, corrigendi mores. cum haec instituerimus ad cursum debitum, ut sit offensionis correctio, puritatis gratia, tunc ad studia percipiendae cognitionis ueniamus suo ordine et uia. prima igitur sunt moralia, secunda mystica. in illis uita, in his cognitio, ita ut, si perfectionem requiras, nec uita sine cognitione nec cognitio sine uita sit, utrumque adstipuletur alteri. ideoque ait scriptura: seminate uobis ad iustitiam, uindemiate ad fructum uitae, inluminate uobis lumen cognitionis. non prius inluminate, sed seminate nec solum seminate prius ad iustitiam, sed etiam uindemiate, inquit, ad fructum uitae, et sic inluminate lumen cognitionis, ut perfectio non solum consitis, sed etiam receptisfructibus adprobetur. in primo quoque psalmo hunc ordinem tenuit, ut in uia ambulandum doceret prius et tunc in lege meditandum. qui enim non abiit in consilio impiorum, utique de pietatis uia et iustitiae semita non recessit meritoque in uia ambulans beatus pronuntiatur et die ac nocte meditationem legis exercens habet gratiam beatitudinis. ### English translation (Claude) “Blessed are the undefiled in the way,” he says, “who walk in the law of the Lord. Blessed are those who search his testimonies; with the whole heart they seek him.” How beautiful an order, how full of teaching and grace! He did not first say, “who search his testimonies” (that could have fitted according to the letter), but first, “Blessed are the undefiled in the way.” For life must be sought before teaching. A good life has grace even without teaching; teaching without life does not have integrity, for “wisdom will not enter a malicious soul.” And so it says: “The wicked will seek me and will not find me,” because the eye of the mind is blinded by wickedness, and when iniquity darkens it, it cannot find deep mysteries. First, then, the warfare of life must be practiced, and morals corrected. When we have set these on their due course, so that there is correction of offense and the grace of purity, then let us come in proper order and way to the pursuit of acquiring knowledge. First, then, come moral matters, second mystical ones. In the former is life, in the latter knowledge, so that, if you seek perfection, there is neither life without knowledge nor knowledge without life; each supports the other. And so Scripture says: “Sow for yourselves unto righteousness, gather the vintage unto the fruit of life, light for yourselves the light of knowledge.” It does not first say, “light,” but “sow”; and not only “sow first unto righteousness,” but also “gather the vintage,” it says, “unto the fruit of life,” and so “light the light of knowledge,” so that perfection may be proved not only by fruits planted but also by fruits gathered in. In the first psalm too he kept this order, teaching first that one must walk in the way and then meditate on the law. For he who “has not walked in the counsel of the ungodly” has surely not departed from the way of godliness and the path of righteousness, and rightly, walking in the way, he is pronounced blessed, and, practicing meditation on the law day and night, he has the grace of blessedness. ### Scripture references - Ps 119:1 (118:1 LXX): quotation, high confidence - Ps 119:2 (118:2 LXX): quotation, high confidence - Prov 1:28: quotation, medium confidence - Hos 10:12: quotation, high confidence - Ps 1:1: quotation, high confidence - Ps 1:2: allusion, high confidence ### Extrabiblical texts - Wis 1:4 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Ps 118:1–2 (Ps 119:1–2). “Wisdom will not enter a malicious soul”: Wis 1:4. “The wicked will seek me”: Prov 1:28. “Sow for yourselves …”: Hos 10:12, in the Greek form. Ps 1:1–2. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.2.1 (CSEL 62:5–6; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-2-1). ## Exposition of Psalm 118 1.3.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-3-1 - Source: CSEL 62:6 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon’s three books follow the order moral, natural, mystical, though each contains the others. ### Latin text Quam institutionem secutus Salomon librum de Prouerbiis scripsit, quo moralem locum uberius expressit. naturalem in Ecclesiaste, mysticum in Canticis canticorum. quamquam si diligenter discutias, et in Prouerbiis mystica pleraque repperies et in Canticis moralium suauitatem. nam utique mysticum est: sapientia ### English translation (Claude) Following this method, Solomon wrote the book of Proverbs, in which he set out the moral part more fully, the natural part in Ecclesiastes, the mystical in the Song of Songs. And yet, if you examine carefully, you will find much that is mystical in Proverbs and the sweetness of morals in the Song. For surely this is mystical: “Wisdom ### Translation notes - The division of Solomon’s books into ethics, physics, and mystical knowledge goes back to Origen’s prologue to the Song of Songs. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.3.1 (CSEL 62:6; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-3-1). ## Exposition of Psalm 118 1.3.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-3-2 - Source: CSEL 62:6 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Proverbs contains mystical sayings, and the Song both mystical and moral ones. ### Latin text aedificauit sibi domum et subdidit columnas septem; interfecit suas hostias et cetera. hoc quoque in Canticis, licet tam mysticum quam morale, in quo blanditiarum suauitas et affectus amantis exprimitur: osculetur me ab osculo oris sui, quoniam optima ubera tua super uinum et odor unguentorum tuorum super omnia aromata. ### English translation (Claude) has built herself a house and set up seven pillars; she has slain her victims,” and so on. This too in the Song, though it is as mystical as it is moral, in which the sweetness of endearments and the affection of a lover are expressed: “Let him kiss me with the kiss of his mouth, for your breasts are better than wine, and the fragrance of your ointments above all spices.” ### Scripture references - Prov 9:1: quotation, high confidence - Prov 9:2: quotation, high confidence - Song 1:2: quotation, high confidence - Song 1:3: quotation, medium confidence ### Translation notes - Prov 9:1–2; Song 1:2–3 in the Greek form (“breasts”). ### Citation (SBL) Ambrose, Exp. Ps. 118 1.3.2 (CSEL 62:6; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-3-2). ## Exposition of Psalm 118 1.4.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-4-1 - Source: CSEL 62:6–7 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose pictures a long-betrothed virgin who at the bridegroom’s coming at once asks for his kiss. ### Latin text Constitue ergo uirginem desponsatam multo tempore et iusto feruentem amore, quae multa praeclara opera dilecti probabilium testium adsertione cognouerit, desideriis suspensis dilatam frequenter iam non ferentem moras, quae omnia fecisset, ut sponsum uideret, aliquando uotis potitam suis ad inprouisum sponsi aduentum gaudio turbatam non quaerere primordia salutationis, non uerborum uices, sed statim quod desiderasset exigere. ### English translation (Claude) Picture, then, a virgin long betrothed and burning with a just love, who has learned many splendid works of her beloved from the statements of trustworthy witnesses; her longing held in suspense, often put off, no longer able to bear delay, she who would have done anything to see her bridegroom; at last, gaining her wish at the bridegroom’s unexpected coming, confused with joy, she does not look for the preliminaries of a greeting or an exchange of words, but at once demands what she had longed for. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.4.1 (CSEL 62:6–7; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-4-1). ## Exposition of Psalm 118 1.4.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-4-2 - Source: CSEL 62:7 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church, long betrothed, greets Christ’s coming with the bride’s words in the Song. ### Latin text ita ergo et sancta ecclesia, quae in primordiis mundi desponsata in paradiso. praefigurata in diluuio, adnuntiata per legem, uocata per prophetas diu redemptionem hominum, euangelii decorem, dilecti expectasset aduentum. inpatiens morae in oscula ruit dicens: osculetur me ab osculo oris sui et delectata osculis adiecit: quoniam optima ubera tua super uinum. ### English translation (Claude) So too the holy church, which was betrothed in paradise at the beginnings of the world, prefigured in the flood, announced through the law, called through the prophets, had long awaited the redemption of mankind, the beauty of the gospel, the coming of the beloved. Impatient of delay, she rushes into his kisses, saying: “Let him kiss me with the kiss of his mouth,” and, delighted with his kisses, she added: “for your breasts are better than wine.” ### Scripture references - Song 1:2: quotation, high confidence ### Translation notes - Song 1:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.4.2 (CSEL 62:7; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-4-2). ## Exposition of Psalm 118 1.5.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-5-1 - Source: CSEL 62:7–8 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Morally, the bride is human flesh, once vain and corrupt, now longing modestly for Christ’s coming. ### Latin text Et ut moralius dicamus, intellege mihi carnem illam, quae madefacta fuerat in Adam serpentis ueneno, quae criminum marcebat faetore, quae procedebat in filiabus Sion alta ceruice et nutibus oculorum et itinere pedum trahens tunicas et pedibus suis ludens, crinibus cincinnis et conpositis uultibus atque redimiculis et omni affectato decore plus dedecens, eandem tamen plurimis edoctam oraculis, quod uenturus esset qui serpentis inlecebris exclusis sancti spiritus infunderet gratiam, ut omnis caro uideret salutare dei, omnis caro ad deum ueniret, inarsisse desiderio, sed metuentem, ne ut inpatiens, ut lasciua, ut luxuriosa, ut querula, sicut ante fuerat, displiceret, quamuis longiore quam ferre iam morantis aduentus dominici expectatione quateretur, non inmurmurantem tamen nec transgredientem, sed leuantem in omni loco puras manus sine ira et disceptatione in habitu ornato, cum uerecundia et sobrietate ornantem se, non intortis crinibus aut auro aut margaritis aut ueste pretiosa, sed his quae castitatis et bonae conuersationis decerent gratiam, orare dicentem: ### English translation (Claude) And to speak more morally, understand, I pray, that flesh which had been soaked with the serpent’s venom in Adam, which was rotting with the stench of crimes, which went forth among the daughters of Zion with outstretched neck and with winking of the eyes and mincing steps, trailing its robes and playing with its feet, with curled hair and painted faces and headbands and every affected ornament, the more unseemly for it; and yet, taught by many oracles that he would come who, shutting out the serpent’s enticements, would pour in the grace of the Holy Spirit, so that “all flesh should see the salvation of God” and all flesh should come to God, it burned with desire, but feared that it would displease, as impatient, as wanton, as luxurious, as complaining, as it had been before. Although it was shaken by a waiting for the Lord’s delayed coming longer than it could bear, yet not murmuring nor transgressing, but lifting up pure hands in every place without anger and disputing, in modest dress, adorning itself with modesty and sobriety, not with braided hair or gold or pearls or costly clothing, but with what befitted the grace of chastity and good conduct, it prayed, saying: ### Scripture references - Isa 3:16: allusion, high confidence - Luke 3:6: quotation, high confidence - Ps 65:2 (64:3 LXX): allusion, medium confidence - 1 Tim 2:8: allusion, high confidence - 1 Tim 2:9: allusion, high confidence ### Translation notes - The daughters of Zion: Isa 3:16–23. “All flesh shall see the salvation of God”: Luke 3:6 (Isa 40:5). “All flesh shall come”: Ps 65:2. Lifting pure hands and modest dress: 1 Tim 2:8–10. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.5.1 (CSEL 62:7–8; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-5-1). ## Exposition of Psalm 118 1.5.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-5-2 - Source: CSEL 62:8 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The flesh longs to be joined to Christ as one spirit and prefers his precepts to every pleasure. ### Latin text osculetur me ab osculo oris sui, quoniam optima ubera tua super uinum. iam uolebat adhaerere Christo caro, iam festinabat innubere, ut esset unus spiritus et fieret caro Christi, quae erat ante meretricis. osculetur, inquit, me — osculatur nos dei uerbum, quando sensum nostrum spiritus cognitionis inluminat — et tamquam despiciens omnes iucunditates et delectationes suas, caelestibus cupiens inhaerere mandatis ait: quoniam optima praecepta testamentorum tuorum super omnem adpetentiam carnis et saeculi uoluptatem.. ### English translation (Claude) “Let him kiss me with the kiss of his mouth, for your breasts are better than wine.” Already the flesh wished to cleave to Christ, already it hastened to be married, so as to be one spirit and become the flesh of Christ, which before was the flesh of a harlot. “Let him kiss me,” it says. (The Word of God kisses us when the Spirit of knowledge enlightens our understanding.) And, as though despising all its pleasures and delights, longing to cleave to the heavenly commandments, it says: “for the precepts of your testaments are better than every appetite of the flesh and pleasure of the world.” ### Scripture references - Song 1:2: quotation, high confidence - 1 Cor 6:17: allusion, high confidence - 1 Cor 6:15: allusion, medium confidence ### Translation notes - Song 1:2; “one spirit” and the harlot: 1 Cor 6:15–17. The last sentence interprets “your breasts are better than wine”. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.5.2 (CSEL 62:8; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-5-2). ## Exposition of Psalm 118 1.5.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-5-3 - Source: CSEL 62:8 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: From the moral sense of the kiss the bride moves to the mystical sense of the king’s chamber. ### Latin text meminerat enim se m Eua ante sic lapsam, dum uoluptatem corporis praefert mandatis caelestibus. unguentum exinanitum nomen tuum, hoc est: totus inmundus inpuritatibus diuersorum facinorum faetebat hic mundus; nunc spirat ubique suauitas pudicitiae, unguentum fidei. flos integritatis. et a moralibus uenit ad mystica dicens: introduxit me rex in cubiculum suum. exultemus et laetemur in te; diligamus ubera tua super uinum. simplex est enim osculum, negotiosum autem cubiculi secretum. ### English translation (Claude) For it remembered that it had fallen before in Eve, by preferring the pleasure of the body to the heavenly commandments. “Your name is ointment poured out,” that is: this whole world was unclean and stank with the impurities of various crimes; now the sweetness of modesty breathes everywhere, the ointment of faith, the flower of integrity. And from moral things it comes to mystical, saying: “The king has brought me into his chamber. Let us rejoice and be glad in you; let us love your breasts more than wine.” For a kiss is simple, but the secret of the chamber is a weighty matter. ### Scripture references - Song 1:3: quotation, high confidence - Song 1:4: quotation, high confidence - Gen 3:6: allusion, medium confidence ### Translation notes - Song 1:3–4. The digital text has a stray “m” in “se m Eua”; it is translated as “se in Eua”. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.5.3 (CSEL 62:8; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-5-3). ## Exposition of Psalm 118 1.6.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-6-1 - Source: CSEL 62:8–9 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s word about cleansing the inside of the cup shows that teaching without a pure life is worthless. ### Latin text In ipso quoque euangelio pulcherrimus de moralibus locus est, ut unusquisque uas suum mundet, dicente domino: Phari saee caece, munda prius quod intus est calicis et parapsidis, ut fiat et id quod foris est mundum. nam nisi se unusquisque intus mundauerit, etiamsi foris speciosus uideatur et iustus, similis erit dealbatis sepulchris, ut foris quidem iustus uideatur. intus uero sit faetidus. sic est doctrina sine uitae innocentia. ### English translation (Claude) In the gospel itself too there is a most beautiful passage about morals, that each should cleanse his own vessel, as the Lord says: “Blind Pharisee, first cleanse what is inside the cup and the dish, so that what is outside may also become clean.” For unless each cleanses himself within, even if outwardly he seems handsome and righteous, he will be like whitewashed tombs, so that outwardly he seems righteous but inwardly he stinks. So is teaching without innocence of life. ### Scripture references - Matt 23:26: quotation, high confidence - Matt 23:27: allusion, high confidence - Matt 23:28: allusion, medium confidence ### Translation notes - Matt 23:26–28. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.6.1 (CSEL 62:8–9; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-6-1). ## Exposition of Psalm 118 1.6.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-6-2 - Source: CSEL 62:9 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God rebukes the sinner who teaches his righteousness. ### Latin text sed nec ipsa doctrina potest mercedem habere, ubi gratiam non habet innocentia. peccatori autem dixit deus: quare tu enarras iustitias meas? sed reuertamur ad propositum psalmum. ### English translation (Claude) But teaching itself cannot have a reward where innocence has no grace. For to the sinner God said: “Why do you declare my righteous deeds?” But let us return to the psalm before us. ### Scripture references - Ps 50:16 (49:16 LXX): quotation, high confidence ### Translation notes - Ps 50:16 (LXX 49:16). ### Citation (SBL) Ambrose, Exp. Ps. 118 1.6.2 (CSEL 62:9; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-6-2). ## Exposition of Psalm 118 1.7.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-7-1 - Source: CSEL 62:9 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first verse of the psalm is moral, the second mystical, and both follow a psalm of the passion. ### Latin text Beati, inquit, inmaculati in u i a, qui a ambulant in lege domini. beati qui scrutantur testimonia eius, in toto corde exquirunt eum. primus uersus moralis, secundus mysticus. quis hoc dicit? propheta utique, qui fungebatur carnis alloquio, et dicit hoc post eum psalmum, quo descripta est domini nostri Iesu Christi passio. ### English translation (Claude) “Blessed,” he says, “are the undefiled in the way, who walk in the law of the Lord. Blessed are those who search his testimonies; with the whole heart they seek him.” The first verse is moral, the second mystical. Who says this? The prophet, surely, who spoke as one in the flesh, and he says it after that psalm in which the passion of our Lord Jesus Christ is described. ### Scripture references - Ps 119:1 (118:1 LXX): quotation, high confidence - Ps 119:2 (118:2 LXX): quotation, high confidence ### Translation notes - Ps 118:1–2 (Ps 119:1–2). ### Citation (SBL) Ambrose, Exp. Ps. 118 1.7.1 (CSEL 62:9; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-7-1). ## Exposition of Psalm 118 1.7.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-7-2 - Source: CSEL 62:9 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Having foreseen the passion and resurrection, the prophet calls blessed those made undefiled in Christ. ### Latin text ubi: ergo ei diuina sacramenta reuelata sunt et induit dominicae resurrectionis laetitiam et passionis degustauit gratiam, uidit iustorum congregationes, populos redemptorum, perditorum salutem, mortuorum resurrectionem, sanctificationem sacramentorum, exclamauit dicens: beati inmaculati in uia, qui ambulant in lege domini, hoc est: ecce maledicta terra in Adam coepit habere beatitudinem, si tamen legem domini non derelinquat; ecce inmaculatus est homo, qui erat ante pollutus. quam pretiosum est iam custodire praeceptum domini, quam pretiosum etiam praecepti ipsius scire mysterium! ### English translation (Claude) When, then, the divine sacraments were revealed to him, and he put on the joy of the Lord’s resurrection and tasted the grace of the passion, he saw the assemblies of the righteous, the peoples of the redeemed, the salvation of the lost, the resurrection of the dead, the sanctification of the sacraments, and he cried out, saying: “Blessed are the undefiled in the way, who walk in the law of the Lord,” that is: see, the earth cursed in Adam has begun to have blessedness, provided it does not abandon the law of the Lord; see, man is undefiled, who before was polluted. How precious it is now to keep the Lord’s precept, how precious too to know the mystery of the precept itself! ### Scripture references - Ps 119:1 (118:1 LXX): quotation, high confidence - Gen 3:17: allusion, medium confidence ### Translation notes - Ps 119:1; the earth cursed in Adam: Gen 3:17. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.7.2 (CSEL 62:9; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-7-2). ## Exposition of Psalm 118 1.8.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-8-1 - Source: CSEL 62:9 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The undefiled is the one who walks in Christ, the way, and in the law without turning aside. ### Latin text Sed quis est inmaculatus? non utique qui in quacumque uia ambulat, sed qui in Christo ambulat. ipse enim dixit: ego sum u i a. in hac uia qui ambulat, errare non nouit, si tamen ab hac uia numquam recedat. est et uia lex, et ideo, dum inmaculatus est. in lege domini ambulat; nec ambulare uia hac desinat. ne inmaculatus esse desistat. non declinet in dexteram aut laeuam. ### English translation (Claude) But who is undefiled? Not anyone who walks in any way at all, but he who walks in Christ. For he himself said: “I am the way.” He who walks in this way does not know how to go astray, provided he never departs from this way. The law too is a way, and therefore, as long as he is undefiled, he walks in the law of the Lord; and let him not cease to walk in this way, lest he cease to be undefiled. Let him not turn aside to the right or to the left; ### Scripture references - John 14:6: quotation, high confidence - Deut 5:32: allusion, medium confidence - Josh 1:7: allusion, low confidence ### Translation notes - John 14:6; not turning to right or left: Deut 5:32; Josh 1:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.8.1 (CSEL 62:9; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-8-1). ## Exposition of Psalm 118 1.8.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-8-2 - Source: CSEL 62:9–10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One must walk the way to its end, Christ; Jews stop short and Manichees reject the law, but the true faith goes on. ### Latin text non titubet, non resistat, non expectet, sed ambulet superiora obliuiscens et ea quae sunt priora appetens ad destinatum sequatur, ad brauium festinet, contendat usque ad finem; finis enim legis est Christus. multi uolunt ambulare in uia, sed non usque ad finem. non ambulant Iudaei usque ad finem, qui non usque ad Christum ambulant, non ambulat Manicheus in uia, qui legem refutat, sed ambulat uera fides, quae et legem suscipit et plenitudinem legis agnoscit. ### English translation (Claude) let him not stagger, not stand still, not wait, but walk, “forgetting what lies behind and reaching out to what lies ahead,” let him press on to the goal, hasten to the prize, strive to the end; for “the end of the law is Christ.” Many wish to walk in the way, but not to the end. The Jews do not walk to the end, since they do not walk as far as Christ; the Manichee does not walk in the way, since he rejects the law; but the true faith walks, which both accepts the law and recognizes the fullness of the law. ### Scripture references - Phil 3:13: quotation, high confidence - Phil 3:14: allusion, high confidence - Rom 10:4: quotation, high confidence ### Translation notes - Phil 3:13–14; Rom 10:4. Ambrose’s remark on the Jews and the Manichees is translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.8.2 (CSEL 62:9–10; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-8-2). ## Exposition of Psalm 118 1.9.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-9-1 - Source: CSEL 62:10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If shame before a human witness can stop a sinner, how much more the thought that angels are everywhere present. ### Latin text Si quis ergo in uia ambulat, scrutetur testimonia domini. quod licet mysticum sit, tamen etiam moralia in se habet, quoniam melius potest ambulare in uia, qui scrutatur domini testimonia. nam ut quis intemperantissimus, captus adulterinae cupiditatis aestu et uictus libidine uel indulgens flagitiis, qui repugnare nolit adpetentiae suae carnis, conuersus huc atque illuc, si neminem forte uideat. in facinus ruit, idem tamen quamuis parata occasione potiendi explorat diligenter omnia, in diuersum oculos suos incuriosus iustitiae, sollicitus famae detorquet frequenter, erubescit testimonium erroris. qui non erubescit errorem, ac si quem forte spectatorem cognouerit facinoris sui, uerecundia sequestrat intemperantiam et, quamuis cum ancilla uel meretrice uulgari, ubi nullum sit deprehendendi periculum. temptamenta moliatur libidinis, pudore tamen inceptum deserit, quanto magis, si quis alleuet mentis oculos et consideret plena esse angelorum omnia, aera terras mare ecclesias, quibus angeli praesunt - mittit enim dominus angelos suos ad defensionem eorum. ### English translation (Claude) If anyone, then, walks in the way, let him search the testimonies of the Lord. Though this is mystical, yet it has moral content too, since he who searches the Lord’s testimonies can walk better in the way. For take some utterly intemperate man, seized by the heat of adulterous desire and overcome by lust or given to vice, unwilling to resist the appetite of his flesh: turning this way and that, if perhaps he sees no one, he rushes into the deed; and yet, even with an opportunity ready to hand, he searches everything carefully, often turns his eyes in every direction, careless of righteousness but anxious for his reputation; he blushes at a witness to his sin, though he does not blush at the sin; and if he perhaps learns of some spectator of his deed, shame puts his intemperance aside, and even if he is attempting the temptations of lust with a slave woman or a common prostitute, where there is no danger of being caught, yet from shame he abandons what he began. How much more, if one lifts the eyes of the mind and considers that all things are full of angels, the air, the lands, the sea, the churches, over which angels preside (for the Lord sends his angels for the defense of those ### Scripture references - Heb 1:14: allusion, high confidence - Ps 34:7 (33:8 LXX): allusion, low confidence ### Translation notes - Angels sent to defend the heirs of salvation: Heb 1:14; Ps 34:7 (LXX 33:8). ### Citation (SBL) Ambrose, Exp. Ps. 118 1.9.1 (CSEL 62:10; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-9-1). ## Exposition of Psalm 118 1.9.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-9-2 - Source: CSEL 62:10–11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All share one nature; keeping God’s commandments, not circumcision, makes the difference. ### Latin text qui heredes futuri sunt promissorum caelestium -, concepto potest renuntiare peccato! unde ista turba innocentium, nisi ex illis peccatoribus? eadem natura est omnium, sed diuersa disciplina. circumcisio nihil est et gentilitas nihil est, sed obseruatio mandatorum dei naturae ipsius auget gratiam. (an) merita commutat ille, qui dicit: tenebrae in circuitu, et parietes me operiunt; peccatorum meorum non erit memor altissimus? ### English translation (Claude) who are to be heirs of the heavenly promises), can he renounce a sin already conceived! Where does this crowd of the innocent come from, if not from those sinners? The nature of all is the same, but the discipline differs. Circumcision is nothing and being a Gentile is nothing, but the keeping of God’s commandments increases the grace of nature itself. (Or) does he change his deserts who says: “Darkness is round about, and the walls cover me; the Most High will not remember my sins”? ### Scripture references - 1 Cor 7:19: quotation, high confidence ### Extrabiblical texts - Sir 23:18 (Sirach): quotation, high confidence ### Translation notes - 1 Cor 7:19. The quotation is Sir 23:18 (Vulgate 23:26). “(an)” is the editor’s supplement; the sense of the last sentence is uncertain. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.9.2 (CSEL 62:10–11; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-9-2). ## Exposition of Psalm 118 1.10.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-10-1 - Source: CSEL 62:11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever believed that God and his angels witness every thought would fear to sin even in secret. ### Latin text Non reueritus esses angelorum praesentiam, si praesentes esse crederes? non metueres non dicam facere, sed loqui aut etiam cogitare quod prauum est, si tibi scriptura diuina suasisset, quia deus cogitationum arbiter, secretorum testis est uerax, sicut ipse ait: estote mihi testes, et ego testis, dicit dominus deus, et puer meus quem elegi? hominem uereris praesentem, dei patris et filii non uereris praesentiam? sed non uis credere, ne possis cauere; non uis audire, cum legitur. quia deus nouit occulta hominum, ne incipias scire quod timeas et timere ne pecces. audi ergo scripturam diuinam, ut conuertaris a uia praua et maligna. ### English translation (Claude) Would you not stand in awe of the presence of angels, if you believed them present? Would you not fear, I will not say to do, but to speak or even think what is wicked, if divine Scripture had persuaded you that God is the judge of thoughts, a true witness of secrets, as he himself says: “Be my witnesses, and I am a witness, says the Lord God, and my servant whom I have chosen”? You stand in awe of a man who is present; do you not stand in awe of the presence of God the Father and the Son? But you do not want to believe, lest you have to beware; you do not want to listen when it is read that God knows the hidden things of men, lest you begin to know what you should fear, and to fear lest you sin. Hear, then, divine Scripture, so that you may be turned from the crooked and evil way. ### Scripture references - Isa 43:10: quotation, high confidence ### Translation notes - Isa 43:10. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.10.1 (CSEL 62:11; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-10-1). ## Exposition of Psalm 118 1.10.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-10-2 - Source: CSEL 62:11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The secret sinner is like a blind man who thinks he is alone; his own conscience accuses him. ### Latin text noli, sicut caecus oculis corporalibus aut sicut surdus, qui eo, quod non potest uidere aut audire praesentes, solum esse se credit et in plurimorum coetu, dum putat nullum esse praesentem, perpetrare adoritur quod arbitratur esse secretum — non enim potest uidentes uidere qui non uidet —, similiter et tu mentis caecatus oculis noli aestimare quod sine teste delinquas. quia hominis praesentiam declinare potuisti; plures sunt qui redarguant quam quos cauere potuisti. ipsum te fugere tui accusatorem non potes, quem conuenit propria conscientia, et si negas aliis, tibi non negas, et si homini infitiaris. deo fateris, et si uolueris negare, tuae te cogitationes reuincunt. ### English translation (Claude) Do not be like one blind in his bodily eyes or like a deaf man, who, because he cannot see or hear those present, believes himself alone, and in a crowd of many, thinking no one is present, sets about doing what he thinks is secret (for he who does not see cannot see those who see); likewise, do not you, blinded in the eyes of the mind, think that you sin without a witness because you were able to avoid a man’s presence. There are more who will convict you than you were able to avoid. You cannot flee yourself, your own accuser, whom your own conscience confronts; and if you deny it to others, you do not deny it to yourself; and if you deny it to man, you confess it to God; and if you wish to deny it, your own thoughts refute you. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.10.2 (CSEL 62:11; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-10-2). ## Exposition of Psalm 118 1.11.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-11-1 - Source: CSEL 62:11–12 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like Elisha’s servant, the reader of the prophets has his eyes opened to see the angels around him. ### Latin text Heliseo adsistebant angeli quos uidebat, et ideo agmina hostium non timebat; sed timebat puer eius, qui angelos non uidebat. aperuit oculos eius ad uocem prophetae gratia dei, uidit angelorum exercitus et credidit esse praesentes, quos antea, quia non uidebat, putabat absentes. et tu lege prophetam, ut uideas, lege. ut aperiat oculos tuos, ne te hostilis legio perterreat et obsessum ### English translation (Claude) Angels stood by Elisha, whom he saw, and so he did not fear the ranks of the enemy; but his servant, who did not see the angels, was afraid. At the prophet’s word the grace of God opened his eyes; he saw the armies of angels and believed them present, whom before, because he did not see them, he thought absent. You too, read the prophet, so that you may see; read, so that he may open your eyes, lest the enemy legion terrify you and you believe yourself besieged ### Scripture references - 2 Kgs 6:15: allusion, high confidence - 2 Kgs 6:17: allusion, high confidence ### Translation notes - 2 Kgs 6:15–17. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.11.1 (CSEL 62:11–12; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-11-1). ## Exposition of Psalm 118 1.11.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-11-2 - Source: CSEL 62:12 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever will not read or hear the prophets shuts his own eyes to the God who knocks at his heart. ### Latin text esse te credas qui liber es, qui munitus es spiritalibus turmis, si prophetam non derelinquas. cum tibi propheta loquitur, quia deus dixit: ego caelum et terram compleo, cum tibi propheta dicit: quia plures nobiscum sunt, quia in circuitu nostro angeli sunt, attolle oculos mentis et uidebis non solum angelos, sed etiam deum, qui dicat tibi: aperi mihi, soror mea, proxima mea. pulsat ad ianuam et quando tu dormis; si tamen uel excitatus euigiles uel uocatus ianuam tui pectoris aperias, introibit. quodsi fugias lectionem propheticam, si domi non legas, in ecclesia audire nolis, nonne, sicut ille, qui auerso coniuet obtutu, ne uideat quod possit uidere, claudit oculos, ne aspiciat, cui potestas uidendi est, aut sicut in furore plerique ### English translation (Claude) when you are free, you who are fortified by spiritual squadrons, provided you do not abandon the prophet. When the prophet tells you that God said, “I fill heaven and earth,” when the prophet tells you, “There are more with us,” that angels are round about us, lift the eyes of your mind and you will see not only angels but also God, who says to you: “Open to me, my sister, my neighbor.” He knocks at the door even when you are asleep; if only you wake up when roused, or open the door of your heart when called, he will come in. But if you flee the reading of the prophets, if you do not read at home and will not listen in church, are you not like one who shuts his eyes with averted gaze so as not to see what he could see, who closes his eyes so as not to look, though he has the power of seeing; or as many in madness ### Scripture references - Jer 23:24: quotation, high confidence - 2 Kgs 6:16: quotation, high confidence - Song 5:2: quotation, high confidence - Rev 3:20: allusion, medium confidence ### Translation notes - Jer 23:24; 2 Kgs 6:16; Song 5:2 (“my neighbor” for proxima, the Latin of the Greek “near one”); the knocking: Rev 3:20. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.11.2 (CSEL 62:12; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-11-2). ## Exposition of Psalm 118 1.11.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-11-3 - Source: CSEL 62:12 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who come to church but ignore the readings blind themselves willingly. ### Latin text iniecere manus oculis suis, ita et tu primo auerteris coniuenti magis dissimulatione quam refragatione praerupta? nam cum ad ecclesiam uenis et christianum te adseris, sanus uideris, aperis oculos, quibus possis uidere; sed dum audire dissimulas quae leguntur, claudis, ne uideas tibi, etsi aliis uidere uideris, inicis etiam quasdam perfidiae et intemperantiae manus oculis animae tuae et caecitatem infers cordi tuo, quod est grauius, uoluntariam, ut uidens non uideas, audiens non audias. ### English translation (Claude) lay hands on their own eyes, so you too at first turn away, by a pretended blinking rather than by outright refusal? For when you come to church and declare yourself a Christian, you seem sound, you open your eyes, with which you can see; but while you pretend not to hear what is read, you close them so as not to see for yourself, even if you seem to others to see. You even lay certain hands of unbelief and intemperance on the eyes of your soul and bring blindness on your heart, and what is worse, a voluntary blindness, so that seeing you do not see, and hearing you do not hear. ### Scripture references - Matt 13:13: allusion, high confidence ### Translation notes - Matt 13:13. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.11.3 (CSEL 62:12; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-11-3). ## Exposition of Psalm 118 1.12.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-12-1 - Source: CSEL 62:12–13 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fornicator is never alone: the Father, the Son, and the angels are present. ### Latin text Putas te solum esse, cum fornicaris, et non recordaris, quia oculi domini uident orbem terrarum? non audis dicentem: ecce uenit hora ut dispergamini unus quisque in sua et me solum relinquatis; sed non sum solus, quia pater mecum est? adest ergo pater, adest et filius dei, adsunt ministri, adsunt Cherubim et Seraphim, quae dicunt: sanctus sanctus sanctus, plena est terra maiestatis tuae. ### English translation (Claude) Do you think you are alone when you commit fornication, and do you not remember that “the eyes of the Lord see the whole world”? Do you not hear him say: “Behold, the hour comes when you will be scattered, each to his own, and will leave me alone; but I am not alone, for the Father is with me”? The Father, then, is present, the Son of God is present too, the ministers are present, the Cherubim and Seraphim are present, who say: “Holy, holy, holy, the earth is full of your majesty.” ### Scripture references - Zech 4:10: allusion, low confidence - 2 Chr 16:9: allusion, low confidence - John 16:32: quotation, high confidence - Isa 6:3: quotation, high confidence ### Translation notes - The eyes of the Lord: compare Zech 4:10; 2 Chr 16:9; Sir 23:19 (source uncertain). John 16:32; Isa 6:3. fornicari is rendered “commit fornication”. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.12.1 (CSEL 62:12–13; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-12-1). ## Exposition of Psalm 118 1.12.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-12-2 - Source: CSEL 62:13 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ sees the adulterer, who has entered the brothel already in his thoughts. ### Latin text plenus est mundus sanctarum uirtutum. quia plenus est nequitiarum; plenus est orbis terrarum remediis. quia plenus est laqueis. putas quod in lupanari Christus te non uideat, quem uidet lupanar intrare? putas quod in adulterio te non deprehendat, quem uidet adulterium cogitantem? num parietes refugit, qui spectat errores, et secretum criminis auersatur. qui sc-enam criminis intuetur? an putas tunc primum te intrare meritorium, cum fornicem meretricis ingrederis? intrasti iam. quando cogitationes tuas meretrix introiuit, intrasti iam, quando ad potiendae prostibulae cupiditatem gressu mentis intrasti, pulsasti lupanaris fores, quando ad mulieris concupiscendae decorem oculos mentis aperuisti. ### English translation (Claude) The world is full of holy powers, because it is full of wickedness; the whole earth is full of remedies, because it is full of snares. Do you think Christ does not see you in the brothel, when he sees you enter the brothel? Do you think he does not catch you in adultery, when he sees you thinking of adultery? Does he who watches over errors shrink from walls, and turn away from the secret of the crime, he who looks upon the stage of the crime? Or do you think you enter the house of hire for the first time when you go through the harlot’s arch? You have entered already, when the harlot entered your thoughts; you entered already when with the step of your mind you entered into the desire of possessing a prostitute; you knocked at the brothel door when you opened the eyes of your mind to the beauty of a woman to be lusted after. ### Translation notes - “meritorium”: a house of hire (brothel); “fornix”: the arch or vault, the brothel. The digital text’s “sc-enam” is read as “scaenam”. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.12.2 (CSEL 62:13; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-12-2). ## Exposition of Psalm 118 1.12.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-12-3 - Source: CSEL 62:13 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: By adultery in the heart, Christ says, a man makes himself a brothel. ### Latin text et si uerum audire uis, quomodo te in lupanan non uidit Christus, quando te uidit, quia adulterando in corde tuo te ipsum lupanar esse fecisti? denique ipse dicit dominus Iesus: qui uiderit mulierem ad concupiscendum e a m, iam adulterauit eam in corde suo. unde tamen tam religiosus in opinione. qui tam probrosus in crimine? ### English translation (Claude) And if you want to hear the truth, how did Christ not see you in the brothel, when he saw you, since by committing adultery in your heart you had made yourself a brothel? Indeed the Lord Jesus himself says: “Whoever looks at a woman to lust after her has already committed adultery with her in his heart.” How then can one so religious in reputation be so shameful in crime? ### Scripture references - Matt 5:28: quotation, high confidence ### Translation notes - Matt 5:28. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.12.3 (CSEL 62:13; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-12-3). ## Exposition of Psalm 118 1.13.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-13-1 - Source: CSEL 62:13–14 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even if Christ and the angels looked away, the devil, who led the sinner in, would see and accuse him. ### Latin text Sed adquiesco tibi. quod Iesus te nolit uidere. nolit reuincere qui nolit acc-usare, nolint uidere et angeli; sed uidet diabolus qui tecum introiuit, immo qui te introduxit, uident ministri eius qui te circumdederunt, ne uideres angelos dei, uidet Belial, uidet legio, qui te inpulerunt, ne quis reuocaret, ne quis teneret. noli putare, quod conludium tibi praestet silentii, qui uult tecum supplicii habere consortium. studet plures similes sui uidere et in eo habet gloriam, quod plures perditos fecerit. ipse est incentor. ipse accusator; ### English translation (Claude) But suppose I grant you that Jesus is unwilling to see you, that he who is unwilling to accuse is unwilling to convict, and that the angels too are unwilling to see; yet the devil sees, who went in with you, or rather who led you in; his ministers see, who surrounded you so that you would not see the angels of God; Belial sees, the legion sees, who drove you on, lest anyone call you back, lest anyone hold you. Do not think that he who wishes to share punishment with you will grant you the collusion of silence. He is eager to see many like himself, and his glory is in having ruined many. He himself is the instigator, he himself the accuser; ### Scripture references - 2 Cor 6:15: allusion, low confidence - Mark 5:9: allusion, low confidence ### Translation notes - Belial: 2 Cor 6:15; the legion: Mark 5:9. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.13.1 (CSEL 62:13–14; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-13-1). ## Exposition of Psalm 118 1.13.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-13-2 - Source: CSEL 62:14 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil who drives men to sin will be blamed by them at the judgment, but, as with Eve, that will not acquit them. ### Latin text ipse in ludam introiuit, ipse eum ad proditionem inpulit, ipse misit ad laqueum. quanti dicturi sunt in illo die aduersus eum: tu nos circumuenisti, tu inpulisti! exemplum quaeris? accipe dicentem Euam praeuaricationis suae auctorem fuisse serpentem. sed illum implicauit, non se absoluit, cui respondit dominus: non praeceperam, ne gustaretis de ligno solo, quod est in medio paradiso? respondebit ergo et pluribus: diabolum audistis suadentem noxia; me non potuistis audire uitalia mandantem? ### English translation (Claude) he entered into Judas, he drove him to betrayal, he sent him to the noose. How many will say against him on that day: “You deceived us, you drove us on!” Do you want an example? Hear Eve saying that the serpent was the author of her transgression. But she implicated him without acquitting herself, and the Lord answered her: “Had I not commanded that you should not taste of the one tree which is in the middle of paradise?” So he will answer many too: “You listened to the devil persuading you to harmful things; could you not listen to me commanding life-giving things?” ### Scripture references - Luke 22:3: allusion, medium confidence - John 13:27: allusion, medium confidence - Matt 27:5: allusion, medium confidence - Gen 3:13: allusion, high confidence - Gen 3:11: allusion, medium confidence ### Translation notes - Judas: Luke 22:3; John 13:2, 27; Matt 27:5. Gen 3:13, 11 (the words to Eve are Ambrose’s adaptation). ### Citation (SBL) Ambrose, Exp. Ps. 118 1.13.2 (CSEL 62:14; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-13-2). ## Exposition of Psalm 118 1.14.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-14-1 - Source: CSEL 62:14 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose quotes the next verses: God commands that his commandments be kept exceedingly. ### Latin text Et ideo operemur iustitias. non enim qui operantur iniquitate in uiis eius ambulauerunt. tu mandasti mandata tua custodire nimis. utinam dirigantur uiae meae ad custodiendas iusti iustificationes tuas!tunc non c o confundar. cum respiciam in omnia mandata tua. ### English translation (Claude) And so let us work righteousness. “For those who work iniquity have not walked in his ways. You have commanded your commandments to be kept exceedingly. O that my ways may be directed to keep your statutes! Then I shall not be put to shame, when I look upon all your commandments.” ### Scripture references - Ps 119:3 (118:3 LXX): quotation, high confidence - Ps 119:4 (118:4 LXX): quotation, high confidence - Ps 119:5 (118:5 LXX): quotation, high confidence - Ps 119:6 (118:6 LXX): quotation, high confidence ### Translation notes - Ps 118:3–6 (Ps 119:3–6). The digital text’s “iusti iustificationes” is a repeated syllable (“iustificationes”); “c o confundar” likewise. Both are translated by sense. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.14.1 (CSEL 62:14; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-14-1). ## Exposition of Psalm 118 1.14.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-14-2 - Source: CSEL 62:14–15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Adam fell because he did not keep the commandment exceedingly; so God has since warned us to keep it fully. ### Latin text non solum: mandasti, inquit. custodire m a ndata tua, sed etiam: custodire nimis. quando hoc mandauit? in paradiso quidem mandauit Adae, ut custodiret mandata: sed fortasse non mandauerat nimis custodire et ideo lapsus est. ideo inflexus uoce mulieris suae, ideo deceptus erat a serpente putans quod, si in parte aliqua recederet a mandato. non penitus erraret. sed quia semel a semita mandatorum recessit. totam deseruit uiam, inuenit eum serpens extra uiam et expoliauit omnibus, nudum reliquit. ideo dominus, quia lapsus erat qui in paradiso erat, postea per legem per prophetas per euangelium per apostolos monuit, ut nimium custodias mandata domini dei tui. omne. ### English translation (Claude) He says not only, “You have commanded your commandments to be kept,” but also, “to be kept exceedingly.” When did he command this? In paradise he commanded Adam to keep the commandments; but perhaps he had not commanded him to keep them exceedingly, and so he fell. So he was swayed by his wife’s voice, so he was deceived by the serpent, thinking that if he departed from the commandment in some part, he would not wholly go astray. But because he once departed from the path of the commandments, he abandoned the whole way; the serpent found him off the way, stripped him of everything, and left him naked. Therefore the Lord, because the one who was in paradise had fallen, afterwards through the law, through the prophets, through the gospel, through the apostles warned that you should keep exceedingly the commandments of the Lord your God. “Every ### Scripture references - Gen 2:17: allusion, medium confidence - Gen 3:6: allusion, medium confidence - Gen 3:7: allusion, medium confidence - Luke 10:30: echo, low confidence ### Translation notes - Gen 2:16–17; 3:6–7. “Stripped him … left him naked” echoes Luke 10:30. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.14.2 (CSEL 62:14–15; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-14-2). ## Exposition of Psalm 118 1.14.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-14-3 - Source: CSEL 62:15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Not one stroke of the commandments may be neglected; pray that the Lord direct your steps. ### Latin text inquit, uerbum quod locutus fueris, reddes pro eo rationem. noli dissimulare; ab aliquo mandato iota unum uel unus apex non praeterit. noli recedere de uia. si in uia ambulans uix tutus es a latrone, quid facies, si te extra uiam uagantem inuenerit? dirigantur gressus tui et, ne infirmus sis ad dirigendum, precare, ut dominus dirigat uias tuas. ### English translation (Claude) word,” it says, “that you speak, you will render an account for it.” Do not overlook it; from any commandment not one iota or one stroke passes away. Do not leave the way. If, walking in the way, you are hardly safe from a robber, what will you do if he finds you wandering off the way? Let your steps be directed, and, lest you be too weak to direct them, pray that the Lord may direct your ways. ### Scripture references - Matt 12:36: quotation, high confidence - Matt 5:18: allusion, high confidence - Prov 3:6: allusion, medium confidence ### Translation notes - Matt 12:36; Matt 5:18; Prov 3:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.14.3 (CSEL 62:15; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-14-3). ## Exposition of Psalm 118 1.15.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-15-1 - Source: CSEL 62:15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since Adam was put to shame by sin, we must keep all the commandments, for breaking one is enough to condemn. ### Latin text Hic optat: utinam dirigantur uiae meae! alibi dicit: expectans expectaui dominum, et exaudiuit me; et statuit pedes meos in petra et direxit gressus meos. roga ergo et tu, ut dominus dirigat uestigia mentis tuae. quo possis domini custodire iustificationes. non confunderis, cum respexeris in omnia mandata; ante enim confusus es in Adam et Eua. denique nudus factus es, operuisti te foliis, quia confundebaris, abscondisti te a conspectu dei, quia erubescebas, ita ut diceret tibi deus: Adam, ubi es? cum illi dicit, tibi dicit; Adam enim interpretatione Latina homo dicitur, hoc est: homo, ubi es? et Adam respondit: timens, quia nudus eram et tota mente confusus, ante conspectum tuum uenire non ausus sum. ergo ne confundamur, custodiamus mandata domini et custodiamus omnia; nam si quis unum mandatum custodiat et aliud praeuaricetur. nihil ei prodest. custodiuit se aliquis a sanguine, non custodiuit ab adulterio; utique in uno conuictus punitur etiam legibus saecularibus nec prodest ei alterius criminis abstinentia, si in altero fuerit deprehensus. ### English translation (Claude) Here he wishes: “O that my ways may be directed!” Elsewhere he says: “Waiting, I waited for the Lord, and he heard me; and he set my feet upon a rock and directed my steps.” Pray, then, you too, that the Lord may direct the footsteps of your mind, so that you can keep the statutes of the Lord. You will not be put to shame when you look upon all the commandments; for before you were put to shame in Adam and Eve. Indeed you were made naked, you covered yourself with leaves because you were ashamed, you hid yourself from the sight of God because you blushed, so that God said to you: “Adam, where are you?” When he says it to him, he says it to you; for Adam in Latin means “man,” that is: “Man, where are you?” And Adam answered: “Afraid, because I was naked and wholly put to shame, I did not dare to come before your sight.” So, that we may not be put to shame, let us keep the commandments of the Lord, and keep them all; for if anyone keeps one commandment and transgresses another, it profits him nothing. Someone has kept himself from bloodshed, but not from adultery; surely, convicted in the one, he is punished even by the laws of the world, and abstinence from the other crime does not profit him if he is caught in the other. ### Scripture references - Ps 119:5 (118:5 LXX): quotation, high confidence - Ps 40:1 (39:2 LXX): quotation, high confidence - Ps 40:2 (39:3 LXX): quotation, high confidence - Gen 3:7: allusion, high confidence - Gen 3:9: quotation, high confidence - Gen 3:10: allusion, high confidence - Jas 2:10: allusion, high confidence ### Translation notes - Ps 119:5–6; Ps 40:1–2 (LXX 39:2–3); Gen 3:7–10 (Adam’s answer paraphrased); Jas 2:10. The stray “\\” in the digital text is removed. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.15.1 (CSEL 62:15; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-15-1). ## Exposition of Psalm 118 1.16.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-16-1 - Source: CSEL 62:15–16 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In verses 7–8 the psalmist asks to learn God’s judgments, that is, the mysteries. ### Latin text C on f it Confitebor or tibi, domine, in directione co r dis — aduertis quas uias dirigas? —, in eocum didicero ice r o iudicia iustitiae tuae. iusti iustificationes tuas custodiam, non derelinquas me usque quaque. hoc loco mystica plenius cognoscere se uelle testatur, ### English translation (Claude) “I will confess to you, Lord, in uprightness of heart” (do you notice which ways you are to direct?) “when I have learned the judgments of your righteousness. I will keep your statutes; do not utterly forsake me.” In this place he testifies that he wishes to know mystical things more fully, ### Scripture references - Ps 119:7 (118:7 LXX): quotation, high confidence - Ps 119:8 (118:8 LXX): quotation, high confidence ### Translation notes - Ps 118:7–8 (Ps 119:7–8). The digital text is garbled at the start (“C on f it Confitebor or”, “in eocum didicero ice r o”, “iusti iustificationes”); it is translated by sense, without corrections. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.16.1 (CSEL 62:15–16; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-16-1). ## Exposition of Psalm 118 1.16.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-16-2 - Source: CSEL 62:16 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The kiss signifies the Spirit’s coming, and the king’s chamber the passion, by which the church is wedded to Christ. ### Latin text ut ingrediatur penetralia mysteriorum caelestium et aperiantur sibi thesauri sapientiae et scientiae in Christo absconditi. unde et Salomon ait: adtrahe nos; post te in odore u unguentorum tuorum curremus. introduxit me rex in cubiculum suum. et fortasse illud, quod ait supra: osculetur me ab osculis oris sui, significat spiritus sancti superuenientis gratiam, sicut angelus ad Mariam dixit: spiritus sanctus superueniet in te, et uirtus altissimi obumbrabit tibi. quando autem introduxit eam rex in cubiculum suum, passionis tempus, lateris conpunctio declaratur, sanguinis effusio, sepulturae unguentum, resurrectionis mysterium, ut osculum quasi sponsa acceperit, in cubiculum autem Christi sit introducta ecclesia non iam quasi tantummodo desponsata, sed etiam quasi nupta, nec solum ### English translation (Claude) so that he may enter the inner rooms of the heavenly mysteries and the treasures of wisdom and knowledge hidden in Christ may be opened to him. Hence Solomon too says: “Draw us; we will run after you in the fragrance of your ointments. The king has brought me into his chamber.” And perhaps what he said above, “Let him kiss me with the kisses of his mouth,” signifies the grace of the Holy Spirit coming upon her, as the angel said to Mary: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you.” But when the king brought her into his chamber, the time of the passion is declared, the piercing of the side, the shedding of blood, the ointment of burial, the mystery of the resurrection, so that the church received the kiss as a bride, but was brought into Christ’s chamber no longer as only betrothed but also as married, and not only ### Scripture references - Col 2:3: allusion, high confidence - Song 1:4: quotation, high confidence - Song 1:2: quotation, high confidence - Luke 1:35: quotation, high confidence - John 19:34: allusion, medium confidence ### Translation notes - Col 2:3; Song 1:4, 2; Luke 1:35; the pierced side: John 19:34. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.16.2 (CSEL 62:16; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-16-2). ## Exposition of Psalm 118 1.16.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-16-3 - Source: CSEL 62:16–17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Brought into the chamber, Christ’s body, the church receives the keys to the mysteries. ### Latin text thalamum sit ingressa, sed etiam legitimae claues copulae consecuta sit. ideoque quasi in thalamo sita ait: colligatio guttae frater meus mihi, inter media ubera re- quiescit. quodsi cubiculum quaerimus, ipse nos edoceat, qui ait: tu autem cum orabis, intra in cubiculum tuum etclauso ostio ora patrem tuum in abscondito. cubiculum ecclesiae corpus est Christi; introduxit eam rex in omnia interiora mysteria, dedit ei claues, ut aperiret sibi thesauros scientiae sacramentorum, clausas ante fores panderet, cognosceret quietis gratiam, defuncti somnum, uirtutem resurrectionis. ### English translation (Claude) has she entered the bridal room, but she has also obtained the keys of a lawful union. And so, as one placed in the bridal room, she says: “My brother is to me a cluster of drops; he rests between my breasts.” And if we seek the chamber, let him teach us who says: “But you, when you pray, go into your chamber and, having shut the door, pray to your Father in secret.” The chamber of the church is the body of Christ; the king has brought her into all the inner mysteries, he has given her the keys, so that she might open for herself the treasures of the knowledge of the sacraments, throw open the doors that were shut before, and know the grace of rest, the sleep of the dead, the power of the resurrection. ### Scripture references - Song 1:13: quotation, high confidence - Matt 6:6: quotation, high confidence - Matt 16:19: allusion, low confidence ### Translation notes - Song 1:13 in the Greek form (“a cluster of drops”, i.e. of myrrh); Matt 6:6; the keys: Matt 16:19. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.16.3 (CSEL 62:16–17; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-16-3). ## Exposition of Psalm 118 1.17.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-17-1 - Source: CSEL 62:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The righteous acts the bride learns are the sacraments of baptism, by which Christ fulfilled all righteousness. ### Latin text In illo cubiculo iustitias domini Iesu nupta repperit. quae sunt illae iustitiae? utique sacramenta baptismatis, sicut legimus, quia, cum uenienti ad baptismum diceret Iohannes: ego a te debeo baptizari, et tu uenis ad me?, respondit Iesus: sine modo; sic enim decet nos implere omnem iustitiam. ### English translation (Claude) In that chamber the bride found the righteous acts of the Lord Jesus. What are those righteous acts? Surely the sacraments of baptism, as we read that, when John said to him as he came for baptism, “I ought to be baptized by you, and do you come to me?”, Jesus answered: “Let it be so now; for thus it is fitting for us to fulfill all righteousness.” ### Scripture references - Matt 3:14: quotation, high confidence - Matt 3:15: quotation, high confidence ### Translation notes - Matt 3:14–15. iustitiae (plural) is rendered “righteous acts”. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.17.1 (CSEL 62:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-17-1). ## Exposition of Psalm 118 1.17.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-17-2 - Source: CSEL 62:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those baptized by John justified God, while the Pharisees rejected God’s counsel. ### Latin text in illo cubiculo iustificationes didicit, consilium dei cognouit, sicut scriptum est, quia omnis populus audiens et publicani iustificauerunt deum, baptizati baptismo Iohannis; Pharisaei autem et legis periti consilium dei spreuerunt in se, non baptizati ab eo. ### English translation (Claude) In that chamber she learned the statutes, she came to know the counsel of God, as it is written that “all the people who heard, and the tax collectors, justified God, having been baptized with the baptism of John; but the Pharisees and the lawyers rejected the counsel of God for themselves, not having been baptized by him.” ### Scripture references - Luke 7:29: quotation, high confidence - Luke 7:30: quotation, high confidence ### Translation notes - Luke 7:29–30. Ambrose links iustificationes (“statutes”) with iustificauerunt (“justified”). ### Citation (SBL) Ambrose, Exp. Ps. 118 1.17.2 (CSEL 62:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-17-2). ## Exposition of Psalm 118 1.17.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-17-3 - Source: CSEL 62:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We follow God’s counsel in baptism and, fearing him, shall not be put to shame. ### Latin text quod illi spreuerunt, nos elegimus et sequimur consilium dei, quia nihil potest esse sublimius; hoc enim diuinum, quo fit remissio peccatorum. cum didicerit itaque iustitias domini, deum timens non confundetur. denique et Paulus ait: in nullo confundar. ### English translation (Claude) What they rejected, we have chosen, and we follow the counsel of God, for nothing can be more sublime; for this is divine, by which forgiveness of sins comes about. When, then, she has learned the righteous acts of the Lord, fearing God she will not be put to shame. Indeed Paul too says: “In nothing shall I be put to shame.” ### Scripture references - Phil 1:20: quotation, high confidence ### Translation notes - Phil 1:20. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.17.3 (CSEL 62:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-17-3). ## Exposition of Psalm 118 1.18.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-18-1 - Source: CSEL 62:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God may leave a man for a time to test him, but the psalmist prays not to be utterly forsaken, as Judas was. ### Latin text Et quia nullus potest perfectus esse sine fauore dei neque tutus, ideo rogare debet, ne penitus eum relinquat deus. nam supra rogauit Dauid, ne derelinqueretur, dicens: ne derelinquas me, domine deus meus, hic ait: ne derelinquas me usque quaque, hoc est multum. supra forte quasi adhuc inperfectus et in magnis perturbationibus positus. ne derelinqueretur, timebat, hic autem iam fortior non timet derelinqui, ut temptetur, sed rogat. ne penitus derelinquatur. plerumque enim derelinquit deus quos uult probari, penitus autem derelinquit quos deserit. dereliquit penitus ludam. ### English translation (Claude) And because no one can be perfect without God’s favor, nor safe, one ought therefore to ask that God not abandon him utterly. For above David asked not to be forsaken, saying: “Do not forsake me, O Lord my God”; here he says: “Do not utterly forsake me,” that is, very much. There perhaps, as one still imperfect and set in great troubles, he feared to be forsaken; but here, now stronger, he does not fear to be forsaken so as to be tested, but asks not to be utterly forsaken. For God often forsakes those whom he wishes to be proved, but he utterly forsakes those whom he deserts. He utterly forsook Judas; ### Scripture references - Ps 119:8 (118:8 LXX): quotation, high confidence - Ps 38:21 (37:22 LXX): quotation, high confidence ### Translation notes - Ps 119:8; Ps 38:21 (LXX 37:22). ### Citation (SBL) Ambrose, Exp. Ps. 118 1.18.1 (CSEL 62:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-18-1). ## Exposition of Psalm 118 1.18.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-18-2 - Source: CSEL 62:17–18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Job was left only to be tested; Judas was utterly forsaken, but the troubled apostles were comforted. ### Latin text non derehquit autem sanctum Iob. in cuius patrimonium, in cuius corpus potestatem diabolo dedit. in animam non dedit; nam si dedisset in animam, penitus dereliquisset eum. numquid non ideo relictus est Iob, ut relictus probaretur, probatus coronaretur? dereliquit igitur ludam. cui ait: quod facis, fac celerius; dereliquit enim penitus. quem sceleris sui permisit effectui. alios autem apostolos cum uidisset esse turbatos, quia dixerat: quo ego uado, uos non potestis uenire. addidit: non turbetur cor uestrum, et infra: ### English translation (Claude) but he did not forsake holy Job, over whose property and over whose body he gave the devil power; over his soul he did not give it, for if he had given it over his soul, he would have forsaken him utterly. Was not Job left precisely so that, being left, he might be proved, and, being proved, might be crowned? He forsook Judas, then, to whom he said: “What you are doing, do quickly”; for he utterly forsook the one whom he allowed to carry out his crime. But when he saw that the other apostles were troubled because he had said, “Where I am going you cannot come,” he added: “Let not your heart be troubled,” and further on: ### Scripture references - Job 1:12: allusion, high confidence - Job 2:6: allusion, high confidence - John 13:27: quotation, high confidence - John 13:33: quotation, high confidence - John 14:1: quotation, high confidence ### Translation notes - Job 1:12; 2:6; John 13:27, 33; 14:1. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.18.2 (CSEL 62:17–18; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-18-2). ## Exposition of Psalm 118 1.18.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-18-3 - Source: CSEL 62:18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ did not forsake the fearful Peter, either at the supper or on the sea. ### Latin text iterum uenio et accersio uos ad me ipsum, ut ubi sum ego et uos sitis. denique turbatus Petrus, qui derelinqui timeret, ait: domine. quo uadis? uidit dominus turbari eum et respondit ei: quo ego uado non potes me modo sequi, sequeris autem postea. sic et in mari cum titubaret, clamauit ad Christum et porrexit ei dexteram Christus, ne penitus derelictus periret. ### English translation (Claude) “I come again and will take you to myself, so that where I am you also may be.” Peter indeed, troubled because he feared to be forsaken, says: “Lord, where are you going?” The Lord saw that he was troubled and answered him: “Where I am going you cannot follow me now, but you will follow afterward.” So too, when he faltered on the sea, he cried out to Christ, and Christ stretched out his right hand to him, so that he should not perish utterly forsaken. ### Scripture references - John 14:3: quotation, high confidence - John 13:36: quotation, high confidence - Matt 14:30: allusion, high confidence - Matt 14:31: allusion, high confidence ### Translation notes - John 14:3; 13:36; Matt 14:30–31. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.18.3 (CSEL 62:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-18-3). ## Exposition of Psalm 118 1.19.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-19-1 - Source: CSEL 62:18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even the Son said he was forsaken, though the Father was always with him. ### Latin text Nemo autem debet inflari, quod numquam derelinquatur, uel dolere. quod aliquando derelinquatur, siquidem ipse filius se dicit derelictum, sicut habes: deus deus meus, respice m e; quare me dereliquisti? et ille quidem numquam derelictus a patre est, cum quo pater semper est; scriptum est enim: ecce iam uenit hora ut dispergamini unusquisque in sua et me solum relinquatis; sed non sum solus, quoniam pater mecum est. ### English translation (Claude) No one ought to be puffed up because he is never forsaken, or to grieve because he is sometimes forsaken, since the Son himself says he was forsaken, as you have it: “God, my God, look upon me; why have you forsaken me?” And he indeed was never forsaken by the Father, with whom the Father always is; for it is written: “Behold, the hour now comes when you will be scattered, each to his own, and will leave me alone; but I am not alone, for the Father is with me.” ### Scripture references - Ps 22:1 (21:2 LXX): quotation, high confidence - Matt 27:46: allusion, medium confidence - John 16:32: quotation, high confidence ### Translation notes - Ps 22:1 (LXX 21:2), in the Greek form; John 16:32. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.19.1 (CSEL 62:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-19-1). ## Exposition of Psalm 118 1.19.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-1-19-2 - Source: CSEL 62:18–19 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Father seemed to forsake the Son by handing him over to death, but did not leave him in hell. ### Latin text sed secundum corpus, in quo est traditus passioni, uox ista processit, quoniam derelinqui nobis uidemur, quando sumus in periculis constituti. unde et Paulus ait de patre deo: qui filio prop.rio non pepercit, sed pro nobis omnibus tradidit eum. dereliquisse uidetur, quia non pepercit, qui tradidit morti; sed non penitus dereliquit, cui dicitur: quia non derelinques animam meam in inferno nec dabis sanctum tuum uidere corruptionem. ### English translation (Claude) But that cry came forth according to the body, in which he was handed over to suffering, since we seem to ourselves to be forsaken when we are set in dangers. Hence Paul too says of God the Father: “He who did not spare his own Son, but handed him over for us all.” He seems to have forsaken him, because he did not spare him and handed him over to death; but he did not utterly forsake him, to whom it is said: “For you will not leave my soul in hell, nor will you let your holy one see corruption.” ### Scripture references - Rom 8:32: quotation, high confidence - Ps 16:10 (15:10 LXX): quotation, high confidence ### Translation notes - Rom 8:32; Ps 16:10 (LXX 15:10). The digital text’s “peri -, periculis” is read as “periculis”. ### Citation (SBL) Ambrose, Exp. Ps. 118 1.19.2 (CSEL 62:18–19; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/1-19-2). ## Exposition of Psalm 118 2.1.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-2-1-1 - Source: CSEL 62:19 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose turns to the second letter, Beth, which he takes to mean confusion. ### Latin text In quo corrigit iuuenior uiam suam? superiorum octo uersuum non absurda nobis cecidit disputatio, ideoque et sequentia persequi studium fuit. et primum litterae secundae, hoc est Beth, interpretatio consideranda est. quae in Latino conuersa confusio declaratur. ### English translation (Claude) “By what does a younger man correct his way?” Our discussion of the previous eight verses did not turn out unfittingly, and so we were eager to pursue what follows too. And first we must consider the meaning of the second letter, that is, Beth, which, rendered in Latin, is declared to mean “confusion.” ### Scripture references - Ps 119:9 (118:9 LXX): quotation, high confidence ### Translation notes - Ps 118:9 (Ps 119:9). Ambrose’s interpretation of Beth follows the onomastic lists of his time; it usually means “house”. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.1.1 (CSEL 62:19; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-1-1). ## Exposition of Psalm 118 2.1.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-2-1-2 - Source: CSEL 62:19 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The young man who corrects his way has first erred and now, confused, weighs how to amend his life. ### Latin text sed qui uiam suam corrigit, non confundetur. uerum quia is, qui corrigit, ante in errore fuit — quomodo enim corrigitur, nisi quod ante deflexum fuit a uero? —, utique in lapsu positus et adulescentiae luxu ac lasciuae aetatis captus inlecebris, ubi ad iuuentutis prouectus confinia sobria mente resipiscit, tamquam confusus animo, quonam modo erubescenda deponat et plena probitatis adsumat, diu secum uoluit et diuersis fluctuans cogitationibus librat atque examinat posteriora obliuiscens et ea quae sunt priora appetens, quemadmodum uiam suam corrigat offensionemque adulescentioris aetatis seria iuuentutis fronte praetexat. ### English translation (Claude) But he who corrects his way will not be put to shame. Yet because the one who corrects was formerly in error (for how is something corrected, unless it had before turned aside from the truth?), surely one who had fallen and been captured by the luxury of adolescence and the enticements of a wanton age, when, advanced to the borders of young manhood, he comes to his senses with a sober mind, as though confused in spirit, turns over long within himself how he may lay aside what he should blush at and take up what is full of uprightness; tossing between different thoughts he weighs and examines, “forgetting what lies behind and reaching out to what lies ahead,” how he may correct his way and cover the offense of his more youthful age with the serious face of young manhood. ### Scripture references - Phil 3:13: quotation, high confidence ### Translation notes - Phil 3:13. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.1.2 (CSEL 62:19; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-1-2). ## Exposition of Psalm 118 2.1.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-2-1-3 - Source: CSEL 62:19–20 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophet deliberates with the young man and states the question precisely. ### Latin text unde ne diu dubitet huiusmodi et in incerto haereat, dat propheta consilium quasi cum eo ipse deliberans; tunc enim salubriora consilia credimus, si propensiore meditatione examinata uideantur. sed ipsa deliberationis susceptio docta definitione distinguitur, ut diuersarum cogitationum concursus auferat, dicens: in quo corrigit iuuenior uiam suam? hic enim deliberantis est finis, quo uiam suam corrigat. ### English translation (Claude) So that such a one may not doubt long and hang in uncertainty, the prophet gives counsel, as though deliberating with him himself; for we believe counsels to be more wholesome when they appear to have been examined with more careful meditation. But the very undertaking of deliberation is marked out by a learned definition, so as to remove the clash of different thoughts, when he says: “By what does a younger man correct his way?” For this is the goal of the one deliberating: by what he may correct his way. ### Scripture references - Ps 119:9 (118:9 LXX): quotation, high confidence ### Translation notes - Ps 119:9. The digital text’s “m incerto” is read as “in incerto”. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.1.3 (CSEL 62:19–20; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-1-3). ## Exposition of Psalm 118 2.2.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-2-2-1 - Source: CSEL 62:20 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The answer, keeping God’s words, comes from God; it straightens our crooked paths. ### Latin text Et respondet: in custodiendo uerba t u a. et bene ad deum conuersus respondit deliberanti, quasi prece atque oratione delata consilium hoc domini inspiratione reppererit, ut non praesumptionis humanae, sed dignationis diuinae remedium crederetur. mens enim nostra uerborum caelestium conspersa seminibus, quae ante degenerabat in stirpibus, meliores cultus edere fructusque adferre incipit. dirigamus igitur semitas nostras nec tortuosi serpentis sequamur anfractus. uiae enim domini rectae, peruersae autem uiae errantium, de quibus dicitur: ### English translation (Claude) And he answers: “By keeping your words.” And well, turning to God, he answered the one deliberating, as though, having offered prayer and supplication, he had found this counsel by the Lord’s inspiration, so that it might be believed a remedy not of human presumption but of divine condescension. For our mind, sprinkled with the seeds of the heavenly words, which before degenerated into wild shoots, begins to bring forth better cultivation and to bear fruit. Let us therefore make our paths straight and not follow the windings of the crooked serpent. For “the ways of the Lord are straight,” but the ways of those who go astray are perverse, of whom it is said: ### Scripture references - Ps 119:9 (118:9 LXX): quotation, high confidence - Isa 27:1: allusion, low confidence - Hos 14:9 (14:10 LXX): quotation, medium confidence ### Translation notes - Ps 119:9; the crooked serpent: Isa 27:1; “the ways of the Lord are straight”: Hos 14:9 (LXX 14:10). ### Citation (SBL) Ambrose, Exp. Ps. 118 2.2.1 (CSEL 62:20; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-2-1). ## Exposition of Psalm 118 2.2.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/0-1-1/#p-2-2-2 - Source: CSEL 62:20 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Herod, the crooked fox, and those lamented by Jeremiah did not take up the yoke in youth. ### Latin text o qui dereliquerunt semitas rectas! in ordinem seges laeta porrigitur atque in uersum quendam uineta ponuntur; ceruorum cursus directior, uulpiculae flexuosus. ideo de Herode dicitur: ite dicite uulpi illi, quia deflexerat a uia recta nec iter suum in iuuentute correxerat, dignus Hieremiae threno, quo deflentur peccatores qui iugum uerbi in iuuentute suscipere recusarunt. ideo captiui ducti sunt, ideo deplorantur tamquam mortui, quia uitae nescierunt semitas et digna opera cadauerum busto non declinauerunt. flens ergo mortem perpetuam Iudaeorum dicit Hieremias: bonum est uiro cum tollit iugum in iuuentute; sedebit singulariter et silebit, quia tulit in se. ### English translation (Claude) “O you who have forsaken the straight paths!” In rows the glad crop stretches out, and vineyards are set in line; the stag runs straighter, the little fox winds about. That is why it is said of Herod: “Go, tell that fox,” because he had turned aside from the straight way and had not corrected his path in youth, worthy of the lament of Jeremiah, in which sinners are bewailed who refused to take up the yoke of the word in youth. That is why they were led captive, that is why they are lamented as dead, because they did not know the paths of life and did not turn aside from works worthy of the tomb of corpses. Bewailing, then, the everlasting death of the Jews, Jeremiah says: “It is good for a man when he takes up the yoke in his youth; he will sit alone and keep silence, because he has taken it upon himself.” ### Scripture references - Prov 2:13: quotation, high confidence - Luke 13:32: quotation, high confidence - Lam 3:27: quotation, high confidence - Lam 3:28: quotation, high confidence ### Translation notes - Prov 2:13; Luke 13:32; Lam 3:27–28. The digital text’s “m ordinem” is read as “in ordinem”. Ambrose’s phrase about the Jews is translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.2.2 (CSEL 62:20; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-2-2). ## Exposition of Psalm 118 2.3.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-3-1 - Source: CSEL 62:20–21 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is better to take up the yoke in youth than to repent of youth’s sins later. ### Latin text Non solum tollere iugum uerbi, sed in iuuentute debemus tollere; si enim sero tollamus, incipimus paenitentiam superiorum magis habere quam tenere gratiam. praeueniamus ergo iuuentutis annos correctione congrua, ut magis dicamus singuli: deus qui pascitme a iuuentute mea, quam recordationem habentes lapsuum defleamus dicentes: delicta iuuentutis meae et ignorantiae meae ne memineris. hoc debilitatis est remedium, illud robur salutis. ### English translation (Claude) We ought not only to take up the yoke of the word, but to take it up in youth; for if we take it up late, we begin to have repentance for the past rather than to hold on to grace. Let us therefore anticipate the years of youth with fitting correction, so that each of us may rather say, “God, who has fed me from my youth,” than, remembering our falls, weep and say: “Do not remember the sins of my youth and my ignorance.” The latter is the remedy of weakness, the former the strength of health. ### Scripture references - Gen 48:15: quotation, high confidence - Ps 25:7 (24:7 LXX): quotation, high confidence ### Translation notes - Gen 48:15; Ps 25:7 (LXX 24:7). ### Citation (SBL) Ambrose, Exp. Ps. 118 2.3.1 (CSEL 62:20–21; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-3-1). ## Exposition of Psalm 118 2.3.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-3-2 - Source: CSEL 62:21 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One who takes up the yoke late must long struggle against old habits. ### Latin text salutis medicina uulneri quaeritur, gratia sanitati. ideoque ait: bonum est uiro cum tollit iugum in iuuentute. ei autem, qui post decursae iuuentutis annos iugum tulerit, non est statim perfectum bonum: stimulant enim eum peccata sua, exagitat conscientiam consuetudo peccandi et usus erroris instabilem facit. luctandum est diu huiusmodi uiro, ut abolefaciat inueterata atque diuturna. huic in periculo res est, illi in bono. ### English translation (Claude) Medicine is sought for a wound, grace for health. And so he says: “It is good for a man when he takes up the yoke in his youth.” But for him who has taken up the yoke after the years of youth have run their course, the good is not at once perfect: for his sins goad him, the habit of sinning harasses his conscience, and the practice of error makes him unstable. Such a man must struggle long to abolish what is inveterate and long-standing. For the one the matter is in danger, for the other in good standing. ### Scripture references - Lam 3:27: quotation, high confidence ### Translation notes - Lam 3:27. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.3.2 (CSEL 62:21; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-3-2). ## Exposition of Psalm 118 2.4.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-4-1 - Source: CSEL 62:21 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He who takes up the yoke in youth sits alone in silence, open to divine revelation, like David and Elijah. ### Latin text Denique sedebit ille singulariter, quasi is, qui facile non inueniat aequalem singularibus donatus praemiis, et silebit quietus et feriatus ab omni interpellatione mundanae sollicitudinis et uoluptatis et diuinis uacabit oraculis, quae solent singulariter sedentibus reuelari, sicut sancto Dauid, qui ait: quoniam tu, domine, singulariter in spe constituisti me. et hic quidem non in secreto solus sedebat, sed cum praeesset populis, singulari tamen gratia praeminebat. Helias solus sedebat, cum ab angelo uel etiam coruis cibum deferentibus pasceretur; solus. non solum secretus a turbis, uerum etiam segregatus a meritis plurimorum. denique reuelationes illi diuinae gratiae refulgebant; cuius muneris fructum pro mercede adipiscebatur, quia a iuuentute sua iugum uerbi suscipiendum putauit, ne trahenda essent longo diutius fune peccata. ### English translation (Claude) Then he will sit alone, as one who does not easily find his equal, endowed with singular rewards; and he will keep silence, quiet and at leisure from every disturbance of worldly care and pleasure, and will give himself to the divine oracles, which are usually revealed to those who sit alone, as to holy David, who says: “For you, Lord, have settled me alone in hope.” And he indeed did not sit alone in secret, but though he ruled over peoples, he nevertheless stood out by singular grace. Elijah sat alone, when he was fed by an angel and by ravens bringing him food; alone, not only set apart from the crowds, but also separated from the merits of most. And so the revelations of divine grace shone upon him; and he obtained the fruit of this gift as a reward, because from his youth he thought he should take up the yoke of the word, so that his sins should not have to be dragged on a long rope. ### Scripture references - Ps 4:8 (4:10 LXX): quotation, high confidence - 1 Kgs 17:6: allusion, high confidence - 1 Kgs 19:5: allusion, high confidence - Isa 5:18: allusion, medium confidence ### Translation notes - Ps 4:8 (LXX 4:10); 1 Kgs 17:6; 19:5–7; the long rope of sins: Isa 5:18. The digital text’s “po- 1, pulis” is read as “populis”. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.4.1 (CSEL 62:21; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-4-1). ## Exposition of Psalm 118 2.5.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-5-1 - Source: CSEL 62:21–22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The young man sits alone by avoiding bad company and listening to his elders, the prophets, and the apostles. ### Latin text Potest iuuenior iste, qui fecit bonum tollendo in iuuentute iugum uerbi, nondum perfectus, quia adhuc iunior, segregans uero se a conloquiis aequalium, quae plerumque corrumpunt mores bonos, et contagia uolens fugere peccantium ita intellegi singulariter sedere et silere, ne rudis aetatis facilitate labatur, sed intendere seniorum praeceptis, prophetarum oraculis, apostolorum magisteriis, laudandus eo, quia prius uult loquenda cognoscere quam ### English translation (Claude) This younger man, who has done good by taking up the yoke of the word in youth, not yet perfect because still young, but separating himself from the conversations of his peers, which often corrupt good morals, and wishing to flee the contagion of sinners, can be understood to sit alone and keep silence in this way: so as not to slip through the pliancy of an untrained age, but to attend to the precepts of his elders, the oracles of the prophets, the teachings of the apostles; praiseworthy in this, that he wishes first to know what should be spoken before ### Scripture references - 1 Cor 15:33: allusion, high confidence ### Translation notes - Bad company corrupts good morals: 1 Cor 15:33. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.5.1 (CSEL 62:21–22; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-5-1). ## Exposition of Psalm 118 2.5.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-5-2 - Source: CSEL 62:22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pythagoras’ five years of silence imitated the prophet’s counsel of silence, for David came earlier. ### Latin text proferre quae sentiat antequam loqui discat, timens, ne in multiloquio peccatum contrahat. unde puto et Pythagoram illum philosophum imitatorem iuuenis huius prophetici instituisse sectam, ut discipuli sui quinquennio non loquentes tanto silentio loqui discerent, cum praesertim et Dauid superioris aetatis quam Pythagoram fuisse non dubium sit, qui ait: dixi: custodiam uias meas, ut non delinquam in lingua mea; posui ori meo custodiam. et quia forte aliquando aliquid ### English translation (Claude) uttering what he thinks, before he learns to speak, fearing lest he incur sin in much speaking. Hence I think that Pythagoras too, that philosopher, as an imitator of this young man of the prophet, established his school so that his disciples, not speaking for five years, might learn to speak by so long a silence; especially since there is no doubt that David was earlier in time than Pythagoras, he who says: “I said, I will guard my ways, so that I do not sin with my tongue; I have set a guard on my mouth.” And because perhaps he had at some time said something ### Scripture references - Prov 10:19: allusion, medium confidence - Ps 39:1 (38:2 LXX): quotation, high confidence ### Translation notes - Prov 10:19; Ps 39:1 (LXX 38:2). The five-year silence of Pythagoras’ disciples is reported by many ancient writers. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.5.2 (CSEL 62:22; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-5-2). ## Exposition of Psalm 118 2.5.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-5-3 - Source: CSEL 62:22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah too waited to hear what to cry before speaking. ### Latin text locutus esset incautius, ideo postea a deo poni ori suo custodiam postulabat. Esaiam quoque Pythagoricis anteriorem fuisse quis nesciat? qui cum audisset: clama, non prius clamauerit, quam audiret quid clamare deberet; respondit enim: quid clamabo? unde dictum est ei: omnis caro faenum, uerbum autem domini manet in aeternum, et prophetica uoce clamauit. ### English translation (Claude) rather carelessly, he afterwards asked God to set a guard on his mouth. Who does not know that Isaiah too was earlier than the Pythagoreans? When he heard, “Cry out,” he did not cry out before he heard what he ought to cry; for he answered: “What shall I cry?” Hence it was said to him: “All flesh is grass, but the word of the Lord abides for ever,” and he cried out with prophetic voice. ### Scripture references - Ps 141:3 (140:3 LXX): allusion, high confidence - Isa 40:6: quotation, high confidence - Isa 40:8: quotation, high confidence ### Translation notes - Ps 141:3 (LXX 140:3); Isa 40:6, 8. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.5.3 (CSEL 62:22; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-5-3). ## Exposition of Psalm 118 2.6.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-6-1 - Source: CSEL 62:22–23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Both kinds of young man are praiseworthy; the second gathers in youth what will profit him in old age. ### Latin text Uterque igitur iuuenis praedicandus. ille tamen serius, hic cautus; ille se ipso contentus et numquam sibi solus, iste pulchram aetati lubricae disciplinam adsciscens silentii nec adhuc sibi abundans, sed aliis se timens credere, quaerens tamen a iuuentute congregare. quae in senectute et sibi et proximis suis prosint, ne dicatur ei: quae in iuuentute non collegisti, quomodo inuenies in senectute? ### English translation (Claude) Both young men, then, are to be praised; the one, however, is more serious, the other cautious; the one content with himself and never alone with himself, the other adopting the discipline of silence, a fine thing for a slippery age, not yet sufficient for himself but afraid to trust himself to others, yet seeking from youth to gather what will profit himself and his neighbors in old age, so that it may not be said to him: “What you did not gather in youth, how will you find in old age?” ### Extrabiblical texts - Sir 25:3 (Sirach): quotation, high confidence ### Translation notes - Sir 25:3 (Vulgate 25:5). ### Citation (SBL) Ambrose, Exp. Ps. 118 2.6.1 (CSEL 62:22–23; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-6-1). ## Exposition of Psalm 118 2.6.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-6-2 - Source: CSEL 62:23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like Mary and John, the young man listens and stores up wisdom. ### Latin text ergo is, si in consilio seniorum sederit, manum adhibebit ori suo, ut audiens sententias colligat, quod sibi ad maturiorem seruet aetatem: quemadmodum Maria, cum uerba Christi audiret, conferebat ea omnia in corde suo; quemadmodum Iohannes, cum caput suum supra pectus Iesu domini reclinaret, hauriebat profunda secreta sapientiae. ### English translation (Claude) So if he sits in the council of elders, he will put his hand to his mouth, so that, listening, he may gather sayings to keep for himself for a riper age: as Mary, when she heard the words of Christ, pondered them all in her heart; as John, when he leaned his head on the breast of the Lord Jesus, drank in the deep secrets of wisdom. ### Scripture references - Job 29:9: allusion, low confidence - Luke 2:19: allusion, high confidence - Luke 2:51: allusion, medium confidence - John 13:23: allusion, high confidence ### Translation notes - Job 29:9; Sir 32:9 (uncertain); Luke 2:19, 51; John 13:23–25. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.6.2 (CSEL 62:23; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-6-2). ## Exposition of Psalm 118 2.7.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-7-1 - Source: CSEL 62:23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John, called from his nets, is the young man who corrected his way by keeping Christ’s words. ### Latin text En tibi iuuenem, qui uiam suam in iuuentute correxit! piscator erat cum fratre suo; uidit dominum Iesum, cum plicaret retia sua, et audiuit dicentem: uenite, faciam uos piscatores hominum, et relictis retibus suis et patre secutus est eum. uiam saeculi coeperat currere, sed auditis imperiis deseruit uitam mundi, secutus est Christum, probauit, quia in eo corrigit iuuenior uiam suam, si Christi uerba custodiat, dicens ad eum: diligamus ubera tua super uinum, sic tamen bibens, ut non absorberetur uino, sed gratia eius laetitiam cordis hauriret, non corporis ebrietate titubaret. ### English translation (Claude) Here is a young man for you who corrected his way in his youth! He was a fisherman with his brother; he saw the Lord Jesus as he was folding his nets, and he heard him say, “Come, I will make you fishers of men,” and leaving his nets and his father he followed him. He had begun to run the way of the world, but on hearing the command he deserted the life of the world and followed Christ; he proved that a younger man corrects his way in this, if he keeps the words of Christ, saying to him: “Let us love your breasts more than wine,” yet drinking in such a way that he was not swallowed up by wine, but by his grace drank in gladness of heart, and did not stagger with bodily drunkenness. ### Scripture references - Matt 4:19: quotation, high confidence - Matt 4:21: allusion, high confidence - Matt 4:22: allusion, high confidence - Song 1:4: quotation, high confidence ### Translation notes - Matt 4:19, 21–22; Mark 1:17–20; Song 1:4. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.7.1 (CSEL 62:23; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-7-1). ## Exposition of Psalm 118 2.7.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-7-2 - Source: CSEL 62:23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Drinking the wine of Christ’s grace, John saw the straight path that alone leads to Christ. ### Latin text denique bibens hoc uinum aperuit oculos suos et uidit uiam rectam, reliquit tortuosas uias, dicens: aequitas dilexit te, hoc est: non flexuosa itinera te sequuntur, sed solus ad te potest iustitiae trames peruenire. qui enim diligit iustitiam, non se auertit a Christo; quomodo enim arbitrum iusti remuneratoremque meritorum innocens metuat conscientia? ### English translation (Claude) Then, drinking this wine, he opened his eyes and saw the straight way; he left the crooked ways, saying: “Uprightness has loved you,” that is: winding roads do not follow you, but only the path of righteousness can reach you. For whoever loves righteousness does not turn away from Christ; for how should an innocent conscience fear the judge of the just and the rewarder of merits? ### Scripture references - Song 1:4: quotation, high confidence ### Translation notes - Song 1:4 (Greek: “uprightness has loved you”). ### Citation (SBL) Ambrose, Exp. Ps. 118 2.7.2 (CSEL 62:23; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-7-2). ## Exposition of Psalm 118 2.8.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-8-1 - Source: CSEL 62:23–24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John leaning on Jesus’ breast at the supper shows the mysteries of the Song. ### Latin text In hoc ergo iuuene spectato magna mysteria, quae in Canticis canticorum sanctus Salomon repletus domini spiritu resultauit. constitue dominum Iesum recumbentem in conuiuio, reclinantem se lohannem supra pectus eius. mirantes alios, quod seruus se supra dominum reclinaret. quod caro illa peccatrix supra templum uerbi recumberet. quod anima illa carnis uinculis innexa aulam diuinae ### English translation (Claude) In this young man, then, behold great mysteries, which holy Solomon, filled with the Spirit of the Lord, sounded forth in the Song of Songs. Picture the Lord Jesus reclining at the banquet, and John leaning on his breast; the others marveling that a servant should lean on his master, that that sinful flesh should recline upon the temple of the Word, that that soul, bound by the chains of the flesh, should search the court of the divine ### Scripture references - John 13:23: allusion, high confidence ### Translation notes - John 13:23. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.8.1 (CSEL 62:23–24; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-8-1). ## Exposition of Psalm 118 2.8.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-8-2 - Source: CSEL 62:24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John’s soul and flesh say “I am dark and beautiful”: dark by sin, beautiful by grace and baptism. ### Latin text plenitudinis scrutaretur. haec ergo mirantibus aliis respondet anima Iohannis: fusca sum et decora, filiae Hierusalem, fusca per culpam, decora per gratiam. dicit et caro: fusca sum et decora, fusca puluere saeculari quam certando collegi, decora oleo spiritali quo mundi huius puluerem squaloremque detersi, fusca per uitium, sed decora iam per lauacrum quod abluit omne delictum; fusca sum, quia peccaui, decora, quia iam me diligit Christus, quam relegauerat in Eua, recepit ex uirgine, suscepit ex Maria. ### English translation (Claude) fullness. To the others who marvel at this, John’s soul answers: “I am dark and beautiful, daughters of Jerusalem,” dark through guilt, beautiful through grace. The flesh too says: “I am dark and beautiful”: dark with the world’s dust, which I gathered in the contest, beautiful with the spiritual oil with which I wiped off the dust and grime of this world; dark through vice, but beautiful now through the washing that has cleansed every sin. “I am dark,” because I have sinned; “beautiful,” because Christ now loves me; whom he had banished in Eve, he has received back from the Virgin, taken up from Mary. ### Scripture references - Song 1:5: quotation, high confidence ### Translation notes - Song 1:5. The dust and oil are the athlete’s; the oil and washing allude to baptism. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.8.2 (CSEL 62:24; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-8-2). ## Exposition of Psalm 118 2.9.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-9-1 - Source: CSEL 62:24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The synagogue too says “I am dark and beautiful,” consoled that Christ and the apostles came from her. ### Latin text Dicit etiam synagoga, cuius mysteria hoc loco plerisque uidentur exprimi; quae cum se reici iam uideret propter totius plebis inpietatem, solabatur se tamen, quia ipsum Christum de populo suo, Petrum Iohannem Iacobum Christo adhaerentes uidebat, quia habebat eloquia sibi credita, et ideo dicebat: fusca sum et decora, filiae Hierusalem, fusca per increduli- ### English translation (Claude) The synagogue too says this, whose mysteries most think are expressed in this place. When she saw herself now rejected because of the ungodliness of the whole people, she consoled herself nevertheless, because she saw Christ himself from her own people, and Peter, John, and James cleaving to Christ, and because she had the oracles entrusted to her; and so she said: “I am dark and beautiful, daughters of Jerusalem,” dark through unbelief, ### Scripture references - Song 1:5: quotation, high confidence - Rom 3:2: allusion, high confidence - Rom 9:5: allusion, medium confidence ### Translation notes - Song 1:5; Rom 3:2; 9:5. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.9.1 (CSEL 62:24; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-9-1). ## Exposition of Psalm 118 2.9.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-9-2 - Source: CSEL 62:24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The synagogue is dark because the sun of righteousness has left her, but hopes he will look on her again. ### Latin text tatem, decora per legem, fusca per lapsum, decora, quia dilexit me sol et prior facta sum congregatio dei. nolite refugere me, quia fusca sum; ideo fusca sum, quia sol me reliquit iustitiae, qui ante inluminare consueuerat. amisi colorem uultus mei. obtunsa facta est acies oculorum meorum, quibus ante solem uidebam; in tenebris ambulo, quia diem Christi nescio. nolite tamen despicere me, quoniam qui reliquit potest rursum aspicere, misereri iterum. ### English translation (Claude) beautiful through the law; dark through the fall, beautiful because the sun loved me and I was made the first congregation of God. Do not shun me because I am dark; I am dark for this reason, that the sun of righteousness, which used to enlighten me before, has left me. I have lost the color of my face; the keenness of my eyes, with which I once saw the sun, has been dulled; I walk in darkness, because I do not know the day of Christ. Yet do not despise me, for he who left can look on me again and have mercy once more. ### Scripture references - Mal 4:2: allusion, high confidence - Song 1:6: allusion, high confidence ### Translation notes - The sun of righteousness: Mal 4:2 (Hebrew 3:20); Song 1:6 (“do not look at me because I am dark”). ### Citation (SBL) Ambrose, Exp. Ps. 118 2.9.2 (CSEL 62:24; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-9-2). ## Exposition of Psalm 118 2.9.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-9-3 - Source: CSEL 62:24–25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sun that now shines on the Gentiles can forgive and enlighten the synagogue too. ### Latin text solet congregare dispersos, desertos requirere, colligere destitutos. omnes tribus Israel, conuenite, aspicite me decoram ante derelictam; nolite aspicere me, quoniam obfuscata s u m. hoc est: non hoc solum aspiciatis. quia obfuscata sum. non est intuitus me sol, et ideo obfuscata sum. sed lucet sol super iustos et iniustos, super iustos per gratiam, super iniustos per misericordiam. illis mercedem meritorum tribuens, istis peccata dimittens. et gentibus non lucebat ante, nunc lucet, nunc illis oritur qui oriebatur mihi; qui illis remisit. remittet et mihi. ### English translation (Claude) He is accustomed to gather the scattered, to seek the deserted, to collect the destitute. “All you tribes of Israel, come together, look upon me, beautiful once, abandoned now; do not look at me because I have been darkened,” that is: do not look only at this, that I have been darkened. “The sun has not looked upon me,” and so I have been darkened. But the sun shines on the just and the unjust: on the just by grace, on the unjust by mercy, granting to the former the reward of their merits, forgiving the latter their sins. And on the Gentiles it did not shine before; now it shines, now he rises for them who used to rise for me; he who forgave them will forgive me too. ### Scripture references - Song 1:6: quotation, high confidence - Matt 5:45: allusion, high confidence ### Translation notes - Song 1:6; Matt 5:45. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.9.3 (CSEL 62:24–25; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-9-3). ## Exposition of Psalm 118 2.9.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-9-4 - Source: CSEL 62:25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ will be reconciled to the synagogue when she repents and opens her windows to his light. ### Latin text nolite, arbitrari, quoniam obfuscata sum. quod penitus reliquerit me sol et iam non intueatur, non requirat aegram. dissimulauit a me, quia non seruaui mandata eius; reconciliabitur, cum uiderit meorum paenitentiam delictorum. non uidit me sol, quia non recepi aduenientem, non aperui fenestras, ut uitae lumen intraret. cum aperuero. inluminabit oculos meos, qui uenit ut totum mundum inluminaret, et uideant etiam non uidentes. ### English translation (Claude) “Do not think, because I have been darkened,” that the sun has utterly left me and no longer looks on me, no longer seeks out the sick one. He has turned his face from me because I did not keep his commandments; he will be reconciled when he sees the repentance of my sins. The sun did not see me because I did not receive him when he came, I did not open the windows so that the light of life might enter. When I open them, he will enlighten my eyes, who came to enlighten the whole world, so that even those who do not see may see. ### Scripture references - John 1:11: allusion, medium confidence - John 1:9: allusion, medium confidence - John 9:39: allusion, medium confidence ### Translation notes - John 1:9–11; 9:39. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.9.4 (CSEL 62:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-9-4). ## Exposition of Psalm 118 2.10.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-10-1 - Source: CSEL 62:25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The synagogue, made keeper of the vineyard, did not keep her own, which bore thorns. ### Latin text Filii matris meae pugnauerunt aduersum me, posuerunt me custodem in uineis: uineam meam non custodiui. putant aliqui hoc de illis dici, qui synagogam ad legis praecepta constringunt, ut legem custodiat, uineam suam tueatur, quam custodire non potuit; denique custodiebat ut faceret uuas, fecit autem spinas. quae sic igitur uinea, uenit Dauid testificari nobis dicens: uin eam e x Aegypto transtulisti, eiecisti genteset e t plantasti eam. possunt et apostoli esse filii matris eius. ### English translation (Claude) “The sons of my mother fought against me; they made me keeper in the vineyards; my own vineyard I have not kept.” Some think this is said of those who constrain the synagogue to the precepts of the law, that she should keep the law and guard her vineyard, which she could not keep; indeed he kept it that it might yield grapes, but it yielded thorns. That such was the vineyard, David comes to testify to us, saying: “You brought a vine out of Egypt; you cast out the nations and planted it.” The apostles too can be the sons of her mother, ### Scripture references - Song 1:6: quotation, high confidence - Isa 5:2: allusion, high confidence - Ps 80:8 (79:9 LXX): quotation, high confidence ### Translation notes - Song 1:6; Isa 5:2, 4; Ps 80:8 (LXX 79:9). ### Citation (SBL) Ambrose, Exp. Ps. 118 2.10.1 (CSEL 62:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-10-1). ## Exposition of Psalm 118 2.10.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-10-2 - Source: CSEL 62:25–26 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apostles and prophets opposed the synagogue, which lost Christ, unlike the bride who held him fast. ### Latin text qui uere inpugnauerunt synagogam dicentes: ecce conuertimur ad gentes et nationibus uerbum dei seminare coeperunt. possunt et prophetae intellegi, qui mouendo denuntiandoque, ut uineam suam custodiret synagoga. nihil profecerunt. fecit enim spinas inprobitatis, quae uirtutis uberes fructus deferre debuerat. et ideo confitetur. quia populum suum custodire non potuit, meritoque sero quaerit tenere, quem, cum teneret. amisit, multo dissimilior eius. quae dicit: inueni quem dilexit anima mea: tenui eum et non relinquam eum. ### English translation (Claude) who truly fought against the synagogue, saying, “Behold, we turn to the Gentiles,” and began to sow the word of God among the nations. The prophets too can be understood, who, by urging and warning that the synagogue should keep her vineyard, achieved nothing. For she produced the thorns of wickedness, she who ought to have borne rich fruits of virtue. And so she confesses that she could not keep her people, and rightly she seeks late to hold the one whom she lost while she held him, very unlike her who says: “I found him whom my soul loved; I held him and will not let him go.” ### Scripture references - Acts 13:46: quotation, high confidence - Song 3:4: quotation, high confidence ### Translation notes - Acts 13:46; Song 3:4. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.10.2 (CSEL 62:25–26; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-10-2). ## Exposition of Psalm 118 2.11.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-11-1 - Source: CSEL 62:26 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The synagogue asks where Christ feeds because she lost the one she once loved. ### Latin text Denique illa inuitat in hortum suum sponsum, haec, ubi pascat requirens, dicit ad ipsum: adnuntia mihi, quem dilexit anima mea. cur quem dilexit anima mea dicis et non quem diligit? cur dimisisti quem tenebas? dilexisti patrum fide, amisisti incredulitate; tenebas caritatis uinculis, amisisti longo fune perfidiae. ideo nescis ubi pascat, ubi maneat; nam si scires, non quaereres. ### English translation (Claude) Indeed, the one invites the bridegroom into her garden; the other, seeking where he feeds, says to him: “Tell me, you whom my soul loved.” Why do you say “whom my soul loved” and not “loves”? Why did you let go of the one you held? You loved by the faith of the fathers, you lost by unbelief; you held by the bonds of love, you lost by the long rope of faithlessness. And so you do not know where he feeds, where he dwells; for if you knew, you would not ask. ### Scripture references - Song 4:16: allusion, medium confidence - Song 1:7: quotation, high confidence ### Translation notes - Song 4:16; 1:7 (Greek: “whom my soul loved”). ### Citation (SBL) Ambrose, Exp. Ps. 118 2.11.1 (CSEL 62:26; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-11-1). ## Exposition of Psalm 118 2.11.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-11-2 - Source: CSEL 62:26 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The synagogue asks Christ, who has gone to the Gentiles, where he dwells at midday, that is, in the church. ### Latin text dicis enim: ubi pascis, ubi manes in meridie?meridiem nosti esse ecclesiam quae teneat Christum, et tu eum in noctibus quaeris? dic, inquit, mihi, Christe; responde uel propter id, quia ante carus fuisti atque dilectus mihi; etsi ego tantae praerogatiuam caritatis amisi. tu tamen quasi pius responde mihi: ubi pascis, ubi manes? reliquisti me, abisti ad gentes, recessisti longe a me et illis propior factus es, a quibus longe eras. sed factus es prope, quia crediderunt sanguini tuo; ### English translation (Claude) For you say: “Where do you feed, where do you dwell at midday?” You know that the midday is the church which holds Christ, and you seek him in the night? “Tell me,” she says, “O Christ; answer, if only because you were once dear and beloved to me; even if I have lost the privilege of so great a love, yet answer me as one who is kind: where do you feed, where do you dwell? You have left me, you have gone to the Gentiles, you have withdrawn far from me and have come nearer to those from whom you were far. But you came near, because they believed in your blood; ### Scripture references - Song 1:7: quotation, high confidence - Eph 2:13: allusion, high confidence ### Translation notes - Song 1:7; Eph 2:13, 17. The stray “L” before “Christum” in the digital text is not translated. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.11.2 (CSEL 62:26; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-11-2). ## Exposition of Psalm 118 2.11.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-11-3 - Source: CSEL 62:26–27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The synagogue rejected the cross, so Christ is midday only for those who received him as Savior. ### Latin text a me recessisti, quia ego crucem tuam non suscepi ut mundi redemptionem, sed ut noxii damnationem. qui autem receperunt sicut salutis auctorem, in meridie sunt; illis luces, illis refulges, illis calet gratia tua sicut meridies. mihi matutinus eras cum adhuc crederem, sed non credebam plene. quia non sum inuenta in meridie sicut Ioseph cum fratribus suis, qui cenabant meridie. illis meridies factus es, qui pascuntur in diuitiis tuis et in te sperant. ideo, ut dixit Dauid, deduces eorum iustitiam tamquam lumen et iudicium eorum tamquam meridiem. ### English translation (Claude) from me you withdrew, because I did not receive your cross as the redemption of the world but as the condemnation of a guilty man. But those who received you as the author of salvation are in the midday; for them you shine, for them you gleam, for them your grace is warm like the midday. To me you were morning while I still believed, but I did not believe fully, for I was not found at midday like Joseph with his brothers, who dined at midday. You have become midday for those who feed on your riches and hope in you.” Therefore, as David said, “You will bring forth their righteousness as the light and their judgment as the noonday.” ### Scripture references - Gen 43:16: allusion, high confidence - Ps 37:6 (36:6 LXX): quotation, high confidence ### Translation notes - Gen 43:16, 25; Ps 37:6 (LXX 36:6), adapted. The digital text’s “cracem” is read as “crucem”. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.11.3 (CSEL 62:26–27; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-11-3). ## Exposition of Psalm 118 2.12.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-12-1 - Source: CSEL 62:27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The synagogue, once first and rich, now must seek Christ as a stranger and proselyte. ### Latin text Quaeris ergo tamquam aliena. quae proxima eras. tamquam pauper, quae diues fuisti. uis sequi quae praecedebas; atque utinam uel sequaris quos praecedere debuisti! mercennaria esse desideras quae ante mercennarios colligebas; mercennariae utique uox ista dicentis est: ne forte fiam circumamicta super greges sodalium tuorum. quae proselytos ex gentibus ante suscipiebas. nunc ipsa in nationibus uis pro proselytis suscipi et tamquam aduena congregari. ### English translation (Claude) So you seek as a stranger, you who were nearest; as a poor woman, you who were rich. You wish to follow, you who went before; and would that you might at least follow those whom you ought to have gone before! You wish to be a hired woman, you who formerly gathered hired workers; surely this is the voice of a hired woman, who says: “Lest perhaps I become veiled beside the flocks of your companions.” You who formerly received proselytes from the Gentiles now wish yourself to be received among the nations in the place of proselytes and to be gathered in like a newcomer. ### Scripture references - Song 1:7: quotation, high confidence ### Translation notes - Song 1:7 (Greek: “veiled”). ### Citation (SBL) Ambrose, Exp. Ps. 118 2.12.1 (CSEL 62:27; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-12-1). ## Exposition of Psalm 118 2.13.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-13-1 - Source: CSEL 62:27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To know oneself is to know that man is made in God’s image, a rational being who must govern himself. ### Latin text Respondet Iesus: nisi noscas te decoram inter mulieres. quid est se noscere, nisi ut sciat unusquisque hominem ad imaginem et similitudinem dei factum, rationis capacem, qui terram suam excolere tamquam bonus agricola debeat aratro quodam et falce sapientiae, ut uel dura findantur uel luxuriantia recidantur, qui inferiorem sui portionem animi imperio debeat gubernare? ### English translation (Claude) Jesus answers: “Unless you know yourself, beautiful among women.” What is it to know oneself, but for each to know that man was made in the image and likeness of God, capable of reason, one who ought to cultivate his land like a good farmer with a kind of plough and pruning hook of wisdom, so that hard ground may be broken up and rank growth cut back, one who ought to govern the lower part of himself by the rule of the mind? ### Scripture references - Song 1:8: quotation, high confidence - Gen 1:26: allusion, high confidence ### Translation notes - Song 1:8 (Greek: “unless you know yourself”); Gen 1:26. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.13.1 (CSEL 62:27; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-13-1). ## Exposition of Psalm 118 2.13.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-13-2 - Source: CSEL 62:27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses’ “attend to yourself” is older than the Delphic “know yourself.” ### Latin text unde etiam in Lege scriptum est: adtende tibi. ne fiat uerbum absconditum in corde tuo. tibi, inquit, adtende; non utique dicit pecuniae tuae, non possessionibus tuis, non uiribus corporis, sed animo tuo ac menti tuae, unde omnia consilia, facta cogitationesque manant. tibi ergo adtende ibi, ubi potiorem esse te nosti. nosce te ipsum. quod Apollini Pythio adsignant gentiles uiri, quasi ipse auctor fuerit huius sententiae, cum de nostro usurpatum ad sua transferant et longe anterior Moyses fuerit. qui scripsit librum Deuteronomii, quam philosophi qui ista finxerunt. ### English translation (Claude) Hence it is written in the law too: “Attend to yourself, lest a hidden word arise in your heart.” “To yourself,” it says, “attend”: surely it does not say to your money, not to your possessions, not to the strength of your body, but to your mind and understanding, from which all counsels, deeds, and thoughts flow. Attend, then, to yourself there, where you know yourself to be the better part. “Know yourself”: this the Gentiles attribute to the Pythian Apollo, as though he were the author of this saying, though they transfer to themselves what they have usurped from what is ours, and Moses, who wrote the book of Deuteronomy, was far earlier than the philosophers who invented these things. ### Scripture references - Deut 15:9: quotation, high confidence ### Translation notes - Deut 15:9 (Greek form). The claim that Greek wisdom was borrowed from Moses is common in early Christian apologetic. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.13.2 (CSEL 62:27; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-13-2). ## Exposition of Psalm 118 2.14.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-14-1 - Source: CSEL 62:27–28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To know oneself is to confess one’s sins quickly before death leaves no remedy. ### Latin text Unde et Salomon oraculum diuinum secutus scripsit in Canticis canticorum: nisi scias te decoram inter mulieres. hoc est: nisi cognoscas te mortalem, rationalem et cito tua peccata fatearis, cito dicas iniquitates tuas, ut iustificeris, nisi conuertaris et prior accuses delicta tua, uenit dies mortis et iam nullum conuersionis remedium est; ### English translation (Claude) Hence Solomon too, following the divine oracle, wrote in the Song of Songs: “Unless you know yourself, beautiful among women,” that is: unless you know yourself to be mortal and rational, and quickly confess your sins, quickly tell your iniquities, so as to be justified; unless you turn and are the first to accuse your sins, the day of death comes and there is no longer any remedy of conversion; ### Scripture references - Song 1:8: quotation, high confidence - Isa 43:26: allusion, medium confidence ### Translation notes - Song 1:8; Isa 43:26 (LXX: “tell your iniquities first, that you may be justified”). ### Citation (SBL) Ambrose, Exp. Ps. 118 2.14.1 (CSEL 62:27–28; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-14-1). ## Exposition of Psalm 118 2.14.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-14-2 - Source: CSEL 62:28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Descent from Abraham profits nothing without self-knowledge and repentance. ### Latin text praeueniris, dum non cogitas. accende facem tuam, priusquam sponsi tibi claudatur ianua, qui expectare diu non solet neglegentes. nisi scias te, inquit, decoram inter mulieres et dicas: fusca sum et decora, fusca sum, quia peccaui, sed decora, quia diligor, quia genus sum Abrahae, electum genus, dilectum deo, nihil tibi proderit patrum gratia; potens enim deus est de lapidibus istis suscitare filios Abrahae. ### English translation (Claude) you are overtaken while you are not thinking of it. Light your lamp before the door of the bridegroom is shut on you, who is not accustomed to wait long for the negligent. “Unless you know yourself,” he says, “beautiful among women,” and say, “I am dark and beautiful: dark because I have sinned, but beautiful because I am loved, because I am the race of Abraham, a chosen race, beloved by God,” the grace of the fathers will profit you nothing; for God is able from these stones to raise up children to Abraham. ### Scripture references - Matt 25:10: allusion, high confidence - Song 1:8: quotation, high confidence - Song 1:5: quotation, high confidence - 1 Pet 2:9: allusion, medium confidence - Matt 3:9: quotation, high confidence ### Translation notes - Matt 25:1–10; Song 1:8, 5; 1 Pet 2:9; Matt 3:9. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.14.2 (CSEL 62:28; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-14-2). ## Exposition of Psalm 118 2.14.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-14-3 - Source: CSEL 62:28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Being a daughter of Abraham helps only if faith and conduct match the race. ### Latin text et alibi in euangelio legisti, quia Abrahae filiam ligauit diabolus nequitiae suae uinculis, quam soluit dominus die sabbati. nisi ergo scias te, nihil tibi proderit, etsi dicas: Abrahae sum filia‘. quae non credis, quae errorem non corrigis; Abraham quidem saluatur, sed te nobilitas generis non iuuabit, nisi fides seruauerit. non te decipiat data patribus repromissio. non suscipio personam hominis, non suscipio praerogatiuam generis, nisi uidero congruentem generi morum nobilitatem, ut fiat iusti generis electio. ### English translation (Claude) And elsewhere in the gospel you have read that the devil bound a daughter of Abraham with the chains of his wickedness, whom the Lord loosed on the sabbath day. Unless, then, you know yourself, it will profit you nothing even if you say, “I am a daughter of Abraham,” you who do not believe, who do not correct your error. Abraham indeed is saved, but the nobility of your race will not help you unless faith has preserved you. Let not the promise given to the fathers deceive you. “I do not accept the person of a man, I do not accept the privilege of race, unless I see a nobility of conduct matching the race, so that it may be the election of a righteous race.” ### Scripture references - Luke 13:16: allusion, high confidence - Acts 10:34: allusion, low confidence - Deut 10:17: allusion, low confidence ### Translation notes - Luke 13:16. The last sentence, spoken in God’s person, echoes Deut 10:17 and Acts 10:34. The digital text’s “nobilitat.m” is read as “nobilitatem”. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.14.3 (CSEL 62:28; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-14-3). ## Exposition of Psalm 118 2.15.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-15-1 - Source: CSEL 62:28–29 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sinful soul must go out to feed kids by the shepherds’ tents, that is, among the Gentiles. ### Latin text Quodsi scias te et cognoscas, quia peccato obnoxia es, exeundum in calcaneis gregum est tibi. exi ergo nuda pede e t pasce haedos tuos in tabernaculis pastorum. qui sine peccato est, agnos pascit, oues pascit: quae autem peccato obnoxia est, pascit haedos qui a sinistris sunt; non enim potest esse in dextera pastoris boni. sequatur magis dicentem Petro: ueni retro me, satana. sequendo Petrus in dextera meruit collocari, ideoque ei dicitur: pasce agniculos meos. sed quo exeat. audi: ad tabernac-ula, inquit, pastorum, hoc est: ad gentes, ad dispersionem. ### English translation (Claude) But if you know yourself and recognize that you are liable to sin, you must go out in the footsteps of the flocks. Go out, then, barefoot, and feed your kids by the tents of the shepherds. He who is without sin feeds lambs, feeds sheep; but she who is liable to sin feeds kids, which are on the left; for she cannot be on the right of the good shepherd. Let her rather follow him who says to Peter: “Get behind me, Satan.” By following, Peter deserved to be placed on the right, and so it is said to him: “Feed my little lambs.” But where she should go out, hear: “to the tents,” it says, “of the shepherds,” that is, to the Gentiles, to the dispersion. ### Scripture references - Song 1:8: quotation, high confidence - Matt 25:33: allusion, high confidence - Matt 16:23: quotation, high confidence - John 21:15: quotation, high confidence ### Translation notes - Song 1:8; Matt 25:33; Matt 16:23; John 21:15. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.15.1 (CSEL 62:28–29; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-15-1). ## Exposition of Psalm 118 2.15.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-15-2 - Source: CSEL 62:29 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The synagogue will be saved when she joins the church scattered among the nations. ### Latin text ideoque dixit: percutiam pastorem et dispergentur oues gregis, ut repleatur totus orbis terrarum grege Christi, significans tunc fore saluam synagogam, cum se huic dispersioni et ipsa sociauerit, quae repleuit hunc mundum; tabernacula enim pastorum regna sunt terrae. ideoque propheta Dauid nationes adnuntians credituras ait: regna terrae, cantate deo. ergo sciat se iuuenior, ut corrigat uiam suam. ### English translation (Claude) And so he said, “I will strike the shepherd, and the sheep of the flock will be scattered,” so that the whole world might be filled with the flock of Christ, signifying that the synagogue would then be saved when she too joined herself to this dispersion which has filled this world; for the tents of the shepherds are the kingdoms of the earth. And so the prophet David, announcing that the nations would believe, says: “Kingdoms of the earth, sing to God.” Let the younger man, then, know himself, so that he may correct his way. ### Scripture references - Zech 13:7: quotation, high confidence - Matt 26:31: quotation, high confidence - Ps 68:32 (67:33 LXX): quotation, high confidence ### Translation notes - Zech 13:7; Matt 26:31; Ps 68:32 (LXX 67:33). ### Citation (SBL) Ambrose, Exp. Ps. 118 2.15.2 (CSEL 62:29; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-15-2). ## Exposition of Psalm 118 2.16.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-16-1 - Source: CSEL 62:29 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose raises the objection from Proverbs that the ways of a young man cannot be known. ### Latin text Sed dicis: qui potest cognoscere uiam suam iuuenior, ut corrigat, cum propheta dicat: tria sunt inpossibilia mihi intellegere et quartum quod non agnosco: uestigia aquilae uolantis, uiam serpentis in petra et secus semitas nauis fluctuantis et uias uiri in iuuentute? si Salomon fatetur, quod non cognoscat uias uiri in iuuentute, quomodo iuuenior potest cognoscere? ### English translation (Claude) But you say: how can a younger man know his way so as to correct it, when the prophet says: “Three things are impossible for me to understand, and a fourth I do not know: the tracks of an eagle flying, the way of a serpent on a rock, and the paths of a ship tossing at sea, and the ways of a man in his youth”? If Solomon admits that he does not know the ways of a man in his youth, how can a younger man know them? ### Scripture references - Prov 30:18: quotation, high confidence - Prov 30:19: quotation, high confidence ### Translation notes - Prov 30:18–19 (Greek form). ### Citation (SBL) Ambrose, Exp. Ps. 118 2.16.1 (CSEL 62:29; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-16-1). ## Exposition of Psalm 118 2.16.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-16-2 - Source: CSEL 62:29 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only sinful youthful ways are unknowable; the Lord knows his own and wants each to know himself. ### Latin text cui respondebitur, quod illae uiae uiri in iuuentute non cognoscantur, quae sunt secus uias serpentis in petra et secus semitas nauis fluctuantis et uestigia uolantis aquilae, quae ungues asperos habet et supra nubes uolat, in aere errat et in mari piscem interficit. et tamen non est inpossibile hoc quartum, sicut illa tria; cognoscit enim dominus qui sunt ipsius et uult ut sciat se unusquisque, sciat se populus dei. ### English translation (Claude) He will be answered that those ways of a man in his youth are not known which are like the ways of a serpent on a rock and the paths of a ship tossing at sea and the tracks of an eagle in flight, which has sharp talons and flies above the clouds, wanders in the air, and kills fish in the sea. And yet this fourth thing is not impossible, like those three; for the Lord knows those who are his, and he wishes each one to know himself, the people of God to know itself. ### Scripture references - Prov 30:19: allusion, high confidence - 2 Tim 2:19: quotation, high confidence ### Translation notes - 2 Tim 2:19. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.16.2 (CSEL 62:29; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-16-2). ## Exposition of Psalm 118 2.17.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-17-1 - Source: CSEL 62:29–30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The young man who corrects his way is young in years but old in understanding, like Jeremiah. ### Latin text Sed esto, non cognoscantur errantium uiae, sicut dicit dominus: non noui uos; discedite a me operarii iniquitatis. hic autem iuuenior, qui potest corrigere uiam suam, fortasse iunior sit aetate, non moribus et habeat in primo flore iuuentutis suae senilem intellectum, de quo ait: canities autem est intellectus hominibus, quibus maturitas consilii grauitasque subpetit. unde et Hieremiae dicitur: noli dicere, quia iuuenis sum. et utique erat aetate ### English translation (Claude) But granted that the ways of those who go astray are not known, as the Lord says, “I do not know you; depart from me, you workers of iniquity”: this younger man, however, who can correct his way, is perhaps younger in age, not in conduct, and has in the first flower of his youth an aged understanding, of which it says: “But understanding is gray hair for men,” for those who have maturity of counsel and gravity. Hence it is said to Jeremiah too: “Do not say, I am a youth.” And surely he was young in age, ### Scripture references - Luke 13:27: quotation, high confidence - Matt 7:23: allusion, medium confidence - Jer 1:7: quotation, high confidence ### Extrabiblical texts - Wis 4:9 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Luke 13:27; Matt 7:23; Wis 4:8–9; Jer 1:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.17.1 (CSEL 62:29–30; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-17-1). ## Exposition of Psalm 118 2.17.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-17-2 - Source: CSEL 62:30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Daniel as a boy had the wisdom of age and convicted the elders. ### Latin text iuuenis, sed prohibet eum iuuenem se dicere, qui esset maturioris prudentiae. Danihel cum puer esset, accepit spiritum quo dignus senectutis primitiis haberetur, ut redargueret senes, ipse non senior longaeuitate, sed gratia; erat enim in illo aetas senectutis uita inmaculata, cui bene conpetit Dauiticum illud dicere: super seniores intellexi. ideoque tamquam de ueterani consilii et senilis scientiae uiro diuinum pronuntiauit oraculum: quis prudentior quam Danihel? ### English translation (Claude) but he forbids him to call himself young, since he had a riper prudence. Daniel, when he was a boy, received the spirit by which he was held worthy of the first fruits of old age, so that he could convict the elders, himself not older in length of years but in grace; for in him the age of old age was an unstained life, to whom that word of David well applies: “I have understood more than the elders.” And so the divine oracle pronounced as of a man of veteran counsel and aged knowledge: “Who is wiser than Daniel?” ### Scripture references - Ps 119:100 (118:100 LXX): quotation, high confidence - Ezek 28:3: quotation, high confidence ### Extrabiblical texts - Sus 45 (Susanna): allusion, high confidence - Wis 4:9 (Wisdom of Solomon): allusion, medium confidence ### Translation notes - Sus 45–62 (Daniel and the elders); Wis 4:9; Ps 119:100 (LXX 118:100); Ezek 28:3. The digital text’s “senectutis tutis” is a repeated syllable. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.17.2 (CSEL 62:30; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-17-2). ## Exposition of Psalm 118 2.18.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-18-1 - Source: CSEL 62:30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is possible for the young man to correct his way, but only by keeping God’s words. ### Latin text X Nunc illud aduertamus, si possibile est, ut corrigat iuuenior uiam suam an non. si non est, ergo mentitur propheta; *sed quia non mentitur, possibile est, ita tamen possibile, ut, quod inpossibile uideatur, fiat possibile, si custodiat iuuenior uerba dei, si autem non custodiat, inpossibile. unde illud euangelicum: f a - ### English translation (Claude) Now let us consider this: whether it is possible for the younger man to correct his way or not. If it is not, then the prophet lies; but because he does not lie, it is possible, yet possible in such a way that what seems impossible becomes possible if the younger man keeps the words of God; but if he does not keep them, it is impossible. Hence that word of the gospel: ### Translation notes - The “X” at the start of the digital text is the editor’s section numeral, and the asterisk a stray mark; neither is translated. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.18.1 (CSEL 62:30; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-18-1). ## Exposition of Psalm 118 2.18.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-18-2 - Source: CSEL 62:30–31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Keeping God’s words, not age, makes a man fit to be chosen as an elder, as Joshua and Caleb show. ### Latin text cilius est camelum per foramen acus transire quam diuitem intrare in regna caelorum. quod quamlibet inpossibile esse dixit, sic intellegimus inpossibile esse, quia diuites non custodiunt mandata dei; si autem custodiant, fit possibile quod inpossibile uidebatur. hic est camelus qui intrat per angustam uiam, et quae illum ante capere non poterat concupiscentem, iam capit custodientem mandata diuina. (ad)custodiendum autem uerba dei, quia custodiuit ea, Moyses quasi senior eligitur, et nunc, quibus hoc spiritu dei committitur officii, ut eligant seniores uiros, eligunt sine dubio inter seniores iuuenem corrigentem uiam suam in custodiendo uerba dei. et si senioris aetatis uirum elegerint, non quasi longaeuum utique elegerunt, sed quasi custodientem uerba dei: quod si repperitur in iuniore, utique et ipse est eligendus. liquet igitur ex his, quod non senectutis longaeuitas eligatur, sed custodia uerborum dei. denique ipse Moyses Iesum Naue et Caleph iuuenes prae ceteris adprobabat, quorum consilium in terrae electione magis quam multorum seniorum et ipse secutus est et deus praetulit. ### English translation (Claude) “It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven.” However much he called it impossible, we understand it to be impossible because the rich do not keep the commandments of God; but if they keep them, what seemed impossible becomes possible. This is the camel that enters by the narrow way, and the way that before could not take him in while he was full of desire now takes him in as he keeps the divine commandments. For keeping the words of God, because he kept them, Moses is chosen as an elder; and now those to whom this office is entrusted by the Spirit of God, to choose elders, without doubt choose among the elders a young man who corrects his way by keeping the words of God. And if they choose a man of older age, surely they chose him not as long-lived but as one who keeps the words of God; and if this is found in a younger man, he too should certainly be chosen. It is clear from this, then, that it is not length of years that is chosen but the keeping of God’s words. Indeed Moses himself approved the young men Joshua son of Nun and Caleb above the rest, whose counsel about the choice of the land he himself followed and God preferred to that of many elders. ### Scripture references - Matt 19:24: quotation, high confidence - Num 11:16: allusion, medium confidence - Num 14:6: allusion, high confidence - Num 14:30: allusion, medium confidence ### Translation notes - Matt 19:24; Num 11:16 (choosing elders); Num 13:30; 14:6–9, 24, 30. The stray numerals “25” and “3” in the digital text are line numbers. “(ad)eustodiendum” is read as “ad custodiendum” (the editor’s supplement and an OCR slip). “seniores” is rendered “elders”, as in Num 11:16; Ambrose may also mean presbyters. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.18.2 (CSEL 62:30–31; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-18-2). ## Exposition of Psalm 118 2.19.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-19-1 - Source: CSEL 62:31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jacob, who took up the yoke in youth, was fed by God with spiritual food. ### Latin text Unde et illud de Iacob, quod supra diximus: deus qui pascit me a iuuentute mea, manifestatur nobis de eo dictum, qui tulerit iugum uerbi in iuuentute sua et recedens ab Esau et similibus eius sedit singulariter, in se tempus expectans, quo possit cum disciplina proferre sermonem; et propterea spiritali est donatus alimento, adhuc aeui integer, sed ueteranus consilio. neque enim dignum est ut credamus, quod tantus patriarcha de corporali cibo dixerit: deus qui pascit me a iuuen tute mea, quia nec corporalem panem desiderabat, cum diceret: si dominus deus mecum e s t. det panem mihi manducare et uestem indui. omnium, quae das mihi, decimam decimabo tibi. nam si patres nostri spiritalem escam manducauerunt et spiritalem potum biberunt. quanto magis sanctus Iacob cibo pastus est spiritali! ### English translation (Claude) Hence that word of Jacob too, which we cited above, “God who has fed me from my youth,” is shown us to have been said of one who took up the yoke of the word in his youth and, withdrawing from Esau and those like him, sat alone, waiting within himself for the time when he could bring forth speech with discipline; and for this reason he was given spiritual food, still young in age but a veteran in counsel. For it is not fitting for us to believe that so great a patriarch spoke of bodily food when he said, “God who has fed me from my youth,” since he did not desire bodily bread when he said: “If the Lord God is with me, let him give me bread to eat and clothing to wear; of all that you give me I will give a tenth to you.” For if our fathers ate spiritual food and drank spiritual drink, how much more was holy Jacob fed with spiritual food! ### Scripture references - Gen 48:15: quotation, high confidence - Gen 28:20: quotation, high confidence - Gen 28:22: quotation, high confidence - 1 Cor 10:3: allusion, high confidence - 1 Cor 10:4: allusion, high confidence ### Translation notes - Gen 48:15; Gen 28:20–22; 1 Cor 10:3–4. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.19.1 (CSEL 62:31; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-19-1). ## Exposition of Psalm 118 2.20.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-20-1 - Source: CSEL 62:31–32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The younger man can also be the Gentile people, who kept God’s words when Israel did not. ### Latin text Ille quoque intellectus hoc loco suppetit nec alienus a uero est, quia iuuenior ille ex congregatione gentium populus, qui, antequam in Christo crederet, tortuoso errabat anfractu, in eo corrigit uiam suam, quia dei uerba custodiuit, quae noluit custodire populus Iudaeorum, et ideo ille uiam salutis inuenire non potuit. consideremus et sequentem uersum. ### English translation (Claude) That other understanding also fits this place and is not foreign to the truth: that the younger man is the people from the gathering of the Gentiles, which, before it believed in Christ, wandered on a crooked winding path, and corrects its way in this, that it kept the words of God, which the Jewish people would not keep, and so it could not find the way of salvation. Let us consider the following verse too. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.20.1 (CSEL 62:31–32; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-20-1). ## Exposition of Psalm 118 2.21.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-21-1 - Source: CSEL 62:32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 10: God drives away only those who deserve it, like the fox in the gospel. ### Latin text I n toto corde meo exquisiui te. ne rep ella s me a m andatis tuis. si deus repellit unumquemque, quem repellendum putat, uideamus, ne excusationem ei tribuat, qui, cum sequi deum uellet, repulsus sit. et primum quemadmodum bonus deus repellit sequentem, nisi ipse mereatur repelli? sicut ipse dominus ait: uulpes foueas habent, et ideo quasi uulpem repellit, et alibi: quia omni habenti dabitur, ei autem, qui non habet, et quod uidetur habere auferetur ab eo. cui addit nisi ei, ### English translation (Claude) “With my whole heart I have sought you; do not drive me away from your commandments.” If God drives away each one whom he thinks should be driven away, let us see that he does not give an excuse to one who was driven away when he wanted to follow God. And first, how does the good God drive away one who follows, unless he himself deserves to be driven away? As the Lord himself says, “Foxes have holes,” and so he drives him away as a fox; and elsewhere: “For to everyone who has will be given, but from him who does not have, even what he seems to have will be taken away.” To whom does he add, if not to him ### Scripture references - Ps 119:10 (118:10 LXX): quotation, high confidence - Matt 8:20: quotation, high confidence - Luke 8:18: quotation, high confidence - Matt 25:29: allusion, medium confidence ### Translation notes - Ps 118:10 (Ps 119:10); Matt 8:20; Luke 8:18; Matt 25:29. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.21.1 (CSEL 62:32; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-21-1). ## Exposition of Psalm 118 2.21.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-21-2 - Source: CSEL 62:32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God gives to those who seek him wholeheartedly, like Solomon, but the negligent worker is cursed and rightly driven away. ### Latin text qui toto corde exquirit eum, ut, quod deest naturae, id dei operatione adquirat et gratia? sicut Salomon, qui ex toto corde exquirens deum sapientiam postulauit et, quia non opes sibi regias, sed diuinae munus gratiae depoposcit, accipere meruit sapientiae disciplinam, repletus est domini spiritu, ut cognosceret mandata omnia. qui autem non habet, ut in cordc suo exquirat dominum, et facit quidem opus dei, sed neglegenter facit, maledicto subiectus est, sicut legimus, quia maledictus omnis qui opus dei facit neglegenter. merito ergo repellitur, quia maledicto dignus est, quia polluit magis et inpedit opus quod neglegenter putauerit exequendum. ### English translation (Claude) who seeks him with his whole heart, so that what nature lacks he may acquire by God’s working and grace? Like Solomon, who, seeking God with his whole heart, asked for wisdom, and because he asked not for royal wealth for himself but for the gift of divine grace, he deserved to receive the discipline of wisdom; he was filled with the Spirit of the Lord, so as to know all the commandments. But he who does not seek the Lord in his heart, and does indeed do the work of God, but does it negligently, is subject to a curse, as we read: “Cursed is everyone who does the work of God negligently.” Rightly, then, he is driven away, because he is worthy of the curse, because he rather pollutes and hinders the work which he thought could be carried out negligently. ### Scripture references - 1 Kgs 3:9: allusion, high confidence - 1 Kgs 3:11: allusion, medium confidence - Jer 48:10 (31:10 LXX): quotation, high confidence ### Translation notes - 1 Kgs 3:9–12; Jer 48:10 (LXX 31:10). ### Citation (SBL) Ambrose, Exp. Ps. 118 2.21.2 (CSEL 62:32; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-21-2). ## Exposition of Psalm 118 2.22.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-22-1 - Source: CSEL 62:32–33 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Removing a negligent physician is more merciful than keeping him. ### Latin text Consideremus ergo, utrum bonitas sit repelli ab opere neglegentem an uero retinere, et imaginem rei huius ex aliis sumamus artibus. curat medicus aegrotum, sed neglegentia et desidia medici uirus uulneris serpit. quanto igitur melius remoueri huiusmodi medicum, qui tempus terit, cum profectum nullum sentiat uulneratus, ut curandi officium ad eum medicum transferatur, qui maturius possit aegroto sua diligentia subuenire! nonne clementior est, qui repellit nihil proficientem quam qui retinet ad discrimen aegroti? ### English translation (Claude) Let us consider, then, whether it is goodness to drive the negligent from the work or rather to keep him, and let us take an image of this from other arts. A physician treats a sick man, but through the physician’s negligence and sloth the poison of the wound spreads. How much better, then, that such a physician, who wastes time while the wounded man feels no improvement, should be removed, so that the duty of treatment may be transferred to a physician who by his diligence can help the sick man sooner! Is not he more merciful who drives away one who achieves nothing than he who keeps him to the sick man’s peril? ### Citation (SBL) Ambrose, Exp. Ps. 118 2.22.1 (CSEL 62:32–33; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-22-1). ## Exposition of Psalm 118 2.22.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-22-2 - Source: CSEL 62:33 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A good overseer dismisses careless builders and weavers. ### Latin text constitue aliquem praepositum aedificantibus uel etiam texentibus, qui debeat summam operis explicare: utrum is tibi probabilior uidetur, si in id diligenter insistat ac, si quem forte incuriosum aduerterit de his qui operantur in domo aliqua construenda, repellat eum, melius credens non aedificare quam hiantibus rimis aedificata dissolui, atque aliquem in eius substituat locum, qui cum diligentia aedificet? similiter etiam textrini praepositum repulsorem neglegentium, ut substituat diligentes, ne longa textrinum corrumpat incuria, non magis probabis quam illum, qui desides in sua neglegentia perseuerare patiatur? ### English translation (Claude) Picture someone placed over builders or even weavers, who is to carry through the whole of the work: does he seem to you more praiseworthy if he applies himself to it diligently and, if he perhaps notices someone careless among those working at building a house, drives him away, thinking it better not to build than to have what is built fall apart with gaping cracks, and puts in his place someone who will build with diligence? Likewise, will you not approve the overseer of a weaving shop who drives away the negligent so as to put diligent workers in their place, lest long carelessness ruin the weaving, more than one who lets the idle persist in their negligence? ### Citation (SBL) Ambrose, Exp. Ps. 118 2.22.2 (CSEL 62:33; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-22-2). ## Exposition of Psalm 118 2.23.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-23-1 - Source: CSEL 62:33 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who build, weave, and heal spiritually do a good work. ### Latin text Transi nunc ad eos, qui mandata aedificant et legem intexunt et animam uniuscuiusque receperunt sanandam. nonne, si quis eorum aedificet domum dei cum iustitia, texat indumentum cum diligentia, sanet animam cum gratia, opus bonum facit? ### English translation (Claude) Pass now to those who build the commandments, weave the law, and have received the soul of each person to heal. If one of them builds the house of God with righteousness, weaves the garment with diligence, and heals the soul with grace, does he not do a good work? ### Citation (SBL) Ambrose, Exp. Ps. 118 2.23.1 (CSEL 62:33; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-23-1). ## Exposition of Psalm 118 2.23.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-23-2 - Source: CSEL 62:33 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A slack bishop, presbyter, or minister of the altar would do better not to take an office he cannot fulfill. ### Latin text si uero incuriosus ac remissus aliquis fabri, textoris, medici spiritalis locum occupet ut sacerdos summus. ut presbyter, ut minister altaris sacri, nonne commodius est non subire unumquemque id muneris, quod implere non queat. quam subeuntem neque ipsum strenue suscepto fungi munere et eripere locum alteri, qui nauiter cum possit tueri? quid quod etiam ipsi consulitur qui, remissior cum sit, repellitur, ne plus offensionis contrahat? ### English translation (Claude) But if someone careless and slack occupies the place of a spiritual builder, weaver, or physician, as high priest, as presbyter, as minister of the holy altar, is it not better for each not to undertake an office he cannot fulfill, than to undertake it, neither performing the office he has taken on energetically himself, and to snatch the place from another who could keep it diligently? What of the fact that he too who is slack is cared for by being driven away, lest he incur greater offense? ### Translation notes - “sacerdos summus”: the bishop. “minister altaris”: the deacon. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.23.2 (CSEL 62:33; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-23-2). ## Exposition of Psalm 118 2.24.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-24-1 - Source: CSEL 62:33–34 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those driven from God’s commandments are like the slain cast out into tombs. ### Latin text Quid sit autem repelli, consideremus. lectum est enim: sicut uulnerati dormientes proiecti in monumentis, quorum non meministi amplius, et quidem ipsi de manu tua repulsi sunt. aduertamus igitur, quos uulneratos et proiectos in monumentis repellit, quorum non meminerit amplius. isti sunt, qui a mandatis dei repelluntur: peccatori autem dixit deus: quare tu enarras iustitias meas? et quia a mandatis repelluntur, repelluntur de manu dei et bene prospexit, ne quis de ### English translation (Claude) But let us consider what it is to be driven away. For it is read: “Like the wounded sleeping, cast out into the tombs, whom you remember no more, and they have been driven away from your hand.” Let us note, then, whom he drives away as wounded and cast out into the tombs, whom he will remember no more. These are those who are driven away from the commandments of God; for to the sinner God said: “Why do you declare my righteous deeds?” And because they are driven away from the commandments, they are driven away from God’s hand; and he took good care that no one should seem to be snatched from ### Scripture references - Ps 88:5 (87:6 LXX): quotation, high confidence - Ps 50:16 (49:16 LXX): quotation, high confidence ### Translation notes - Ps 88:5 (LXX 87:6); Ps 50:16 (LXX 49:16). ### Citation (SBL) Ambrose, Exp. Ps. 118 2.24.1 (CSEL 62:33–34; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-24-1). ## Exposition of Psalm 118 2.24.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-24-2 - Source: CSEL 62:34 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one is snatched from God’s hand; Jerusalem was cast off, yet God shut all in unbelief to have mercy on all. ### Latin text manu dei uideatur eripi, quia nemo potest quem quam rapere de manu dei. qui ergo priuatur muneris suscepti officio uel gratia, non rapitur, sed reicitur, ut dixit dominus Iesus ad Hierusalem: quotiens uolui congregare filios tuos, et noluisti! ecce relinquetur uobis domus uestra deserta. abstulit illis sanctificationem, altare thymiamatis et orationis sacrarium, propitiatorium, altare sacrificiorum, sacerdotum et leuitarum ministeria, et tamen, cum haec sublata essent omnia, quae secundum legis mandata habebant, ait apostolus: numquid reppulit deus hereditatem suam? non, inquit, reppulit, sed: conclusit omnia in incredulitate, ut omnium misereatur. ### English translation (Claude) the hand of God, since no one can snatch anyone from the hand of God. He, then, who is deprived of the duty or grace of the office he has received is not snatched but cast off, as the Lord Jesus said to Jerusalem: “How often I would have gathered your children, and you would not! Behold, your house will be left to you desolate.” He took from them the sanctuary, the altar of incense and the sanctuary of prayer, the mercy seat, the altar of sacrifices, the ministries of the priests and Levites; and yet, when all these things that they had according to the commandments of the law had been taken away, the apostle says: “Has God cast off his inheritance?” He has not cast it off, he says, but “he has shut up all in unbelief, that he may have mercy on all.” ### Scripture references - John 10:28: allusion, high confidence - Matt 23:37: quotation, high confidence - Matt 23:38: quotation, high confidence - Rom 11:1: quotation, high confidence - Ps 94:14 (93:14 LXX): allusion, low confidence - Rom 11:32: quotation, high confidence ### Translation notes - John 10:28–29; Matt 23:37–38; Rom 11:1–2 (Ambrose reads “inheritance”, compare Ps 94:14); Rom 11:32. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.24.2 (CSEL 62:34; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-24-2). ## Exposition of Psalm 118 2.25.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-25-1 - Source: CSEL 62:34–35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some are driven away for a time out of mercy; the lukewarm are judged more severely than the ignorant. ### Latin text Sunt ergo, qui ad tempus a mandatis propter misericordiam repelluntur, sicut et illis consulitur qui uomuntur. nam quemadmodum manens in corpore, quod uomendum est, plus acescit, ita qui debet excludi, si retineatur nec se corrigat, totum corpus exulcerat. meritoque angelo Laodiciae dicit testis fidelis et uerus: scio opera tua, quia neque frigidus es neque calidus. utinam frigidus esses uel calidus! sed quia tepidus es, incipiam te euomere ex ore meo. aperte neglegentiam grauiore damnat iudicio quam inprudentiam; frigidus est enim qui fidem nescit, calidus qui sancti spiritus feruore succensus est. ### English translation (Claude) There are, then, those who for a time are driven away from the commandments out of mercy, just as those too are cared for who are vomited out. For just as what must be vomited, if it stays in the body, sours further, so he who ought to be shut out, if he is kept and does not correct himself, inflames the whole body. And rightly the faithful and true witness says to the angel of Laodicea: “I know your works, that you are neither cold nor hot. Would that you were cold or hot! But because you are lukewarm, I will begin to vomit you out of my mouth.” He plainly condemns negligence with a heavier judgment than ignorance; for he is cold who does not know the faith, hot who is set on fire by the fervor of the Holy Spirit. ### Scripture references - Rev 3:14: allusion, high confidence - Rev 3:15: quotation, high confidence - Rev 3:16: quotation, high confidence ### Translation notes - Rev 3:14–16. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.25.1 (CSEL 62:34–35; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-25-1). ## Exposition of Psalm 118 2.25.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-25-2 - Source: CSEL 62:35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who read the prophets and did not believe sin more than Gentiles who never heard. ### Latin text qui ergo calorem fidei non habet, tolerabilius illi fuerat fidem non accepisse quam neglexisse. est enim tepidus peior frigido, ut Iudaeus, qui sibi uidetur fidem habere quam non habet. quanto tolerabiliorem causam gentilis habet, qui potest dicere: non cognoui legem, non audiui prophetas, ideo non credidi, quam ille, qui legit omnia quibus uenturum Iesum crederet, et non credidit! neuter quidem excusatur, nec ille qui legit nec ille qui legere noluit; sed plus delinquit qui negauit quod legerat quam qui opera non fecit quae facienda non cognouit. ### English translation (Claude) He, then, who does not have the warmth of faith would have fared more tolerably not to have received the faith than to have neglected it. For the lukewarm is worse than the cold, like the Jew, who thinks he has a faith which he does not have. How much more tolerable is the case of the Gentile, who can say, “I did not know the law, I did not hear the prophets, and so I did not believe,” than that of him who read everything by which he should believe that Jesus would come, and did not believe! Neither, indeed, is excused, neither he who read nor he who would not read; but he sins more who denied what he had read than he who did not do works which he did not know were to be done. ### Translation notes - Ambrose’s comparison with the Jews is translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.25.2 (CSEL 62:35; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-25-2). ## Exposition of Psalm 118 2.25.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-25-3 - Source: CSEL 62:35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ warns the lukewarm before he casts them out, so that they may turn. ### Latin text quanta autem fide et iustitiae gratia est, ut more dei sit, qui fidem tenet et opera exercet iustitiae, et quantum amittit, quem uomuerit ex suo ore dominus Iesus et ex suis uisceribus eiecerit! quam pius tamen, qui et iustos in ore suo tenet et iniustos non ante euomit quam denuntiet euomendos, ut uel huiusmodi admonitione conuersi dignum aliquid efficiant quo non uomantur! nunc tertium uersiculum consideremus. ### English translation (Claude) How great is the grace of faith and righteousness, that he who holds the faith and practices the works of righteousness should be in the mouth of God! And how much he loses whom the Lord Jesus vomits out of his mouth and casts out of his heart! Yet how kind he is, who both holds the righteous in his mouth and does not vomit out the unrighteous before he has warned them that they are to be vomited out, so that, turned by such a warning, they may do something worthy of not being vomited out! Now let us consider the third verse. ### Scripture references - Rev 3:16: allusion, high confidence ### Translation notes - “more dei sit” is read as “ore dei sit” (“in the mouth of God”), as the sense requires; the text is left unchanged. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.25.3 (CSEL 62:35; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-25-3). ## Exposition of Psalm 118 2.26.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-26-1 - Source: CSEL 62:35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 11: God’s words are to be hidden in the heart, and mysteries not betrayed to the unworthy. ### Latin text In corde, inquit, meo abscondi eloquia tua, ut non peccem tibi. propterea ergo mysterium regis bonum est abscondere; peccat enim deo, qui commissa sibi secreta mysteria putauerit indignis esse uulganda. periculum itaque est non solum falsa dicere. sed etiam uera, si quis ea insinuet quibus non oportet. ### English translation (Claude) “In my heart,” he says, “I have hidden your words, that I may not sin against you.” For this reason, then, it is good to hide the mystery of the king; for he sins against God who thinks the secret mysteries entrusted to him should be made common to the unworthy. There is danger, then, not only in speaking falsehoods but also in speaking truths, if one insinuates them to those to whom one ought not. ### Scripture references - Ps 119:11 (118:11 LXX): quotation, high confidence ### Extrabiblical texts - Tob 12:7 (Tobit): quotation, high confidence ### Translation notes - Ps 118:11 (Ps 119:11); Tob 12:7 (“it is good to hide the secret of a king”). eloquia is rendered “words”. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.26.1 (CSEL 62:35; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-26-1). ## Exposition of Psalm 118 2.26.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-26-2 - Source: CSEL 62:35–36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mysteries are betrayed through flattery, greed, boasting, or careless talk. ### Latin text quod uitium quadripertitum est, uel adulationis uel auaritiae uel iactantiae uel loquacitatis incautae, quia, dum adulari uult aliquis, ei cui loquitur effundit mysterium; nonnulli etiam studio lucri mercedem proditionis secuntur, ut tegenda silentio uendant loquendo; alii, ut plura nosse uideantur et scientiam suam iactitent, aperiunt quod celare deberent: plerique, dum sine praeiudicio locuntur, uerbum emittunt, quod reuocare non possunt. ideo uir laudatur serius, et non otiose (blat)erat homo abscondens ser- ### English translation (Claude) This fault is fourfold: of flattery, or greed, or boasting, or careless talkativeness. For while someone wishes to flatter, he pours out the mystery to the one he speaks to; some too, out of eagerness for gain, pursue the wages of betrayal, so as to sell by speaking what should be covered by silence; others, to seem to know more and to show off their knowledge, disclose what they ought to conceal; many, while they speak without forethought, let slip a word they cannot recall. Therefore a serious man is praised, and the man who hides his words does not babble idly, ### Scripture references - Prov 12:23: allusion, low confidence ### Translation notes - The digital text’s “quodmtium” is read as “quod uitium”. “(blat)erat” is the editor’s supplement. Compare Prov 12:23. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.26.2 (CSEL 62:35–36; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-26-2). ## Exposition of Psalm 118 2.26.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-26-3 - Source: CSEL 62:36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul fitted his teaching to his hearers, and Solomon teaches that there is a time to speak. ### Latin text mones suos, ut apostolus Paulus, qui nouit quid loquatur singulis et quando quid loqui debeat. unde et Corinthiis dicit: lac uobis potum dedi, non escam: nondum enim poteratis. sed nec adhuc potestis. ideo hos in transitu uidet, manet autem apud Ephesios, quod ostium sibi magnum apertum esset, notum facere gentibus mysterium Christi. ideo et Salomon tempus esse loquendi docet. ### English translation (Claude) like the apostle Paul, who knows what to say to each and when he ought to say what. Hence he says to the Corinthians too: “I gave you milk to drink, not solid food; for you were not yet able, and even now you are not able.” Therefore he sees them in passing, but he stays with the Ephesians, because a great door had been opened to him to make known to the Gentiles the mystery of Christ. And so Solomon too teaches that there is a time to speak. ### Scripture references - 1 Cor 3:2: quotation, high confidence - 1 Cor 16:7: allusion, medium confidence - 1 Cor 16:9: allusion, high confidence - Eph 3:8: allusion, medium confidence - Eccl 3:7: allusion, high confidence ### Translation notes - 1 Cor 3:2; 16:7–9; Eph 3:3–9; Eccl 3:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.26.3 (CSEL 62:36; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-26-3). ## Exposition of Psalm 118 2.27.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-27-1 - Source: CSEL 62:36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The kingdom of heaven is like hidden treasure. ### Latin text Prae ceteris autem dominus Iesus in euangelio declarat suo, dicens simile esse regnum caelorum thesauro abscondito in agro. utique non aurum, non argentum, non pecunia comparari potest ### English translation (Claude) But above all the Lord Jesus declares it in his gospel, saying that the kingdom of heaven is like a treasure hidden in a field. Surely not gold, not silver, not money can be compared ### Scripture references - Matt 13:44: quotation, high confidence ### Translation notes - Matt 13:44. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.27.1 (CSEL 62:36; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-27-1). ## Exposition of Psalm 118 2.27.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-27-2 - Source: CSEL 62:36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The hidden treasure is the word of Scripture; whoever betrays it, like Hezekiah to the Babylonians, loses his spiritual offspring. ### Latin text regno caelorum, sed eloquia domini, eloquia casta, argentum igne examinatum, quibus ipsum regnum adquiritur. hunc ergo thesaurum sapientiae et cognitionis absconditum in agro, in quo plantata sunt uerba scripturarum caelestium, cum inuenerit homo, abscondit illum in corde suo nec diuulgat eum, sciens quia, si diuulgauerit Babyloniis thesaurum dei. magnam offensionem contrahet, ut dicatur ei sermone prophetico: de semine tuo accipient et facient spadones in domo regis. per quae significatur, quia is, qui prodiderit diuina mysteria, posteritatem animae suae seminariumque meritorum habere non possit. ### English translation (Claude) with the kingdom of heaven, but the words of the Lord, “pure words, silver tried in the fire,” by which the kingdom itself is acquired. This treasure of wisdom and knowledge, then, hidden in the field in which the words of the heavenly Scriptures are planted, when a man finds it, he hides it in his heart and does not divulge it, knowing that, if he divulges the treasure of God to the Babylonians, he will incur great offense, so that it will be said to him in the prophetic word: “Of your seed they will take and make eunuchs in the house of the king.” By this it is signified that he who betrays the divine mysteries cannot have offspring for his soul or a seedbed of merits. ### Scripture references - Ps 12:6 (11:7 LXX): quotation, high confidence - Col 2:3: allusion, medium confidence - Isa 39:7: quotation, high confidence - 2 Kgs 20:18: allusion, medium confidence ### Translation notes - Ps 12:6 (LXX 11:7); Col 2:3; Isa 39:2–7 (2 Kgs 20:13–18). ### Citation (SBL) Ambrose, Exp. Ps. 118 2.27.2 (CSEL 62:36; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-27-2). ## Exposition of Psalm 118 2.28.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-28-1 - Source: CSEL 62:36–37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Do not reveal the treasures of faith to the faithless; do not throw pearls to swine. ### Latin text Caue ergo, ne diuitias tuas perfidis prodas et, si amicitiam simulent, non illis aperias interiora domus tuae: non reseres thesauros regios, quos Babylonii scire non debent, ne ueniant et capiant posteros tuos et seminarium uirtutis abscidant. hoc est, quod etiam in euangelio dicit dominus: nolite mittere margaritas uestras porcis. ### English translation (Claude) Beware, then, of betraying your riches to the faithless, and, if they pretend friendship, do not open to them the inner rooms of your house; do not unlock the royal treasures, which the Babylonians ought not to know, lest they come and capture your descendants and cut off the seedbed of virtue. This is what the Lord says in the gospel too: “Do not throw your pearls to swine.” ### Scripture references - Isa 39:2: allusion, high confidence - Matt 7:6: quotation, high confidence ### Translation notes - Isa 39:2; Matt 7:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.28.1 (CSEL 62:36–37; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-28-1). ## Exposition of Psalm 118 2.28.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-28-2 - Source: CSEL 62:37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like David and Mary, we should keep God’s word hidden in our hearts. ### Latin text ideo bene facit, qui ahscondit eloquia domini in corde suo, sicut abscondebat propheta Dauid, sicut Maria, quae conseruabat omnia uerba domini Iesu in corde suo. etenim si bonum est uiro sermones suos abscondere, quanto magis sermonem dei cordis nostri gremio debemus operire, debemus abscondere! ### English translation (Claude) Therefore he does well who hides the words of the Lord in his heart, as the prophet David hid them, as Mary did, who kept all the words of the Lord Jesus in her heart. Indeed, if it is good for a man to hide his own words, how much more ought we to cover and hide the word of God in the bosom of our heart! ### Scripture references - Luke 2:19: allusion, high confidence - Luke 2:51: allusion, medium confidence ### Translation notes - Luke 2:19, 51. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.28.2 (CSEL 62:37; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-28-2). ## Exposition of Psalm 118 2.29.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-29-1 - Source: CSEL 62:37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 12: blessing God must be joined to doing his will. ### Latin text Quarto uersu dicit: benedictus es, domine, doce me iustificationes tuas; non enim quicumque dixerit: domine domine, ipse intrabit in regnum caelorum, sed qui uoluntatem dei fecerit. ### English translation (Claude) In the fourth verse he says: “Blessed are you, Lord; teach me your statutes”; for not everyone who says, “Lord, Lord,” will enter the kingdom of heaven, but he who has done the will of God. ### Scripture references - Ps 119:12 (118:12 LXX): quotation, high confidence - Matt 7:21: quotation, high confidence ### Translation notes - Ps 118:12 (Ps 119:12); Matt 7:21. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.29.1 (CSEL 62:37; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-29-1). ## Exposition of Psalm 118 2.29.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-29-2 - Source: CSEL 62:37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The psalmist asks God himself to teach him the hidden meaning of the law’s statutes. ### Latin text ideo iste, qui correxerit uiam suam a iuuentute sua, custodierit uerba dei, in toto corde quaesierit dominum deum suum nec-repulsus sit a mandatis dei et dignus habitus, cui committerentur arcana sapientiae, absconderit ea in corde suo, ne peccaret deo, quasi habens eloquia dei gratias agit dicens: benedictus es, domine, et desiderat ipsum doctorem habere, cupiens cognoscere secreta legis, et quemadmodum interpretationem habeat: si emeris puerum Hebraeum et seruierit tibi annis sex et reliqua, quibus praemissum est: has iustitias quas propones in conspectu filiorum Israel, haec a domino quaerit discere, quae homines docere non poterant, nisi deus ante docuisset. ### English translation (Claude) So this man, who has corrected his way from his youth, has kept the words of God, has sought the Lord his God with his whole heart and has not been driven from God’s commandments, and has been held worthy to be entrusted with the secrets of wisdom, has hidden them in his heart so as not to sin against God; as one who has the words of God, he gives thanks, saying, “Blessed are you, Lord,” and he desires to have him as his teacher, longing to know the secrets of the law and how they are to be interpreted: “If you buy a Hebrew slave and he serves you six years,” and the rest, before which it is set: “These are the righteous ordinances which you shall set before the sons of Israel.” These he seeks to learn from the Lord, which men could not teach unless God had first taught them. ### Scripture references - Exod 21:1: quotation, high confidence - Exod 21:2: quotation, high confidence ### Translation notes - Exod 21:1–2. iustitias here renders the law’s ordinances. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.29.2 (CSEL 62:37; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-29-2). ## Exposition of Psalm 118 2.29.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-3-1/#p-2-29-3 - Source: CSEL 62:37–38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The king’s chamber is the secret place of Christ’s knowledge and of the praying soul. ### Latin text quae posteaquam a Christo didicerunt apostoli, ecclesia dicit: introduxit me rex in cubiculum suum, hoc est in illud secretum suum, in quo sunt thesauri scientiae et cognitionis suae. ideoque tibi dicitur: cum oras, intra in cubiculum tuum, quod significat mentis animique secretum. in hoc cubiculum iustitiarum sponsa se poposcit induci, cum post odorem unguenti excurrerit, quod semper fluit et numquam deficit. ### English translation (Claude) After the apostles learned these from Christ, the church says: “The king has brought me into his chamber,” that is, into his secret place, in which are the treasures of his knowledge and understanding. And so it is said to you: “When you pray, go into your chamber,” which signifies the secret place of the mind and soul. Into this chamber of righteous acts the bride asked to be brought, when she ran after the fragrance of the ointment, which always flows and never fails. ### Scripture references - Song 1:4: quotation, high confidence - Col 2:3: allusion, medium confidence - Matt 6:6: quotation, high confidence - Song 1:3: allusion, medium confidence ### Translation notes - Song 1:4; Col 2:3; Matt 6:6; Song 1:3. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.29.3 (CSEL 62:37–38; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-29-3). ## Exposition of Psalm 118 2.30.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-2-30-1 - Source: CSEL 62:38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 13: how can the psalmist declare God’s judgments when they are unsearchable? ### Latin text Ideo quasi edoctus propheta iustitias quinto uersu dicit: in labiis meis pronuntiaui omnia iudicia oris tui. et quomodo alibi dicit: iudicia tua sicut abyssus multa? quomodo apostolus ait: o altitudo sapientiae et scientiae dei! quam inscrutabilia sunt iudicia eius et inuestigabiles uiae eius! ### English translation (Claude) Therefore, as one taught the righteous acts, the prophet says in the fifth verse: “With my lips I have declared all the judgments of your mouth.” And how does he say elsewhere: “Your judgments are like a great deep”? How does the apostle say: “O the depth of the wisdom and knowledge of God! How unsearchable are his judgments and his ways past finding out! ### Scripture references - Ps 119:13 (118:13 LXX): quotation, high confidence - Ps 36:6 (35:7 LXX): quotation, high confidence - Rom 11:33: quotation, high confidence ### Translation notes - Ps 118:13 (Ps 119:13); Ps 36:6 (LXX 35:7); Rom 11:33. The digital text’s “ait:s o” is read as “ait: o”. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.30.1 (CSEL 62:38; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-30-1). ## Exposition of Psalm 118 2.30.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-2-30-2 - Source: CSEL 62:38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perhaps God’s judgments differ from the judgments of his mouth, or perhaps Christ, one with the Father, speaks here. ### Latin text quis enim. cognouit sensum domini? si inscrutabilia sunt iudicia, quomodo ergo pronuntiaui, ait propheta, omnia iudicia oris t u i? sed fortasse non eadem sunt iudicia dei quae iudicia oris eius. si alia sunt, bene dicitur: cogitationibus tuis quis similis erit?, et ideo inscrutabilia sunt iudicia eius, quia ex parte cognoscimus et ex parte prophetamus. si autem nullus nisi Christus hoc dicit, qui potest dicere: ego et pater unum sumus? ### English translation (Claude) For who has known the mind of the Lord?” If the judgments are unsearchable, how then, says the prophet, “I have declared all the judgments of your mouth”? But perhaps the judgments of God are not the same as the judgments of his mouth. If they are different, it is well said, “Who will be like your thoughts?”, and so his judgments are unsearchable, because we know in part and we prophesy in part. But what if no one says this but Christ, who can say: “I and the Father are one”? ### Scripture references - Rom 11:34: quotation, high confidence - Ps 119:13 (118:13 LXX): quotation, high confidence - Ps 40:5 (39:6 LXX): allusion, low confidence - 1 Cor 13:9: quotation, high confidence - John 10:30: quotation, high confidence ### Translation notes - Rom 11:34; Ps 40:5 (LXX 39:6, Greek form, uncertain); 1 Cor 13:9; John 10:30. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.30.2 (CSEL 62:38; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-30-2). ## Exposition of Psalm 118 2.31.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-2-31-1 - Source: CSEL 62:38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture does not contradict itself: the unsearchable judgments are not called the judgments of his mouth. ### Latin text Distinguamus tamen nec uereamur, ne inpugnet se uelut contrariis scriptura uenerabilis. consideremus enim, quia non dixit: iudicia oris eius sicut abyssus multa., sed iudicia tua dixit, nec apostolus posuit: inscrutabilia iudicia oris eius, sed inscrutabilia iudicia eius. possumus enim iudicia dei aestimare ### English translation (Claude) Let us nevertheless distinguish, and not fear that venerable Scripture fights against itself as if with contradictions. Let us consider that he did not say, “The judgments of his mouth are like a great deep,” but “your judgments”; nor did the apostle write, “unsearchable are the judgments of his mouth,” but “unsearchable are his judgments.” For we can consider the judgments of God to be ### Scripture references - Ps 36:6 (35:7 LXX): allusion, high confidence - Rom 11:33: allusion, high confidence ### Citation (SBL) Ambrose, Exp. Ps. 118 2.31.1 (CSEL 62:38; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-31-1). ## Exposition of Psalm 118 2.31.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-2-31-2 - Source: CSEL 62:38–39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s hidden judgments are unsearchable; the judgments of his mouth are those spoken by the prophets, though only Christ opens them. ### Latin text quae occulta nobis non patefecerit, iudicia autem oris eius quae adnuntiauerit et per os prophetarum locutus est. os enim dei propheta intellegitur, cui dicitur: clama, et ille ait: quid clamabo? et inspiratum est, ut diceret: omnis caro faenum. quod utique locutus oris dei functus officio est, quia locutus est iudicium dei. ergo prophetica oracula iam non abyssus, sed etiam ipsa sicut abyssus, quia nemo potuit in caelo uel in terra librum aperire nisi Christus. ueniamus nunc ad sextum uersum. ### English translation (Claude) those hidden ones which he has not disclosed to us, but the judgments of his mouth those which he has announced and spoken through the mouth of the prophets. For the prophet is understood as the mouth of God, to whom it is said, “Cry out,” and he says, “What shall I cry?” And it was inspired in him to say: “All flesh is grass.” In saying this he surely performed the office of God’s mouth, because he spoke the judgment of God. Therefore the prophetic oracles are now not the deep, but they too are like a deep, because no one in heaven or on earth could open the book except Christ. Let us come now to the sixth verse. ### Scripture references - Isa 40:6: quotation, high confidence - Rev 5:3: allusion, high confidence - Rev 5:5: allusion, medium confidence ### Translation notes - Isa 40:6; Rev 5:3–5. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.31.2 (CSEL 62:38–39; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-31-2). ## Exposition of Psalm 118 2.32.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-2-32-1 - Source: CSEL 62:39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 14: the spiritual man delights in God’s testimonies as in all riches. ### Latin text In uia, inquit, testimoniorum tuorum delectatus sum sicut in omnibus diuitiis. alii in auro, alii in argento, alii in uestibus, alii in possessionibus uinetis oleis segetibus, alii in operibus picturae, marmorum, in diuersis denique singuli delectationes habent: spiritalis in uia testimoniorum caelestium delectatur tamquam omne possidens patrimonium, in omnibus diues, sicut apostolus dicit: gratias ago deo meo semperpro uobis in gratia dei nostri quae data est uobis in Christo Iesu, quia in omnibus diuites facti estis in ipso, inomni uerbo et in omni scientia. ### English translation (Claude) “In the way of your testimonies,” he says, “I have delighted as in all riches.” Some delight in gold, some in silver, some in clothes, some in possessions, vineyards, olive groves, cornfields, some in works of painting or marble; each, in short, has his delights in different things. The spiritual man delights in the way of the heavenly testimonies as one possessing the whole inheritance, rich in all things, as the apostle says: “I give thanks to my God always for you, for the grace of our God which was given you in Christ Jesus, that in everything you have been enriched in him, in all speech and in all knowledge.” ### Scripture references - Ps 119:14 (118:14 LXX): quotation, high confidence - 1 Cor 1:4: quotation, high confidence - 1 Cor 1:5: quotation, high confidence ### Translation notes - Ps 118:14 (Ps 119:14); 1 Cor 1:4–5. The digital text’s “Inuia” is read as “In uia”. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.32.1 (CSEL 62:39; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-32-1). ## Exposition of Psalm 118 2.32.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-2-32-2 - Source: CSEL 62:39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The riches of the Corinthians and David are the threefold wisdom of contemplation, practice, and reason. ### Latin text in tantum doctrina apostoli Corinthii profecerunt, ut, qui ante non poterant nisi sicut paruuli lac solum bibere, postea in omnibus diuitiis abundarent cognitionis et uerbi. delectabatur ergo Dauid in omnibus diuitiis cognitionis scientiae sapientiae, in omni actu bonorum operum. et si quis nunc intentus diuinis triplicem illam sapientiae hauriat disciplinam, ϑεωο̰ητιϰήν, ποαϰτιϰήνι, λοϒιϰήν, bono studio percipiendae cognitionis pulchrior erit, exequendae rationalis moralisque doctrinae gratiam tenens. qui prophetica aenigmata dei spiritu reuelante cognouerit, euangelii altitudinem in operibus et consiliis conprehenderit, apostolici sermonis moralitatem aduerterit, is tamquam in omnibus diues uberem capiet uoluptatem. ### English translation (Claude) The Corinthians advanced so far in the apostle’s teaching that they who before could only drink milk like little children afterwards abounded in all the riches of knowledge and speech. David, then, delighted in all the riches of knowledge, understanding, and wisdom, in every action of good works. And if anyone now, intent on divine things, drinks in that threefold discipline of wisdom, the theoretical, the practical, and the logical, he will be the more beautiful for his good zeal in acquiring knowledge, holding the grace of carrying out rational and moral teaching. He who has come to know the riddles of the prophets by the revelation of the Spirit of God, has grasped the depth of the gospel in works and counsels, and has noted the moral teaching of the apostolic word, will, as one rich in all things, take abundant delight. ### Scripture references - 1 Cor 3:2: allusion, medium confidence ### Translation notes - The Greek words, garbled in the digital text, are θεωρητικήν, πρακτικήν, λογικήν (theoretical, practical, logical philosophy). 1 Cor 3:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.32.2 (CSEL 62:39; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-32-2). ## Exposition of Psalm 118 2.33.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-2-33-1 - Source: CSEL 62:39–40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bodily delights serve as images of spiritual ones, as in the Song’s likeness of the bride to Pharaoh’s horses. ### Latin text Et quia suauis est corporalis uoluptas, ideo non quasi pro gratiae qualitate cum spiritalibus conparatur, sed quasi ad testimonium suauitatis arcessitur, siquidem et apostolus docet inuisibilia et sempiterna dei a nobis per ea intellecta esse quae facta sunt. in Canticis quoque habemus scriptum: equae meae in curribus Pharaonis adsimulaui te, proxima mea. ### English translation (Claude) And because bodily pleasure is sweet, it is not compared with spiritual things as though equal in the quality of its grace, but it is called on as a witness to sweetness, since the apostle too teaches that the invisible and eternal things of God are understood by us through the things that are made. In the Song too we have it written: “To my mare among Pharaoh’s chariots I have likened you, my neighbor.” ### Scripture references - Rom 1:20: allusion, high confidence - Song 1:9: quotation, high confidence ### Translation notes - Rom 1:20; Song 1:9. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.33.1 (CSEL 62:39–40; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-33-1). ## Exposition of Psalm 118 2.33.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-2-33-2 - Source: CSEL 62:40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The single mare stands for Pharaoh’s whole cavalry, his mightiest force. ### Latin text in quo dum uelocium equorum cursui similitudo ecclesiae conparari uidetur, aestimatur diues eius gratia. non igitur unam equam diuitis regis accipias, sed absolute pro equitatu, ut saepe dicimus: qualis ouis illius est?- pro "grege ouium". Pharao igitur, ut potentissimus rex et praediues, habebat equos potentes, unde et scriptura dicit currus Pharao quasi potentissimum genus ad bellorum usum et subsidium proeliandi: ### English translation (Claude) In this, since a likeness of the church seems compared to the course of swift horses, her rich grace is valued. Do not, then, take it of one mare of a rich king, but absolutely, for cavalry, as we often say, “What is his sheep like?” for “a flock of sheep.” Pharaoh, then, as a very powerful and very rich king, had powerful horses, which is why Scripture speaks of “Pharaoh’s chariots” as the mightiest kind of force for use in war and for help in battle; ### Scripture references - Song 1:9: allusion, high confidence ### Citation (SBL) Ambrose, Exp. Ps. 118 2.33.2 (CSEL 62:40; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-33-2). ## Exposition of Psalm 118 2.33.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-2-33-3 - Source: CSEL 62:40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like horses yoked to a chariot, the nations took up Christ’s yoke and bear the church to her bridegroom. ### Latin text denique his curribus Pharao fugientes Hebraeos facile conprehendit. sicut ergo equi iuncti concorditer trahunt currum et patienter suscipiunt iugum et portant congrua cum gratia et iugi illius susceptione mansuescunt, sic et congregatio nationum gentilibus indomita moribus se ante iactabat; ubi uero suscepit iugum dicentis: tollite iugum meum, quia leue est, et onus meum, quia suaue est, et coepit sponsa Christi concordia et mansuetudine populorum esse sublimis et toto circumferri orbe, tamquam currus equis uelocibus supra mundum rapta ascendit ad sponsum. ### English translation (Claude) indeed with these chariots Pharaoh easily overtook the fleeing Hebrews. Just as, then, horses yoked together draw a chariot in harmony, patiently take the yoke, carry their load with fitting grace, and grow gentle by taking up that yoke, so too the gathering of the nations, untamed in Gentile ways, used to toss about before; but when it took up the yoke of him who says, “Take my yoke, for it is light, and my burden, for it is sweet,” and the bride of Christ began to be exalted by the harmony and gentleness of the peoples and to be carried about the whole world, she was caught up, as a chariot with swift horses, above the world and ascended to the bridegroom. ### Scripture references - Exod 14:9: allusion, high confidence - Matt 11:29: quotation, high confidence - Matt 11:30: quotation, high confidence ### Translation notes - Exod 14:9; Matt 11:29–30. The digital text’s “est est” is a repeated word. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.33.3 (CSEL 62:40; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-33-3). ## Exposition of Psalm 118 2.34.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-2-34-1 - Source: CSEL 62:40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church has many chariots, which the Lord guides with spiritual reins. ### Latin text Denique et in posterioribus Canticorum partibus dicit: posui te currus Aminadab. multos currus habet in se ecclesia, quos omnes spiritalibus habenis dominus regit, et una anima ### English translation (Claude) Indeed in the later parts of the Song too she says: “I have set you as the chariots of Aminadab.” The church has many chariots within her, all of which the Lord guides with spiritual reins; and one soul ### Scripture references - Song 6:12: quotation, high confidence ### Translation notes - Song 6:12 (Greek form; Hebrew 6:12, Vulgate 6:11). ### Citation (SBL) Ambrose, Exp. Ps. 118 2.34.1 (CSEL 62:40; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-34-1). ## Exposition of Psalm 118 2.34.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-2-34-2 - Source: CSEL 62:40–41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aminadab means father of good pleasure; his son Naasson, “serpentine”, points to Christ lifted up like the serpent. ### Latin text multas cogitationes habet, quas domini habena restringit et reuocat, ne quod in praeruptum noster hic currus feratur. Aminadab. autem interpretatione significatur pater beneplaciti, cuius filius legitur in Numeris Naason princeps populi: qui sit, intellege interpretatione serpentinus, et istud agnoscis, si repetas, quia sicut serpens pependit in ligno qui te redemit. ### English translation (Claude) has many thoughts, which the Lord’s rein restrains and calls back, lest this chariot of ours be carried over some precipice. Aminadab means by interpretation “father of good pleasure,” whose son, Naasson, is read in Numbers as a prince of the people. Understand who he is: by interpretation “serpentine”; and you recognize this if you recall that he who redeemed you hung on the tree like a serpent. ### Scripture references - Num 1:7: allusion, high confidence - John 3:14: allusion, high confidence - Num 21:9: allusion, medium confidence ### Translation notes - Num 1:7; 2:3; John 3:14 (Num 21:8–9). The digital text’s “quod m praeruptum” is read as “quod in praeruptum”. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.34.2 (CSEL 62:40–41; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-34-2). ## Exposition of Psalm 118 2.35.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-2-35-1 - Source: CSEL 62:41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul and the church are God’s chariots, steered by Christ, the serpent-rod that conquers. ### Latin text Ergo anima currus est dei, ut ira eius et libido et timor et omnes saeculares concupiscentiae refrenentur. ecclesia quoque currus est dei, quae regenda est gubernaculis Christi, ne diuersorum populorum motus eam dissensionesque perturbent. illo quoque Naason bene intellegitur Christus, quia uirga Aaron conuersa in serpentem illos serpentes Aegyptios deuorauit. has ergo diuitias habeamus, his delectemur, ut currant nobis equi rationabiles et commoremur in praeceptis eorum. ### English translation (Claude) The soul, then, is the chariot of God, so that its anger and lust and fear and all worldly desires may be reined in. The church too is the chariot of God, to be steered by the helm of Christ, lest the movements and dissensions of different peoples disturb her. By that Naasson too Christ is well understood, because Aaron’s rod, turned into a serpent, devoured those Egyptian serpents. Let us have these riches, let us delight in these, so that rational horses may run for us and we may dwell on their precepts. ### Scripture references - Exod 7:12: allusion, high confidence ### Translation notes - Exod 7:10–12. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.35.1 (CSEL 62:41; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-35-1). ## Exposition of Psalm 118 2.36.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-2-36-1 - Source: CSEL 62:41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 15: exercising oneself in the commandments leads to Christ, the way. ### Latin text Et ideo ait: in mandatis tuis exercebor et considerabo uias tuas. qui enim exercetur in uerbis apostolorum, Iesu domini mandata cognoscit et considerat uias eius. quibus finis est Christus, qui ait: ego sum uia. ### English translation (Claude) And so he says: “In your commandments I will exercise myself, and I will consider your ways.” For he who exercises himself in the words of the apostles comes to know the commandments of the Lord Jesus and considers his ways, whose end is Christ, who says: “I am the way.” ### Scripture references - Ps 119:15 (118:15 LXX): quotation, high confidence - John 14:6: quotation, high confidence ### Translation notes - Ps 118:15 (Ps 119:15); John 14:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.36.1 (CSEL 62:41; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-36-1). ## Exposition of Psalm 118 2.37.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-2-37-1 - Source: CSEL 62:41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 16: we must meditate on God’s righteous acts by doing them. ### Latin text Et in tuis iustitiis meditabor, non obliuiscar uerborum tuorum. admonet hic locus memores scripturarum nos esse debere et iustitias eius non solum sermone, sed etiam operis imitatione meditari. non enim qui disputant legem et non faciunt quae legis sunt, sed qui factores legis sunt iustificantur. ### English translation (Claude) “And in your righteous acts I will meditate; I will not forget your words.” This place reminds us that we ought to be mindful of the Scriptures and to meditate on his righteous acts not only in speech but also by imitating them in deed. For it is not those who debate the law and do not do what belongs to the law, but the doers of the law who are justified. ### Scripture references - Ps 119:16 (118:16 LXX): quotation, high confidence - Rom 2:13: allusion, high confidence ### Translation notes - Ps 118:16 (Ps 119:16); Rom 2:13. ### Citation (SBL) Ambrose, Exp. Ps. 118 2.37.1 (CSEL 62:41; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/2-37-1). ## Exposition of Psalm 118 3.1.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-1-1 - Source: CSEL 62:41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gimel means retribution, as the first verse shows. ### Latin text Tertia littera secundum Hebraeos Gimel, quae Latine retributio dicitur. denique primo statim uersu hoc ostenditur. ### English translation (Claude) The third letter according to the Hebrews is Gimel, which in Latin is called “retribution.” Indeed this is shown at once in the first verse. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.1.1 (CSEL 62:41; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-1-1). ## Exposition of Psalm 118 3.2.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-2-1 - Source: CSEL 62:41–42 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 17: one who earlier asked not to be repaid for sins now asks for reward; the psalm may be spoken in Christ’s person. ### Latin text Retribue, inquit, seruo tuo. quomodo supra ipse Dauid ait: non secundum peccata nostra reddas nobis neque secundum iniquitates nostras restituas nobis, et hic poscit retributionem? illa uidetur uox peccatoris esse, haec bene sibi conscii, qui praemia boni operis exposcat. unde possumus etiam hoc intellegere, quod eius persona psalmus iste formetur, qui natus ex uirgine pro totius mundi redemptione ad dexteram patris sedere praesumat, sicut ipse ait: amodo uidebitis filium hominis sedentem ad dexteram uirtutis. ### English translation (Claude) “Repay,” he says, “your servant.” How is it that above David himself says, “Do not repay us according to our sins, nor requite us according to our iniquities,” and here he asks for repayment? That seems to be the voice of a sinner, this of one with a good conscience who asks for the rewards of good work. Hence we can also understand that this psalm is framed in the person of him who, born of a virgin for the redemption of the whole world, may confidently claim to sit at the right hand of the Father, as he himself says: “From now on you will see the Son of Man sitting at the right hand of the Power.” ### Scripture references - Ps 119:17 (118:17 LXX): quotation, high confidence - Ps 103:10 (102:10 LXX): quotation, high confidence - Matt 26:64: quotation, high confidence ### Translation notes - Ps 118:17 (Ps 119:17); Ps 103:10 (LXX 102:10); Matt 26:64. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.2.1 (CSEL 62:41–42; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-2-1). ## Exposition of Psalm 118 3.3.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-3-1 - Source: CSEL 62:42 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is not arrogant to ask God for reward; faith may claim it, as Peter’s rebuke for doubting shows. ### Latin text Non est tamen alienum nec adrogans, si Dauid remunerationem a domino deo suo pro egregiis laboribus postulet: praerogatiua est fidei atque iustitiae de domini fauore mercedem usurpare. denique reprehenditur Petrus, quia super fluctus ambulans humano magis dubitauit affectu quam apostolica auctoritate praesumpsit. in euangelio quoque docemur habere fidem et non haesitare de his quae supra hominem sunt gerendis. merito ergo Dauid in superioribus, ### English translation (Claude) Yet it is neither unfitting nor arrogant if David asks the Lord his God for a reward for his outstanding labors: it is the privilege of faith and righteousness to claim a recompense from the Lord’s favor. Indeed Peter is rebuked because, walking on the waves, he doubted from human feeling rather than presuming with apostolic authority. In the gospel too we are taught to have faith and not to hesitate about doing things that are beyond man. Rightly, then, David in the earlier psalms, ### Scripture references - Matt 14:31: allusion, high confidence - Matt 21:21: allusion, medium confidence - Mark 11:23: allusion, medium confidence ### Translation notes - Matt 14:31; Matt 21:21; Mark 11:23. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.3.1 (CSEL 62:42; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-3-1). ## Exposition of Psalm 118 3.3.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-3-2 - Source: CSEL 62:42–43 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As Paul moved from unworthiness to confidence in his crown, David now asks for the reward of his labors; hope spurs work. ### Latin text quasi adhuc inperfectus, secundum peccata sibi reddi refugit atque declinat. in hoc autem psalmo, qui est posterior, quasi fundatus uirtutis processu retribui sibi secundum fidei operisque certamina deprecatur, siquidem etiam Paulus, qui ante dixerat: non sum dignus uocari apostolus, postea ait: reposita est mihi corona iustitiae, quam reddet mihi dominus in illa die, iustus iudex, non solum autem mihi, sed e t his qui diligunt aduentum eius. et apostolus sibi pollicetur, hic autem uerecundius adhuc precatur, quod utique non insolentis adrogantiae, sed innocentis est conscientiae, ab ipso cui seruieris petere mercedem, quam desperare segnitiae materia, sperare autem incentiuum laboris est. ### English translation (Claude) as still imperfect, shrinks from and declines to be repaid according to his sins. But in this psalm, which is later, as one grounded by progress in virtue, he prays to be repaid according to the contests of faith and work, since Paul too, who had said before, “I am not worthy to be called an apostle,” afterwards says: “There is laid up for me the crown of righteousness, which the Lord, the righteous judge, will give me on that day, and not only to me, but also to those who love his appearing.” And the apostle promises it to himself, but this one still more modestly prays for it; which surely belongs not to insolent arrogance but to an innocent conscience: to ask a reward from him whom you have served; for to despair of it is a ground for sloth, but to hope for it is an incentive to labor. ### Scripture references - 1 Cor 15:9: quotation, high confidence - 2 Tim 4:8: quotation, high confidence ### Translation notes - 1 Cor 15:9; 2 Tim 4:8. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.3.2 (CSEL 62:42–43; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-3-2). ## Exposition of Psalm 118 3.4.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-4-1 - Source: CSEL 62:43 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like an athlete seeking the crown, the righteous may ask confidently for their reward. ### Latin text Pete igitur confidenter, si merita suffragantur, ut talia petendo studiosius elabores, quo ea petitione sis dignior. quis athleta, si desperet coronam, descendat in stadium aut. si eam postulet uictor, offendat? probatio spem facit, spes confidentiam. iusti ergo talis oratio est; delectatur dominus tali precatione, ut pro puritate conscientiae utaris auctoritate. ### English translation (Claude) Ask, then, with confidence, if your merits support you, so that by asking for such things you may labor more zealously, to be more worthy of that petition. What athlete would go down into the stadium if he despaired of the crown, or would give offense if, as victor, he claimed it? Testing produces hope, hope confidence. Such, then, is the prayer of the righteous; the Lord delights in such a prayer, that you should use authority in accordance with the purity of your conscience. ### Scripture references - Rom 5:4: allusion, high confidence ### Translation notes - Rom 5:4. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.4.1 (CSEL 62:43; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-4-1). ## Exposition of Psalm 118 3.5.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-5-1 - Source: CSEL 62:43 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The word “servant” makes the petition humble; the Lord’s servant, bought with his blood, may hope for reward. ### Latin text Tamen, quo minus uideatur petitio adrogans, bene addidit: seruo tuo, in quo et humilitatis est gratia et praemium seruitutis. qui enim uocatus est in domino seruus, libertus est domini; quare non praesumat fauorem domini, tam pretioso emptus sanguine? magnum tibi est uocari puerum meum quasi ad seruum dicitur. si quis ergo est seruus et bene seruit domino et nihil facit quasi seruus peccati, sed qui dicit: seruus inutilis sum, quod debui facere feci, bene is dicit: retribue seruo tuo. ### English translation (Claude) Yet, so that the petition might seem less arrogant, he well added “your servant,” in which there is both the grace of humility and the reward of service. For he who is called in the Lord as a slave is the Lord’s freedman; why should he not presume on the Lord’s favor, bought at so precious a price of blood? “It is a great thing for you to be called my servant,” as is said to a servant. If anyone, then, is a servant and serves the Lord well and does nothing as a slave of sin, but says, “I am an unprofitable servant; I have done what I ought to do,” he well says: “Repay your servant.” ### Scripture references - 1 Cor 7:22: quotation, high confidence - 1 Cor 7:23: allusion, high confidence - 1 Pet 1:19: allusion, medium confidence - Isa 49:6: quotation, high confidence - John 8:34: allusion, medium confidence - Luke 17:10: quotation, high confidence - Ps 119:17 (118:17 LXX): quotation, high confidence ### Translation notes - 1 Cor 7:22–23; 1 Pet 1:19; Isa 49:6; John 8:34; Luke 17:10. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.5.1 (CSEL 62:43; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-5-1). ## Exposition of Psalm 118 3.6.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-6-1 - Source: CSEL 62:43 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s service is freedom; his yoke is an ornament for the neck, not a burden. ### Latin text Gloriosa seruitus, qua pro nobis seruiuit et Christus. beata seruitus, qua et tu seruis, sed ita, si nihil possit aduersarius de tuo sibi seruitio uindicare. amat ergo Christus boni libertatem seruuli; denique in Canticis dicit: quam speciosae factae sunt genae tuae sicut turturis, ceruix tua sicut redimicula! uultus liberior est, ubi est castitatis conscientia, et portare Christi iugum suaue est, si ornamenta putes ceruicis tuae esse, non onera. ### English translation (Claude) Glorious service, in which Christ too served for us; blessed service, in which you too serve, but only if the adversary can claim nothing from your service for himself. Christ, then, loves the freedom of a good little servant; indeed in the Song he says: “How beautiful your cheeks have become, like a turtledove’s, your neck like ornaments!” The face is freer where there is the conscience of chastity, and to bear Christ’s yoke is sweet if you consider it the ornament of your neck, not a burden. ### Scripture references - Phil 2:7: allusion, medium confidence - Song 1:10: quotation, high confidence ### Translation notes - Phil 2:7; Song 1:10 (Greek form). ### Citation (SBL) Ambrose, Exp. Ps. 118 3.6.1 (CSEL 62:43; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-6-1). ## Exposition of Psalm 118 3.6.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-6-2 - Source: CSEL 62:43–44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s light yoke lifts up the neck it rests on. ### Latin text adtolle ergo oculos semper ad dominum deum tuum et quaere deum, ut inuenias. erige ceruicem; redimicula, non uincula geris. muta quoque animalia redimiculis gaudent et falerari sibi magis quam nodari uidentur. genae sicut turturis praeferant insignia uerecundiae, redimicula ceruicis libertatis attollant fiduciam: leue est enim iugum Christi et ideo ceruix eo non premitur, sed leuatur. ### English translation (Claude) Lift up your eyes, then, always to the Lord your God, and seek God, that you may find him. Raise your neck: you wear ornaments, not chains. Even dumb animals rejoice in ornaments, and seem to themselves to be adorned rather than tied. Let the cheeks, like a turtledove’s, display the marks of modesty; let the ornaments of the neck lift up the confidence of freedom; for Christ’s yoke is light, and so the neck is not pressed down by it but lifted up. ### Scripture references - Matt 7:7: allusion, low confidence - Song 1:10: allusion, high confidence - Matt 11:30: allusion, high confidence ### Translation notes - Matt 7:7; Song 1:10; Matt 11:30. The digital text’s “tleum” is read as “deum”. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.6.2 (CSEL 62:43–44; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-6-2). ## Exposition of Psalm 118 3.7.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-7-1 - Source: CSEL 62:44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gold and silver ornaments of the Song signify the church, tested and proved among the nations. ### Latin text Similitudines, inquit, auri faciemus tibi ex distinctionibus argenti, quoad usque rex in declinatione sua. ex his enim, qui ex lege sunt et prophetis, mediocriter ante crediderant gloriam domini lesu, sed hereditas eius diffusa per populos quo frequentius examinata, hoc amplius est probata: ### English translation (Claude) “Likenesses of gold,” it says, “we will make for you, with studs of silver, until the king is at his reclining.” For of those who are of the law and the prophets, few had believed before in the glory of the Lord Jesus; but his inheritance, spread among the peoples, the more often it was tested, the more it was proved: ### Scripture references - Song 1:11: quotation, high confidence - Song 1:12: quotation, high confidence ### Translation notes - Song 1:11–12 (Greek form). “mediocriter” is rendered “few”, as the sense seems to require; it may mean “moderately”. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.7.1 (CSEL 62:44; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-7-1). ## Exposition of Psalm 118 3.7.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-7-2 - Source: CSEL 62:44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Persecution refines the church like gold until Christ rests his head on her faith. ### Latin text crebrae enim persecutiones ecclesiae iustorum nobis titulos martyrii uictoriis ediderunt. itaque sicut aurum bonum, ita ecclesia, cum uritur, detrimenta non sentit, sed magis fulgor eius augetur, donec Christus ueniat in regnum suum et reclinet caput suum in ecclesiae fide. qui cum uenisset ad oues perditas domus Israel, non habebat ubi caput suum reclinaret: nunc autem iam redolet fides ideoque dicit ecclesia: nardum meum dedit odorem suum et dicit cum praesumptione, expectans retributionem. ### English translation (Claude) for the frequent persecutions of the church have brought forth for us titles of martyrdom for the righteous by their victories. And so, like good gold, the church, when she is burned, feels no loss, but her brightness is rather increased, until Christ comes into his kingdom and lays his head on the faith of the church. When he came to the lost sheep of the house of Israel, he had nowhere to lay his head; but now faith is fragrant, and so the church says, “My nard has given forth its fragrance,” and she says it with confidence, expecting repayment. ### Scripture references - 1 Pet 1:7: allusion, medium confidence - Matt 15:24: allusion, high confidence - Matt 8:20: allusion, high confidence - Song 1:12: quotation, high confidence ### Translation notes - 1 Pet 1:7; Matt 15:24; Matt 8:20; Song 1:12. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.7.2 (CSEL 62:44; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-7-2). ## Exposition of Psalm 118 3.8.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-8-1 - Source: CSEL 62:44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cluster of the Song is Christ, who bound himself by love to our body, its passions, and the cross. ### Latin text Fragrat unguentum gratiae, ex quo uirgo generauit et dominus Iesus sacramentum incarnationis adsumpsit. colligatio, inquit, guttae consobrinus meus, botryo Cypri frater meus mihi. inter media ubera mea requiescit. corpus enim suscipiens dominus Iesus caritatis se uinculis inligauit et non solum se membris nostris et passionibus naturalibus, sed etiam cruci uinxit ideoque sicut botryo in ecclesiae fide et morali requiescit gratia. ### English translation (Claude) The ointment of grace is fragrant, from which the Virgin brought forth and the Lord Jesus took up the sacrament of the incarnation. “A cluster of drops,” she says, “is my cousin, a cluster of grapes of Cyprus is my brother to me; he rests between my breasts.” For the Lord Jesus, taking a body, bound himself with the bonds of love and bound himself not only to our members and natural passions but also to the cross, and so like a cluster of grapes he rests in the faith of the church and in moral grace. ### Scripture references - Song 1:13: quotation, high confidence - Song 1:14: quotation, high confidence ### Translation notes - Song 1:13–14 (Greek form). ### Citation (SBL) Ambrose, Exp. Ps. 118 3.8.1 (CSEL 62:44; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-8-1). ## Exposition of Psalm 118 3.8.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-8-2 - Source: CSEL 62:44–45 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The balsam tree of Engaddi, which gives its fragrance when pierced, figures Christ on the cross. ### Latin text nardum Cypri consobrinus meus, in uineis Engaddi. si locum quaerimus, regionis cuiusdam est [quia in Iudaea et loeus sic dicitur], in qua opobalsamum gignitur: si interpretationem, Engaddi temptatio Latine significatur. in illis ergo uineis lignum est, quod, si quis conpungat, unguentum emittit; hic fructus est ligni. si non incidatur lignum, non ita fragrat et redolet, cum autem conpunctum fuerit artificis manu, tunc lacrimam destillat; sicut et Christus in illo temptationis ligno crucifixus inlacrimabat populum, ut peccata nostra dilueret, et de uisceribus misericordiae suae fundebat unguentum dicens: pater, dimitte illis, quia nesciunt quid faciunt. ### English translation (Claude) “My cousin is nard of Cyprus in the vineyards of Engaddi.” If we seek the place, it belongs to a certain region in which balsam is produced; if the meaning, Engaddi signifies in Latin “temptation.” In those vineyards, then, there is a tree which, if anyone pierces it, gives off an ointment; this is the fruit of the tree. If the tree is not cut, it is not so fragrant and sweet-smelling; but when it has been pierced by the craftsman’s hand, then it drips a tear. So too Christ, crucified on that tree of temptation, wept over the people, to wash away our sins, and from the depths of his mercy poured out an ointment, saying: “Father, forgive them, for they do not know what they do.” ### Scripture references - Song 1:14: quotation, high confidence - Luke 23:34: quotation, high confidence - Luke 19:41: allusion, low confidence ### Translation notes - Song 1:14 (Greek form); Luke 23:34; Luke 19:41. The editor deletes the words “because a place in Judea is also so called”. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.8.2 (CSEL 62:44–45; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-8-2). ## Exposition of Psalm 118 3.8.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-8-3 - Source: CSEL 62:45 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: From Christ’s pierced side flowed blood and water, the fragrance of forgiveness and redemption. ### Latin text tunc ergo in ligno conpunctus est lancea et exiuit de eo sanguis et aqua omni unguento suauior, accepta deo hostia, per totum mundum odorem sanctificationis effundens, et quasi balsamum ex arbore, sic uirtus exibat e corpore. unde ait: sentio uirtutem exisse de me. inde opobalsamum expressio dicitur, eo quod conpunctione ligni balsamum per cauernam punctionis erumpit. conpunctus igitur Iesus odorem remissionis peccatorum et redemptionis effudit. nam et constrictus erat, uerbum cum esset, homo factus. ### English translation (Claude) Then, therefore, on the tree he was pierced with a lance, and there came out of him blood and water, sweeter than any ointment, a victim acceptable to God, pouring the fragrance of sanctification through the whole world; and as balsam from a tree, so power went out from his body. Hence he says: “I perceive that power has gone out from me.” Hence too “opobalsam” is called an extraction, because when the tree is pierced the balsam bursts out through the hollow of the puncture. Jesus, then, pierced, poured out the fragrance of the forgiveness of sins and of redemption. For he was also confined, when, being the Word, he was made man. ### Scripture references - John 19:34: quotation, high confidence - Luke 8:46: quotation, high confidence - Eph 5:2: allusion, medium confidence ### Translation notes - John 19:34; Luke 8:46; Eph 5:2. The digital text’s “i-xiuit” is read as “exiuit”. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.8.3 (CSEL 62:45; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-8-3). ## Exposition of Psalm 118 3.8.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-8-4 - Source: CSEL 62:45 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In a series of paradoxes Ambrose sets the humility of the cross beside Christ’s divine power. ### Latin text et pauper factus est, cum diues esset, ut nos illius inopia ditaremur, potens erat, et despiciendum se praebuit, ita ut Herodes sperneret eum et inluderet ei, terram mouebat, et haerebat in ligno, caelum obducebat tenebris, mundum crucifigebat, et crucifixus erat, inclinabat caput, et exibat uerbum, exinanitus erat, et replebat omnia. descendit deus, ascendit homo, uerbum caro factum est, ut caro sibi uerbi solium in dei dextera uindicaret, uulnus erat. et fluebat unguentum, scarabeus audiebatur. et deus agnoscebatur. ### English translation (Claude) And he became poor, though he was rich, so that we might be made rich by his poverty; he was powerful, and he offered himself to be despised, so that Herod scorned him and mocked him; he shook the earth, and he hung on the tree; he covered the sky with darkness, he crucified the world, and he was crucified; he bowed his head, and the Word went forth; he was emptied, and he filled all things. God came down, man went up; the Word was made flesh, so that the flesh might claim for itself the throne of the Word at the right hand of God. There was a wound, and ointment flowed; a beetle was heard, and God was recognized. ### Scripture references - 2 Cor 8:9: quotation, high confidence - Luke 23:11: allusion, high confidence - Matt 27:45: allusion, high confidence - Matt 27:51: allusion, medium confidence - John 19:30: allusion, high confidence - Phil 2:7: allusion, high confidence - John 1:14: quotation, high confidence - Hab 2:11: allusion, medium confidence ### Translation notes - 2 Cor 8:9; Luke 23:11; Matt 27:45, 51; John 19:30; Phil 2:7; John 1:14. The beetle is from Hab 2:11 in the Old Latin (“the beetle from the wood will speak”), read of Christ on the cross. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.8.4 (CSEL 62:45; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-8-4). ## Exposition of Psalm 118 3.9.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-9-1 - Source: CSEL 62:45–46 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ calls the church good and beautiful, which means that her sins are forgiven. ### Latin text Respondet ei Christus: ecce es bona. proxima mea, ecce es bona. quoniam cognouerat ecclesia mysterium et pro totius mundi redemptione crucifixum dominum Iesum praedicabat, meretur audire: ‘ecce es bona. quae me bonum dicis, et ipsa bona es et, quia uidisti gloriae meae decorem, et ipsa speciosa es et decora. quid est autem Christum dicere bona es uel decora es nisi illud euangelicum: constans esto, filia, remissa sunt tibi peccata tua? ### English translation (Claude) Christ answers her: “Behold, you are good, my neighbor; behold, you are good.” Since the church had come to know the mystery and was preaching the Lord Jesus crucified for the redemption of the whole world, she deserves to hear: “Behold, you are good: you who call me good are good yourself; and because you have seen the beauty of my glory, you too are fair and beautiful.” But what is it for Christ to say “you are good” or “you are beautiful,” but that word of the gospel: “Take heart, daughter, your sins are forgiven you”? ### Scripture references - Song 1:15: quotation, high confidence - Matt 9:2: quotation, medium confidence - Matt 9:22: allusion, medium confidence ### Translation notes - Song 1:15 (Greek form); Matt 9:2, 22. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.9.1 (CSEL 62:45–46; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-9-1). ## Exposition of Psalm 118 3.10.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-10-1 - Source: CSEL 62:46 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever confesses his sins to God is justified and need not fear repayment. ### Latin text Ergo, cui Christus peccata donauit, recte dicit: retribue s er uo tuo; uiuam et custodiam u e rb a tu a. non habet in retributione quod desperet, quia dominus Iesus mundum uenit saluare, non perdere, ideoque inmemor est iniuriae, memor gratiae, sicut in prophetico libro testificatur ipse dicens: ego sum ego sum, qui deleo iniquitates tuas, et memor non ero. tu autem memor esto et iudicemur; dic iniquitates tuas, ut iustificeris. quicumque ergo dicit iniquitates suas deo, iustificatur, et quicumque iustificatur, retributionem non timet, sed exposcit, qui retributionem non timet, uiuet. ### English translation (Claude) So she to whom Christ has forgiven her sins rightly says: “Repay your servant; I shall live and keep your words.” She has nothing to despair of in the repayment, because the Lord Jesus came to save the world, not to destroy it, and so he is unmindful of injury, mindful of grace, as he himself testifies in the prophetic book, saying: “I am, I am he who blots out your iniquities, and I will not remember them. But you, remember, and let us be judged together; tell your iniquities, so that you may be justified.” Whoever, then, tells his iniquities to God is justified, and whoever is justified does not fear repayment but asks for it; he who does not fear repayment will live. ### Scripture references - Ps 119:17 (118:17 LXX): quotation, high confidence - John 3:17: allusion, high confidence - Isa 43:25: quotation, high confidence - Isa 43:26: quotation, high confidence ### Translation notes - Ps 119:17; John 3:17; Isa 43:25–26 (Greek form). ### Citation (SBL) Ambrose, Exp. Ps. 118 3.10.1 (CSEL 62:46; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-10-1). ## Exposition of Psalm 118 3.11.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-11-1 - Source: CSEL 62:46 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He says “I shall live” because this present life is full of death. ### Latin text Sed quare dixit uiuam et non dixit uiuo? quia haec uita non est loco praemii, quae in loco mortis est. dolet propheta in puluerem mortis se esse deductum, apostolus cupit ex hoc mortis corpore liberari: et putamus quod de hac uita sibi blandiatur propheta? omnia hic plena mortis sunt; intrat mors per fenestram, intrat per os tuum, nisi dominus ori tuo ponat custodiam; ### English translation (Claude) But why did he say “I shall live” and not “I live”? Because this life, which is in the place of death, is not in the place of reward. The prophet grieves that he has been brought down into the dust of death; the apostle longs to be set free from this body of death; and do we think that the prophet flatters himself about this life? Here everything is full of death; death enters through the window, it enters through your mouth, unless the Lord sets a guard on your mouth; ### Scripture references - Ps 22:15 (21:16 LXX): allusion, high confidence - Rom 7:24: allusion, high confidence - Jer 9:21: allusion, high confidence - Ps 141:3 (140:3 LXX): allusion, high confidence ### Translation notes - Ps 22:15 (LXX 21:16); Rom 7:24; Jer 9:21; Ps 141:3 (LXX 140:3). ### Citation (SBL) Ambrose, Exp. Ps. 118 3.11.1 (CSEL 62:46; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-11-1). ## Exposition of Psalm 118 3.11.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-11-2 - Source: CSEL 62:46–47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Living among the dead, we are defiled and need cleansing, as the law and the gospel teach. ### Latin text denique ex multiloquio peccatum nascitur. lege mandata legis et inuenies scriptum, quia uiuens, si mortuum contigerit, inquinatur. quantos tangimus mortuos, inter quantos mortuos uersamur! ideo tibi auctor uitae dicit: relinque mortuos sepelire mortuos suos, ideo tibi alibi dicitur: surge, qui dormis, et exsurge a mortuis. quomodo tibi diceretur surge a mortuis, nisi inter mortuos uiueres? ponamus te mundum esse ab operibus mortuis, a peccati colluuione: quomodo mundus es, qui in corpore mortis es, qui inter sepulchra uiuis mortuorum? oportebat Petrum loqui mortuis, ut procederent de sepulchris suis. ### English translation (Claude) indeed from much speaking sin is born. Read the commandments of the law and you will find it written that a living man, if he touches a dead one, is defiled. How many dead we touch, among how many dead we move! That is why the author of life says to you: “Leave the dead to bury their own dead”; that is why it is said to you elsewhere: “Rise, you who sleep, and arise from the dead.” How would it be said to you, “Arise from the dead,” unless you lived among the dead? Suppose you are clean from dead works, from the filth of sin: how are you clean, you who are in the body of death, who live among the tombs of the dead? Peter had to speak to the dead, so that they might come out of their tombs. ### Scripture references - Prov 10:19: allusion, high confidence - Num 19:11: allusion, high confidence - Matt 8:22: quotation, high confidence - Eph 5:14: quotation, high confidence - Heb 9:14: allusion, medium confidence - John 5:28: allusion, low confidence ### Translation notes - Prov 10:19; Num 19:11; Matt 8:22; Eph 5:14; Heb 9:14; Rom 7:24; compare John 5:25, 28. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.11.2 (CSEL 62:46–47; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-11-2). ## Exposition of Psalm 118 3.12.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-12-1 - Source: CSEL 62:47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even the Nazirite who touches the dead must be purified, so we must be too. ### Latin text Indigemus ergo purgatione, quia tetigimus mortuos. lex nos mundari iubet: quis tantus, ut supra legem sit? ipsum nazaraeum sanctum dei, si is tetigerit mortuum, inmundum pronuntiat. ideoque radit caput suum et deponit capillum quasi non sanctum et iterum orat ut exaudiatur, qui ante propter mortui adtactum exorare non potuit. inrationabiles duxit dies, quia inrationabili adpropinquauerat: deponit igitur mortua et superflua capitis sui, ut Christo reconcilietur. ergo si nazaraeus purificatur, et nos purificari oportet. ### English translation (Claude) We need purification, then, because we have touched the dead. The law commands us to be cleansed: who is so great as to be above the law? It pronounces unclean even the Nazirite, the holy one of God, if he has touched a dead man. And so he shaves his head and puts off his hair as unholy, and again prays to be heard, he who before, because of touching the dead, could not obtain his prayer. He counts the days as void, because he had approached what is void of reason: he puts off, then, the dead and superfluous things of his head, so as to be reconciled to Christ. If, then, the Nazirite is purified, we too must be purified. ### Scripture references - Num 6:9: allusion, high confidence - Num 6:12: allusion, high confidence ### Translation notes - Num 6:9–12. inrationabiles (“void”) plays on the Greek ἄλογοι of Num 6:12. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.12.1 (CSEL 62:47; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-12-1). ## Exposition of Psalm 118 3.13.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-13-1 - Source: CSEL 62:47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one is pure in heart; even one who does not sin in speech is troubled by thoughts the devil sends. ### Latin text Omnes contigimus mortuum. quis enim gloriabitur castum se habere cor? aut quis audebit dicere mundum se a peccatis? sit aliquis fortasse qui in sermone non deliquerit, licet rarus iste, de quo deus dicat sicut de sancto Iob: ille non peccauit labiis suis; tamen non semper habere potuit mundas cordis sui cogitationes; inicit se diabolus in cor hominis. ### English translation (Claude) We have all touched the dead. For who will boast that he has a chaste heart? Or who will dare to say that he is clean from sins? There may perhaps be someone who has not sinned in speech, though he is rare, of whom God might say as of holy Job: “He did not sin with his lips”; yet he could not always have the thoughts of his heart clean; the devil casts himself into a man’s heart. ### Scripture references - Prov 20:9: quotation, high confidence - Jas 3:2: allusion, medium confidence - Job 2:10: quotation, high confidence - John 13:2: allusion, low confidence ### Translation notes - Prov 20:9; Jas 3:2; Job 2:10; John 13:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.13.1 (CSEL 62:47; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-13-1). ## Exposition of Psalm 118 3.13.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-13-2 - Source: CSEL 62:47–48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like Isaiah among a people of unclean lips, even the watchful need cleansing. ### Latin text pone parata semper et peruigili custodia quisquam cor suum saepserit: tamen in medio peccatorum uersatur, necesse habet etiam ipse purificari: unde Esaias cum dixisset: o miser ego, quoniam inmunda labia habeo et in medio populi uersor inmunda labia habentis, statim descendit unum de Seraphim et contigit labia eius carbone, ut inmunda eius labia mundaret. ### English translation (Claude) Suppose someone has always fenced his heart with a ready and watchful guard: yet he moves in the midst of sinners, and he too needs to be purified. Hence, when Isaiah had said, “Woe is me, for I have unclean lips and I dwell in the midst of a people with unclean lips,” at once one of the Seraphim came down and touched his lips with a coal, to cleanse his unclean lips. ### Scripture references - Isa 6:5: quotation, high confidence - Isa 6:6: allusion, high confidence - Isa 6:7: allusion, high confidence ### Translation notes - Isa 6:5–7. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.13.2 (CSEL 62:47–48; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-13-2). ## Exposition of Psalm 118 3.14.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-14-1 - Source: CSEL 62:48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Besides the church’s baptism by water and the Spirit, there is another baptism, of which Christ spoke. ### Latin text Non unum est baptisma. unum est quod hic tradit ecclesia per aquam et spiritum sanctum, quo necesse est baptizari catechumenos. est et aliud baptisma, de quo dicit dominus Iesus: baptisma habeo baptizari quod uos nescitis. et utique iam baptizatus in Iordane fuerat, sicut superiora declarant; ### English translation (Claude) Baptism is not one. One is that which the church hands on here through water and the Holy Spirit, with which catechumens must be baptized. There is another baptism too, of which the Lord Jesus says: “I have a baptism to be baptized with, which you do not know.” And surely he had already been baptized in the Jordan, as what was said earlier declares; ### Scripture references - John 3:5: allusion, high confidence - Luke 12:50: quotation, high confidence - Mark 10:38: allusion, medium confidence - Matt 3:16: allusion, medium confidence ### Translation notes - John 3:5; Luke 12:50 (Ambrose adds “which you do not know”, compare Mark 10:38); Matt 3:13–16. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.14.1 (CSEL 62:48; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-14-1). ## Exposition of Psalm 118 3.14.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-14-2 - Source: CSEL 62:48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: There is also the baptism of martyrdom and a baptism of fire at the gate of paradise, the fiery sword set after the fall. ### Latin text sed sit hoc baptismum passionis, quo etiam sanguine suo unusquisque mundatur. est baptismum etiam in paradisi uestibulo, quod ante non erat. sed postea quam peccator exclusus est, coepit esse romphaea ignea quam posuit deus, quae ante non erat, quando peccatum non erat. culpa coepit et baptismum coepit, quo purificentur qui in paradisum redire cupiebant, ut regressi dicerent: transiuimus per ignem et aquam; hic per aquam, illic per ignem, per aquam, ut abluantur peccata, per ignem, ut exurantur. sed, quod est grauius, et hic ignem et illic sustinemus. ### English translation (Claude) but let this be the baptism of suffering, by which also each one is cleansed by his own blood. There is a baptism too at the entrance of paradise, which did not exist before; but after the sinner was shut out, there began to be the fiery sword which God set there, which did not exist before, when there was no sin. Guilt began, and baptism began, by which those who longed to return to paradise might be purified, so that on their return they might say: “We went through fire and water”: here through water, there through fire; through water, so that sins may be washed away, through fire, so that they may be burned away. But, what is more serious, we undergo fire both here and there. ### Scripture references - Gen 3:24: allusion, high confidence - Ps 66:12 (65:12 LXX): quotation, high confidence ### Translation notes - Gen 3:24; Ps 66:12 (LXX 65:12). Ambrose’s teaching on a purifying fire at the entrance to paradise is translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.14.2 (CSEL 62:48; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-14-2). ## Exposition of Psalm 118 3.15.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-15-1 - Source: CSEL 62:48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ alone baptizes with this fire, as John the Baptist foretold. ### Latin text Quis est qui in hoc igne baptizat? non presbyter, non episcopus, non lohannes, qui ait: ego uos baptizo in paenitentiam, non angelus, non archangelus, non dominationes, non potestates, sed ille, de quo Iohannes ait: qui uenit post me fortior m e est, cuius non sum dignus calciamenta portare: ipse uos baptizabit in spiritu sancto et igni: habet uentilabrum in manu sua et permundabit aream suam et congre- ### English translation (Claude) Who is it that baptizes in this fire? Not a presbyter, not a bishop, not John, who says, “I baptize you unto repentance”; not an angel, not an archangel, not the dominions, not the powers; but he of whom John says: “He who comes after me is mightier than I, whose sandals I am not worthy to carry; he will baptize you in the Holy Spirit and fire. His winnowing fan is in his hand, and he will thoroughly cleanse his threshing floor and gather ### Scripture references - Matt 3:11: quotation, high confidence - Matt 3:12: quotation, high confidence ### Translation notes - Matt 3:11–12. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.15.1 (CSEL 62:48; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-15-1). ## Exposition of Psalm 118 3.15.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-15-2 - Source: CSEL 62:48–49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The baptism of fire comes at the end of the age, and even saints like Peter and John pass through it. ### Latin text gabit triticum in horreum suum, palcas autem conburet igni inextinguibili. non de hoc baptismate, quod fit per sacerdotes ecclesiae, dictum ipse dominus testificatur, siquidem post consummationem saeculi missis angelis, qui segregent bonos et malos, hoc futurum est baptisma, quando per caminum ignis iniquitas exuretur, ut in regno dei fulgeant iusti sicut sol ipse in regno patris sui. et si aliquis sanctus ut Petrus sit, ut Iohannes, baptizatur hoc igni. ### English translation (Claude) the wheat into his barn, but the chaff he will burn with unquenchable fire.” The Lord himself testifies that this was not said of the baptism performed by the priests of the church, since after the end of the age, when the angels have been sent to separate good and evil, this baptism will take place, when iniquity will be burned out by the furnace of fire, so that in the kingdom of God the righteous may shine like the sun itself in the kingdom of their Father. And even if someone is a saint like Peter, like John, he is baptized with this fire. ### Scripture references - Matt 3:12: quotation, high confidence - Matt 13:41: allusion, high confidence - Matt 13:42: allusion, high confidence - Matt 13:43: quotation, high confidence - Matt 13:49: allusion, medium confidence ### Translation notes - Matt 3:12; Matt 13:40–43, 49–50. Ambrose’s view that even the saints pass through this fire is translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.15.2 (CSEL 62:48–49; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-15-2). ## Exposition of Psalm 118 3.15.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-15-3 - Source: CSEL 62:49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, the great Baptist, will wave the fiery sword before paradise and bid those without grave sins enter. ### Latin text ueniet ergo baptista magnus—sic enim eum nomino, quomodo nominauit Gabriel dicens: hic erit magnus —, uidebit multos ante paradisi stantes uestibulum, mouebit romphaeam uersatilem, dicet his qui a dextris sunt non habentibus grauia peccata: intrate qui praesumitis, qui ignem non timetis. praedixeram etiam uobis: ecce uenio sicut ignis, et per Ezechiel dixeram: ecce proficiscar in Hierusalem et insufflabo in uos in igne irae meae, ut tabescatis a plumbo et ferro. ### English translation (Claude) The great Baptist will come, then (for so I name him, as Gabriel named him, saying, “He will be great”); he will see many standing before the entrance of paradise; he will wave the turning sword; he will say to those on the right, who have no grave sins: “Enter, you who are confident, who do not fear the fire. I had foretold to you too: ‘Behold, I come like fire’; and through Ezekiel I had said: ‘Behold, I will go to Jerusalem and will blow upon you in the fire of my wrath, so that you may melt away from lead and iron.’” ### Scripture references - Luke 1:32: quotation, high confidence - Gen 3:24: allusion, high confidence - Mal 3:2: allusion, medium confidence - Isa 66:15: allusion, low confidence - Ezek 22:20: quotation, medium confidence ### Translation notes - Luke 1:32; Gen 3:24; Mal 3:2 (compare Isa 66:15); Ezek 22:19–21 (loose quotation). ### Citation (SBL) Ambrose, Exp. Ps. 118 3.15.3 (CSEL 62:49; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-15-3). ## Exposition of Psalm 118 3.16.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-16-1 - Source: CSEL 62:49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose prays that the fire may purify us both now and at the gate of paradise, so that we enter God’s rest. ### Latin text Leniat ergo ignis consumens, qui exurat in nobis plumbum iniquitatis, ferrum peccati faciatque nos aurum sincerum. urat renes meos et cor meum, ut bona cogitem, ea quae castitatis sunt concupiscam. sed quia hic purgatus iterum necesse habet illic purificari, illic quoque nos purificet, quando dicet dominus: intrate in requiem meam, ut unusquisque nostrum ustus romphaea illa flammea, non exustus, introgressus in illam paradisi amoenitatem gratias agat domino suo dicens: induxisti nos in refrigerium. qui ergo per ignem transierit, intrat in requiem, transit a materialibus atque mundanis ad illa incorruptibilia atque perpetua. ### English translation (Claude) Let the consuming fire, then, soften us, burning out in us the lead of iniquity, the iron of sin, and make us pure gold. Let it burn my reins and my heart, so that I may think good things and desire what belongs to chastity. But because one purified here must again be purified there, let him purify us there too, when the Lord will say, “Enter into my rest,” so that each of us, scorched by that flaming sword but not burned up, having entered into that delight of paradise, may give thanks to his Lord, saying: “You have brought us into refreshment.” He, then, who has passed through fire enters into rest; he passes from material and worldly things to those that are incorruptible and everlasting. ### Scripture references - Heb 12:29: allusion, high confidence - Ps 26:2 (25:2 LXX): allusion, high confidence - Heb 4:3: allusion, medium confidence - Ps 66:12 (65:12 LXX): quotation, high confidence ### Translation notes - Heb 12:29; Ps 26:2 (LXX 25:2); Heb 4:3–5 (Ps 95:11); Ps 66:12 (LXX 65:12). ### Citation (SBL) Ambrose, Exp. Ps. 118 3.16.1 (CSEL 62:49; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-16-1). ## Exposition of Psalm 118 3.17.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-17-1 - Source: CSEL 62:49–50 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The purifying fire for lesser sins differs from the eternal fire prepared for the devil, in which the rich man burned. ### Latin text Alius ignis iste est, quo exuruntur peccata non uoluntaria, sed fortuita, quem parauit seruulis suis dominus Iesus, ut eos ab ista commoratione, quae permixta est mortuis, emundet; alius ille ignis, quem deputauit diabolo et angelis eius, de quo dicit: intrate in ignem aeternum, quo ille diues ardebat, qui stillari sibi de Lazari digito poscebat umorem. at uero Lazarus in Abrahae sinu recumbens uitam carpebat aeternam, quam sibi promittit propheta dicens: uiuam et custodiam uerba tua. uiuam ait quasi nondum uiuens; hic enim in umbra uiuimus. ### English translation (Claude) That fire is one, by which sins are burned away, not deliberate sins but chance ones, which the Lord Jesus has prepared for his little servants, to cleanse them from this sojourn which is mingled with the dead; the other fire is that which he has assigned to the devil and his angels, of which he says, “Enter into the eternal fire,” in which that rich man burned who asked that moisture be dropped for him from Lazarus’s finger. But Lazarus, reclining in Abraham’s bosom, enjoyed eternal life, which the prophet promises himself, saying: “I shall live and keep your words.” He says “I shall live” as one not yet living; for here we live in shadow. ### Scripture references - Matt 25:41: quotation, high confidence - Luke 16:24: allusion, high confidence - Luke 16:22: allusion, high confidence - Ps 119:17 (118:17 LXX): quotation, high confidence ### Translation notes - Matt 25:41; Luke 16:22–24; Ps 119:17. Ambrose distinguishes a purifying fire for non-deliberate sins from the eternal fire; translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.17.1 (CSEL 62:49–50; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-17-1). ## Exposition of Psalm 118 3.18.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-18-1 - Source: CSEL 62:50 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This life is a shadow of true life; whoever lives in Christ’s shadow lives in the shadow of life. ### Latin text Ergo ista uita in corpore umbra est uitae atque imago, non ueritas; denique in imagine ambulat homo et in regione umbrae mortis consistimus. sed si quis non ad terrena oculos mentis intendat, sed ad spiritalia erigat, ut possit dicere: spiritus ante faciem nostram Christus dominus, dignus erit qui dicat: in umbra eius uiuemus. Christus enim uita est et ideo, qui in umbra Christi uiuit, in umbra uitae est, meritoque alibi dicit sanctus domini: in umbra alarum tuarum protege me. ### English translation (Claude) So this life in the body is a shadow and image of life, not the truth; indeed “man walks in an image,” and we dwell in the region of the shadow of death. But if anyone does not turn the eyes of his mind to earthly things but lifts them to spiritual things, so that he can say, “The Spirit before our face is Christ the Lord,” he will be worthy to say: “In his shadow we shall live.” For Christ is life, and so he who lives in the shadow of Christ is in the shadow of life; and rightly the Lord’s holy one says elsewhere: “In the shadow of your wings protect me.” ### Scripture references - Ps 39:6 (38:7 LXX): quotation, high confidence - Isa 9:2: allusion, medium confidence - Lam 4:20: quotation, high confidence - John 14:6: allusion, medium confidence - Ps 17:8 (16:8 LXX): quotation, high confidence ### Translation notes - Ps 39:6 (LXX 38:7); Isa 9:2; Lam 4:20 (Greek form); John 14:6; Ps 17:8 (LXX 16:8). ### Citation (SBL) Ambrose, Exp. Ps. 118 3.18.1 (CSEL 62:50; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-18-1). ## Exposition of Psalm 118 3.18.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-18-2 - Source: CSEL 62:50 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even the saints see only in part in this life, as Paul says. ### Latin text omnes ergo etiam sancti in umbra sunt, quamdiu sunt in corpore: non perfecte uident, non perfecte, sed ex parte cognoscunt. ipse Paulus ait: ex parte enim cognoscimus, ipse uas electionis, cui Christus oculos reddidit et sua inluminauit gratia, non facie ad faciem, sed per speculum uidebat, et Dauid reuelari petit ### English translation (Claude) All, then, even the saints, are in shadow as long as they are in the body: they do not see perfectly, they do not know perfectly but in part. Paul himself says, “For we know in part”; the vessel of election himself, to whom Christ restored his eyes and whom he enlightened by his grace, saw not face to face but through a mirror; and David asks that his eyes be unveiled, ### Scripture references - 1 Cor 13:9: quotation, high confidence - 1 Cor 13:12: allusion, high confidence - Acts 9:15: allusion, high confidence - Acts 9:18: allusion, medium confidence ### Translation notes - 1 Cor 13:9, 12; Acts 9:15, 18. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.18.2 (CSEL 62:50; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-18-2). ## Exposition of Psalm 118 3.18.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-18-3 - Source: CSEL 62:50 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This world is the region of the dead; even one without sin needs purification from it. ### Latin text oculos suos, ut remoueretur umbra, quae integrum oculorum inpediebat obtutum. regionem autem hanc mortuorum esse quis dubitet, cum sanctus ipse dicat: placebo domino in regione uiuorum, quia perfecte hic placere nemo potest, ubi, etiamsi fieri possit ut sua peccata non habeat, in ipsa tamen mortuorum regione uiuendo purificatione indiget, quae a contagio eum regionis huius absoluat? ### English translation (Claude) so that the shadow which hindered the full gaze of his eyes might be removed. And who would doubt that this is the region of the dead, when the holy one himself says, “I will please the Lord in the land of the living,” because no one can please perfectly here, where, even if it were possible for him not to have sins of his own, yet, living in the very region of the dead, he needs a purification to free him from the contagion of this region? ### Scripture references - Ps 119:18 (118:18 LXX): allusion, high confidence - Ps 116:9 (114:9 LXX): quotation, high confidence ### Translation notes - Ps 119:18; Ps 116:9 (LXX 114:9). ### Citation (SBL) Ambrose, Exp. Ps. 118 3.18.3 (CSEL 62:50; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-18-3). ## Exposition of Psalm 118 3.19.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-19-1 - Source: CSEL 62:50–51 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Under the law we kept new moons and sabbaths as shadows; even under the gospel we follow a shadow of God’s words. ### Latin text In umbra igitur hic uiuimus et ideo in umbra custodimus uerba dei. et ut exemplo utamur, utique ante eramus sub umbra legis, quando custodiebamus neomenias et sabbata quae sunt umbra futurorum, sicut hodieque Iudaei, qui uerum sabbatum non uident, exemplari et umbrae seruiunt. nos quoque secundum euangelium nunc uiuentes umbram sequimur uerborum dei. ### English translation (Claude) Here, then, we live in shadow, and so in shadow we keep the words of God. And to use an example: surely before we were under the shadow of the law, when we kept new moons and sabbaths, which are a shadow of things to come, as the Jews do even today, who do not see the true sabbath and serve a copy and shadow. We too, now living according to the gospel, follow the shadow of the words of God. ### Scripture references - Col 2:16: allusion, high confidence - Col 2:17: allusion, high confidence - Heb 8:5: allusion, high confidence ### Translation notes - Col 2:16–17; Heb 8:5; Heb 10:1. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.19.1 (CSEL 62:50–51; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-19-1). ## Exposition of Psalm 118 3.19.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-19-2 - Source: CSEL 62:51 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Through the incarnation and the cross Christ overshadows us; the Word came veiled in the form of a servant. ### Latin text Nathanael sub arbore fici uidetur, Dauid in umbra alarum domini Iesu sperare se dicit, Zachaeus in arborem sycomori ascendit, ut Christum uideret. nobis quoque expandit manus suas Iesus, ut totum mundum obumbraret. quomodo non sumus in umbra, qui crucis eius protegimur uelamento? quomodo non sumus in umbra, quos crucifixus a malignitate saeculi et corporis ardore defendit? an nescimus, quoniam uerbum dei ueniens in hunc mundum non sicut uerbum aduenit, quale erat in principio, quale erat apud deum, sed semet ipsum exinaniuit formam serui accipiens? uenit in nube leui et, cum esset uirtus altissimi, obumbrauit Mariae, ut transfiguraret corpus humilitatis nostrae conforme fieri corpori gloriae suae. ### English translation (Claude) Nathanael is seen under the fig tree; David says he hopes in the shadow of the wings of the Lord Jesus; Zacchaeus climbs into the sycamore tree to see Christ. For us too Jesus spread out his hands, to overshadow the whole world. How are we not in shadow, we who are protected by the covering of his cross? How are we not in shadow, whom the Crucified defends from the malice of the world and the heat of the body? Or do we not know that the Word of God, coming into this world, did not come as the Word, such as he was in the beginning, such as he was with God, but emptied himself, taking the form of a servant? He came on a light cloud, and, being the power of the Most High, he overshadowed Mary, so as to transform the body of our lowliness to be conformed to the body of his glory. ### Scripture references - John 1:48: allusion, high confidence - Ps 57:1 (56:2 LXX): allusion, high confidence - Luke 19:4: allusion, high confidence - Isa 65:2: allusion, low confidence - John 1:1: allusion, high confidence - Phil 2:7: quotation, high confidence - Isa 19:1: allusion, medium confidence - Luke 1:35: allusion, high confidence - Phil 3:21: quotation, high confidence ### Translation notes - John 1:48; Ps 57:1 (LXX 56:2); Luke 19:4; Isa 65:2; John 1:1–2; Phil 2:7; Isa 19:1; Luke 1:35; Phil 3:21. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.19.2 (CSEL 62:51; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-19-2). ## Exposition of Psalm 118 3.19.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-19-3 - Source: CSEL 62:51 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As the Word took a lowly form, so God’s words appear to us now as in a mirror, until perfect truth comes. ### Latin text sicut ille ergo formam mutauit, cum ex uirgine nasceretur, ita et nobis sermones dei transfigurati uidentur, cum leguntur in euangelio, cum species eorum uidetur in scripturis quasi per speculum, quia tota ueritas hic non potest conprehendi. cum autem uenerit quod perfectum est, non iam per descensionem, non per speciem, ut transfigurati, sed integra atque expressa ueritate resplendeant. ### English translation (Claude) Just as he, then, changed his form when he was born of the Virgin, so the words of God appear to us transformed when they are read in the gospel, when their appearance is seen in the Scriptures as through a mirror, because the whole truth cannot be grasped here. But when that which is perfect has come, they will shine no longer by descent, not by appearance, as transformed, but in complete and express truth. ### Scripture references - 1 Cor 13:10: quotation, high confidence - 1 Cor 13:12: allusion, high confidence ### Translation notes - 1 Cor 13:10, 12. The digital text’s “for- Diam” is read as “formam”. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.19.3 (CSEL 62:51; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-19-3). ## Exposition of Psalm 118 3.20.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-20-1 - Source: CSEL 62:51–52 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The many words are one Word, Christ, in whom all things were created and who works in each. ### Latin text Neque te moueat, quod ait: multa uerba custodiam, quia, cum unum uerbum cognouerit, multa uerba cognoscit. in uno multa sunt et in multis unum est. probandum est igitur, quomodo unum uerbum multa sint et multa uerba unum uerbum sit. nec difficile doceri, cum dixerit apostolus, quia ipse est imago dei inuisibilis, primogenitus omnis creaturae, in quo creata sunt omnia in caelestibus et in terra, siue uisibilia siue inuisibilia, siue sedes siue dominationes siue principatus siue potestates; omnia per ipsum et in ipso creata sunt. unum est igitur uerbum quod operatur in singulis, et cum in singulis operatur, operatur omnia et in omnibus. hoc uer- ### English translation (Claude) Nor should it trouble you that he says he will keep many words, because, when one knows the one Word, one knows many words. In the one there are many, and in the many there is one. It must be shown, then, how the one Word is many and how many words are one Word. Nor is it hard to teach, since the apostle has said that he “is the image of the invisible God, the firstborn of all creation, in whom all things were created in heaven and on earth, visible or invisible, whether thrones or dominions or principalities or powers; all things were created through him and in him.” There is, then, one Word that works in each, and when it works in each, it works all things and in all. This ### Scripture references - Ps 119:17 (118:17 LXX): allusion, high confidence - Col 1:15: quotation, high confidence - Col 1:16: quotation, high confidence - 1 Cor 12:6: allusion, medium confidence ### Translation notes - Ps 119:17 (plural “words”); Col 1:15–16; 1 Cor 12:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.20.1 (CSEL 62:51–52; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-20-1). ## Exposition of Psalm 118 3.20.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-20-2 - Source: CSEL 62:52 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The one Word is shared out in many words of virtue according to each one’s capacity. ### Latin text bum unicum apud patrem se diffudit in plurima, quia de plenitudine eius omnes accepimus. itaque si uideas singula omnium, quae creata sunt in ipso, uidebis in singulis unum uerbum esse omnium, cuius pro captu nostro participes sumus. in me uerbum est humanum, in alio uerbum caeleste, uerbum angelorum in plerisque, sunt qui habent uerbum dominationum et potestatum. uerbum est iustitiae, uerbum castitatis, uerbum prudentiae, uerbum pietatis, uerbum etiam uirtutis. sic unum uerbum multa sunt et multa uerba unum sunt. nec uero arduum est istud aestimari, cum legerimus, quia omnia potest spiritus sapientiae. ### English translation (Claude) one only Word with the Father has poured himself out into many, because from his fullness we have all received. And so, if you look at each of all the things that were created in him, you will see in each that there is the one Word of all, in whom we share according to our capacity. In me there is a human word, in another a heavenly word, in many the word of the angels; there are those who have the word of the dominions and powers. There is the word of righteousness, the word of chastity, the word of prudence, the word of godliness, the word of virtue too. So the one Word is many and the many words are one. Nor is this hard to grasp, since we have read that the spirit of wisdom can do all things. ### Scripture references - John 1:16: quotation, high confidence ### Extrabiblical texts - Wis 7:27 (Wisdom of Solomon): allusion, medium confidence ### Translation notes - John 1:16; Wis 7:27. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.20.2 (CSEL 62:52; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-20-2). ## Exposition of Psalm 118 3.21.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-21-1 - Source: CSEL 62:52 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As the one Spirit gives many gifts, so the one Word is shared among many. ### Latin text Itaque sicut alii datur per spiritum sermo sapientiae et alii sermo scientiae secundum eundem spiritum, alii fides in eodem spiritu, alii gratia curationum in uno spiritu, alii operatio uirtutum, alii spiritus cognitionis, alii spiritus consilii plenioris, alii spiritus for- ### English translation (Claude) And so, just as to one is given through the Spirit the word of wisdom, and to another the word of knowledge according to the same Spirit, to another faith in the same Spirit, to another the grace of healings in the one Spirit, to another the working of powers, to another the spirit of understanding, to another the spirit of fuller counsel, to another the spirit of ### Scripture references - 1 Cor 12:8: quotation, high confidence - 1 Cor 12:9: quotation, high confidence - 1 Cor 12:10: quotation, high confidence - Isa 11:2: allusion, high confidence ### Translation notes - 1 Cor 12:8–10; Isa 11:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.21.1 (CSEL 62:52; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-21-1). ## Exposition of Psalm 118 3.21.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-21-2 - Source: CSEL 62:52–53 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One Spirit inspired prophets, apostles, and even the craftsmen of the tabernacle. ### Latin text titudinis, alii pietatis spiritus, et in omnibus unus atque idem spiritus est, diuidens singulis prout uult. est spiritus prophetarum, est spiritus apostolorum, est etiam artificum spiritus, sicut et Beselehel et Eliab, quos impleuit dominus spiritu diuino sapientiae et scientiae et omnis artis, ut facerent amictum et tabernaculum atque altare secundum sensum, quem dedit his deus, sed etiam ceteris sapientibus intellegere et facere omnia opera secundum omnia, quae dominus imperabat. itaque fecerunt quae non didicerant nec uiderant secundum ea, quae his spiritus demonstrabat. et plerisque uidetur alius apostolorum spiritus, alius prophetarum, et diuersus in singulis; sed non est diuersus, sed unus est spiritus, diuidens genera diuersa uirtutum. ### English translation (Claude) strength, to another the spirit of godliness, and in all there is one and the same Spirit, distributing to each as he wills. There is a spirit of the prophets, there is a spirit of the apostles, there is even a spirit of craftsmen, as with Bezalel and Eliab, whom the Lord filled with the divine spirit of wisdom and knowledge and every art, so that they made the vestment, the tabernacle, and the altar according to the understanding which God gave them, and also to the other wise men, to understand and make all the works according to all that the Lord commanded. And so they made what they had neither learned nor seen, according to what the Spirit showed them. And to most it seems that the spirit of the apostles is one, that of the prophets another, and different in each; but it is not different: the Spirit is one, distributing different kinds of powers. ### Scripture references - Isa 11:2: allusion, high confidence - 1 Cor 12:11: quotation, high confidence - Exod 31:3: allusion, high confidence - Exod 31:6: allusion, high confidence - Exod 36:1: allusion, medium confidence ### Translation notes - Isa 11:2; 1 Cor 12:11; Exod 31:2–6; 35:30–36:1. Ambrose writes Eliab for Oholiab (son of Ahisamach). ### Citation (SBL) Ambrose, Exp. Ps. 118 3.21.2 (CSEL 62:52–53; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-21-2). ## Exposition of Psalm 118 3.21.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-21-3 - Source: CSEL 62:53 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Seeing the one Word now only in a mirror, we shall keep his words fully when we see his glory face to face. ### Latin text unde non dubium uideri debet, si aliis uerbum apostolicum, aliis propheticum, aliis angelicum, aliis uerbum operatorium datum est, et unum est uerbum diuidens se singulis pro nostra possibilitate uel pro sua uoluntaria largitate. hoc uerbum igitur, quod est caput omnium, hic per speculum uideo et ideo uerba dei hic custodire non possum; sed cum uidero gloriam eius reuelata facie, tunc uiuam et uita uiuens etiam uerba diuina custodiam. ### English translation (Claude) Hence it should not seem doubtful if to some an apostolic word, to others a prophetic word, to others an angelic word, to others a word of workmanship has been given, and yet the Word is one, dividing himself to each according to our capacity or according to his own free generosity. This Word, then, who is the head of all, I see here through a mirror, and so here I cannot keep the words of God; but when I see his glory with unveiled face, then I shall live, and living by the life I shall also keep the divine words. ### Scripture references - Col 1:18: allusion, medium confidence - 1 Cor 13:12: allusion, high confidence - 2 Cor 3:18: allusion, high confidence ### Translation notes - Col 1:18; 1 Cor 13:12; 2 Cor 3:18. The digital text’s “apostoucum” is read as “apostolicum”. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.21.3 (CSEL 62:53; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-21-3). ## Exposition of Psalm 118 3.22.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-22-1 - Source: CSEL 62:53 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 18: asking God to open his eyes, the psalmist turns to the heavenly physician. ### Latin text Ideo ergo secundo uersu dicit: adaperi oculos meos, et considerabo mirabilia de lege tua. qui adaperiri sibi oculos petit, utique et grauari intellegit; neque enim medicum rogat nisi qui remedium aegritudini suae poscit. dicit ergo iste ad medicum uenientem de caelo: adaperi oculos meos. si turbatus est oculus, facile dolor omnis sedatur collyrio; sin uero acies eius umoris suffusione praetexitur. maiora remedia quaeruntur. est ergo, sicut in oculis corporis. ### English translation (Claude) So, then, in the second verse he says: “Open my eyes, and I will consider wondrous things from your law.” He who asks for his eyes to be opened surely understands that they are also heavy; for no one asks a physician unless he seeks a remedy for his illness. He says, then, to the physician coming from heaven: “Open my eyes.” If the eye is disturbed, all pain is easily soothed with eye salve; but if its sight is covered by an overflow of fluid, greater remedies are sought. So, as in the eyes of the body, ### Scripture references - Ps 119:18 (118:18 LXX): quotation, high confidence ### Translation notes - Ps 118:18 (Ps 119:18). suffusio is a cataract. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.22.1 (CSEL 62:53; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-22-1). ## Exposition of Psalm 118 3.22.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-22-2 - Source: CSEL 62:53–54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul’s eyes are clouded by the old leaven, which we failed to put off when we came to the church. ### Latin text ita etiam in oculis animae huiusmodi quaedam passio quae ingrauescat necesse est, nisi bonus medicus uelamen illud abstulerit et nebulam quandam concreti humoris, quae inpedire uel potius operire, ne uideat quae uidebat, mentis aestimatur obtutum. inrepsit aegritudo ueteri fermento, eo quod non exuimus uel gentilem uel Iudaicam suffusionem, cum primum ueniremus ad ecclesiam, non audiuimus dicentem boni medici disciplinam: e xpoliantes ueterem hominem cum actibus eius, induite nouum qui renouatur i n agnitione ### English translation (Claude) so too in the eyes of the soul there is a certain affliction of this kind which must grow worse unless the good physician removes that veil and a sort of cloud of congealed fluid, which is reckoned to hinder, or rather to cover, the gaze of the mind, so that it does not see what it used to see. The illness has crept in through the old leaven, because we did not put off the cataract of the Gentiles or of the Jews when we first came to the church, we did not hear the discipline of the good physician saying: “Stripping off the old man with his deeds, put on the new, who is renewed in knowledge ### Scripture references - 1 Cor 5:7: allusion, medium confidence - Col 3:9: quotation, high confidence - Col 3:10: quotation, high confidence ### Translation notes - 1 Cor 5:7; Col 3:9–10. The digital text’s “«elamen” is read as “uelamen”. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.22.2 (CSEL 62:53–54; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-22-2). ## Exposition of Psalm 118 3.22.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-22-3 - Source: CSEL 62:54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only Christ removes the veil that hinders the reading of Scripture; when one turns to the Lord it is taken away. ### Latin text secundum imaginem eius qui creauit eum. superuestiuit ergo se aliquis, non expoliauit: serpit grauior aegritudo, grauat oculos diuturnum uelamen, non potest quisquam illud auferre, non angelus, non uirtutes, non dominationes, non potestates.; manet uelamen, lectionem inpedit, uisionem obducit; quod non reuelatur, inquit apostolus — hoc est: a quocumque alio —, nisi in Christo fuerit euacuatum. cum uero conuersus huiusmodi fuerit ad dominum, auferetur uelamen. ### English translation (Claude) according to the image of him who created him.” Someone, then, has put clothing on over it and has not stripped it off: the illness creeps on more seriously, the long-standing veil weighs on the eyes; no one can remove it, not an angel, not the powers, not the dominions, not the principalities; the veil remains, it hinders the reading, it clouds the vision; which is not unveiled, says the apostle (that is, by anyone else), unless it has been done away in Christ. But when such a one has turned to the Lord, the veil will be taken away. ### Scripture references - Col 3:10: quotation, high confidence - 2 Cor 3:14: quotation, high confidence - 2 Cor 3:16: quotation, high confidence ### Translation notes - Col 3:10; 2 Cor 3:14–16. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.22.3 (CSEL 62:54; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-22-3). ## Exposition of Psalm 118 3.23.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-23-1 - Source: CSEL 62:54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul’s healing at Ananias’s blessing shows how turning to the Lord removes the veil. ### Latin text Habes igitur quomodo auferas uelamen, quod manet supra oculos cordis tui; conuertere ad dominum, et uelamen cadet. conuersus est Paulus ad benedictionem Ananiae; uelut squamae ceciderunt ab oculis eius et uidit, qui per triduum ante non uiderat; simul oculus corporis animaeque sanatur, quia medicamentum ei medicus demonstrauerat ille de caelo, de quo scriptum est: misit uerbum suum et sanauit eos et ex omnibus infirmitatibus suis liberauit eos. non est medicus iste de terris, qui omnes curat infirmitates et populos integros sanat. ### English translation (Claude) You have, then, how you may remove the veil that remains over the eyes of your heart: turn to the Lord, and the veil will fall. Paul turned at the blessing of Ananias; something like scales fell from his eyes, and he saw, who for three days before had not seen. The eye of body and soul is healed at once, because the physician from heaven had shown him the medicine, of whom it is written: “He sent his word and healed them and delivered them from all their infirmities.” This physician is not from the earth, who cures all infirmities and heals whole peoples. ### Scripture references - 2 Cor 3:16: allusion, high confidence - Acts 9:18: allusion, high confidence - Acts 9:9: allusion, high confidence - Ps 107:20 (106:20 LXX): quotation, high confidence - Matt 4:23: allusion, low confidence ### Translation notes - 2 Cor 3:16; Acts 9:9, 17–18; Ps 107:20 (LXX 106:20); Matt 4:23. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.23.1 (CSEL 62:54; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-23-1). ## Exposition of Psalm 118 3.23.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/2-30-1/#p-3-23-2 - Source: CSEL 62:54–55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only Jesus opens our eyes, as at Emmaus and on the mountain of the Transfiguration. ### Latin text mitte ergo, pater, medicum istum, ueniat uerbum tuum, aperiat oculos meos. et apostolorum oculi clausi erant, nisi eos Iesus aperuisset. denique duobus ex his euntibus in castellum, cui nomen Emmaus, cum interpretaretur scripturas et benediceret eos, aperti sunt, inquit, oculi eorum et cognouerunt eum. ergo nisi Iesus aperuisset nobis oculos, nemo uidisset; nisi Iesus sustulisset uelamen, nulli euangelii gratia refulsisset. et Petrus clausos habebat oculos et Iohannes clausos habebat et Iacobus clausos habebat. denique in monte grauati erant somno, sed excitati maiestatis fulgore diuinae oculos cordis sui aperuerunt. et quia siti in corpore plene uidere non poterant, obumbrauit eos nubes, ne corporis oculos gloriae caelestis fulgor hebetaret. ### English translation (Claude) Send, then, Father, this physician; let your Word come and open my eyes. The eyes of the apostles too were closed, unless Jesus had opened them. Indeed, when two of them were going to a village named Emmaus, as he interpreted the Scriptures and blessed them, “their eyes were opened,” it says, “and they recognized him.” So, unless Jesus had opened our eyes, no one would have seen; unless Jesus had taken away the veil, the grace of the gospel would have shone on no one. Peter too had his eyes closed, and John had his closed, and James had his closed. Indeed on the mountain they were heavy with sleep, but, roused by the brightness of the divine majesty, they opened the eyes of their heart. And because, being in the body, they could not see fully, a cloud overshadowed them, lest the brightness of heavenly glory dull their bodily eyes. ### Scripture references - Luke 24:13: allusion, high confidence - Luke 24:27: allusion, high confidence - Luke 24:31: quotation, high confidence - Luke 9:32: allusion, high confidence - Luke 9:34: allusion, high confidence ### Translation notes - Luke 24:13, 27, 30–31; Luke 9:32–34. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.23.2 (CSEL 62:54–55; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-23-2). ## Exposition of Psalm 118 3.24.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-24-1 - Source: CSEL 62:55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses’ rod turned serpent and back again prefigured Christ’s cross and resurrection, a mystery Moses did not grasp. ### Latin text Quis igitur tantus, ut aperiat oculos et legis uideat sacramenta, nisi ei Christus demonstret? non Moyses tantus. denique iubente domino uirgam proiecit et facta est serpens et fugit ab ea; adprehendit caudam serpentis et facta est uirga, et adhuc non cognoscebat mysterium. quo declarabatur descensurum in terras dominum Iesum, qui cum se exinanisset, deponi in crucem et proici pateretur in tumulum, de quo secundum oracula legis resurgens in gloriam dei diuinaeque sedis regale consortium de serpente remearet. ### English translation (Claude) Who, then, is so great that he could open his eyes and see the sacraments of the law, unless Christ shows them to him? Moses was not so great. Indeed, at the Lord’s command he threw down his rod and it became a serpent, and he fled from it; he took hold of the serpent’s tail and it became a rod, and still he did not know the mystery, by which it was declared that the Lord Jesus would come down to earth, who, having emptied himself, would allow himself to be laid down on the cross and cast into the tomb, from which, rising again according to the oracles of the law, he would return from the serpent to the glory of God and to a royal share in the divine throne. ### Scripture references - Exod 4:3: allusion, high confidence - Exod 4:4: allusion, high confidence - Phil 2:7: allusion, high confidence - John 3:14: allusion, medium confidence ### Translation notes - Exod 4:2–4; Phil 2:7; John 3:14. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.24.1 (CSEL 62:55; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-24-1). ## Exposition of Psalm 118 3.24.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-24-2 - Source: CSEL 62:55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Taking hold of the serpent, Moses had his mouth opened to speak of Christ. ### Latin text adprehendamus ergo et nos caudam serpentis illius crucifixi, ut potestatem eius regiam possimus agnoscere. et illa, quae in pedes eius misit unguentum, tenuit eum. caudam ergo serpentis adprehendit Moyses et apertum est os eius. non ergo locutus esset de eo, nisi ipse dominus os eius aperuisset. ### English translation (Claude) Let us too, then, take hold of the tail of that crucified serpent, so that we may recognize his royal power. She too who poured ointment on his feet held him. Moses took hold of the serpent’s tail, then, and his mouth was opened. So he would not have spoken of him, unless the Lord himself had opened his mouth. ### Scripture references - Exod 4:4: allusion, high confidence - Exod 4:12: allusion, high confidence - Luke 7:38: allusion, medium confidence - John 12:3: allusion, medium confidence ### Translation notes - Exod 4:4, 10–12; Luke 7:38; John 12:3. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.24.2 (CSEL 62:55; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-24-2). ## Exposition of Psalm 118 3.25.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-25-1 - Source: CSEL 62:55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David, raised under the law, longed to see the good things the law only foreshadowed. ### Latin text Dauid adaperiri sibi oculos hic petit et in superioribus dixit: quis ostendit nobis bona? erat sub lege nutritus et sciebat, quia lex umbram habet futurorum bonorum; ipsa bona non iam per umbram, sed apertis oculis uidere cupiebat. nouerat, quia exemplari et umbrae caelestium mysteriorum seruiebant, qui secundum legem Moysi deseruiebant. ### English translation (Claude) David here asks for his eyes to be opened, and earlier he said: “Who will show us good things?” He had been raised under the law and knew that the law has a shadow of the good things to come; he longed to see the good things themselves no longer through a shadow but with open eyes. He knew that those who served according to the law of Moses served a copy and shadow of the heavenly mysteries. ### Scripture references - Ps 4:6 (4:7 LXX): quotation, high confidence - Heb 10:1: allusion, high confidence - Heb 8:5: allusion, high confidence ### Translation notes - Ps 4:6 (LXX 4:7); Heb 10:1; Heb 8:5. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.25.1 (CSEL 62:55; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-25-1). ## Exposition of Psalm 118 3.25.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-25-2 - Source: CSEL 62:55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only with God’s guidance can one rise from the law’s shadow to the truth of heavenly worship. ### Latin text uolebat ipsam cultus diuini conprehendere ueritatem et ideo, ut ab oculis suis uelamen discuteret, conuersus ad dominum precabatur dicens: adaperi oculos meos, et considerabo mirabilia de lege tua. intellegebat uere militiam esse caelestem, quam posset unusquisque ex lege cognoscere, cui tamen dominus reuelasset. quis enim de terrenis ad caelestia, de umbra ad claritatem, de exemplari ad penetralia ueritatis humano gradu sine diuino ductu possit ascendere? ### English translation (Claude) He wished to grasp the very truth of divine worship, and so, to shake the veil from his eyes, turning to the Lord he prayed, saying: “Open my eyes, and I will consider wondrous things from your law.” He understood that there is truly a heavenly service, which each could learn from the law, provided the Lord had revealed it to him. For who could ascend by human steps, without divine guidance, from earthly things to heavenly, from shadow to brightness, from the copy to the inner rooms of truth? ### Scripture references - Ps 119:18 (118:18 LXX): quotation, high confidence ### Translation notes - Ps 119:18. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.25.2 (CSEL 62:55; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-25-2). ## Exposition of Psalm 118 3.26.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-26-1 - Source: CSEL 62:55–56 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David longed for the heavenly altar and temple, not the earthly ones. ### Latin text Quis potest considerare altare illud caeleste uerumque templum, sacerdotes et leuitas, non istos secundum carnis officia, sed illos secundum spiritus gratiam? denique hanc solam sibi gratiam pro maximis optabat Dauid dicens: unam petii a domino, hanc requiram: ut inhabitem in domo domini ### English translation (Claude) Who can consider that heavenly altar and the true temple, the priests and Levites, not these according to the offices of the flesh, but those according to the grace of the Spirit? Indeed David desired this grace alone above the greatest things, saying: “One thing I have asked of the Lord; this I will seek: that I may dwell in the house of the Lord ### Scripture references - Ps 27:4 (26:4 LXX): quotation, high confidence ### Translation notes - Ps 27:4 (LXX 26:4). ### Citation (SBL) Ambrose, Exp. Ps. 118 3.26.1 (CSEL 62:55–56; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-26-1). ## Exposition of Psalm 118 3.26.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-26-2 - Source: CSEL 62:56 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only one whose eyes are opened can see in the law’s offerings the true forgiveness given in the gospel. ### Latin text omnes dies uitae meae et ut uideam delectationem domini et considerem templum eius. quis poterat cognoscere, quod offerret diues magnum munus, secundum quod potest manus eius, ut soluatur eius peccatum? quis poterat intellegere, si non haberet quid offerre, uerbi gratia arietem, quia non soluebatur eius peccatum? quis poterat aduertere, quae essent illae inmunditiae, quas soluit non lex quam putant Iudaei, sed lex spiritalis quam Paulus agnouit? quis poterat uidere remissiones peccatorum ueras, quarum exemplar in lege, ueritas in euangelio est, dicente domino Iesu: dimissa ### English translation (Claude) all the days of my life, and that I may see the delight of the Lord and consider his temple.” Who could know that the rich man should offer a great gift, according to what his hand can afford, so that his sin may be loosed? Who could understand, if he had nothing to offer, for example a ram, why his sin was not loosed? Who could perceive what those uncleannesses were which are loosed not by the law as the Jews think of it, but by the spiritual law which Paul recognized? Who could see the true remissions of sins, whose copy is in the law, whose truth is in the gospel, when the Lord Jesus says: “Your sins ### Scripture references - Ps 27:4 (26:4 LXX): quotation, high confidence - Lev 5:7: allusion, medium confidence - Lev 14:21: allusion, low confidence - Rom 7:14: allusion, high confidence - Matt 9:2: quotation, high confidence ### Translation notes - Ps 27:4; Lev 5:7–13; 14:21–22 (offerings according to means); Rom 7:14; Matt 9:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.26.2 (CSEL 62:56; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-26-2). ## Exposition of Psalm 118 3.26.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-26-3 - Source: CSEL 62:56 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the true temple, altar, priest, and Levite, whose sacrifice takes away the world’s sins. ### Latin text sunt tibi peccata, non per hircorum sanguinem, sed per hostiam sui corporis? ille itaque diues in lege, qui perfectae maiestatis in Christo plenitudinem confitendo et quasi eam quibusdam ad illud altare caeleste fidei manibus offerendo peccatum suum soluerit; ille uidet uerum sacerdotem, qui uidet principem sacerdotum, ille templum uerum considerat qui audit dicentem: soluite templum hoc, et in triduo resuscitabo illud. magnum templum, de quo uirtus exibat et curabat omnes, mirabile illud altare, in quo unius agni sacrificium tulit peccata mundi, ille praestantissimus leuita, qui uenit non ut ministerium exigeret, sed ut omnibus exhiberet suae ministerium passionis, cui portio deus, qui hic nihil possederit et omnia possideret. ### English translation (Claude) are forgiven you,” not through the blood of goats, but through the sacrifice of his own body? He, then, is rich in the law who has loosed his sin by confessing the fullness of perfect majesty in Christ and offering it, as it were, with certain hands of faith at that heavenly altar; he sees the true priest who sees the prince of priests; he considers the true temple who hears him say: “Destroy this temple, and in three days I will raise it up.” A great temple, from which power went out and healed all; a marvelous altar, on which the sacrifice of the one Lamb took away the sins of the world; that most excellent Levite, who came not to demand service but to show to all the service of his passion, whose portion is God, who possessed nothing here and would possess all things. ### Scripture references - Matt 9:2: quotation, high confidence - Heb 9:12: allusion, high confidence - Heb 10:10: allusion, medium confidence - John 2:19: quotation, high confidence - Luke 6:19: allusion, high confidence - John 1:29: allusion, high confidence - Matt 20:28: allusion, high confidence - Num 18:20: allusion, medium confidence - 2 Cor 6:10: allusion, medium confidence ### Translation notes - Matt 9:2; Heb 9:12; 10:4, 10; John 2:19; Luke 6:19; John 1:29; Matt 20:28; Num 18:20; 2 Cor 6:10. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.26.3 (CSEL 62:56; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-26-3). ## Exposition of Psalm 118 3.27.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-27-1 - Source: CSEL 62:56–57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The law of the Hebrew slave freed in the seventh year has a hidden meaning. ### Latin text Quid autem dicam de Hebraeo, quem lex sex tantummodo iubet seruire annis et septimo anno exire seruitio? quis iste Hebraeus seruus? quis Hebraeus liber poterat intellegi? quis tantus, ut annos aeternos in mente habens uideat uerum Hebraeum. qui non in perpetuum manet seruus. sed sex annis seruili functus officio septimo anno gratiam libertatis adipiscitur? ### English translation (Claude) But what shall I say of the Hebrew whom the law orders to serve only six years and to go out of servitude in the seventh year? Who is this Hebrew slave? Who could be understood to be the free Hebrew? Who is so great that, having the eternal years in mind, he sees the true Hebrew, who does not remain a slave for ever but, having performed the duty of a slave for six years, obtains in the seventh year the grace of freedom? ### Scripture references - Exod 21:2: allusion, high confidence - Ps 77:5 (76:6 LXX): allusion, medium confidence - John 8:35: allusion, medium confidence ### Translation notes - Exod 21:2; Ps 77:5 (LXX 76:6, “eternal years”); John 8:35. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.27.1 (CSEL 62:56–57; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-27-1). ## Exposition of Psalm 118 3.27.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-27-2 - Source: CSEL 62:57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaac’s blessing of Esau foretold the loosing of the yoke in the seventh year of release. ### Latin text cuius uidetur Isaac patriarcha seruitutis et libertatis non ignorasse mysterium, qui ait: seruies fratri tuo. et erit cum deposueris et solueris iugum eius a collo tuo, significans fore tempus, quo etsi quis seruierit hic positus fratri suo, postea tamen exactis annis, qui ex istis diebus atque istis quos hic exigimus mensibus colliguntur, soluat iugum a ceruice sua, quod fit septimo anno remissionis. ### English translation (Claude) Isaac the patriarch seems not to have been ignorant of the mystery of this servitude and freedom, when he said: “You shall serve your brother, and it shall be, when you have put off and loosed his yoke from your neck,” signifying that there would be a time when, even if someone placed here has served his brother, yet afterwards, when the years are completed that are made up of these days and these months we spend here, he may loose the yoke from his neck, which happens in the seventh year of remission. ### Scripture references - Gen 27:40: quotation, high confidence ### Translation notes - Gen 27:40 (Greek form). ### Citation (SBL) Ambrose, Exp. Ps. 118 3.27.2 (CSEL 62:57; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-27-2). ## Exposition of Psalm 118 3.27.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-27-3 - Source: CSEL 62:57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Joseph and the apostles are types of the true Hebrew, freed from servitude. ### Latin text conicere possumus ueri Hebraei typum in Joseph, qui portauit seruitutis iugum, sed eum culpa non cepit, non carcer inclusit, non Aegyptus colorauit. conicimus in Petro Iohanne Iacobo, qui creati et instituti sub iugo legis soluerunt tamen fratris sui Iudaicum iugum, ubi legitimae tempus quietis aduenit. quando refulsit his remissio peccatorum. ### English translation (Claude) We can conjecture a type of the true Hebrew in Joseph, who bore the yoke of servitude, but guilt did not capture him, prison did not shut him in, Egypt did not discolor him. We conjecture it in Peter, John, and James, who, born and trained under the yoke of the law, nevertheless loosed the Jewish yoke of their brother when the time of lawful rest came, when the forgiveness of sins shone upon them. ### Scripture references - Gen 39:20: allusion, medium confidence - Acts 15:10: allusion, medium confidence ### Translation notes - Gen 39–41; Acts 15:10. The digital text’s “semitutisiugum” is read as “seruitutis iugum”. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.27.3 (CSEL 62:57; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-27-3). ## Exposition of Psalm 118 3.28.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-28-1 - Source: CSEL 62:57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The true rest, foreshadowed in the law, is revealed in Christ’s promise that his own will be with him. ### Latin text Et hoc tamen hic in umbra adhuc gestum comparatione caelestium: quanta autem quies illa, quae ex lege conicitur, in euangelio reuelatur, dicente domino Iesu: uolo ut ubi ego sum et isti sint mecum! quam beatus, qui istius habitationis fructum quietis consortium illic potuerit promereri! tunc intelleget, quid sit aperuisse oculos, ut uideret mirabilia de lege dei. ### English translation (Claude) And yet this is still done here in shadow by comparison with heavenly things; but how great is that rest, which is conjectured from the law and revealed in the gospel, when the Lord Jesus says: “I wish that where I am, these too may be with me”! How blessed is he who can earn there the fellowship of the rest which is the fruit of that dwelling! Then he will understand what it is to have opened his eyes, so as to see wondrous things from the law of God. ### Scripture references - John 17:24: quotation, high confidence - Ps 119:18 (118:18 LXX): allusion, high confidence ### Translation notes - John 17:24; Ps 119:18. The digital text’s “exlege” is read as “ex lege”. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.28.1 (CSEL 62:57; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-28-1). ## Exposition of Psalm 118 3.29.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-29-1 - Source: CSEL 62:57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose turns to the gospel just read, the cleansing of the leper. ### Latin text Bene admonuit lectio euangelii quae decursa est, in qua sanatus est leprosus ille, qui dixit: si uis. potes me mundare, in uoluntate domini constituens potestatis effectum. cui respondit similiter: uolo, mundare. praemissa pietas uoluntatis, secuta potestatis auctoritas est. ### English translation (Claude) The reading of the gospel that has just been gone through gave a good reminder, in which that leper was healed who said, “If you will, you can make me clean,” placing the effect of power in the Lord’s will. He answered in like manner: “I will; be clean.” The kindness of will came first, the authority of power followed. ### Scripture references - Matt 8:2: quotation, high confidence - Matt 8:3: quotation, high confidence ### Translation notes - Matt 8:2–3. This and the following sections refer to the gospel read at the service: the commentary was preached. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.29.1 (CSEL 62:57; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-29-1). ## Exposition of Psalm 118 3.29.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-29-2 - Source: CSEL 62:57–58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ wills the cleansing of all, but only the faithful are cleansed; he touches those whose faith touches him. ### Latin text omnibus dicit Iesus uolo, qui non uult esse peccatum. uelle Christi commune in omnes est, mundari fidei est credentis in Christum. et tetigit eum. tangit eos, quorum fide tangitur. denique dicit: tetigit me aliquis; sentio uirtutem exisse de me. habes operationem inmaculati corporis, habes remissionem diuinitatis. ### English translation (Claude) To all Jesus says “I will,” he who does not will that there be sin. Christ’s willing is common to all; to be cleansed belongs to the faith of one who believes in Christ. “And he touched him.” He touches those by whose faith he is touched. Indeed he says: “Someone touched me; I perceive that power has gone out from me.” You have the working of the spotless body, you have the forgiveness of the divinity. ### Scripture references - Matt 8:3: quotation, high confidence - Luke 8:46: quotation, high confidence ### Translation notes - Matt 8:3; Luke 8:46. The digital text’s “uoio” is read as “uolo”. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.29.2 (CSEL 62:57–58; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-29-2). ## Exposition of Psalm 118 3.30.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-30-1 - Source: CSEL 62:58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sent to the priest, the healed man is directed to Christ, the true priest for ever. ### Latin text Sed ut plenius sanaretur, aperuit oculos eius dicens: uade, ostende te sacerdoti. multos sacerdotes habebat synagoga: sed qui oculos aperit, falsos non uidet sacerdotes, uerum aspicit. quis est uerus sacerdos nisi ille, qui sacerdos est in aeternum? et ideo pater dixit ad eum: tu es sacerdos in aeternum. ### English translation (Claude) But so that he might be healed more fully, he opened his eyes, saying: “Go, show yourself to the priest.” The synagogue had many priests; but he who opens the eyes does not see false priests; he looks upon the true one. Who is the true priest but he who is a priest for ever? And so the Father said to him: “You are a priest for ever.” ### Scripture references - Matt 8:4: quotation, high confidence - Ps 110:4 (109:4 LXX): quotation, high confidence - Heb 5:6: allusion, high confidence ### Translation notes - Matt 8:4; Ps 110:4 (LXX 109:4); Heb 5:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.30.1 (CSEL 62:58; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-30-1). ## Exposition of Psalm 118 3.30.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-30-2 - Source: CSEL 62:58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only one who first sees himself honestly can show himself to Christ, the true priest. ### Latin text aperuit ergo oculos eius et uidit et intellexit, quale munus pro emundatione sua deberet offerre. beatus qui audit haec; quanto beatior qui uidet, qui se uero potest ostendere sacerdoti, ut non habeat quod timeat in se uideri, qui se prius aspicit facie reuelata! nam nisi ipse se prius uiderit, non audebit ostendere, sicut Adam, qui se occultare cupiebat, quia non agnoscebat. sed iam etiam id quod sequitur consideremus. ### English translation (Claude) He opened his eyes, then, and he saw and understood what gift he ought to offer for his cleansing. Blessed is he who hears these things; how much more blessed he who sees, who can show himself to the true priest so as to have nothing he fears to have seen in himself, who first looks at himself with unveiled face! For unless he first sees himself, he will not dare to show himself, like Adam, who wished to hide himself because he did not know himself. But now let us consider also what follows. ### Scripture references - Matt 8:4: allusion, high confidence - 2 Cor 3:18: allusion, medium confidence - Gen 3:8: allusion, high confidence ### Translation notes - Matt 8:4; 2 Cor 3:18; Gen 3:8–10. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.30.2 (CSEL 62:58; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-30-2). ## Exposition of Psalm 118 3.31.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-31-1 - Source: CSEL 62:58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 19: only one who has renounced worldly desire is truly a stranger on earth. ### Latin text Aduena ego sum in terra, ne abscondas a me mandata tua. non cuiuscumque uox ista est, sed eius, qui terrenis renuntiauerit uoluptatibus et omni se mundanae cupiditatis exuerit affectu. ille est in hac terra aduena. qui potest dicere: nostra autem conuersatio in caelis est, qui suam habet in domino portionem, qui potest dolere, quod diutius uiuat in terris, qui uitae huius longaeuitate lassatur, cui prolixitas habitationis huius fastidio sit, quam sanctus auersatur et dicit: uae ### English translation (Claude) “I am a stranger on the earth; do not hide your commandments from me.” This is not the voice of just anyone, but of him who has renounced earthly pleasures and stripped himself of every affection of worldly desire. He is a stranger in this land who can say, “But our citizenship is in heaven,” who has his portion in the Lord, who can grieve that he lives longer on earth, who is wearied by the length of this life, to whom the long stay of this dwelling is irksome, which the saint turns away from, saying: “Woe ### Scripture references - Ps 119:19 (118:19 LXX): quotation, high confidence - Phil 3:20: quotation, high confidence - Ps 120:5 (119:5 LXX): allusion, medium confidence - Rev 8:13: quotation, high confidence ### Translation notes - Ps 118:19 (Ps 119:19); Phil 3:20; Ps 120:5 (LXX 119:5); Rev 8:13. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.31.1 (CSEL 62:58; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-31-1). ## Exposition of Psalm 118 3.31.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-31-2 - Source: CSEL 62:58–59 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The true pilgrim longs to be with Christ, lays up heavenly treasure, and does not return to Egypt. ### Latin text his qui habitant in terra, qui dissolui non timet et, si soluatur, praesumit se cum Christo futurum. hic uere peregrinus in terra est, qui sanctorum est ciuis et domesticus dei et thesaurum sibi condit in caelo. non utique is exiens de Aegypto in hanc intellegibilem Aegyptum remeare desiderat nec depositae senectutis et mortis pauescit confinia nec horrea struit messibus recondendis, iam alienis uicturus aetatibus, sed sola diues uirtutum fecunditate ea congregat, quae sibi nec mors possit auferre. ### English translation (Claude) to those who dwell on the earth”; who does not fear to be dissolved and, if he is dissolved, is confident that he will be with Christ. He is truly a pilgrim on earth who is a fellow citizen of the saints and a member of God’s household and lays up treasure for himself in heaven. Surely such a one, going out of Egypt, does not long to return to this intelligible Egypt, nor does he dread the borders of old age laid aside and of death, nor does he build barns to store up harvests, he who will live in other ages; but, rich only in the fruitfulness of virtues, he gathers what not even death can take from him. ### Scripture references - Rev 8:13: quotation, high confidence - Phil 1:23: allusion, high confidence - Eph 2:19: allusion, high confidence - Matt 6:20: allusion, high confidence - Num 14:4: allusion, low confidence - Luke 12:18: allusion, high confidence ### Translation notes - Rev 8:13; Phil 1:23; Eph 2:19; Matt 6:20; Num 14:3–4; Luke 12:18. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.31.2 (CSEL 62:58–59; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-31-2). ## Exposition of Psalm 118 3.32.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-32-1 - Source: CSEL 62:59 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 20: to long for God’s judgments one must be free from worldly bonds, including marriage. ### Latin text Meritoque dicit: concupiuit anima mea desiderare iudicia tua in omni tempore. quod utique non facit nisi liber a uinculis, non solum a uinculis sollicitudinis saecularis, sed etiam a uinculis caritatis humanae. uincula conplura sunt in hoc saeculo: uincula sunt desideria uiuendi, uincula sunt oblectamenta uoluptatum, uincula sunt honorum, uincula coniugii. denique dicit tibi bonus magister: solutus es ab uxore? ne quaesieris uxorem. ### English translation (Claude) And rightly he says: “My soul has longed to desire your judgments at all times.” This surely no one does unless he is free of bonds, not only from the bonds of worldly care, but also from the bonds of human affection. There are many bonds in this world: the desires of living are bonds, the delights of pleasures are bonds, there are bonds of honors, bonds of marriage. Indeed the good teacher says to you: “Are you free from a wife? Do not seek a wife.” ### Scripture references - Ps 119:20 (118:20 LXX): quotation, high confidence - 1 Cor 7:27: quotation, high confidence ### Translation notes - Ps 118:20 (Ps 119:20); 1 Cor 7:27. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.32.1 (CSEL 62:59; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-32-1). ## Exposition of Psalm 118 3.32.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-32-2 - Source: CSEL 62:59 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marriage is no sin but binds mind and body; nothing may be preferred to God, so he asks to know God’s commandments. ### Latin text nec tamen peccat qui uxorem acceperit, sed innectit sibi uincula mentis, quia sollicitus est quomodo placeat uxori — beatior esset, si deo soli placere desideraret -, carnis autem, quia ligatus est qui sui non habeat corporis potestatem. ergo quia mandatum dei est, quod legis oraculo et apostolico sermone depromptum est, ne quis uxorem diuitias honorem necessitudines deo praeferat, qui autem praetulerit, fit obnoxius iudiciis dei, ideo prius poposcit, ne abscondat ab eo deus mandata sua. qui enim mandata cognouerit et custodierit, non refugit iudicia diuina, sed desiderat meritoque tamquam reuelatis sibi mandatis ait: concupiui desiderare iudicia tua in omni tempore. ### English translation (Claude) Yet he who has taken a wife does not sin, but he binds bonds on his mind, because he is anxious how to please his wife (he would be more blessed if he desired to please God alone), and bonds on his flesh, because he is bound who does not have power over his own body. Since, then, it is God’s commandment, set forth by the oracle of the law and the word of the apostle, that no one should prefer wife, riches, honor, or kinship to God, and he who prefers them becomes liable to God’s judgments, therefore he first asked that God not hide his commandments from him. For he who has known and kept the commandments does not shrink from the divine judgments but desires them; and rightly, as though the commandments had been revealed to him, he says: “I have longed to desire your judgments at all times.” ### Scripture references - 1 Cor 7:28: allusion, high confidence - 1 Cor 7:33: allusion, high confidence - 1 Cor 7:4: allusion, high confidence - Deut 33:9: allusion, low confidence - Luke 14:26: allusion, medium confidence - Ps 119:20 (118:20 LXX): quotation, high confidence ### Translation notes - 1 Cor 7:28, 32–34; 1 Cor 7:4; Deut 33:9; Luke 14:26; Matt 10:37. The digital text’s “morem” is read as “uxorem”. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.32.2 (CSEL 62:59; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-32-2). ## Exposition of Psalm 118 3.33.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-33-1 - Source: CSEL 62:59–60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Longing to desire” shows that desire for God’s judgments is God’s gift, increased in those who delight in it. ### Latin text Non dixit concupiui iudicia, sed concupiui desiderare. sicut enim uita uiuere plus est quam uiuere — uiuere namque commune etiam huius est uitae, uita autem uiuere beatorum est —, sic concupiscere, ut desideremus iudicia dei, plus est quam desiderare iudicia; concupiscimus enim desiderare, quasi non sit potestatis nostrae desiderium, sed gratiae dei. cum enim dominus oblectari nos uiderit cupiditate desiderii iudiciorum suorum, sobrium auget affectum; cum autem peccamus, non concupiscimus desiderare iudicia dei. ### English translation (Claude) He did not say, “I have longed for your judgments,” but “I have longed to desire.” For just as to live by life is more than to live (for to live is common to this life too, but to live by life belongs to the blessed), so to long to desire God’s judgments is more than to desire the judgments; for we long to desire, as though the desire were not in our power but in God’s grace. For when the Lord sees that we delight in the longing to desire his judgments, he increases the sober affection; but when we sin, we do not long to desire God’s judgments. ### Scripture references - Ps 119:20 (118:20 LXX): allusion, high confidence ### Citation (SBL) Ambrose, Exp. Ps. 118 3.33.1 (CSEL 62:59–60; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-33-1). ## Exposition of Psalm 118 3.33.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-33-2 - Source: CSEL 62:60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As the healthy do not fear the physician, a good conscience desires God’s judgments, as Christ desired the Passover. ### Latin text neque enim aegrotus uri desiderat uel incidi, ut possit recipere sanitatem. refugit qui grauius aegrotat, ne uratur, ne incidatur, ne alligetur, ne abstineatur a cibo; qui autem salutarem habet ualitudinem, medico securus occurrit. unde etiam dominus non otiose ait: desiderio desideraui hoc pascha manducare uobiscum, non solum desiderans, sed etiam geminato desiderio concupiscens remissionem tribuere peccatorum. concupiscamus ergo et nos desiderare iudicia dei—bona conscientia quae, cum examinatur, probatur-et concupiscamus desiderare in omni tempore, ut nullum momentum bonae praetereat uacuum cupiditatis. ### English translation (Claude) For a sick man does not desire to be cauterized or cut, so that he may regain health. He who is gravely ill shrinks from being cauterized, from being cut, from being bound, from being kept from food; but he who is in sound health goes to meet the physician without fear. Hence the Lord too said, not idly: “With desire I have desired to eat this Passover with you,” not only desiring, but longing with a doubled desire to grant the forgiveness of sins. Let us too, then, long to desire the judgments of God (a good conscience, which, when examined, is approved), and let us long to desire them at all times, so that no moment of a good man may pass empty of longing. ### Scripture references - Luke 22:15: quotation, high confidence ### Translation notes - Luke 22:15. The digital text’s “pcssit” is read as “possit”. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.33.2 (CSEL 62:60; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-33-2). ## Exposition of Psalm 118 3.34.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-34-1 - Source: CSEL 62:60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 21: pride, whose author is the devil, is opposed to Christ’s obedience. ### Latin text Sequitur uersus quintus: increpasti superbos; maledicti qui declinant a mandatis tuis. cum dominus Iesus per oboedientiam genus humanum redemerit, iustitiam reformarit, serpens autem per inoboedientiam peccatum introduxerit, quid uitii habeat superbia hinc aestimare possumus, cuius auctor diabolus est, quem inducit propheta dicentem: ponam ### English translation (Claude) The fifth verse follows: “You have rebuked the proud; cursed are those who turn aside from your commandments.” Since the Lord Jesus redeemed the human race by obedience and restored righteousness, while the serpent brought in sin by disobedience, we can judge from this how much vice there is in pride, whose author is the devil, whom the prophet brings in saying: “I will set ### Scripture references - Ps 119:21 (118:21 LXX): quotation, high confidence - Rom 5:19: allusion, high confidence ### Translation notes - Ps 118:21 (Ps 119:21); Rom 5:19. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.34.1 (CSEL 62:60; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-34-1). ## Exposition of Psalm 118 3.34.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-34-2 - Source: CSEL 62:60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil wished to be like God; his disciple, the man of iniquity, will exalt himself above God. ### Latin text thronum meum super nubes et ero similis altissimo. itaque cum sit nequissimus, ut honorem non dederit domino deo nostro, peiores tamen discipulos erudiuit. ille enim se sic exaltauit, ut uellet aequari et similis esse altissimo, discipulus autem eius significatur ab apostolo indignaturus aequalem similemque se aestimari deo. scriptum est enim: cum reuelatus fuerit homo iniquitatis et filius interitus, qui aduersatur et extollitur supra omne quod dicitur deus. ### English translation (Claude) my throne above the clouds and I will be like the Most High.” And so, though he is most wicked, in not giving honor to the Lord our God, yet he has trained worse disciples. For he so exalted himself that he wished to be equal to and like the Most High; but his disciple is indicated by the apostle as one who will disdain to be thought equal and like to God. For it is written: “When the man of iniquity has been revealed, the son of perdition, who opposes and exalts himself above all that is called God.” ### Scripture references - Isa 14:13: quotation, high confidence - Isa 14:14: quotation, high confidence - 2 Thess 2:3: quotation, high confidence - 2 Thess 2:4: quotation, high confidence ### Translation notes - Isa 14:13–14; 2 Thess 2:3–4. The digital text’s “supernubes” is read as “super nubes”. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.34.2 (CSEL 62:60; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-34-2). ## Exposition of Psalm 118 3.34.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-34-3 - Source: CSEL 62:60–61 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ gave his disciples power to do greater works, so as to triumph over the devil in them. ### Latin text magister igitur similem praesumit, hic superiorem. ideoque et dominus ad discipulos suos dixit: maiora his facietis, ut, quibus serpens plus ademerat quam ipse amiserat, maiora Christus facere donaret quam ipse in terris fecerat; in se enim uoluit principem mundi fallere, in discipulis triumphare. ### English translation (Claude) The master, then, presumes to be like, this one to be superior. And so the Lord too said to his disciples: “You will do greater things than these,” so that to those from whom the serpent had taken more than he himself had lost, Christ might grant to do greater things than he himself had done on earth; for in himself he willed to deceive the prince of the world, in his disciples to triumph. ### Scripture references - John 14:12: quotation, high confidence - John 12:31: allusion, medium confidence ### Translation notes - John 14:12; John 12:31. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.34.3 (CSEL 62:60–61; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-34-3). ## Exposition of Psalm 118 3.35.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-35-1 - Source: CSEL 62:61 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The parable of the Pharisee and the tax collector shows that pride offends more than the lack of virtues. ### Latin text Itaque a tanto uolens crimine uindicare humanum genus introduxit Pharisaeum et publicanum in templo orantes et docuit, etiamsi bona cetera habeat, quod magis superbus offendat quam humilis, qui nulla uirtutum dote subnixus sit: studet enim subplantare diabolus bonis operibus intentos. quantum laborauit Pharisaeus ille, ne raperet aliena, ne iniustus esset, ne adulteraret! quantum laborauit, ne peccaret; sicut peccauit publicanus! quantum laborauit, ut bis in sabbato ieiunaret! quantum laborauit, ut decimam daret omnium quae adquireret! quis nostrum haec facit? ### English translation (Claude) And so, wishing to deliver the human race from so great a crime, he brought in the Pharisee and the tax collector praying in the temple and taught that, even if he has all other good things, the proud man offends more than the humble man who is supported by no endowment of virtues: for the devil is eager to trip up those intent on good works. How hard that Pharisee labored not to take what belonged to others, not to be unjust, not to commit adultery! How hard he labored not to sin as the tax collector sinned! How hard he labored to fast twice in the week! How hard he labored to give a tenth of all he acquired! Which of us does this? ### Scripture references - Luke 18:10: allusion, high confidence - Luke 18:11: allusion, high confidence - Luke 18:12: allusion, high confidence ### Translation notes - Luke 18:10–12. “in sabbato” is rendered “in the week”, as in the parable. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.35.1 (CSEL 62:61; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-35-1). ## Exposition of Psalm 118 3.35.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-35-2 - Source: CSEL 62:61 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil let the Pharisee rise in virtue so that pride might bring him down the harder. ### Latin text quanti habent possessiones et soli incubant fructibus et solis sibi messes recondunt! aduertit hoc diabolus et perfudit eum ulcere graui, ut non teneret caput mente carnis inflatus et in eo, in quo laudabilis fore crederetur, ibi reprehensibilior iudicaretur. agebat enim gratias deo, quod non esset raptor adulter iniustus. quam noxie ei luctatus est serpens et grauibus eum spiris ligauit! superiorem fecit, ut de altiore deiceret, inferiorem se praebuit, ut sublimiorem casu grauiore prosterneret. mala ruina est adrogantiae, quae superiorem subruit, mala haec lucta serpentis, qua se in plurimos torquet anfractus. ### English translation (Claude) How many have possessions and brood alone over their produce and store up harvests for themselves alone! The devil noticed this and covered him with a grievous ulcer, so that, puffed up in the mind of the flesh, he did not hold the head, and in the very thing in which he believed he would be praised he was judged more blameworthy. For he gave thanks to God that he was not a robber, an adulterer, unjust. How harmfully the serpent wrestled with him and bound him in heavy coils! He made him superior, so as to throw him down from a greater height; he made himself inferior, so as to lay low the loftier man with a heavier fall. Evil is the ruin of arrogance, which undermines the superior; evil is this wrestling of the serpent, by which he twists himself into many windings. ### Scripture references - Col 2:18: allusion, high confidence - Col 2:19: allusion, high confidence - Luke 18:11: allusion, high confidence - Job 2:7: allusion, low confidence ### Translation notes - Luke 12:18–19; Col 2:18–19; Luke 18:11; compare Job 2:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.35.2 (CSEL 62:61; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-35-2). ## Exposition of Psalm 118 3.36.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-36-1 - Source: CSEL 62:61 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil tried to make Paul proud too, but God used the angel of Satan to keep him humble. ### Latin text Inflare uolebat et Paulum. quem Paulum? illum utique apostolum non ab hominibus neque per hominem, sed per Iesum Christum. et paene deceperat, ita ut stimulum carnis suae. qui se humiliabat, rogaret auferri. sed bonus dominus. qui Paulum infirmitatibus uellet facere fortiorem, adhibuit ei angelum satanae, ut suis diabolus artibus uinceretur. ### English translation (Claude) He wished to puff up Paul too. Which Paul? Surely that apostle “not from men nor through man, but through Jesus Christ.” And he had almost deceived him, so that he asked for the thorn of his flesh, which humbled him, to be taken away. But the good Lord, who wished to make Paul stronger by weaknesses, applied to him an angel of Satan, so that the devil might be overcome by his own arts. ### Scripture references - Gal 1:1: quotation, high confidence - 2 Cor 12:7: allusion, high confidence - 2 Cor 12:8: allusion, high confidence - 2 Cor 12:9: allusion, high confidence ### Translation notes - Gal 1:1; 2 Cor 12:7–9. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.36.1 (CSEL 62:61; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-36-1). ## Exposition of Psalm 118 3.36.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-36-2 - Source: CSEL 62:61–62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Though truthful, the Pharisee was condemned, for pride is worse than adultery. ### Latin text non mentiebatur Pharisaeus, immo etiam uera dicebat; sed omnis qui se exaltat, etiamsi uera dicat, offendit. denique probabilior Pharisaeus ingressus est templum quam publicanus et tamen condemnatus exiuit; quantum crimen superbiae, ut ei etiam adulteria praeferantur! ### English translation (Claude) The Pharisee was not lying; indeed he was even telling the truth; but everyone who exalts himself, even if he tells the truth, gives offense. Indeed the Pharisee entered the temple more creditable than the tax collector, and yet he went out condemned; so great is the crime of pride that even adulteries are preferred to it! ### Scripture references - Luke 18:14: allusion, high confidence ### Translation notes - Luke 18:14. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.36.2 (CSEL 62:61–62; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-36-2). ## Exposition of Psalm 118 3.37.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-37-1 - Source: CSEL 62:62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God resists the proud, above all those who despise their poor brothers. ### Latin text Denique dominus, qui aliis donat, superbis resistit et tamquam congreditur his, qui se exaltant, sibique hoc certamen uindicat et, qui aliis conpatitur, adrogantes increpat, quia nihil grauius, quam ut fratres nostros pauperes superbo oculo despiciamus, conformes nobis intolerabili repellamus fastidio, nostra indignos gratia iudicantes, quia sunt inopes, cum paupertas facilius sit deo quam thesaurus acceptior. ### English translation (Claude) Indeed the Lord, who gives to others, resists the proud and, as it were, engages in battle with those who exalt themselves, claiming this contest for himself; and he who has compassion on others rebukes the arrogant, because nothing is more grievous than for us to look down with proud eye on our poor brothers, to repel those like ourselves with intolerable disdain, judging them unworthy of our favor because they are needy, when poverty is more easily acceptable to God than treasure. ### Scripture references - Jas 4:6: allusion, high confidence - 1 Pet 5:5: allusion, high confidence - Prov 3:34: allusion, medium confidence ### Translation notes - Jas 4:6; 1 Pet 5:5; Prov 3:34. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.37.1 (CSEL 62:62; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-37-1). ## Exposition of Psalm 118 3.38.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-38-1 - Source: CSEL 62:62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who turn aside from the straight commandment are cursed. ### Latin text Maledicti, inquit, qui declinant a mandatis tuis. supra dixerat ne abscondas a me mandata tua et ideo quasi reuelata sibi mandata cognoscens condemnat eos, qui declinauerint a mandatis caelestibus. et bene dixit qui declinant; directum enim mandatum est, ideo ab eo nemo deflectat. ### English translation (Claude) “Cursed,” he says, “are those who turn aside from your commandments.” Above he had said, “Do not hide your commandments from me,” and so, as one who knows the commandments revealed to him, he condemns those who have turned aside from the heavenly commandments. And he well said “who turn aside”; for the commandment is straight, and so let no one swerve from it. ### Scripture references - Ps 119:21 (118:21 LXX): quotation, high confidence - Ps 119:19 (118:19 LXX): quotation, high confidence ### Translation notes - Ps 119:21, 19. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.38.1 (CSEL 62:62; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-38-1). ## Exposition of Psalm 118 3.39.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-39-1 - Source: CSEL 62:62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If God’s commandment is bright, how can it be hidden? Perhaps one is bright and the many are hidden. ### Latin text Mouet autem, qua ratione hic dixerit: ne abscondas a me mandata tua. quod enim absconditur, obscurum fit et occultum, cum supra dixerit: mandatum domini lucidum, inluminans oculos. si lucidum mandatum, quomodo absconditur, cum lucernam nemo ponat sub modio? nisi forte lucidum est unum mandatum, multa autem mandata abscondita sunt. nam iudicia tua, inquit, sicut abyssus multa: non iudicium sicut abyssus, sed iudicia dicuntur. ### English translation (Claude) But one is troubled by why he said here, “Do not hide your commandments from me.” For what is hidden becomes obscure and secret, whereas above he said: “The commandment of the Lord is bright, enlightening the eyes.” If the commandment is bright, how is it hidden, since no one puts a lamp under a bushel? Unless perhaps one commandment is bright, but many commandments are hidden. For “your judgments,” he says, “are like a great deep”: not “judgment like a deep,” but “judgments” are spoken of. ### Scripture references - Ps 119:19 (118:19 LXX): quotation, high confidence - Ps 19:8 (18:9 LXX): quotation, high confidence - Matt 5:15: allusion, high confidence - Ps 36:6 (35:7 LXX): quotation, high confidence ### Translation notes - Ps 19:8 (LXX 18:9); Matt 5:15; Ps 36:6 (LXX 35:7). The digital text’s “in luminans” is read as “inluminans”. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.39.1 (CSEL 62:62; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-39-1). ## Exposition of Psalm 118 3.40.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-40-1 - Source: CSEL 62:62–63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The order of verses shows the guilt of those who turn from commandments they were given. ### Latin text Uide autem ordinem. supra ait: ne repellas me a mandatis tuis, in sequenti ait: ne abscondas a me mandata tua, hic ait: maledicti qui declinant a mandatis tuis. uere maledicti qui declinant a mandatis tuis, qui referre gratiam debuerunt, primo quia non sunt repulsi, secundo quia non abscondi a se diuina mandata meruerunt. declinat ergo aliquis quod optauit. ### English translation (Claude) But see the order. Above he says, “Do not drive me away from your commandments”; in the following verse he says, “Do not hide your commandments from me”; here he says, “Cursed are those who turn aside from your commandments.” Truly cursed are those who turn aside from your commandments, who ought to have given thanks, first because they were not driven away, second because they were found worthy not to have the divine commandments hidden from them. Someone, then, turns aside from what he wished for. ### Scripture references - Ps 119:10 (118:10 LXX): quotation, high confidence - Ps 119:19 (118:19 LXX): quotation, high confidence - Ps 119:21 (118:21 LXX): quotation, high confidence ### Translation notes - Ps 119:10, 19, 21. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.40.1 (CSEL 62:62–63; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-40-1). ## Exposition of Psalm 118 3.41.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-41-1 - Source: CSEL 62:63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 22: what the world despises, such as humility, is precious to God. ### Latin text Sequitur: aufer a me obprobrium et c o ntemptum, quoniam testimonia tua exquisiui. si contemptus obprobrii loco ducitur, quomodo scriptum est: c o ntemptibilia huius mundi elegit deus? sed considera, quia mundi contemptibilia dixit, non dei: quod enim in hoc mundo contemptibile, hoc pretiosum est apud deum. denique humilitas in hoc mundo contemnitur, sed dei iudicio conprobatur, et si publicanus se humiliauerit, exaltatur. ### English translation (Claude) There follows: “Take away from me reproach and contempt, for I have sought out your testimonies.” If contempt is counted as a reproach, how is it written: “God has chosen the contemptible things of this world”? But consider that he said “the contemptible things of the world,” not of God: for what is contemptible in this world is precious with God. Indeed humility is despised in this world but approved by God’s judgment, and if the tax collector humbles himself, he is exalted. ### Scripture references - Ps 119:22 (118:22 LXX): quotation, high confidence - 1 Cor 1:28: quotation, high confidence - Luke 18:14: allusion, high confidence ### Translation notes - Ps 118:22 (Ps 119:22); 1 Cor 1:28; Luke 18:14. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.41.1 (CSEL 62:63; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-41-1). ## Exposition of Psalm 118 3.41.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-41-2 - Source: CSEL 62:63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God esteems the holy and brings the wicked to nothing; to be a reproach to Christ is grievous. ### Latin text audi, quem (non) pro nihilo habeat deus: quicumque sanctus est, qui sine macula uiuit, ueritatem custodit, non adpetiuit proximum suum. ad nihilum deductus est in conspectu eius malignus; omnia quae malitiae sunt pro nihilo ab illo aestimantur. denique gentilitas non est, deuotio autem manet in aeternum. caue ergo, ne Christo obprobrio sis. nolo mihi quicumque maledicat et quasi peccatorem despiciat: quam graue, si Christus dignum obprobrio ducat! uae tibi, inquit. Chorazain et Bethsaida; condemnantur, quia non egerunt paenitentiam delictorum suorum. ### English translation (Claude) Hear whom God does (not) hold for nothing: whoever is holy, who lives without blemish, keeps the truth, has not attacked his neighbor. “The evil man is brought to nothing in his sight”; all things that belong to malice are reckoned as nothing by him. Indeed paganism does not exist, but devotion remains for ever. Beware, then, of being a reproach to Christ. I do not want anyone to curse me and despise me as a sinner: how grievous if Christ should count me worthy of reproach! “Woe to you, Chorazin and Bethsaida,” he says; they are condemned because they did not repent of their sins. ### Scripture references - Ps 15:2 (14:2 LXX): allusion, high confidence - Ps 15:3 (14:3 LXX): allusion, high confidence - Ps 15:4 (14:4 LXX): quotation, high confidence - Matt 11:21: quotation, high confidence ### Translation notes - Ps 15:2–4 (LXX 14:2–4); Matt 11:21. “(non)” is the editor’s supplement. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.41.2 (CSEL 62:63; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-41-2). ## Exposition of Psalm 118 3.41.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-41-3 - Source: CSEL 62:63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Reproach for Christ’s name is glorious. ### Latin text nos ergo agamus, ut a nobis auferatur obprobrium. quis autem est qui non est obprobrio dignus? qui exquisiuit domini testimonia. multi quidem sunt qui uolunt inferre obprobrium seruis tuis, sed ipsi sunt probrosi magis, quia pro nomine tuo pati obprobrium gloriosum est. ### English translation (Claude) Let us act, then, so that reproach may be taken away from us. But who is not worthy of reproach? He who has sought out the Lord’s testimonies. There are indeed many who wish to bring reproach on your servants, but they themselves are rather the shameful ones, because to suffer reproach for your name is glorious. ### Scripture references - Ps 119:22 (118:22 LXX): allusion, high confidence - Acts 5:41: allusion, medium confidence - 1 Pet 4:14: allusion, medium confidence ### Translation notes - Ps 119:22; Acts 5:41; 1 Pet 4:14. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.41.3 (CSEL 62:63; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-41-3). ## Exposition of Psalm 118 3.42.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-42-1 - Source: CSEL 62:63–64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 23: this is the voice of a martyr standing before persecuting judges. ### Latin text Et ideo ait: etenim sederunt principes et aduersum me detrectabant. uox martyris est, qui perductus ad iudicium persecutorum, cum cogeretur idolis immolare et constanter resisteret, iudices autem sedentes in tribunalibus stipati officiis, indignantes, quod suis non obsecundaretur imperiis, conferrent quo dignum supplicio censerent, stabat intrepidus dicens: ### English translation (Claude) And so he says: “For princes sat and spoke against me.” It is the voice of a martyr who, brought to the judgment of the persecutors, when he was being forced to sacrifice to idols and steadfastly resisted, while the judges sitting on their tribunals, surrounded by their attendants, indignant that their commands were not obeyed, conferred about what punishment they judged he deserved, stood unafraid, saying: ### Scripture references - Ps 119:23 (118:23 LXX): quotation, high confidence ### Translation notes - Ps 118:23 (Ps 119:23). The stray “23” in the digital text is a verse or line number. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.42.1 (CSEL 62:63–64; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-42-1). ## Exposition of Psalm 118 3.42.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-42-2 - Source: CSEL 62:64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is also Christ’s voice before the council and the governor. ### Latin text sederunt principes et aduersum me detrectabant. est etiam domini uox ista. cum conuenisset presbyterium plebis et principes sacerdotum et scribae et ad concilium Iudaeorum deductus esset dicentium: quid adhuc desideramus testes? audiuimus enim de ore ipsius, et staret ante praesidem et duceretur ad crucem, quid pulchrius diceret quam: sederunt principes et aduersum m e detrectabant? hoc est: me stante sederunt principes et, quia tribunalium fulcro sublimes erant, dominum non uidebant. ### English translation (Claude) “Princes sat and spoke against me.” This is also the Lord’s voice. When the council of elders of the people and the chief priests and scribes had gathered and he had been led to the council of the Jews, who said, “What further need have we of witnesses? For we have heard it from his own mouth,” and he stood before the governor and was led to the cross, what could he say more beautifully than: “Princes sat and spoke against me”? That is: while I stood, the princes sat, and because they were lifted up on the support of their tribunals, they did not see the Lord. ### Scripture references - Luke 22:66: allusion, high confidence - Luke 22:71: quotation, high confidence - Matt 27:11: allusion, high confidence - Ps 119:23 (118:23 LXX): quotation, high confidence ### Translation notes - Luke 22:66, 71; Matt 27:11. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.42.2 (CSEL 62:64; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-42-2). ## Exposition of Psalm 118 3.42.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-42-3 - Source: CSEL 62:64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ stood before the rulers for our salvation, so his disciples need not be ashamed to stand before them for his name. ### Latin text sedebant ergo elati fastigio principatus nec principem principum cogitabant. sed parum hoc. a due r sum me, inquit, detrectabant. ego eorum redemptor adueneram, ego ueneram ut omnium peccata mundarem, ut recuperarem amissos, restituerem paradiso sancti Iacob hereditatem, et illi aduersum me detrectabant. et ideo, imitatores mei, discipuli mei, nolite iniuriam erubescere, si stetis ante principes pro nomine meo, cum ego steterim pro uestra salute. ### English translation (Claude) They sat, then, lifted up by the height of their rule, and did not think of the Prince of princes. But this is little. “Against me,” he says, “they spoke.” I had come as their redeemer, I had come to cleanse the sins of all, to recover the lost, to restore holy Jacob’s inheritance to paradise, and they spoke against me. And so, my imitators, my disciples, do not blush at injury, if you stand before princes for my name, since I have stood for your salvation. ### Scripture references - Dan 8:25: allusion, low confidence - Luke 19:10: allusion, medium confidence - Matt 10:18: allusion, high confidence ### Translation notes - Dan 8:25; Luke 19:10; Matt 10:18. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.42.3 (CSEL 62:64; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-42-3). ## Exposition of Psalm 118 3.43.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-43-1 - Source: CSEL 62:64–65 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter before the council counted the injury of accusation as glory. ### Latin text Denique traditur in custodiam Petrus cum ceteris apostolis et postera die statutus ante concilium constanter dicebat: principes populi et seniores Israel, (si nos hodie diiudicamur quod benefactum sit homini infirmo, in quo iste saluus factus sit, notum sit omnibus uobis et omni plebi Israel, quod in. nomine Iesu Christi Nazareni, quem uos crucifixistis, quem deus suscitauit a mortuis, in hoc iste astat coram uobis sanus), hoc est: uos estis qui statuistis et Christum. gloriae loco ducimus istam iniuriam, quia arguimur pro aegroti hominis sanitate; hanc hereditatem seruulis saluator omnium dereliquit. ### English translation (Claude) Indeed Peter is put in custody with the other apostles, and the next day, set before the council, he said steadfastly: “Rulers of the people and elders of Israel, (if we are being examined today concerning a good deed done to a sick man, by what means this man has been made well, be it known to you all and to all the people of Israel that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, by him this man stands before you whole),” that is: you are the ones who also set Christ before you. We count this injury as glory, because we are accused for the healing of a sick man; this inheritance the Savior of all left to his little servants. ### Scripture references - Acts 4:3: allusion, high confidence - Acts 4:8: quotation, high confidence - Acts 4:9: quotation, high confidence - Acts 4:10: quotation, high confidence ### Translation notes - Acts 4:3, 5–10. The parentheses are the editor’s. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.43.1 (CSEL 62:64–65; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-43-1). ## Exposition of Psalm 118 3.43.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-43-2 - Source: CSEL 62:65 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apostles rejoiced to suffer for Christ’s name. ### Latin text at illi conferebant inter se dicentes: quid faciemus istis hominibus? et dimiserunt eos. gloriabatur ergo Petrus et unusquisque apostolorum, quia digni habiti sunt qui iniuriam pro Christi nomine sustinerent. recte ergo tunc dicerent singuli: etenim sederunt principes et aduersum me detrectabant. ### English translation (Claude) But they conferred among themselves, saying: “What shall we do with these men?” And they released them. Peter and each of the apostles gloried, then, because they had been counted worthy to suffer injury for the name of Christ. Rightly, then, each of them could then say: “For princes sat and spoke against me.” ### Scripture references - Acts 4:16: quotation, high confidence - Acts 4:21: allusion, high confidence - Acts 5:41: allusion, high confidence - Ps 119:23 (118:23 LXX): quotation, high confidence ### Translation notes - Acts 4:15–16, 21; 5:41. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.43.2 (CSEL 62:65; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-43-2). ## Exposition of Psalm 118 3.44.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-44-1 - Source: CSEL 62:65 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rulers sat against Isaiah, Jeremiah, Zechariah, and Susanna. ### Latin text Sederunt principes aduersus Esaiam et disputauerunt, ut secaretur; sed non timebat eos, qui dicebat: audite, principes Sodomorum. sederunt aduersus Hieremiam, ut mitteretur in lacum; sederunt aduersus Zachariam, qui occisus est inter templum et altare; sederunt aduersus Susannam et contra castitatis feminam iudicabant, sed ut ostenderetur principum bonum non esse concilium, excitauit pueri spiritum dominus et quam principes ream mortis pronuntiauerant, eandem propheta totius innoxiam criminationis absoluit. ### English translation (Claude) Princes sat against Isaiah and debated that he should be sawn in two; but he who said, “Hear, you princes of Sodom,” did not fear them. They sat against Jeremiah, that he should be thrown into the pit; they sat against Zechariah, who was killed between the temple and the altar; they sat against Susanna and judged against a woman of chastity; but so that it might be shown that the council of princes was not good, the Lord stirred up the spirit of a boy, and the prophet acquitted of every charge as innocent the very woman whom the princes had pronounced guilty of death. ### Scripture references - Heb 11:37: allusion, medium confidence - Isa 1:10: quotation, high confidence - Jer 38:6: allusion, high confidence - Matt 23:35: allusion, high confidence ### Extrabiblical texts - Sus 45 (Susanna): allusion, high confidence ### Translation notes - Isaiah sawn in two: Heb 11:37 and the Ascension of Isaiah; Isa 1:10; Jer 38:6; Matt 23:35; Sus 34–62. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.44.1 (CSEL 62:65; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-44-1). ## Exposition of Psalm 118 3.45.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-45-1 - Source: CSEL 62:65 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The spiritual powers of evil are the princes who watch for the righteous. ### Latin text Sunt et alii principes, qui aduersus nos detrectant, de quibus dicitur: quoniam non est nobis conluctatio aduersus carnem et sanguinem, sed aduersus principatus et potestates, aduersus mundi huius rectores tenebrarum harum, aduersus spiritalia nequitiae quae sunt in caelestibus. isti sedent et explorant, qui iustus sit in hoc saeculo, qui christianus intente deo seruiat studiosus boni operis et facti. ### English translation (Claude) There are other princes too who speak against us, of whom it is said: “For our struggle is not against flesh and blood, but against principalities and powers, against the rulers of the world of this darkness, against the spiritual forces of wickedness in the heavenly places.” These sit and watch to see who is righteous in this age, which Christian serves God intently, eager for good work and deed. ### Scripture references - Eph 6:12: quotation, high confidence ### Translation notes - Eph 6:12. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.45.1 (CSEL 62:65; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-45-1). ## Exposition of Psalm 118 3.45.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-45-2 - Source: CSEL 62:65–66 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The evil powers plot against the righteous and ask leave to tempt them. ### Latin text detrectant de eo dicentes: insidiemur illi, inpediamus eum, prohibeamus eum efficere quae desiderat, conteramus eius mentem, frangamus eius animum aduersis frequentibus ac repentinis et, si deo probatus est propter iustitiam, rogemus dari nobis temptationes eius. neque enim in tantum prophetam temptationum eius, quas plurimas subiit, potestatem ### English translation (Claude) They speak against him, saying: “Let us lie in wait for him, hinder him, prevent him from doing what he desires, let us crush his mind, break his spirit with frequent and sudden adversities, and, if he is approved by God for righteousness, let us ask that the temptation of him be given to us.” For they could not have had power over so great a prophet in the temptations of his, which he underwent in great number, ### Scripture references - Job 1:11: allusion, medium confidence ### Extrabiblical texts - Wis 2:12 (Wisdom of Solomon): allusion, medium confidence ### Translation notes - Wis 2:12; Job 1:9–12. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.45.2 (CSEL 62:65–66; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-45-2). ## Exposition of Psalm 118 3.45.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-45-3 - Source: CSEL 62:66 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The evil spirit stirred up Saul, Doeg, and Amnon against David. ### Latin text habere potuissent, nisi dominus probandi sui militis causa dedisset, ut maiore eum gloria coronaret. quis igitur regem Saul excitauit in eum nisi spiritus malus, sicut legimus, qui se dolebat excludi, quotienscumque Dauid uel citharae sono uel bonorum consiliorum atque operum fidibus ac neruis mentem regis animumque demulcebat? quis excitauit Doech Syri nequitiam, ut sanctum uirum proderet et hospitalem humanitatem deduceret in periculum sacerdotis? quis inflammauit ardorem Amnon, ut domum incestaret propheticam et contristaret animum patris alterius incesta libidine, alterius iniuria, ut, qui aliis prophetabat, domus suae mala praeuidere non potuerit? ### English translation (Claude) unless the Lord had granted it in order to prove his soldier, so as to crown him with greater glory. Who, then, stirred up King Saul against him but an evil spirit, as we read, which grieved at being shut out whenever David soothed the king’s mind and spirit with the sound of the lyre, or with the strings and chords of good counsels and deeds? Who stirred up the wickedness of Doeg the Syrian, to betray a holy man and bring hospitable kindness into peril for the priest? Who kindled the passion of Amnon, to defile the prophet’s house with incest and grieve the father’s spirit, by the incestuous lust of one and the injury of the other, so that he who prophesied to others could not foresee the evils of his own house? ### Scripture references - 1 Sam 16:14: allusion, high confidence - 1 Sam 16:23: allusion, high confidence - 1 Sam 22:9: allusion, high confidence - 2 Sam 13:14: allusion, high confidence ### Translation notes - 1 Sam 16:14–23; 18:10; 1 Sam 21:7; 22:9–19 (Doeg the Edomite, “Syrian” in the Greek); 2 Sam 13:1–22. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.45.3 (CSEL 62:66; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-45-3). ## Exposition of Psalm 118 3.45.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-45-4 - Source: CSEL 62:66 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David overcame the devil’s darts by commanding that Absalom be spared. ### Latin text quis armauit furorem Abessalon, ut patrem domo excluderet et parricidali persequeretur proelio? sed cum prope uiribus regni iam esset sanctus inferior, hoc uno incensa aduersum se diaboli restinxit spicula, quod, cum filius necem peteret patris, ille tamen salutem filii pietatis mandabat affectu. ### English translation (Claude) Who armed the fury of Absalom, to drive his father from his house and pursue him with parricidal war? But when the holy man was nearly inferior in the strength of his kingdom, by this one thing he quenched the darts of the devil kindled against him: that, while the son sought the father’s death, he nevertheless, with the affection of fatherly love, gave orders for his son’s safety. ### Scripture references - 2 Sam 15:14: allusion, high confidence - 2 Sam 18:5: allusion, high confidence - Eph 6:16: allusion, high confidence ### Translation notes - 2 Sam 15:13–14; 18:5; Eph 6:16. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.45.4 (CSEL 62:66; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-45-4). ## Exposition of Psalm 118 3.46.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-46-1 - Source: CSEL 62:66–67 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Against Ahithophel and Absalom’s princes, David’s weapon was meditation on God’s statutes. ### Latin text Ergo principes populi, ut Achitofel, et ceteri bellantium duces sederunt; tractabant principes populi cum Abessalon aduersus prophetam. et ideo dicit: e ten i m sed erunt principes et aduer sum m e detrectabant; s eru-us autem tuus meditabatur i n iustificationibus tuis. aduertimus arma iusti, quibus omnes aduersariorum repellat impetus. ### English translation (Claude) So the princes of the people, like Ahithophel, and the other leaders of the warriors sat; the princes of the people plotted with Absalom against the prophet. And so he says: “For princes sat and spoke against me, but your servant meditated on your statutes.” We notice the weapons of the righteous man, with which he may repel all the attacks of his adversaries. ### Scripture references - 2 Sam 17:1: allusion, high confidence - Ps 119:23 (118:23 LXX): quotation, high confidence ### Translation notes - 2 Sam 15:31; 17:1–4; Ps 119:23. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.46.1 (CSEL 62:66–67; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-46-1). ## Exposition of Psalm 118 3.46.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-46-2 - Source: CSEL 62:67 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David fought the unseen enemy with prayer and God’s statutes, not with the arts of war. ### Latin text alibi ait: circumierunt me et expugnauerunt me gratis. pro eo ut me diligerent, detrahebant mihi, ego autem orabam. hic ait, quod studium ei non exercendae ad belli artes fuerit iuuentutis, non decipiendi aduersantis astutia ulla cordis, ut illum uinceret quem uidebat, sed aduersum eos proeliabatur quos non uidebat maiorque in eo pietas quam uirtus corporis militabat. itaque in dei exercebatur iustificationibus, ut contrario ictu diabolum uulneraret. ### English translation (Claude) Elsewhere he says: “They surrounded me and fought against me without cause. Instead of loving me, they slandered me, but I prayed.” Here he says that his eagerness was not for training his youth in the arts of war, nor for any cunning of heart to deceive the adversary, so as to defeat the one he saw; but he fought against those he did not see, and godliness fought in him more than bodily strength. And so he exercised himself in the statutes of God, so as to wound the devil with a counterstroke. ### Scripture references - Ps 109:3 (108:3 LXX): quotation, high confidence - Ps 109:4 (108:4 LXX): quotation, high confidence ### Translation notes - Ps 109:3–4 (LXX 108:3–4). The digital text’s “cireumierunt” is read as “circumierunt”. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.46.2 (CSEL 62:67; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-46-2). ## Exposition of Psalm 118 3.46.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-46-3 - Source: CSEL 62:67 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The righteous man speaks always to God or of God’s works, never of earthly things. ### Latin text ille eum ab intentione iustitiae et studio deuotionis occupationibus bellicis conabatur abducere, hic magis se diuini operis et cultus meditationibus occupabat. itaque dominus protexit eum, in quem sperauit, cum quo loquebatur, cui toto adhaerebat affectu. iustus enim aut deo loquitur orando aut diuina loquitur opera laudando et semper loquitur opera dei, ne loquatur os suum opera hominum. nihil terrenum iustus loquitur, nihil mortale agit. ### English translation (Claude) The devil tried to draw him away from the pursuit of righteousness and the zeal of devotion by the business of war; he occupied himself the more with meditations on the divine work and worship. And so the Lord protected him, in whom he hoped, with whom he spoke, to whom he clung with his whole affection. For the righteous man either speaks to God in prayer or speaks of God’s works in praise, and he always speaks of the works of God, so that his mouth may not speak of the works of men. The righteous man speaks nothing earthly, does nothing mortal. ### Scripture references - Ps 17:4 (16:4 LXX): allusion, medium confidence ### Translation notes - Ps 17:4 (LXX 16:4). ### Citation (SBL) Ambrose, Exp. Ps. 118 3.46.3 (CSEL 62:67; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-46-3). ## Exposition of Psalm 118 3.47.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-47-1 - Source: CSEL 62:67 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 24: he who does God’s commandments justifies God, unlike the Pharisees who refused John’s baptism. ### Latin text Ideoque dicit: etenim test i m on i a tua medi tatio me a est et consilia mea iustificatio tua. aduertis quid doceat, quod haec debeant esse consilia iusti, ut meditetur mandata dei et exerceatur in dei laudibus et oraculis, ut iustificet dominum semper? qui facit quae deus mandat, quae deo credit placere, deum iustificat. quod ex lectione euangelii possumus intellegere, dicente euangelista. quia Pharisaei spreuerunt consilium dei, non baptizati baptismo Iohannis. ### English translation (Claude) And so he says: “For your testimonies are my meditation, and your statutes are my counsel.” Do you notice what he teaches: that these ought to be the counsels of the righteous, to meditate on God’s commandments and exercise himself in God’s praises and oracles, so as always to justify the Lord? He who does what God commands, what he believes pleases God, justifies God. We can understand this from the reading of the gospel, when the evangelist says that the Pharisees rejected the counsel of God, not being baptized with the baptism of John. ### Scripture references - Ps 119:24 (118:24 LXX): quotation, high confidence - Luke 7:30: quotation, high confidence ### Translation notes - Ps 118:24 (Ps 119:24, Greek form: “your statutes are my counsel”); Luke 7:30. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.47.1 (CSEL 62:67; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-47-1). ## Exposition of Psalm 118 3.47.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-3-47-2 - Source: CSEL 62:67–68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Doing God’s commandments justifies God; human counsels should follow his certain counsel. ### Latin text hoc in uno libro, in alio autem habes: non iustificauerunt deum, qui baptizari noluerunt. ideo dominus ad Iohannem dicentem: ego a te debeo baptizari, et tu uenis ad me? respondit: sine modo; sic enim oportet nos implere omnem iustitiam. qui ergo facit mandata dei, iustificat deum, quia facit eius iustitiam; et bonum est ut consilium dei sequantur hominum consilia, quia dei consilium certum semper, nostra autem plerumque incerta consilia ex rerum probantur euentu. ### English translation (Claude) This is in one book; in another you have: “They did not justify God, who refused to be baptized.” Therefore the Lord answered John when he said, “I ought to be baptized by you, and do you come to me?”: “Let it be so now; for thus it is fitting for us to fulfill all righteousness.” He, then, who does God’s commandments justifies God, because he does his righteousness; and it is good that men’s counsels should follow God’s counsel, because God’s counsel is always certain, but our counsels are often uncertain and are tested by the outcome of events. ### Scripture references - Luke 7:29: allusion, high confidence - Matt 3:14: quotation, high confidence - Matt 3:15: quotation, high confidence ### Translation notes - Luke 7:29–30 (paraphrase; “in another book” may refer to another manuscript or version); Matt 3:14–15. ### Citation (SBL) Ambrose, Exp. Ps. 118 3.47.2 (CSEL 62:67–68; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/3-47-2). ## Exposition of Psalm 118 4.1.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-4-1-1 - Source: CSEL 62:68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Daleth means fear or birth, and earthly birth is itself a cause of fear. ### Latin text Deleth quarta littera secundum Hebraeos significat Latine timorem uel, ut alibi inuenimus, natiuitatem. sed utrumque potest congruere et conuenire sensui. natiuitas enim eorum est quae generantur in hoc saeculo, per quam intellegimus corporalia et materialia quae sunt caduca, et ideo a timore non distat; ex corporalibus enim et materialibus nascitur timor. quid enim est terrena natiuitas nisi timor? ### English translation (Claude) Daleth, the fourth letter according to the Hebrews, signifies in Latin “fear,” or, as we find elsewhere, “birth.” But both can fit and agree with the sense. For birth belongs to the things that are begotten in this world, by which we understand bodily and material things, which are perishable, and so it is not far from fear; for fear is born from bodily and material things. For what is earthly birth but fear? ### Translation notes - Ambrose’s meanings of the letter come from the onomastic lists of his day. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.1.1 (CSEL 62:68; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-1-1). ## Exposition of Psalm 118 4.2.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-4-2-1 - Source: CSEL 62:68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 25: the soul that cleaves to the pavement is bound to earthly things, like the sinner Adam. ### Latin text Denique inde incipit uersus: adhaesit pauimento anima mea; uiuifica me secundum uerbum tuum. per pauimentum terram intellegimus, per terram materialia. peccatori autem dictum est: terra es et in terram ibis, eo quod diuinis mandatis inhaerendum non putauerit, sed in mate- ### English translation (Claude) Indeed the verse begins from this: “My soul has cleaved to the pavement; give me life according to your word.” By the pavement we understand the earth, by the earth material things. For to the sinner it was said: “You are earth, and to earth you shall go,” because he did not think he should cleave to the divine commandments, but turned aside to material ### Scripture references - Ps 119:25 (118:25 LXX): quotation, high confidence - Gen 3:19: quotation, high confidence ### Translation notes - Ps 118:25 (Ps 119:25); Gen 3:19. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.2.1 (CSEL 62:68; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-2-1). ## Exposition of Psalm 118 4.2.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-4-2-2 - Source: CSEL 62:68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Adam, cast out of paradise, laments that his soul cleaves to the earth. ### Latin text rialia et corporalia deflexerit, cui inpressa fuerit uitae huius saecularis delectatio. denique eiectus de paradiso, hoc est ex illo sublimi et caelesti loco ad quem raptus est Paulus siue in corpore siue extra corpus nesciens, ex illo ergo eminenti loco deiectus in terram deplorat Adam dicens: adhaesit pauimento anima mea, sicut alibi ait: ### English translation (Claude) and bodily things, he on whom the delight of this worldly life had been stamped. Indeed, cast out of paradise, that is, from that lofty and heavenly place to which Paul was caught up, not knowing whether in the body or out of the body, cast down, then, from that eminent place to the earth, Adam laments, saying, “My soul has cleaved to the pavement,” as he says elsewhere: ### Scripture references - Gen 3:23: allusion, high confidence - 2 Cor 12:2: allusion, high confidence - 2 Cor 12:4: allusion, medium confidence ### Translation notes - Gen 3:23–24; 2 Cor 12:2–4. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.2.2 (CSEL 62:68; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-2-2). ## Exposition of Psalm 118 4.2.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-4-2-3 - Source: CSEL 62:68–69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The verse is the penitent Adam’s, spoken by the prophetic Spirit or by the Lord who took on his weakness. ### Latin text humiliata est in puluere anima mea et adhaesit in terra uenter meus. paenitentiam gerentis haec uox est, qui meminisset adhaerentem se deo nescisse nec potuisse discernere quod non discreuit et Paulus, utrum in corpore esset an extra corpus: ita infirmitatem pigritiamque corporis minime sentiebat cui domini adhaerebat praesentia. spiritus ergo propheticus, qui dolorem expressit. uel dominus, qui suscepit eius infirmitatem, personam repraesentat Adae eiusque adsumit adfectum. ### English translation (Claude) “My soul is humbled in the dust, and my belly has cleaved to the earth.” This is the voice of one doing penance, who remembered that, while he cleaved to God, he did not know and could not discern what Paul too did not discern, whether he was in the body or out of the body: so little did he feel the weakness and sluggishness of the body, he to whom the Lord’s presence clung. The prophetic Spirit, then, which expressed the grief, or the Lord, who took up his weakness, represents the person of Adam and takes up his feeling. ### Scripture references - Ps 44:25 (43:26 LXX): quotation, high confidence - 2 Cor 12:3: allusion, high confidence - Isa 53:4: allusion, medium confidence ### Translation notes - Ps 44:25 (LXX 43:26); 2 Cor 12:3; Isa 53:4. The stray “i” after “mea” in the digital text is not translated. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.2.3 (CSEL 62:68–69; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-2-3). ## Exposition of Psalm 118 4.3.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-4-3-1 - Source: CSEL 62:69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fallen Adam clings to the earth like a fox; only Christ’s cross raises him, and his followers cleave to God. ### Latin text Loquatur ergo Adam: adhaesit pauimento anima ni e a. qui ante beatissimus auram carpebat aetheriam, curas uitae huius et taedia nesciebat, is nunc sollicitudine mundi huius, luxuriae studio pecuniaeque cupiditate curuatus ut uulpis foueis se inserit latibulisque terrestribus. merito adhaerebat pulueri qui se leuare non poterat, nisi eum supra crucem suam Christus leuasset, merito adhaerebat pauimento qui se abscondebat a Christo. non adhaeret pauimento cui dicit Iesus: sequere me. non adhaeret pauimento qui audit et sequitur legem dicentem: post dominum deum tuum ambulabis et ipsi adhaerebis. ### English translation (Claude) Let Adam, then, say: “My soul has cleaved to the pavement.” He who, most blessed before, breathed the air of heaven and knew nothing of the cares and wearinesses of this life, now, bent down by the anxiety of this world, the pursuit of luxury and the desire of money, buries himself like a fox in holes and earthly lairs. Rightly he cleaved to the dust who could not raise himself, unless Christ had raised him upon his cross; rightly he cleaved to the pavement who hid himself from Christ. He does not cleave to the pavement to whom Jesus says, “Follow me.” He does not cleave to the pavement who hears and follows the law saying: “You shall walk after the Lord your God and cleave to him.” ### Scripture references - Matt 8:20: allusion, medium confidence - John 12:32: allusion, medium confidence - Gen 3:8: allusion, medium confidence - Matt 9:9: quotation, high confidence - Deut 13:4: quotation, high confidence ### Translation notes - Matt 8:20; John 12:32; Gen 3:8; Matt 9:9; Deut 13:4 (compare 10:20). The digital text’s “ni e a” is read as “mea”. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.3.1 (CSEL 62:69; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-3-1). ## Exposition of Psalm 118 4.4.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-4-4-1 - Source: CSEL 62:69–70 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cleaving to the harlot of earthly pleasure makes us one body with her; cleaving to the Lord makes us one spirit. ### Latin text Quomodo ergo pauimento adhaereat unusquisque, quomodo deo, audi dicentem: qui adhaeret meretrici unum corpus est, qui autem adhaeret domino unus spiritus est. terra ista, quam gerimus, meretriciis quibusdam nos inlecebris capit et quasi uultus quosdam uoluptatum corporalium delectationum fucis inlinit, ut lateat in his ueritas et forensi quadam specie decipiant adpropinquantes. sed cum interiorem oculum mentis ad tempus obduxerint. postea tamen decusso uelut quodam puluere uoluptatum huiusmodi decore, quam sit inanis gratia saeculi huius aut corporis, facile deprehenditur. ### English translation (Claude) How, then, each one cleaves to the pavement, and how to God, hear him say: “He who cleaves to a harlot is one body, but he who cleaves to the Lord is one spirit.” This earth that we carry captures us with certain harlot’s enticements and smears, as it were, certain faces of bodily pleasures with the paints of delights, so that the truth may lie hidden in them and they may deceive those who approach with a kind of outward show. But although they cloud the inner eye of the mind for a time, yet afterwards, when the beauty of such pleasures has been shaken off like dust, it is easily discovered how empty is the charm of this world or of the body. ### Scripture references - 1 Cor 6:16: quotation, high confidence - 1 Cor 6:17: quotation, high confidence ### Translation notes - 1 Cor 6:16–17. The digital text’s “tL mpus” is read as “tempus”. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.4.1 (CSEL 62:69–70; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-4-1). ## Exposition of Psalm 118 4.5.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-4-5-1 - Source: CSEL 62:70 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The neck raised to God and fit for Christ’s yoke is like the tower of David. ### Latin text Bonum est igitur adhaerere domino nec inflexam ceruicem habere ad iugum mundi. ideoque ecclesiae uel forti animae dicit Sapientia: sicut turris Dauid ceruix tua, quae aedificata est in Thalpioth. mille ostia pendent in ea et omnia iacula potentium. erecta enim ad deum ceruix et iugo Christi habilis, quae nulla in terrarum inlecebras infle- ### English translation (Claude) It is good, then, to cleave to the Lord and not to have one’s neck bent to the yoke of the world. And so Wisdom says to the church or to the strong soul: “Your neck is like the tower of David, which is built in Thalpioth; a thousand doors hang on it, and all the darts of the mighty.” For the neck raised to God and fit for the yoke of Christ, which is not bowed by any bending toward the enticements of the earth, ### Scripture references - Ps 73:28 (72:28 LXX): allusion, medium confidence - Song 4:4: quotation, high confidence ### Translation notes - Ps 73:28 (LXX 72:28); Song 4:4 (Greek form, “Thalpioth” transliterated; “doors” for “shields”). ### Citation (SBL) Ambrose, Exp. Ps. 118 4.5.1 (CSEL 62:70; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-5-1). ## Exposition of Psalm 118 4.5.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-4-5-2 - Source: CSEL 62:70 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The tower, armed with the doctrines of the Word and the prophets’ darts, defends and adorns the soul. ### Latin text xione curuetur, sicut Christi regalis est turris, cui iugum suum Nabuchodonosor non possit inponere. condidit enim turrem illam Dauid ille manu fortis et supra murorum aedificauit excelsa, ut subsidio pariter et decori sit, subsidio, quia hostem praeuidet et repellit, decori, quia non solum inter humilia, sed etiam inter excelsa supereminet; ita tamen subsidio uel decori, si habeat in se uerbi dogmata uelut quaedam falerum monilia, habeat etiam iacula potentium prophetarum, quae aduersus omnem extollentem se altitudinem lacertis quibusdam fidei diriguntur. ### English translation (Claude) is like the royal tower of Christ, on which Nebuchadnezzar cannot lay his yoke. For that David, mighty of hand, founded that tower and built it above the heights of the walls, so that it might serve for defense and for beauty alike: for defense, because it sees the enemy in advance and repels him; for beauty, because it stands out not only among low things but even among lofty ones; yet it serves for defense or beauty only if it has in itself the doctrines of the Word like jewels of trappings, and has also the darts of the mighty prophets, which are aimed by the arms, as it were, of faith against every height that exalts itself. ### Scripture references - Jer 27:8: allusion, low confidence - 2 Cor 10:5: allusion, high confidence ### Translation notes - Jer 27:8; 2 Cor 10:5. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.5.2 (CSEL 62:70; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-5-2). ## Exposition of Psalm 118 4.6.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-4-6-1 - Source: CSEL 62:70 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul, joined to an earthly body, tends to cleave to the ground, but must not let itself sink into death. ### Latin text Noli igitur in puluerem mortis deducere animam tuam, cui dominus etiam naturalem altitudinem tribuit et uigorem, quo se excitet et adsurgat. unde etiam de hac coniunctione animae et corporis dictum oportune accipitur, eo quod in naturali uitae nostrae mysterio conexa anima corpori uelut humi reptet et pauimento adhaereat partim propter hoc terrenum habitaculum, partim quia corpus istud e terra est. et regionis igitur diuersorium et materia ipsa corporis nostri huic concurrit sententiae. ideoque pulchre apostolus de mortis huius corpore liberari cupit, quia carcere quodam claudimur et in quodam luxuriae gurgustio siti tenebris inuoluimur delictorum. ### English translation (Claude) Do not, then, bring down into the dust of death your soul, to which the Lord has given a natural loftiness and vigor, by which it may rouse itself and rise up. Hence it is also fittingly taken as said of this union of soul and body, that in the natural mystery of our life the soul, joined to the body, as it were creeps on the ground and cleaves to the pavement, partly because of this earthly dwelling, partly because this body is from earth. Both the lodging of the region and the very matter of our body agree with this saying. And so the apostle beautifully longs to be set free from the body of this death, because we are shut in a kind of prison and, placed in a kind of hovel of luxury, are wrapped in the darkness of sins. ### Scripture references - Ps 22:15 (21:16 LXX): allusion, medium confidence - Rom 7:24: allusion, high confidence ### Translation notes - Ps 22:15 (LXX 21:16); Rom 7:24. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.6.1 (CSEL 62:70; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-6-1). ## Exposition of Psalm 118 4.7.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-4-7-1 - Source: CSEL 62:70–71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever lives by the body becomes flesh, like those of the flood; whoever obeys God may be called soul, like Jacob’s family. ### Latin text Ergo secundum uoluntatem dei ambulemus, ut adhaerere dicamur deo. nam qui secundum corporis adpetentiam uiuit, caro est, qui secundum praecepta dei, spiritus est. non ergo fiat anima nostra caro, hoc est, ut dicamur caro sicut et illi, qui in diluuio perierunt, de quibus dictum est: quia caro sunt, sed magis caro nostra oboediens animae gubernaculo fiat anima et hoc appellari mereatur nomine, sicut appellata est familia patriarchae Iacob et generationis eius sancta posteritas. ### English translation (Claude) Let us walk, then, according to the will of God, so that we may be said to cleave to God. For he who lives according to the appetite of the body is flesh; he who lives according to God’s precepts is spirit. Let not our soul, then, become flesh, that is, so that we are called flesh like those who perished in the flood, of whom it was said, “because they are flesh”; but rather let our flesh, obedient to the soul’s guidance, become soul and deserve to be called by this name, as the family of the patriarch Jacob and the holy posterity of his line was called. ### Scripture references - Rom 8:5: allusion, high confidence - Gen 6:3: quotation, high confidence ### Translation notes - Rom 8:5–9; Gen 6:3. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.7.1 (CSEL 62:70–71; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-7-1). ## Exposition of Psalm 118 4.7.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-4-7-2 - Source: CSEL 62:71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture counts Jacob’s descendants as “souls.” ### Latin text sic enim scriptum est: hi filii Ballae, quam dedit Laban Rachel filiae suae, et peperit hos Iacob: omnes animae septem, et alibi: omnes autem animae quae intrauerunt in Aegyptum, qui exierunt de femoribus illius, praeter mulieres sexaginta, inquit, e t sex. et in principio Exodi legimus: erant autem omnes animae de Iacob quinque et septuaginta, qui erant cum Iacob. ergo illi, qui habitabant cum Ioseph, et de Aegypto exierunt et animae sunt. ### English translation (Claude) For so it is written: “These are the sons of Bilhah, whom Laban gave to Rachel his daughter, and she bore these to Jacob: all the souls, seven”; and elsewhere: “All the souls that entered into Egypt, who came out of his thighs, besides the women, sixty,” it says, “and six.” And at the beginning of Exodus we read: “All the souls of Jacob were seventy-five, who were with Jacob.” So those who lived with Joseph and came out of Egypt are also souls. ### Scripture references - Gen 46:25: quotation, high confidence - Gen 46:26: quotation, high confidence - Exod 1:5: quotation, high confidence ### Translation notes - Gen 46:25–26; Exod 1:5 (Greek: seventy-five). The digital text’s “hifi1ii” is read as “hi filii”. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.7.2 (CSEL 62:71; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-7-2). ## Exposition of Psalm 118 4.8.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-4-8-1 - Source: CSEL 62:71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The “angels of God” of Genesis 6 were men living like angels who fell for women’s beauty and became flesh. ### Latin text Qui autem, cum essent angeli dei, hoc est uitae probitate angelorum imitantes gratiam — qui enim non ducunt uxores et quae non nubunt erunt sicut angeli in caelo —, qui ergo, cum angeli uiderentur. capti sunt decore femineo, hi caro sunt: sicut dominus deus dixit: non permanebit spiritus meus in hominibus istis in aeternum, propter quod caro sunt. ### English translation (Claude) But those who, though they were angels of God, that is, imitating the grace of the angels by uprightness of life (for those who do not marry and are not given in marriage will be like the angels in heaven), those, then, who, though they seemed angels, were captured by feminine beauty, these are flesh, as the Lord God said: “My spirit shall not remain in these men for ever, because they are flesh.” ### Scripture references - Gen 6:2: allusion, high confidence - Gen 6:3: quotation, high confidence - Matt 22:30: allusion, high confidence ### Translation notes - Gen 6:2–3 (some Greek manuscripts read “angels of God”); Matt 22:30. Ambrose reads the angels as upright men, not spirits. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.8.1 (CSEL 62:71; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-8-1). ## Exposition of Psalm 118 4.8.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/3-24-1/#p-4-8-2 - Source: CSEL 62:71–72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those free of lust are like angels; those ruled by lust are flesh and even neighing horses. ### Latin text et merito expertes libidinis angelis conparantur, caro non sunt, quia non sunt in carne sed in spiritu, quales erant illi qui doctorem apostolum sequebantur, quibus ait: uos autem non estis in carne sed in spiritu. qui autem corporea feminarum capiuntur libidine, caro sunt, atque utinam caro tantum et non etiam equi adhinnientes, quia in uxorem, inquit. proximi sui adhinniebant. ### English translation (Claude) And rightly those free of lust are compared to angels; they are not flesh, because they are not in the flesh but in the Spirit, such as were those who followed the apostle their teacher, to whom he says: “But you are not in the flesh but in the Spirit.” But those who are captured by bodily lust for women are flesh; and would that they were only flesh and not also neighing horses, for “they neighed,” it says, “after their neighbor’s wife.” ### Scripture references - Rom 8:9: quotation, high confidence - Jer 5:8: quotation, high confidence ### Translation notes - Rom 8:9; Jer 5:8. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.8.2 (CSEL 62:71–72; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-8-2). ## Exposition of Psalm 118 4.9.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-9-1 - Source: CSEL 62:72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul is given life when it walks in Christ’s ways, dead to sin and alive to God. ### Latin text Rogat ergo, qui deiectionem animae suae sentit ad pauimentum usque curuatae, ut uiuificetur secundum uerbum dei, quod animas ad se trahit quascumque miseratione sui leuare cupiens abducit a terris. uiuificatur autem anima, quae uias ambulat Christi, peccato mortua deo uiuens, ita ut mors peccati dominatum in ea posthaec habere non possit, posteaquam consepulta cum Christo iustificata est a peccato. sed qui iustificari cupit, uias suas ante pronuntiet. ### English translation (Claude) He, then, who feels the casting down of his soul, bent even to the pavement, asks to be given life according to the word of God, which draws souls to itself and, wishing in its mercy to raise them, leads them away from the earth. And the soul is given life which walks the ways of Christ, dead to sin, living to God, so that death of sin can no longer have dominion in it, after it has been buried with Christ and justified from sin. But he who desires to be justified must first declare his ways. ### Scripture references - Ps 119:25 (118:25 LXX): allusion, high confidence - Rom 6:11: allusion, high confidence - Rom 6:4: allusion, high confidence - Rom 6:7: allusion, high confidence - Rom 6:9: allusion, medium confidence ### Translation notes - Ps 119:25; Rom 6:4, 7, 9–11. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.9.1 (CSEL 62:72; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-9-1). ## Exposition of Psalm 118 4.10.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-10-1 - Source: CSEL 62:72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 26: confessing one’s own ways comes first; the way of the Lord is Christ, who did the Father’s will. ### Latin text Ideoque secundo uersu ait: uias meas pronuntiaui, et exaudisti me; doce me iustificationes tuas. pulchro ordine ad iustificationes dei perueniendum putat, ut primum sua peccata fateatur. sic enim docemur et alibi: dic iniquitates tuas, ut iustificeris. itaque scire debemus, quid sit uias suas ambulare hominem et uias dei. qui facit uoluntates carnis et uiuit secundum concupiscentiam mundi huius, uias suas ambulat, quibus delectatur et gaudet; qui autem uenit uoluntatem facere patris sui qui in caelis est, cuius cibus est ut mandatum dei conpleat, qui non quaerit quod sibi uoluptati sit, sed quod placeat deo, ille uiam domini pergit, illam uiam, quae ait: ### English translation (Claude) And so in the second verse he says: “I have declared my ways, and you heard me; teach me your statutes.” In beautiful order he thinks one must come to God’s statutes by first confessing one’s sins. For so we are taught elsewhere too: “Tell your iniquities, so that you may be justified.” And so we ought to know what it is for a man to walk his own ways and God’s ways. He who does the wills of the flesh and lives according to the desire of this world walks his own ways, in which he delights and rejoices; but he who came to do the will of his Father who is in heaven, whose food is to fulfill God’s commandment, who seeks not what pleases himself but what pleases God, goes on the way of the Lord, that way which says: ### Scripture references - Ps 119:26 (118:26 LXX): quotation, high confidence - Isa 43:26: quotation, high confidence - Eph 2:3: allusion, medium confidence - John 6:38: allusion, high confidence - John 4:34: allusion, high confidence - Rom 15:3: allusion, medium confidence ### Translation notes - Ps 118:26 (Ps 119:26); Isa 43:26 (Greek form); Eph 2:3; John 6:38; 4:34; Rom 15:3. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.10.1 (CSEL 62:72; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-10-1). ## Exposition of Psalm 118 4.10.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-10-2 - Source: CSEL 62:72–73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To walk God’s ways, as Deuteronomy teaches, one must first abandon the ways of the flesh. ### Latin text ego sum uia et ueritas et uita. uides ergo. quia ille uiuit secundum uerbum dei, qui uiam ambulat Christi. ipse etiam dominus deus in Deuteronomio docet, quomodo in uiis suis ambules, dicens: et nunc, Israel, quid dominus deus petit a te, nisi ut timeas dominum deum tuum et ambules in uiis eius et diligas eum et seruias domino deo tuo ex toto corde tuo et ex tota anima tua, custodias mandata eius et iustitias eius? liquet igitur alias uias esse carnis, alias dei, et si quis uelit ambulare uias dei, ei prius esse uias carnis et corporis et saecularis sapientiae deserendas. ### English translation (Claude) “I am the way and the truth and the life.” You see, then, that he lives according to the word of God who walks the way of Christ. The Lord God himself also teaches in Deuteronomy how you are to walk in his ways, saying: “And now, Israel, what does the Lord your God ask of you, but that you fear the Lord your God and walk in his ways and love him and serve the Lord your God with all your heart and with all your soul, and keep his commandments and his righteous ordinances?” It is clear, then, that the ways of the flesh are one thing and the ways of God another, and that if anyone wishes to walk the ways of God, he must first abandon the ways of the flesh and the body and of worldly wisdom. ### Scripture references - John 14:6: quotation, high confidence - Deut 10:12: quotation, high confidence - Deut 10:13: quotation, high confidence ### Translation notes - John 14:6; Deut 10:12–13. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.10.2 (CSEL 62:72–73; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-10-2). ## Exposition of Psalm 118 4.11.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-11-1 - Source: CSEL 62:73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: By confessing his sins first, the righteous man silences the devil, his accuser. ### Latin text Relinquens itaque eas Dauid pronuntiat et apud deum non tacet: confitetur errores, non negat lapsus. simile illi hoc dixit: adnuntiabo aduersus me iniquitatem meam domino. si enim se accusauerit iustus, uocem parati accusatoris exclusit. qui solet coacerbare peccata et uniuscuiusque exaggerare flagitia. obstruit ergo os eius, qui ipse de se fuerit ante confessus, et praestruit ueniam confitentis uerecundia. excusat reum pudor suus, accusat auctorem; qui enim sua delicta non tacuit, uidetur in se doluisse quod fecit, in diabolo prodidisse quod suasit. ideoque ait scriptura: iustus in exordio sermonis accusator est sui. ### English translation (Claude) Leaving them, then, David declares them and is not silent before God: he confesses his errors and does not deny his falls. He said something similar to this: “I will declare my iniquity against myself to the Lord.” For if the righteous man accuses himself, he shuts out the voice of the ready accuser, who is accustomed to heap up sins and exaggerate each one’s offenses. He stops his mouth, then, who has first confessed about himself, and the shame of the one confessing prepares pardon in advance. His shame excuses the guilty and accuses the instigator; for he who has not kept silent about his sins seems to have grieved in himself over what he did, and to have exposed in the devil what the devil urged. And so Scripture says: “The righteous man is his own accuser at the beginning of his speech.” ### Scripture references - Ps 32:5 (31:5 LXX): quotation, high confidence - Rev 12:10: allusion, medium confidence - Prov 18:17: quotation, high confidence ### Translation notes - Ps 32:5 (LXX 31:5); Rev 12:10; Prov 18:17 (Greek form). ### Citation (SBL) Ambrose, Exp. Ps. 118 4.11.1 (CSEL 62:73; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-11-1). ## Exposition of Psalm 118 4.11.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-11-2 - Source: CSEL 62:73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Confession makes the sinner begin to be righteous, but he must also ask God to teach him. ### Latin text qui se accusat, etsi peccator sit, iustus esse incipit, quia nec sibi parcit et dei iustitias confitetur, quem putat latere nihil posse. utinam Adam se prius accusare quam celare uoluisset! sed non satis est ut confiteamur errorem, uerum etiam, si corrigi uolumus, a domino postulemus, ut doceat nos iustificationes suas, ne postea errare possimus. a domino igitur doceri petit, quia unus est magister noster, ut ait Christus, nec otiose hoc petit: non enim ille beatus quem docet homo, sed quem tu erudieris, domine. ### English translation (Claude) He who accuses himself, even if he is a sinner, begins to be righteous, because he does not spare himself and confesses the righteousness of God, from whom he thinks nothing can be hidden. Would that Adam had chosen to accuse himself rather than hide himself! But it is not enough to confess our error; we must also, if we wish to be corrected, ask the Lord to teach us his statutes, so that afterwards we may not be able to go astray. He asks, then, to be taught by the Lord, because one is our teacher, as Christ said; and not idly does he ask this: for that man is not blessed whom man teaches, but “whom you have instructed, Lord.” ### Scripture references - Gen 3:8: allusion, medium confidence - Ps 119:26 (118:26 LXX): allusion, high confidence - Matt 23:8: allusion, high confidence - Ps 94:12 (93:12 LXX): quotation, high confidence ### Translation notes - Gen 3:8–12; Ps 119:26; Matt 23:8, 10; Ps 94:12 (LXX 93:12). The digital text’s “tuerudieris” is read as “tu erudieris”. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.11.2 (CSEL 62:73; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-11-2). ## Exposition of Psalm 118 4.12.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-12-1 - Source: CSEL 62:73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 27: after learning God’s statutes we must learn their order. ### Latin text Ubique meminit sui nec putat satis esse, ut doceat eum iustificationes suas dominus deus noster, sed addidit: uiam iustificationum tuarum insinua mihi, et exercebor in mirabilibus tuis. uide ordinem. prius est ut discamus domini iustificationes, deinde ut gradus quosdam iustificationum et ordinem nouerimus, quid prius, quid consequens esse debeat. ### English translation (Claude) Everywhere he remembers himself and does not think it enough that the Lord our God should teach him his statutes, but he added: “Make known to me the way of your statutes, and I will be exercised in your wonders.” See the order. First we must learn the Lord’s statutes, then come to know certain steps and order of the statutes, what should come first, what follow. ### Scripture references - Ps 119:27 (118:27 LXX): quotation, high confidence ### Translation notes - Ps 118:27 (Ps 119:27, Greek form). The digital text’s “iustif icationum” is read as “iustificationum”. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.12.1 (CSEL 62:73; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-12-1). ## Exposition of Psalm 118 4.12.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-12-2 - Source: CSEL 62:73–74 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Doing the right thing in the wrong order is imperfect, as confession after denial shows. ### Latin text nam scire quid facias et ordinem nescire faciendi non est perfectae cognitionis; offendunt plerumque praepostera. denique iustus est, qui se in exordio sermonis accusat, iniustus autem, qui quod prius negauerat confitetur; ille uerecundiae inuenit gratiam, hic notam incurrit inpudentiae. ita ordinis ignorantia conturbat negotiorum naturam formamque meritorum. ille autem, qui didicerit primo mysteria dei, deinde ordinem mysteriorum, exercetur in mirabilibus dei. ### English translation (Claude) For to know what to do and not know the order of doing it is not perfect knowledge; things done in the wrong order often give offense. Indeed he is righteous who accuses himself at the beginning of his speech, but he is unrighteous who confesses what he had first denied; the one finds the grace of modesty, the other incurs the mark of shamelessness. So ignorance of order confuses the nature of affairs and the form of merits. But he who has learned first the mysteries of God, then the order of the mysteries, is exercised in the wonders of God. ### Scripture references - Prov 18:17: allusion, high confidence ### Translation notes - Prov 18:17. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.12.2 (CSEL 62:73–74; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-12-2). ## Exposition of Psalm 118 4.13.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-13-1 - Source: CSEL 62:74 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose explains the Greek word behind “I will be exercised”, which usually means to ramble or talk at length. ### Latin text Graecus ἀδολεχήσω posuit, quod dicitLatinushalucinabor. in quo uidetur esse aliqua sermonis offensio secundum uulgarem consuetudinem, quia ἀδολεσχη̃σαι uulgo aestimatur uel halucinari uel plus quam oportet aliquid loqui et superfluum uideri, quod audienti fastidio est; et uidetur esse praeter ordinem, cum ordo rerum uideatur adferre fastidium, ut si causam uelis enarrare aliquam et ordinem serues, auditor autem ad rerum festinet exitum, superiora fastidit. sed non potest plene instrui nisi qui ordine sui cuncta cognouerit; ### English translation (Claude) The Greek has adoleschēsō, which the Latin renders “I will ramble.” In this there seems to be some offense of language according to common usage, because adoleschēsai is commonly taken to mean either rambling or saying something more than one ought and seeming superfluous, which is tiresome to the hearer; and it seems to be against order, since the order of things seems to bring tedium, as when you wish to narrate some case and keep to the order, but the hearer hurries to the outcome of things and finds the earlier parts tiresome. But no one can be fully instructed except one who has come to know everything in its order; ### Scripture references - Ps 119:27 (118:27 LXX): allusion, high confidence ### Translation notes - Ps 119:27 (Greek ἀδολεσχήσω). The digital text joins “dicit Latinus halucinabor”; translated by sense. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.13.1 (CSEL 62:74; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-13-1). ## Exposition of Psalm 118 4.13.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-13-2 - Source: CSEL 62:74 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The word means long meditation, a lengthy exercise of the mind in Scripture. ### Latin text inde non solum factum deprehenditur, sed etiam facti pondus et facientis affectus. ideoque Dauid quasi bonus sui iudex atque arbiter prope usque ad fastidium uult doceri et uel superfluo inmorari tempore quam necessarium ordinem praeterire. ἀδολεσχία enim uel halucinatio uidetur longa quaedam esse meditatio uel morosa quaedam mentis intentio: a quo non longe abest exercitium uel animi uel corporis. nam ut ille, qui exercet membra sua palaestra, diutius exercet, ut roboret, ita qui exercet mentem suam in scripturis diuinis uel in consiliis, diutius exercere debet. ### English translation (Claude) for from that is grasped not only the deed but also the weight of the deed and the disposition of the doer. And so David, as a good judge and arbiter of himself, wishes to be taught almost to the point of tedium, and to linger even for a superfluous time rather than pass over the necessary order. For adoleschia or rambling seems to be a certain long meditation or a lingering attention of the mind; and from this exercise, whether of mind or of body, is not far off. For just as he who exercises his limbs in the wrestling school exercises them for a long time to strengthen them, so he who exercises his mind in the divine Scriptures or in counsels must exercise it for a long time. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.13.2 (CSEL 62:74; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-13-2). ## Exposition of Psalm 118 4.14.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-14-1 - Source: CSEL 62:74–75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaac meditating in the field as Rebecca approached is the model for the psalmist’s meditation. ### Latin text Exiuit in campum Isaac, Graecus dixit ἀδολεσχη̃σαι, Latinus deambulare uel exercere. Rebecca ueniebat — typus in ea praefigurabatur ecclesiae—, parabantur nuptiae, in quibus sacramentum foret magnum. uidens patriarcha ista mysteria exiuit in campum diffundens acrimoniam suae mentis et deambulans in innocentia cordis sui. diuersis utique cogitationibus exercebat animum et in mirabilibus mysteriis delectabatur. cuius ut imitator euaderet sanctus propheta, doceri iustificationes dei et uiam iustitiarum caelestium cognoscere gestiebat, ut non dormiret anima eius saeculi istius somno nec mundanae captus uanitatis inlecebris a persequenda ueritatis intentione difflueret. ### English translation (Claude) “Isaac went out into the field”: the Greek said adoleschēsai, the Latin “to walk about” or “to exercise.” Rebecca was coming (in her a type of the church was prefigured); a marriage was being prepared in which there would be a great sacrament. Seeing these mysteries, the patriarch went out into the field, pouring out the keenness of his mind and walking in the innocence of his heart. Surely he exercised his mind with various thoughts and delighted in the wonderful mysteries. That the holy prophet might turn out an imitator of him, he longed to be taught God’s statutes and to know the way of the heavenly righteous ordinances, so that his soul should not sleep with the sleep of this world nor, caught by the enticements of worldly vanity, slip away from his intent pursuit of truth. ### Scripture references - Gen 24:63: quotation, high confidence - Eph 5:32: allusion, medium confidence ### Translation notes - Gen 24:63 (Greek ἀδολεσχῆσαι, “to meditate”); Eph 5:32. The digital text’s “eapraefigurabaturecclesiae” is read as “ea praefigurabatur ecclesiae”. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.14.1 (CSEL 62:74–75; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-14-1). ## Exposition of Psalm 118 4.15.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-15-1 - Source: CSEL 62:75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 28: Ambrose discusses the variant “slumbered” and “dripped”, and says the perfect man never slumbers. ### Latin text Qua ratione igitur doceri uelit, subtexuit dicens: stillauit anima mea prae taedio. confirma me in uerbis tuis. aliqui codices habent dormitauit, quia ἐνύσταξεν et ἒσταξεν duabus litteris dissonant. potuit interpres uel antiquarius scriptor hic falli: ἐνύσταξεν dormire est, ἒσταξεν stillare. perfectior non dormitat, qui diuinis animum intendit mysteriis — denique ipse alibi dicit: si dedero somnum oculis meis aut palpebris meis dormitationem —, sed uigilat semper et, si caro dormit, cor uigilat. ### English translation (Claude) For what reason, then, he wished to be taught, he added, saying: “My soul has dripped away for weariness; strengthen me in your words.” Some manuscripts have “has slumbered,” because enystaxen and estaxen differ by two letters. The translator or the copyist could have been deceived here: enystaxen means to sleep, estaxen to drip. The more perfect man does not slumber who sets his mind on the divine mysteries (indeed he himself says elsewhere, “If I give sleep to my eyes or slumber to my eyelids”), but he is always awake, and if the flesh sleeps, the heart is awake. ### Scripture references - Ps 119:28 (118:28 LXX): quotation, high confidence - Ps 132:4 (131:4 LXX): quotation, high confidence - Song 5:2: allusion, high confidence ### Translation notes - Ps 118:28 (Ps 119:28); Ps 132:4 (LXX 131:4); Song 5:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.15.1 (CSEL 62:75; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-15-1). ## Exposition of Psalm 118 4.15.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-15-2 - Source: CSEL 62:75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s word drives out weariness and spiritual sleep. ### Latin text non ergo dormiebat, qui templum condere domino cogitabat uerborum caelestium exaedificatione, non lapidum. uerbum enim dei repulsorium taediorum est, quo somnus animae, sopor mentis excluditur; ex tristitia enim et sollicitudine saecularium somnus inrepit. qui autem adhaeret deo, curarum fugitans uoluptatem capit cognitionis aeternae, nullam illic mutationem rerum, sicut saecularium, pertimescens. ### English translation (Claude) He was not sleeping, then, who planned to found a temple for the Lord by building up heavenly words, not stones. For the word of God repels weariness; by it the sleep of the soul and the drowsiness of the mind are shut out; for sleep creeps in from sadness and anxiety over worldly things. But he who cleaves to God, fleeing cares, takes the delight of eternal knowledge, fearing no change of things there, as with worldly things. ### Scripture references - 2 Sam 7:2: allusion, medium confidence ### Translation notes - 2 Sam 7:2; 1 Chr 17:1. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.15.2 (CSEL 62:75; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-15-2). ## Exposition of Psalm 118 4.16.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-16-1 - Source: CSEL 62:75–76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Following Origen, Ambrose prefers “dripped”: the well-built soul, like a sound roof, does not leak. ### Latin text Qui facilioribus igitur laborum utuntur conpendiis. dormitauit accipiunt; sed Origenes, qui multorum interpretationes diligenti discussit indagine, stillauit secutus est, eo quod perfecti anima quasi bene conposita et confirmata non stillat, ut fastigia culminum, quae bene tecta atque munita sunt, ceterum inconposita cito stillant. inde usurpatum est: stillicidia eiciunt hominem in die hiemali de domo sua, in quo frigoris asperitate et frequenti aeris mutatione temptamur. denique docemur prouidere, ne fuga nostra fiat hieme aut sabbato; probatos enim iam nos dies debet repperire uel iudicii uel mortis, ne uiduatos uiriditatibus prosperorum et omni spoliatos secundorum flore successuum exitus mortis inueniat. ### English translation (Claude) Those, then, who use easier shortcuts for their labors take “slumbered”; but Origen, who examined the translations of many with careful investigation, followed “dripped,” because the soul of the perfect man, as one well composed and strengthened, does not drip, like the tops of roofs that are well covered and fortified, whereas those that are not well put together soon drip. Hence the saying: “Drippings drive a man out of his house on a winter’s day,” in which we are tried by the harshness of cold and the frequent change of the air. Indeed we are taught to take care that our flight be not in winter or on the sabbath; for the day either of judgment or of death ought to find us already proved, lest the end of death find us bereft of the green of prosperity and stripped of every flower of favorable success. ### Scripture references - Prov 27:15: quotation, high confidence - Prov 19:13: allusion, low confidence - Matt 24:20: allusion, high confidence ### Translation notes - Origen’s work on the Psalms (with its comparison of versions) is meant; it is not on this site. Prov 27:15 (Greek form, Vulgate 19:13); Matt 24:20. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.16.1 (CSEL 62:75–76; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-16-1). ## Exposition of Psalm 118 4.17.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-17-1 - Source: CSEL 62:76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We must not let our soul leak away like a badly built house. ### Latin text Caueamus ergo, ne unusquisque nostrum eiciatur de statu mentis suae et naturali quadam mansione, si habeat foramina mansionum, e quibus fluentia stillicidia tamquam ex fundamentis subruant hominem nulla sapientiae soliditate fundatum. ideoque ait propheta: fili, ne defluas. confirmanda est igitur anima ### English translation (Claude) Let us beware, then, lest any of us be driven out of the state of his mind and, as it were, his natural dwelling, if he has holes in his dwelling, from which the flowing drips, as though from the foundations, undermine a man not grounded in any solidity of wisdom. And so the prophet says: “Son, do not flow away.” Our soul must therefore be strengthened ### Scripture references - Prov 3:21: quotation, high confidence ### Translation notes - Prov 3:21 (Greek form, “do not slip away”). ### Citation (SBL) Ambrose, Exp. Ps. 118 4.17.1 (CSEL 62:76; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-17-1). ## Exposition of Psalm 118 4.17.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-17-2 - Source: CSEL 62:76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The talkative man leaks away what he received; Mary kept every word in her heart. ### Latin text nostra, ne stillet, et indiuidua uirtutum conpage solidanda, ut possit regis aeterni seruare mysterium. ceterum is, quicumque est facilis in uerbis, uelut plenus rimarum hac atque illac effluens interiora euacuat sua et exterioribus passionibus inundatur, tegere se nesciens nec tenere uerbum quod acceperit, sicut sancta Maria, quae conseruabat omnia uerba in corde suo, ne quid ex eius corde deflueret. ### English translation (Claude) so as not to drip, and made solid by the undivided framework of the virtues, so that it can keep the mystery of the eternal king. But whoever is free with words, like one full of cracks, leaking this way and that, empties his inner parts and is flooded with outward passions, not knowing how to cover himself or to hold the word he has received; unlike holy Mary, who kept all the words in her heart, so that nothing should flow out of her heart. ### Scripture references - Luke 2:19: allusion, high confidence - Luke 2:51: allusion, high confidence ### Extrabiblical texts - Tob 12:7 (Tobit): allusion, medium confidence ### Translation notes - Tob 12:7; Luke 2:19, 51. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.17.2 (CSEL 62:76; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-17-2). ## Exposition of Psalm 118 4.18.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-18-1 - Source: CSEL 62:76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church, sheltered and silent, welcomes Christ as the Song’s bride. ### Latin text Tali se munitam dote uirtutum ecclesia loquitur, ut digna uideatur in cuius inuitatus sponsus succedat hospitium; hinc primum se praesumit esse placituram, si bene tectam et fida seruantem silentia Christus aspiciat: ecce es, inquit, formosus, consobrinus meus, et quidem pulcher; adclinatio ### English translation (Claude) The church speaks as one fortified with such an endowment of virtues, so that she may seem worthy for the invited bridegroom to come under her roof; hence she first presumes that she will please if Christ sees her well covered and keeping faithful silence: “Behold, you are fair, my cousin, and indeed beautiful; our resting place ### Scripture references - Song 1:16: quotation, high confidence ### Translation notes - Song 1:16 (Greek form). ### Citation (SBL) Ambrose, Exp. Ps. 118 4.18.1 (CSEL 62:76; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-18-1). ## Exposition of Psalm 118 4.18.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-18-2 - Source: CSEL 62:76–77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ rests not with the talkative but with the serious man who keeps the mysteries in silence. ### Latin text nostra opaca, trabes domorum nostrarum cedri, lacunaria nostra cypressi. laudat sponsi decorem ecclesia, quem plus unusquisque tacito laudat affectu et fidus mysteriorum interpres tacendo plus praedicat; nam qui arcana diuulgat, inminuit Christi decorem. ideo nemo mittat margaritas suas porcis, ne conculcari faciat ornamenta pretiosa. non ergo in tabernaculo loquacis et garruli, quia in multiloquio peccatum admittitur, sed in uiri serii, qui sit parcus alloquii nec sermonis intemperans et uerborum sobrietate temulentiam loquacitatis euitans, caput suum Christus inclinat. ### English translation (Claude) is shady, the beams of our houses are cedars, our ceilings cypresses.” The church praises the beauty of the bridegroom, whom each one praises more by silent affection, and the faithful interpreter of the mysteries proclaims more by keeping silence; for he who divulges secrets lessens the beauty of Christ. Therefore let no one throw his pearls to swine, so as to have precious ornaments trampled. Christ, then, bows his head not in the tent of the talkative and the chatterer, since in much speaking sin is committed, but in that of a serious man, sparing of speech and not intemperate in talk, who by sobriety of words avoids the drunkenness of talkativeness. ### Scripture references - Song 1:16: quotation, high confidence - Song 1:17: quotation, high confidence - Matt 7:6: allusion, high confidence - Prov 10:19: allusion, high confidence - Luke 9:58: allusion, low confidence ### Translation notes - Song 1:16–17; Matt 7:6; Prov 10:19; Luke 9:58 (resting the head). ### Citation (SBL) Ambrose, Exp. Ps. 118 4.18.2 (CSEL 62:76–77; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-18-2). ## Exposition of Psalm 118 4.19.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-19-1 - Source: CSEL 62:77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The shady couch is the shelter of the Most High over the church. ### Latin text Et merito opacam significat adclinationem, quia in ecclesia constitutos uirtus obumbrat altissimi. hac umbra Dauid protegi se postulabat, ne eum per diem sol ureret uel luna per noctem; hanc umbram spiritalis ministrat gratia torrida saeculi huius et mundi aestiua fugientibus. opaca igitur adclinatio Christi et ecclesiae, quibus dei paris aeterna illa requies adspirat. ### English translation (Claude) And rightly she calls the resting place shady, because the power of the Most High overshadows those placed in the church. David asked to be protected by this shade, so that the sun should not burn him by day nor the moon by night; this shade spiritual grace provides for those who flee the scorching heats of this age and world. Shady, then, is the resting place of Christ and the church, on whom that eternal rest of God’s peace breathes. ### Scripture references - Luke 1:35: allusion, medium confidence - Ps 121:6 (120:6 LXX): allusion, high confidence ### Translation notes - Luke 1:35; Ps 121:6 (LXX 120:6). “dei paris” is read as “dei pacis”, as the sense requires; the text is left unchanged. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.19.1 (CSEL 62:77; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-19-1). ## Exposition of Psalm 118 4.19.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-19-2 - Source: CSEL 62:77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cross refreshes those scorched by sin; Christ’s flesh is the church’s resting place. ### Latin text in hac ergo requiescamus umbra peccatorum nostrorum aestibus fatigati. si quos adussit libido, his domini crux refrigeret, in qua se reclinauit, ut nostra delicta susciperet: si quos culpa lassauit, hos Iesus gremio suscipiat et molli foueat amplexu. unde audeo dicere, quod caro Christi adclinatio sit ecclesiae. ### English translation (Claude) In this shade, then, let us rest, wearied by the heats of our sins. If lust has scorched any, let the Lord’s cross refresh them, on which he reclined to take up our sins; if guilt has wearied any, let Jesus receive them into his bosom and cherish them with a gentle embrace. Hence I dare to say that the flesh of Christ is the church’s resting place. ### Scripture references - 1 Pet 2:24: allusion, medium confidence ### Translation notes - 1 Pet 2:24. The digital text’s “m hac” is read as “in hac”. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.19.2 (CSEL 62:77; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-19-2). ## Exposition of Psalm 118 4.20.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-20-1 - Source: CSEL 62:77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cedar beams are the incorruptible glory of the righteous forefathers. ### Latin text Trabes domorum nostrarum cedri. cedri specie maiorum qui iusti fuerunt gloria declaratur: iustus ut palma florebit et sicut cedrus quae in Libano est multiplicabitur. sicut enim cedrus non putrescit, ita nec maiorum gloria ulla uetustate corrumpitur. ### English translation (Claude) “The beams of our houses are cedars.” By the image of the cedar is declared the glory of the forefathers who were righteous: “The righteous will flourish like the palm tree and will grow like the cedar that is in Lebanon.” For just as the cedar does not rot, so the glory of the forefathers is not corrupted by any age. ### Scripture references - Song 1:17: quotation, high confidence - Ps 92:12 (91:13 LXX): quotation, high confidence ### Translation notes - Song 1:17; Ps 92:12 (LXX 91:13). ### Citation (SBL) Ambrose, Exp. Ps. 118 4.20.1 (CSEL 62:77; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-20-1). ## Exposition of Psalm 118 4.21.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-21-1 - Source: CSEL 62:77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The evergreen cypress figures the unfailing grace of the apostles. ### Latin text Lacunaria nostra cypressi. genus hoc arboris numquam amittit uiriditatem suam; hieme perusta atque aestate comam pascit nec diuerso colore mutatur. solam hanc arborem uentus suo numquam honore despoliat, sola numquam ueteri exuitur amictu aut nouo flore uestitur. sic apostolica quoque gratia nescit defectum et uenustate sui floret. ### English translation (Claude) “Our ceilings are cypresses.” This kind of tree never loses its green; scorched in winter and in summer it nourishes its foliage and does not change to another color. This tree alone the wind never strips of its honor; it alone is never stripped of its old covering or clothed with new flower. So too apostolic grace knows no failing and flourishes with its own beauty. ### Scripture references - Song 1:17: quotation, high confidence ### Translation notes - Song 1:17. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.21.1 (CSEL 62:77; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-21-1). ## Exposition of Psalm 118 4.21.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-21-2 - Source: CSEL 62:77–78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul built firmly in the virtues does not leak away; rooted in God, it stands unmoved. ### Latin text anima ergo corrumpi nescit, quae florentibus membris uiget, semper iustitiae ceterarumque uirtutum culmina patienti magnanimitate sustentat et ideo non defluit neque deficit, quia nihil in ea rimosum est ac remissum. nihil mobile, nihil lubricum, nihil quod uitio sermonis ex ea possit effundi. ideoque confirmari se petit in uerbis [suis) propheta, ne moueantur pedes eius, ne effundantur gressus eius. quae, si quis recto uigeat corde, non patitur, sed radicatus atque fundatus aduersus omnes passionum fluctus inmobilis perseuerat. ### English translation (Claude) The soul, then, does not know corruption which is vigorous with flourishing limbs and always upholds with patient magnanimity the heights of righteousness and the other virtues, and so it does not flow away or fail, because nothing in it is cracked or slack, nothing unsteady, nothing slippery, nothing that could pour out of it through a fault of speech. And so the prophet asks to be strengthened in the words, so that his feet may not be moved, so that his steps may not be poured out. These things he does not suffer who is vigorous with an upright heart; but, rooted and grounded, he remains immovable against all the waves of the passions. ### Scripture references - Ps 119:28 (118:28 LXX): allusion, high confidence - Ps 73:2 (72:2 LXX): allusion, high confidence - Eph 3:17: allusion, high confidence ### Translation notes - Ps 119:28; Ps 73:2 (LXX 72:2); Eph 3:17. “[suis)” in the digital text is a bracketed deletion; the editor deletes “his”. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.21.2 (CSEL 62:77–78; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-21-2). ## Exposition of Psalm 118 4.22.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-22-1 - Source: CSEL 62:78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 29: the way of iniquity is within us, and must be removed from us. ### Latin text Confirmatus igitur in uerbis ait: u i a m i niquitatis a moue a me et lege tu a miserere mei non dixit: amoue me a uia iniquitatis, sed: uiam iniquitatis amoue a me, quasi in nobis sit et nobis inesse uideatur. quamdiu enim exercemus aliquid inprobum, uia iniquitatis interius manet et non recedit a nobis; ideoque studiose agamus, ut eam a nobis separemus. ### English translation (Claude) Strengthened, then, in the words, he says: “Remove from me the way of iniquity, and by your law have mercy on me.” He did not say, “Remove me from the way of iniquity,” but, “Remove the way of iniquity from me,” as though it were in us and seemed to be within us. For as long as we practice anything wicked, the way of iniquity remains within and does not depart from us; and so let us act zealously to separate it from us. ### Scripture references - Ps 119:29 (118:29 LXX): quotation, high confidence ### Translation notes - Ps 118:29 (Ps 119:29). Spaced letters in the digital text are translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.22.1 (CSEL 62:78; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-22-1). ## Exposition of Psalm 118 4.22.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-22-2 - Source: CSEL 62:78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Inherited iniquity clings to us, and only God’s grace in Christ removes it; it is a worn path, not our nature. ### Latin text sed quia hereditarium iniquitatis glutinum mentibus inhaesit humanis, opus est liberantis auxilio. precare et tu, dicito: infelix ego homo, quis amouebit a me iniquitatis uiam? gratia dei per Iesum Christum dominum nostrum. et pulchre uiam dixit iniquitatis, non iniquitatem, eo quod non quasi naturalis iniquitas sit in nobis, sed maiorum post peccata currentium sit adtrita uestigiis. ### English translation (Claude) But because a hereditary glue of iniquity has stuck to human minds, the help of a deliverer is needed. Pray you too, and say: “Wretched man that I am, who will remove the way of iniquity from me? The grace of God through Jesus Christ our Lord.” And beautifully he said “the way of iniquity,” not “iniquity,” because iniquity is not in us as something natural, but has been worn by the footsteps of forefathers running after sins. ### Scripture references - Rom 7:24: quotation, high confidence - Rom 7:25: quotation, high confidence ### Translation notes - Rom 7:24–25 (adapted). ### Citation (SBL) Ambrose, Exp. Ps. 118 4.22.2 (CSEL 62:78; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-22-2). ## Exposition of Psalm 118 4.23.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-23-1 - Source: CSEL 62:78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An old and deep wound needs thorough healing by God’s mercy according to law. ### Latin text Meritoque, quia uulnus grande ac uetus est, diu serpens, perfectioris medicinae remedia deposcit obsecrans, ut domini legitima miseratione curetur. cito enim refricatur uulnus quod sanatum medicinae lege non fuerit, immo etiam seriorem curatio sentit profectum. ideoque si uirus in interiora proserpit, medicamenta foris adposita non sentit. ### English translation (Claude) And rightly, because the wound is great and old, long creeping, he asks for the remedies of a more perfect medicine, praying to be healed by the Lord’s lawful mercy. For a wound that has not been healed by the law of medicine is soon reopened; indeed the cure feels a later improvement. And so, if the poison creeps into the inner parts, it does not feel the medicines applied outside. ### Scripture references - Ps 119:29 (118:29 LXX): allusion, high confidence ### Translation notes - Ps 119:29 (“by your law have mercy on me”). The digital text’s “medic-inae” is read as “medicinae”. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.23.1 (CSEL 62:78; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-23-1). ## Exposition of Psalm 118 4.23.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-23-2 - Source: CSEL 62:78–79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mercy according to law must be wise and just, unlike Saul’s mercy to Agag, which was itself a sin. ### Latin text exigit ergo medicinae ratio, ut aut sectione aut adustione curetur. nisi enim putrefacta recidantur aut umor inutilis decoquatur, frustra medicinae manus adhibentur ad uulnera. ideoque bonus medicus huiusmodi aegrum legitime dicit esse curandum, ut possit medicina proficere. lege ergo miseretur, qui cum iustitia sapientiaque miseretur, ut ea dimittat quae scit iure posse dimitti, ne, cum alterius miseretur, se ipsum legi faciat obnoxium. Agag postquam miserationi donatus est, fecit peccare Saul: peccauit enim in ipsa misericordia et ideo peccauit post misericordiam. ### English translation (Claude) The method of medicine requires, then, that it be cured either by cutting or by burning. For unless rotten things are cut away or useless fluid is boiled off, the hands of medicine are applied to wounds in vain. And so the good physician says that such a sick man must be treated according to rule, so that medicine may do good. He, then, has mercy according to law who has mercy with justice and wisdom, so as to remit what he knows can rightly be remitted, lest, while he has mercy on another, he make himself liable to the law. After Agag was granted mercy, he made Saul sin; for he sinned in that very mercy, and so he sinned after the mercy. ### Scripture references - 1 Sam 15:9: allusion, high confidence - 1 Sam 15:23: allusion, medium confidence ### Translation notes - 1 Sam 15:8–9, 22–23. The stray “30” in the digital text is a line number. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.23.2 (CSEL 62:78–79; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-23-2). ## Exposition of Psalm 118 4.24.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-24-1 - Source: CSEL 62:79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Unjust leniency makes sinners worse; God hands those who choose iniquity over to a reprobate mind. ### Latin text Consideremus etiam, ne et ipsum deteriorem faciamus, cuius miseremur iniuste: plerumque enim non cohercere delinquentes maioris austeritatis est quam si ulciscaris. traduntur enim in passiones ignominiae, quicumque aliquid inhonestum commiserint, nullumque culpae pretium ferunt. denique eos, qui cognitorem deum suorum scelerum non putabant et quasi sine iudice et sine lege uiuebant, tradidit, inquit, illos deus in reprobum sensum, quia elegerunt uiam iniquitatis, uiam autem ueritatis eligere noluerunt. ### English translation (Claude) Let us also take care not to make worse the very person on whom we unjustly have mercy: for often not to restrain offenders is a greater severity than if you punished them. For those who have committed anything shameful are handed over to dishonorable passions and receive no price for their fault. Indeed those who did not think God the judge of their crimes and lived as though without judge and without law, “God handed them over,” it says, “to a reprobate mind,” because they chose the way of iniquity and would not choose the way of truth. ### Scripture references - Rom 1:26: allusion, high confidence - Rom 1:28: quotation, high confidence ### Translation notes - Rom 1:26, 28. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.24.1 (CSEL 62:79; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-24-1). ## Exposition of Psalm 118 4.25.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-25-1 - Source: CSEL 62:79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 30: heretics and the greedy cannot claim to have chosen the way of truth. ### Latin text Sed propheta, qui sincero conuerti uoluit affectu, u i a m, inquit, ueritatis elegi; iudicia tua non sum oblitus. non potest hoc dicere qui errat in dogmate, non potest Arrianus dicere, non potest Sabellianus, non Manicheus; non potest dicere auarus, qui saecularia et materialia concupiscit, non potest dicere qui negotiatur; non est enim uia ueritatis habendi studium, cupiditas possidendi. quomodo uia ueritatis, cum ille diues in saeculo nequeat secum suas transferre diuitias et incipiat mendico illo Lazaro egentior esse post mortem? ### English translation (Claude) But the prophet, who wished to be converted with sincere affection, says: “I have chosen the way of truth; I have not forgotten your judgments.” He who errs in doctrine cannot say this; the Arian cannot say it, the Sabellian cannot, nor the Manichee; the greedy man cannot say it, who desires worldly and material things; he who trades cannot say it; for eagerness to have, the desire to possess, is not the way of truth. How is it the way of truth, when that rich man in the world cannot take his riches with him and begins to be poorer after death than that beggar Lazarus? ### Scripture references - Ps 119:30 (118:30 LXX): quotation, high confidence - Luke 16:25: allusion, high confidence - 1 Tim 6:7: allusion, medium confidence ### Translation notes - Ps 118:30 (Ps 119:30); Luke 16:19–25; 1 Tim 6:7. Ambrose names Arians, Sabellians, and Manichees; translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.25.1 (CSEL 62:79; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-25-1). ## Exposition of Psalm 118 4.25.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-25-2 - Source: CSEL 62:79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The way of truth means walking by faith, as pilgrims from the world rather than from God. ### Latin text non est uia ueritatis honor saeculi, sollicitudo mundi. denique, qui uiam ueritatis elegit, paulo post dicit: auerte oculos meos, ne uideant uanitates. uanitas temporalium est, ueritas aeternorum. si uolumus igitur ambulare uiam ueritatis, peregrinemur saeculo magis quam deo et ambulemus per fidem. qui enim per fidem ambulat deo praesens est, qui ambulat per speciem adest saeculo. peregrinatur a domino; sed hic cito confunditur. ### English translation (Claude) The honor of the world, the anxiety of the world, is not the way of truth. Indeed he who chose the way of truth says a little later: “Turn away my eyes, lest they see vanities.” Vanity belongs to temporal things, truth to eternal ones. If, then, we wish to walk the way of truth, let us be pilgrims from the world rather than from God, and walk by faith. For he who walks by faith is present to God; he who walks by sight is present to the world and is a pilgrim from the Lord; but such a one is soon put to shame. ### Scripture references - Ps 119:37 (118:37 LXX): quotation, high confidence - 2 Cor 5:6: allusion, high confidence - 2 Cor 5:7: allusion, high confidence ### Translation notes - Ps 119:37; 2 Cor 5:6–7. The digital text’s “mundi.denique” is read as “mundi. denique”. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.25.2 (CSEL 62:79; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-25-2). ## Exposition of Psalm 118 4.26.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-26-1 - Source: CSEL 62:79–80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 31: whoever cleaves to God’s testimonies renounces the world and is not put to shame. ### Latin text Unde refugus ab huiusmodi uiro dicit Dauid: adhaesi testimoniis tuis, domine, ne confundas m e. adhaesit testimoniis domini qui eius mandata non respuit, iudicia non obliuiscitur nec uoluptatibus indulget suis. qui adhaeret domini testimoniis, renuntiat mundo, posteriora obliuiscitur, ad priora contendit, ut perueniat ad brauium, quod est insigne uictoriae. non ergo confunditur quem mundi huius inlecebrosa non ceperint, non ### English translation (Claude) Hence, shrinking from such a man, David says: “I have cleaved to your testimonies, Lord; do not put me to shame.” He has cleaved to the Lord’s testimonies who has not spurned his commandments, does not forget his judgments, and does not indulge his own pleasures. He who cleaves to the Lord’s testimonies renounces the world, forgets what lies behind, strains toward what lies ahead, so as to reach the prize, which is the badge of victory. He, then, is not put to shame whom the enticements of this world have not captured; he is not ### Scripture references - Ps 119:31 (118:31 LXX): quotation, high confidence - Phil 3:13: allusion, high confidence - Phil 3:14: allusion, high confidence ### Translation notes - Ps 118:31 (Ps 119:31); Phil 3:13–14. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.26.1 (CSEL 62:79–80; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-26-1). ## Exposition of Psalm 118 4.26.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-26-2 - Source: CSEL 62:80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Forgiveness must remove not only sins but the inclination to sin, with Christ dwelling in the soul. ### Latin text confunditur, etiamsi erubescenda commiserit, qui ueniam delictorum poscit a Christo. ideoque respondetur ei: dimissa sunt tibi peccata tua. uade in pace. sed ita non confunditur, si fuerit in eo operata peccatorum remissio, ut non solum peccata, sed etiam peccandi affectum auferat. iustitia remittat iniquitates, fortitudo timorem, temperantia impuritates, ut non solum temporalis, sed etiam perpetua fiat remissio peccatorum. intret in animam tuam Christus, inhabitet in tuis Iesus mentibus, ut in tabernaculo uirtutis peccato locus esse non possit. ### English translation (Claude) put to shame, even if he has done shameful things, who asks pardon of his sins from Christ. And so it is answered to him: “Your sins are forgiven you; go in peace.” But he is not put to shame only if the forgiveness of sins has so worked in him as to take away not only the sins but also the inclination to sin. Let righteousness remit iniquities, fortitude fear, temperance impurities, so that the forgiveness of sins may become not only temporary but perpetual. Let Christ enter your soul, let Jesus dwell in your mind, so that in the tabernacle of virtue there can be no place for sin. ### Scripture references - Luke 7:48: quotation, high confidence - Luke 7:50: quotation, high confidence - Eph 3:17: allusion, medium confidence ### Translation notes - Luke 7:48, 50; Eph 3:17. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.26.2 (CSEL 62:80; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-26-2). ## Exposition of Psalm 118 4.27.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-27-1 - Source: CSEL 62:80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 32: a heart enlarged by God can run the narrow way and receive the Trinity. ### Latin text Uiam. inquit, mandatorum tuorum cucurri, cum dilatasti cor meum; neque enim poterat uiam currere, si cor eius coartaretur angustiis. denique currentibus uiam domini ait apostolus: dilatamini et uos et nolite iugum ducere cum infidelibus et de se ait: os nostrum patet ad uos, o Corinthii, cor nostrum dilatatum est. ideo et de Salomone dicitur: latitudo cordis eius sicut harena maris. et uide distantiam: uia sit angustior, cor latius, ut patris et filii et spiritus sancti susti- ### English translation (Claude) “I have run the way of your commandments,” he says, “when you enlarged my heart”; for he could not run the way if his heart were confined in narrowness. Indeed to those running the Lord’s way the apostle says: “You too be enlarged, and do not be yoked with unbelievers”; and of himself he says: “Our mouth is open to you, Corinthians; our heart is enlarged.” And so it is said of Solomon too: “The breadth of his heart was like the sand of the sea.” And see the difference: let the way be narrower, the heart broader, so that it may sustain the dwelling of the Father and the Son and the Holy Spirit, ### Scripture references - Ps 119:32 (118:32 LXX): quotation, high confidence - 2 Cor 6:13: quotation, high confidence - 2 Cor 6:14: quotation, high confidence - 2 Cor 6:11: quotation, high confidence - 1 Kgs 4:29 (3 Kgdms 5:9 LXX): quotation, high confidence - Matt 7:14: allusion, medium confidence - John 14:23: allusion, medium confidence ### Translation notes - Ps 118:32 (Ps 119:32); 2 Cor 6:11, 13–14; 1 Kgs 4:29 (LXX 5:9); Matt 7:14; John 14:23. The digital text’s “cum in fidelibus” is read as “cum infidelibus”. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.27.1 (CSEL 62:80; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-27-1). ## Exposition of Psalm 118 4.27.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-27-2 - Source: CSEL 62:80–81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Wisdom sings in the broad places of the heart; there we must run to win the prize, like Paul. ### Latin text neat mansionem, ne ueniat uerbum dei et pulset et uidens cordis eius angustias dedignetur habitare. denique sapientia in exitu canitur, in plateis autem cum fiducia agit. plateae latae sunt; non igitur in uiis, sed in cordis latitudine sapientia decantatur. in hoc igitur campo interioris hominis, non in angustiis mentis currendum nobis est, ut conprehendamus; scriptum est enim: sic currite, ut omnes conprehendatis. denique conprehendit, qui ita cucurrit, ut diceret: cursum consummaui; cucurrit enim ut bonus equus. ### English translation (Claude) lest the Word of God come and knock and, seeing the narrowness of his heart, disdain to dwell there. Indeed wisdom is sung in the going out, but in the streets she acts with confidence. The streets are broad; not in the ways, then, but in the breadth of the heart wisdom is sung. In this field of the inner man, then, not in the narrowness of the mind, we must run, so as to win; for it is written: “So run that you may all obtain.” Indeed he obtained who so ran that he could say, “I have finished the course”; for he ran like a good horse. ### Scripture references - Rev 3:20: allusion, medium confidence - Prov 1:20: quotation, high confidence - 1 Cor 9:24: quotation, high confidence - 2 Tim 4:7: quotation, high confidence ### Translation notes - Rev 3:20; Prov 1:20–21 (Greek form); 1 Cor 9:24; 2 Tim 4:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.27.2 (CSEL 62:80–81; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-27-2). ## Exposition of Psalm 118 4.28.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-28-1 - Source: CSEL 62:81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s horses are the apostles, who stirred the nations to faith. ### Latin text Siquidem habet equos suos Christus, de quibus dicit propheta: inmisisti in mare equos tuos turbantes aquas multas, eo quod gentium populos, qui mouentur ut aquae multae et excitantur ut fluctus aquarum, euangelizando commouerint apostoli, ut adsurgentes a terrenis idolorum caeremoniis in Christum crederent. et supra ait: ascendisti in equos tuos, equitatus tuus sanitas. ### English translation (Claude) For Christ has his horses, of which the prophet says, “You sent your horses into the sea, stirring up many waters,” because the apostles, by preaching the gospel, stirred the peoples of the nations, which are moved like many waters and roused like waves of waters, so that, rising from the earthly ceremonies of idols, they believed in Christ. And above he says: “You mounted your horses; your cavalry is salvation.” ### Scripture references - Hab 3:15: quotation, high confidence - Hab 3:8: quotation, high confidence ### Translation notes - Hab 3:15, 8 (Greek form). ### Citation (SBL) Ambrose, Exp. Ps. 118 4.28.1 (CSEL 62:81; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-28-1). ## Exposition of Psalm 118 4.28.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-28-2 - Source: CSEL 62:81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The twelve apostles, a team of horses driven by the Word, carried the fourfold gospel to the whole world. ### Latin text o bonorum equorum duodecaiugum mirabile, quibus frena pacis, habenae sunt caritatis! constricti inter se concordiae uinculis et iugo fidei subiecti, quattuor rotis euangelii mysterium totius orbis finibus inuehentes, bonum aurigam portantes dei uerbum, cuius flagello fugatae sunt inlecebrae saeculares, exterminatus mundi istius princeps, iustorum cursus impletus est. ### English translation (Claude) O wonderful twelve-horse team of good horses, whose bits are peace and whose reins are love! Bound together by the bonds of harmony and placed under the yoke of faith, carrying on the four wheels of the gospel its mystery to the ends of the whole world, bearing the good charioteer, the Word of God, by whose whip the enticements of the world were put to flight, the prince of this world cast out, and the course of the righteous completed. ### Scripture references - John 12:31: allusion, high confidence ### Translation notes - John 12:31. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.28.2 (CSEL 62:81; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-28-2). ## Exposition of Psalm 118 4.28.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-28-3 - Source: CSEL 62:81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ezekiel’s wheel within a wheel is the New Testament within the Old, carried by the apostles to the four quarters. ### Latin text o rationabilium equorum grande certamen, o mirandum mysterium! rota intra rotam currebat et non inpediebatur, nouum testamentum in ueteri testamento: intra illud currebat per quod adnuntiabatur. in quattuor partes ibant rotae et non reuertebantur retrorsum, quia spiritus uitae erat in his qui currebant in quattuor partes totius mundi, et sine offensione currebant, quia bona uita equorum quadrabat. currebant igitur equi, quia non dormiebat qui ascenderat equos. ### English translation (Claude) O great contest of rational horses, O mystery to be wondered at! A wheel ran within a wheel and was not hindered: the new testament within the old testament; it ran within that by which it was announced. The wheels went in four directions and did not turn back, because the spirit of life was in those who ran to the four quarters of the whole world, and they ran without stumbling, because the good life of the horses fitted together. The horses ran, then, because he who had mounted the horses did not sleep. ### Scripture references - Ezek 1:16: allusion, high confidence - Ezek 1:17: allusion, high confidence - Ezek 1:20: allusion, high confidence ### Translation notes - Ezek 1:15–21; 10:10–11. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.28.3 (CSEL 62:81; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-28-3). ## Exposition of Psalm 118 4.29.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-4-29-1 - Source: CSEL 62:81–82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus guides our souls; we must ride our bodies watchfully, lest we sink like the Egyptians. ### Latin text Animarum igitur nostrarum auriga Iesus, qui nos quoque uult ascendere equos nostros, hoc est nostra corpora, sed uigilare semper, ne dicatur nobis: dormitauerunt qui ascenderunt equos. transeundum est hoc mare inpigre. uix transitur a uigilantibus; si quis autem dormierit, transire non poterit, sed demergetur ut Aegyptius, cuius et anima et corpus interiit: equum enim et ascensorem proiecit in mare, qui non sequebantur legem, sed persequebantur. ### English translation (Claude) Jesus, then, is the charioteer of our souls, who wishes us too to mount our horses, that is, our bodies, but always to be watchful, lest it be said to us: “Those who mounted horses have slumbered.” This sea must be crossed energetically. It is crossed with difficulty by the watchful; but if anyone sleeps, he will not be able to cross, but will be sunk like the Egyptian, whose soul and body perished: for “the horse and its rider he has cast into the sea,” who did not follow the law but persecuted it. ### Scripture references - Ps 76:6 (75:7 LXX): quotation, high confidence - Exod 15:1: quotation, high confidence ### Translation notes - Ps 76:6 (LXX 75:7); Exod 15:1. ### Citation (SBL) Ambrose, Exp. Ps. 118 4.29.1 (CSEL 62:81–82; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/4-29-1). ## Exposition of Psalm 118 5.1.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-5-1-1 - Source: CSEL 62:82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He means “is” or “I live”; Christ, who always is, lives and gives life to the dead. ### Latin text Sequitur quinta littera He, quae significat Latine est uel, ut alibi inuenimus, uiuo. conuenit sibi utraque interpretatio; qui enim est, uiuit et qui uiuit, est. denique gentiles non sunt et ideo non uiuunt, sed mortui sunt. Iesus autem heri et hodie ipse est et in saecula, et qui est, uiuit; uiuo enim ego, dicit dominus. quomodo enim potest non esse qui uiuit? uiuit autem Iesus, qui etiam mortuos uiuificat et uocat quae non sunt tamquam quae sint. ### English translation (Claude) There follows the fifth letter, He, which signifies in Latin “is” or, as we find elsewhere, “I live.” Both interpretations agree with each other; for he who is, lives, and he who lives, is. Indeed the pagans are not, and so they do not live but are dead. But Jesus is the same yesterday and today and for ever, and he who is, lives; for “I live,” says the Lord. For how can he who lives not be? And Jesus lives, who also gives life to the dead and calls the things that are not as though they were. ### Scripture references - Heb 13:8: quotation, high confidence - Isa 49:18: allusion, medium confidence - Num 14:21: allusion, low confidence - Rom 4:17: quotation, high confidence ### Translation notes - Heb 13:8; Isa 49:18; Num 14:21; Rom 4:17. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.1.1 (CSEL 62:82; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-1-1). ## Exposition of Psalm 118 5.1.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-5-1-2 - Source: CSEL 62:82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the way and the life; whoever dies in him lives. ### Latin text nihil mirum, si domino cedit natura, ut uiuificentur et mortui et incipiant esse quae non erant. et ideo, quia uia etiam uita est secundum illum, qui ait: ego sum uia, ueritas et uita, uiam quaeramus, ut uitam habere mereamur. audiamus ergo illum qui uiuit in Christo: uiuit autem, qui ait: sed nos qui uiuimus benedicimus te, domine; in Christo enim Iesu etiam quicumque mortuus fuerit uiuit. ### English translation (Claude) It is no wonder if nature yields to the Lord, so that even the dead are given life and things that were not begin to be. And so, because the way is also life according to him who says, “I am the way, the truth, and the life,” let us seek the way, so that we may deserve to have life. Let us hear, then, him who lives in Christ; and he lives who says: “But we who live bless you, Lord”; for in Christ Jesus whoever has died lives. ### Scripture references - John 14:6: quotation, high confidence - Ps 115:18 (113:26 LXX): quotation, high confidence - John 11:25: allusion, high confidence ### Translation notes - John 14:6; Ps 115:18 (LXX 113:26); John 11:25. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.1.2 (CSEL 62:82; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-1-2). ## Exposition of Psalm 118 5.2.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-5-2-1 - Source: CSEL 62:82–83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 33: like a soldier following his commander’s itinerary, the believer follows the way God sets. ### Latin text Audiamus, inquam, quid dixit, ut uiueret: Legem mihi constitue, domine, uiam iustitiarum tuarum, et quaeram illam semper. miles qui ingreditur iter uiandi. ordinem non ipse disponit sibi nec pro suo arbitrio uiam carpit nec uoluptaria captat conpendia, ne recedat a signis, sed itinerarium ab imperatore accipit et custodit illud, praescripto incedit ordine, cum annis suis ambulat rectaque uia conficit iter, ut inueniat commeatuum parata subsidia. ### English translation (Claude) Let us hear, I say, what he said in order to live: “Set before me as a law, Lord, the way of your righteous ordinances, and I will seek it always.” A soldier who sets out on a march does not arrange the order for himself, nor take the way at his own choice, nor seize pleasant shortcuts, lest he leave the standards; but he receives the itinerary from the commander and keeps it, advances in the prescribed order, walks with his rations, and completes his march by the right road, so as to find the supplies of provisions ready. ### Scripture references - Ps 119:33 (118:33 LXX): quotation, high confidence ### Translation notes - Ps 118:33 (Ps 119:33, Greek form: “set before me as a law”). “annis suis” is read as “annonis suis” (“with his rations”), as the sense requires; the text is left unchanged. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.2.1 (CSEL 62:82–83; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-2-1). ## Exposition of Psalm 118 5.2.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-5-2-2 - Source: CSEL 62:83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soldier who keeps to the route receives provisions and does not fail. ### Latin text si alio ambulauerit itinere, annonam non accipit, mansionem paratam non inuenit, quia imperator his iubet haec praeparari omnia qui secuntur nec dextra nec sinistra a praescripto itinere declinant. meritoque non deficit qui imperatorem sequitur suum; moderate enim ambulat, quia imperator non quod sibi utile, sed quod omnibus possibile considerat ideo et statiuas ordinat; ### English translation (Claude) If he walks by another route, he does not receive his ration, he does not find a lodging prepared, because the commander orders all these things to be prepared for those who follow and do not turn aside to right or left from the prescribed route. And rightly he does not fail who follows his commander; for he walks at a moderate pace, because the commander considers not what is useful for himself but what is possible for all; and so he also arranges the halts: ### Translation notes - The digital text’s “ambulauent” and “arcipit” are read as “ambulauerit” and “accipit”. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.2.2 (CSEL 62:83; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-2-2). ## Exposition of Psalm 118 5.2.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-5-2-3 - Source: CSEL 62:83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The commander arranges marches and halts until the army reaches the royal city. ### Latin text triduo ambulat exercitus, quarto requiescit die. eliguntur ciuitates, in quibus triduum, quatriduum et plures interponantur dies, si aquis abundant, commerciis frequentantur. et ita sine labore conficitur iter, donec ad eam urbem perueniatur quae quasi regalis eligitur, in qua fessis exercitibus requies ministretur. ### English translation (Claude) the army marches three days and rests on the fourth day. Cities are chosen in which three days, four days, or more are put in between, if they abound in water and are frequented by trade. And so the march is completed without toil, until they reach the city chosen as royal, in which rest is provided for the weary armies. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.2.3 (CSEL 62:83; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-2-3). ## Exposition of Psalm 118 5.3.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-5-3-1 - Source: CSEL 62:83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Israel’s journey from Egypt, with its stations, was arranged by the Lord. ### Latin text Hanc legem uiandi esse praescriptam Christo ducente sanctis commeantibus, recognoscas uelim. profecti sunt enim et patres nostri de terra Aegypti per longa spatia terrarum; quorum statiuae omnes mansionesque descriptae sunt, donec Cades, id est ad sanctam terram, perueniretur. istae sunt statiuae filiorum Israel, quas descripsit Moyses ex praecepto domini. aduertimus ergo quis has ordinauerit mansiones, quomodo ambulare oporteret filios Israel. ### English translation (Claude) I would like you to recognize that this law of marching was prescribed by Christ as leader for the saints as they travel. For our fathers too set out from the land of Egypt through long stretches of land; all their halts and stations are described, until they reached Kadesh, that is, the holy land. These are the halts of the sons of Israel, which Moses described by the Lord’s command. We notice, then, who arranged these stations, how the sons of Israel had to walk. ### Scripture references - Num 33:1: allusion, high confidence - Num 33:2: allusion, high confidence - Num 33:36: allusion, medium confidence ### Translation notes - Num 33:1–2, 36. Kadesh is interpreted as “holy”. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.3.1 (CSEL 62:83; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-3-1). ## Exposition of Psalm 118 5.3.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-5-3-2 - Source: CSEL 62:83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The pillars of cloud and fire guided Israel’s marches and halts. ### Latin text praeibat enim illos deus per diem in columna nubis, ut refrigeraret uiantibus, noctu autem in columna ignis, ut uiam ostenderet ambulantibus et tenebras dimoueret. lex uiarum columna erat et ignis et nubis; denique in columna nubis loquebatur ad eos. ubi uolebat exercitum requiescere a labore itineris, non mouebatur columna ignis nec transibat nebula lucis; quando autem uolebat exercitum mouere, prouehebatur et columna ignis in nocte, columna autem nubis in die. ### English translation (Claude) For God went before them by day in a pillar of cloud, to refresh the travelers, and by night in a pillar of fire, to show the way to those walking and to drive away the darkness. The law of the routes was the pillar both of fire and of cloud; indeed in the pillar of cloud he spoke to them. When he wished the army to rest from the toil of the march, the pillar of fire did not move nor did the cloud of light pass on; but when he wished to move the army, the pillar of fire went forward by night and the pillar of cloud by day. ### Scripture references - Exod 13:21: allusion, high confidence - Ps 99:7 (98:7 LXX): allusion, high confidence - Num 9:17: allusion, high confidence ### Translation notes - Exod 13:21–22; Ps 99:7 (LXX 98:7); Num 9:15–23. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.3.2 (CSEL 62:83; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-3-2). ## Exposition of Psalm 118 5.3.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-5-3-3 - Source: CSEL 62:83–84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The pillar of cloud figured Christ coming on a light cloud, that is, born of the Virgin Mary. ### Latin text illa columna nubis specie quidem praecedebat filios Israel, mysterio autem significabat dominum Iesum in nube uenturum leui, sicut dixit Esaias, hoc est in uirgine Maria, quae nubes erat secundum hereditatem Euae, leuis erat secundum uirginitatis integritatem; leuis erat quae non homini quaerebat placere, sed domino, leuis erat quae non in iniquitate conceperat, sed spiritu superueniente generabat nec in delicto, sed cum gratia parturibat. ### English translation (Claude) That pillar of cloud in appearance went before the sons of Israel, but in mystery it signified the Lord Jesus who would come on a light cloud, as Isaiah said, that is, in the Virgin Mary, who was a cloud by the inheritance of Eve, light by the integrity of virginity; light, because she sought to please not man but the Lord; light, because she had not conceived in iniquity, but brought forth by the Spirit coming upon her, and gave birth not in sin but with grace. ### Scripture references - Isa 19:1: quotation, high confidence - 1 Cor 7:34: allusion, medium confidence - Ps 51:5 (50:7 LXX): allusion, medium confidence - Luke 1:35: allusion, high confidence ### Translation notes - Isa 19:1; 1 Cor 7:34; Ps 51:5 (LXX 50:7); Luke 1:35. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.3.3 (CSEL 62:83–84; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-3-3). ## Exposition of Psalm 118 5.4.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-5-4-1 - Source: CSEL 62:84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The light cloud is Christ’s sinless flesh; he bore our sins as the filthy garments of Zechariah’s vision. ### Latin text Aliter quoque hanc interpretationem sumere licet. uenit in nube leui Christus in Aegyptum, hoc est: uenit in susceptione corporis in hoc saeculum; in nube uenit quem nebula corporis obumbrabat, sed leuis erat caro quam nulla sua grauabant delicta. quomodo enim peccatis grauaretur suis, qui auferebat omnium peccata populorum? ecce, inquit, agnus dei, ecce qui tollit peccatum mundi. ante hesternum lectum est, quia stabat Iesus et habebat uestimenta sordida; mea enim peccata portabat. ### English translation (Claude) One may take this interpretation in another way too. Christ came on a light cloud into Egypt, that is, he came into this world by taking up a body; he came in a cloud whom the mist of the body overshadowed, but light was the flesh which no sins of its own weighed down. For how should he be weighed down by his own sins who took away the sins of all peoples? “Behold,” it says, “the Lamb of God, behold him who takes away the sin of the world.” The day before yesterday it was read that Jesus stood and had filthy garments; for he bore my sins. ### Scripture references - Isa 19:1: allusion, high confidence - John 1:29: quotation, high confidence - Zech 3:3: allusion, high confidence ### Translation notes - Isa 19:1; John 1:29; Zech 3:3 (Joshua the high priest, read as Jesus). “The day before yesterday it was read” refers to the readings of the service. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.4.1 (CSEL 62:84; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-4-1). ## Exposition of Psalm 118 5.4.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-5-4-2 - Source: CSEL 62:84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ took our weakness and died for us, so that our death might become precious. ### Latin text sumpsit uestimenta nostra, ut nos splendore inmortalitatis indueret. uenit in nube leui quasi iustitia — iniquitas enim in talento plumbeo sedet — Christus in corda iustorum, in quibus peccata non erant. et ideo bene lectum est hodie: quid retribuam domino pro omnibus quae retribuit mihi? pro nobis uerbum suscepit carnis infirmitatem, pro nobis esuriuit, uapulauit, crucifixus est, mortuus est, ut nobis, in quibus ante uita ignobilis et degener habebatur, inciperet mors esse pretiosa. ### English translation (Claude) He took our garments, so as to clothe us with the splendor of immortality. Christ came on a light cloud, as righteousness (for iniquity sits on a talent of lead), into the hearts of the righteous, in which there were no sins. And so it was well read today: “What shall I render to the Lord for all that he has rendered to me?” For us the Word took on the weakness of the flesh; for us he hungered, was beaten, was crucified, died, so that for us, in whom life before was counted ignoble and degenerate, death might begin to be precious. ### Scripture references - Zech 3:4: allusion, medium confidence - Zech 5:7: allusion, high confidence - Ps 116:12 (115:3 LXX): quotation, high confidence - Ps 116:15 (115:6 LXX): allusion, high confidence ### Translation notes - Zech 3:4–5; Zech 5:7–8; Ps 116:12, 15 (LXX 115:3, 6). ### Citation (SBL) Ambrose, Exp. Ps. 118 5.4.2 (CSEL 62:84; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-4-2). ## Exposition of Psalm 118 5.5.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-5-5-1 - Source: CSEL 62:84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Spiritually, the believer’s journey from Egypt begins at Succoth, “tent”. ### Latin text Sed reuertamur ad confectionem itineris et ordinem mansionum. et tu sequere spiritaliter hanc legem uiandi, ut exeas ex Aegypto, et inde promouens fige tabernaculum in Sochoth. haec prima tibi statio sit; Sochoth prima mansio significat tabernaculum. ### English translation (Claude) But let us return to the completing of the march and the order of the stations. You too, follow this law of marching spiritually, so that you may go out of Egypt, and, moving on from there, pitch your tent in Succoth. Let this be your first station; Succoth, the first station, means “tent.” ### Scripture references - Num 33:5: allusion, high confidence - Exod 12:37: allusion, medium confidence ### Translation notes - Num 33:5; Exod 12:37. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.5.1 (CSEL 62:84; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-5-1). ## Exposition of Psalm 118 5.5.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-5-5-2 - Source: CSEL 62:84–85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The stations Marah, Elim, Rephidim, and Sinai mark the changing stages of the spiritual journey. ### Latin text fige ergo tabernaculum quod in te est mentisque tuae stationem confirma, ut radicatus atque fundatus maneas in fide Christi. sequitur mansio in Myrra, hoc est in amaritudine; non omnes mansiones aequales sunt. inde uentum est in Helim, ubi fontes duodecim et septuaginta arbores palmarum; post amaritudinem, ne populus deficeret, debuerunt amoena et fecunda succedere. inde Rafidin. quod est laudatio iudicii. inde sequitur Sina, habens in se et populi temptationem et legis promulgationem. ### English translation (Claude) Pitch, then, the tent that is in you and make firm the station of your mind, so that you may remain rooted and grounded in the faith of Christ. There follows the station at Marah, that is, in bitterness; not all stations are equal. From there they came to Elim, where there were twelve springs and seventy palm trees; after bitterness, lest the people faint, pleasant and fruitful places had to follow. From there Rephidim, which is “praise of judgment.” From there follows Sinai, which held both the testing of the people and the giving of the law. ### Scripture references - Eph 3:17: allusion, high confidence - Num 33:8: allusion, high confidence - Exod 15:23: allusion, high confidence - Exod 15:27: allusion, high confidence - Exod 17:1: allusion, high confidence - Exod 19:1: allusion, high confidence ### Translation notes - Eph 3:17; Col 2:7; Num 33:8–15; Exod 15:23, 27; 17:1; 19:1. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.5.2 (CSEL 62:84–85; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-5-2). ## Exposition of Psalm 118 5.5.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-5-5-3 - Source: CSEL 62:85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God, the good commander, sustained Israel with manna, water, law, and victories. ### Latin text uariantur merita mansionum, quia nullis iugis in hoc saeculo uiuendi potest esse successus. bonus igitur imperator alibi manna esurienti populo ministrauit, alibi potum de petra fluere, quo sitim populi restingueret, augusta prouisione praecepit, alibi legem dedit, alibi triumphos donauit, ut his beneficiis fotus exercitus nullum prolixi itineris sentiret laborem. ### English translation (Claude) The merits of the stations vary, because in this world there can be no continual success in living. The good commander, then, in one place supplied manna to the hungry people, in another, by august provision, commanded drink to flow from the rock to quench the people’s thirst, in another gave the law, in another granted triumphs, so that the army, cherished by these benefits, should feel no toil from the long march. ### Scripture references - Exod 16:15: allusion, high confidence - Exod 17:6: allusion, high confidence - Exod 17:13: allusion, medium confidence ### Translation notes - Exod 16:14–15; 17:6, 8–13; 20:1. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.5.3 (CSEL 62:85; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-5-3). ## Exposition of Psalm 118 5.6.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-5-6-1 - Source: CSEL 62:85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Israel’s journey was a type; Jesus, who led through Joshua, now guides ours. ### Latin text Itaque in illo populo typus fuit, in nobis ueritas. nos igitur committamus iter nostrum ductui domini Iesu, qui legem primo introduxit et antea per Iesum terram repromissionis in possessionem populo suo dedit. sed etiam, quando Moyses uidebatur ductor esse, aderat illi Iesus, aderat autem non palam nec aperte ductorem aut principem populi sese gerens; expectabat enim, donec Moyses tempus expleret suum, quo conpleto successit Iesus. ### English translation (Claude) So in that people there was a type, in us the truth. Let us, then, entrust our journey to the guidance of the Lord Jesus, who first brought in the law and earlier, through Joshua, gave the land of promise to his people for a possession. But even when Moses seemed to be the leader, Jesus was present with him; present, however, not openly nor plainly acting as leader or prince of the people; for he was waiting until Moses should complete his time, and when it was completed, Jesus succeeded. ### Scripture references - 1 Cor 10:6: allusion, high confidence - Josh 1:2: allusion, medium confidence ### Translation notes - 1 Cor 10:6, 11. Ambrose plays on the name Iesus, which in Latin is the name both of Joshua and of Jesus. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.6.1 (CSEL 62:85; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-6-1). ## Exposition of Psalm 118 5.6.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-5-6-2 - Source: CSEL 62:85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses’ hundred and twenty years point to the fullness of time when Jesus took the lead. ### Latin text itaque si consideres uiginti, uidebis mysterium plenitudinis temporum et centum uiginti annos, post quos et Moyses in monte requieuit et Iesus manifeste mansionum suscepit principatum, ut iam non sub legis timore sit populus, sed resuscitatus a mortuis fructu uitae fruatur aeternae. ambulemus igitur secundum legis doctrinam, uia nobis lex dei sit. ### English translation (Claude) So, if you consider the twenty, you will see the mystery of the fullness of times, and the hundred and twenty years after which both Moses rested on the mountain and Jesus openly took up the leadership of the stations, so that the people might no longer be under the fear of the law but, raised from the dead, might enjoy the fruit of eternal life. Let us walk, then, according to the teaching of the law; let God’s law be our way. ### Scripture references - Deut 34:7: allusion, high confidence - Gal 4:4: allusion, medium confidence ### Translation notes - Deut 34:7; Gal 4:4; Eph 1:10. The sense of “si consideres uiginti” is unclear; it may refer to the number twenty in 120. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.6.2 (CSEL 62:85; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-6-2). ## Exposition of Psalm 118 5.7.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-5-7-1 - Source: CSEL 62:85–86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church, the flower of the field, has spread through the whole earth. ### Latin text Hanc uiam ambulans ecclesia dicit: ego flos campi et lilium conuallium, sicut lilium in medio spinarum. in totam enim terram fides populi credentis exiuit et in spatioso posuit pedes suos Christus, et ideo pulchre ait florem se esse campi. flos erat etiam Paulus, qui dicebat: bonus odor ### English translation (Claude) Walking this way, the church says: “I am the flower of the field and the lily of the valleys, like a lily among thorns.” For the faith of the believing people has gone out into all the earth, and Christ has set his feet in a broad place, and so she beautifully says that she is the flower of the field. Paul too was a flower, who said: “We are the good fragrance ### Scripture references - Song 2:1: quotation, high confidence - Song 2:2: quotation, high confidence - Rom 10:18: allusion, medium confidence - Ps 31:8 (30:9 LXX): allusion, medium confidence - 2 Cor 2:15: quotation, high confidence ### Translation notes - Song 2:1–2; Rom 10:18; Ps 31:8 (LXX 30:9); 2 Cor 2:15. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.7.1 (CSEL 62:85–86; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-7-1). ## Exposition of Psalm 118 5.7.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-5-7-2 - Source: CSEL 62:86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church is a lily shining among the thorns of opponents and worldly cares. ### Latin text Christi sumus deo, et uere flos, qui poterat noua et uetera de sui cordis proferre thesauro. pulchre etiam lilium dicitur ecclesia; sicut enim lilium fulget, ita etiam splendent opera sanctorum. pulcherrime etiam dictum est lilium conuallium, quia in humilibus magis elucet gratia. sed hoc lilium in medio spinarum, hoc inter Iudaeos et haereticos, hoc inter sollicitudines istius saeculi, quae mentem hominis animumque conpungunt. possumus etiam aliter accipere, quia, sicut lilium inter spinas eminet, ita super omnes conuentus ecclesia dei refulget. ### English translation (Claude) of Christ to God,” and truly a flower, who could bring out of the treasure of his heart things new and old. Beautifully too the church is called a lily; for as the lily shines, so the works of the saints gleam. Most beautifully too it is called “the lily of the valleys,” because grace shines more in the lowly. But this lily is among thorns: among Jews and heretics, among the anxieties of this world, which prick the mind and spirit of man. We can also take it otherwise: that, as the lily stands out among thorns, so the church of God shines above all assemblies. ### Scripture references - 2 Cor 2:15: quotation, high confidence - Matt 13:52: allusion, high confidence - Song 2:2: allusion, high confidence ### Translation notes - 2 Cor 2:15; Matt 13:52; Song 2:1–2. The digital text’s “nona” is read as “noua”. Ambrose names Jews and heretics; translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.7.2 (CSEL 62:86; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-7-2). ## Exposition of Psalm 118 5.8.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-5-8-1 - Source: CSEL 62:86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The lily is white outside and red within. ### Latin text Refert etiam considerare, quod hoc lilium splendore circumfusum sit, intus autem quod habet rubeum sit, boni et ipsum odoris, ### English translation (Claude) It is worth considering also that this lily is surrounded with brightness, while what it has within is red, and that too has a good fragrance, ### Scripture references - Song 2:1: allusion, medium confidence ### Citation (SBL) Ambrose, Exp. Ps. 118 5.8.1 (CSEL 62:86; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-8-1). ## Exposition of Psalm 118 5.8.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-5-8-2 - Source: CSEL 62:86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is white in his divinity and red in his sinless flesh. ### Latin text eo quod caro Christi uelut mortalis diuinitatis claritudine circumsaepta caelestis habuerit protectionem gratiae. denique in posterioribus ait: fraternus meus candidus et rubeus, candidus claritate diuina, rubeus specie coloris humani, quem sacramento incarnationis adsumpsit. meritoque et ipsum quod est rubeum bene olet, quia caro Christi sine peccato est. quam perfidi contrectantes manus suas inquinauerunt, sancti uenerantes pietatis odore fragrarunt. ### English translation (Claude) because the flesh of Christ, as mortal, surrounded by the brightness of the divinity, had the protection of heavenly grace. Indeed later she says: “My brother is white and red”: white with divine brightness, red with the appearance of the human color which he took up in the sacrament of the incarnation. And rightly that very part which is red smells sweet, because the flesh of Christ is without sin. The faithless who handled it defiled their hands; the saints who venerated it were fragrant with the scent of godliness. ### Scripture references - Song 5:10: quotation, high confidence ### Translation notes - Song 5:10. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.8.2 (CSEL 62:86; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-8-2). ## Exposition of Psalm 118 5.9.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-5-9-1 - Source: CSEL 62:86–87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ on the cross is the fragrant apple hanging on the tree. ### Latin text Accepit hunc odorem dominus Iesus fragrantis ecclesiae suae et ait: ecce proxima mea bona. et ecclesia dicit ad Christum: ̒ecce bonus fraternus meus. ecce es bonus tam quam malum in lignis siluae. huiusmodi pomum odoram gratiam habet, ut ceterorum pomorum fragrantiam uincat. Christus ergo adfixus ad lignum, sicut malum pendens in arbore, bonum odorem mundanae fundebat redemptionis, quia peccati grauis detersit faetorem et unguentum potus uitalis effudit. ### English translation (Claude) The Lord Jesus received this fragrance of his fragrant church and said: “Behold, my neighbor is good.” And the church says to Christ: “Behold, my brother is good. Behold, you are good, like an apple tree among the trees of the forest.” Fruit of this kind has a fragrant grace, so that it surpasses the fragrance of other fruits. Christ, then, fixed to the tree, like an apple hanging on a tree, poured out the good fragrance of the world’s redemption, because he wiped away the stench of grievous sin and poured out the ointment of a life-giving drink. ### Scripture references - Song 1:15: quotation, high confidence - Song 1:16: quotation, high confidence - Song 2:3: quotation, high confidence ### Translation notes - Song 1:15–16; 2:3 (Greek form). The digital text’s “Christusergo” is read as “Christus ergo”. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.9.1 (CSEL 62:86–87; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-9-1). ## Exposition of Psalm 118 5.9.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-5-9-2 - Source: CSEL 62:87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, like the apple, is both fragrant and sweet food. ### Latin text tamquam malum, inquit, in lignis siluae, ita consobrinus meus in medio filiorum, eo quod super prophetas et apostolos intima corda hominum uerborum suauitate mulcebat. sed non solum odor, uerum etiam cibus suauis in malo est: ergo cibus suauis est Christus. ### English translation (Claude) “Like an apple tree,” she says, “among the trees of the forest, so is my cousin among the sons,” because above the prophets and apostles he soothed the inmost hearts of men with the sweetness of his words. But in the apple there is not only fragrance but also sweet food: Christ, then, is sweet food. ### Scripture references - Song 2:3: quotation, high confidence ### Translation notes - Song 2:3. The digital text’s “ma1um” is read as “malum”. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.9.2 (CSEL 62:87; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-9-2). ## Exposition of Psalm 118 5.10.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-5-10-1 - Source: CSEL 62:87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The law with its festivals, new moons, and sabbaths is the shadow of Christ in which the church rested. ### Latin text In umbra, inquit, eius concupiui et sedi: legem enim acceperat, hanc sequebatur, hanc currebat uiam. in lege itaque requiescens in umbra Christi requiescebat. bona umbra, quae nos ab iniquitatis calore sola defendit. cui autem dubium, quod lex dei umbra sit Christi? quid est lex diei festi neomeniae, sabbatorum, nisi umbra futurorum? qui dies secundum legem Moysi, ut uideam sex dies et iterum septimum diem et sic perpetua saecula? qui mensis secundum legem Moysi. ut sciens mensem sciam primam mensis neomeniam et uera sancta in neomeniis offerenda? ### English translation (Claude) “In his shadow,” she says, “I longed and sat down”; for she had received the law, she followed it, she ran this way. Resting in the law, then, she rested in the shadow of Christ. Good is the shadow which alone defends us from the heat of iniquity. And who doubts that God’s law is the shadow of Christ? What is the law of the festival, the new moon, the sabbaths, but a shadow of things to come? What day according to the law of Moses, that I may see six days and again the seventh day, and so on through the everlasting ages? What month according to the law of Moses, that knowing the month I may know the first new moon of the month and the true holy things to be offered at the new moons? ### Scripture references - Song 2:3: quotation, high confidence - Col 2:16: allusion, high confidence - Col 2:17: allusion, high confidence - Heb 10:1: allusion, medium confidence - Num 28:11: allusion, low confidence ### Translation notes - Song 2:3; Col 2:16–17; Heb 10:1; Num 28:11. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.10.1 (CSEL 62:87; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-10-1). ## Exposition of Psalm 118 5.10.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-5-10-2 - Source: CSEL 62:87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sabbatical year and its releases also belong to the law’s shadow. ### Latin text qui secundum legem Moysi annus ex illis diebus constat, de quibus ait: sex annis seruiet Hebraeus et septimo anno liberabitur, ut inueniantur sex anni, quibus aliquis operatur terram, septimo autem anno remittet illam proselytis et pauperibus et bestiis terrae? qui septimus annus, quo conceduntur debita omnia Hebraeis? in hac umbra requiescebat patrum fides et prophetarum sancta deuotio. ### English translation (Claude) What year according to the law of Moses is made up of those days of which he says, “The Hebrew shall serve six years and in the seventh year shall be freed,” so that six years may be found in which one works the land, but in the seventh year he will leave it to the proselytes and the poor and the beasts of the earth? What is the seventh year, in which all debts are remitted to the Hebrews? In this shadow the faith of the fathers and the holy devotion of the prophets rested. ### Scripture references - Exod 21:2: quotation, high confidence - Exod 23:11: allusion, high confidence - Lev 25:4: allusion, medium confidence - Deut 15:2: allusion, high confidence ### Translation notes - Exod 21:2; Exod 23:10–11; Lev 25:3–7; Deut 15:1–2. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.10.2 (CSEL 62:87; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-10-2). ## Exposition of Psalm 118 5.11.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-5-11-1 - Source: CSEL 62:87–88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The jubilee, the Passover feasts, Pentecost, and the sabbath are all shadows. ### Latin text Dicit ergo congregatio religiosa uel sancta anima: in umbra eius concupiui et sedi. umbra est iubileus annus — quis enim eius mystica uidet, ut facie ad faciem cognoscat, quae anno quinquagesimo complenda lege praescripta sunt? —, umbra sunt dies festi secundum legem primo mense decima mensis usque ad quartam decimam et inde usque ad uicesimam primam mensis, [quae] umbra est celebritas illa inter primum et septimum mensem in tempore illo anonymo, umbra est sanctificata libertas in sabbato, ### English translation (Claude) So the religious congregation, or the holy soul, says: “In his shadow I longed and sat down.” The jubilee year is a shadow (for who sees its mysteries, so as to know face to face what the law has prescribed to be fulfilled in the fiftieth year?); the festival days according to the law are a shadow, in the first month from the tenth day of the month to the fourteenth and from there to the twenty-first of the month; that celebration between the first and the seventh month, at that unnamed time, is a shadow; the hallowed freedom on the sabbath is a shadow; ### Scripture references - Lev 25:10: allusion, high confidence - Exod 12:3: allusion, high confidence - Exod 12:6: allusion, high confidence - Exod 12:18: allusion, high confidence - Lev 23:16: allusion, medium confidence ### Translation notes - Lev 25:10–12; Exod 12:3, 6, 18; Lev 23:5–21. The editor deletes “quae”. The “unnamed time” between the first and seventh months is Pentecost, which in the law has no month name. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.11.1 (CSEL 62:87–88; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-11-1). ## Exposition of Psalm 118 5.11.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/4-9-1/#p-5-11-2 - Source: CSEL 62:88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The feasts of the seventh month, trumpets, atonement, and booths, are shadows too. ### Latin text umbra est dies festus septimi mensis neomeniae et memoriale tubarum septimi mensis dies decimus, dies propitiationis. uides, quia monas et decas duo festi dies, item quintus decimus dies, dies tabernaculorum per octo dies. in umbra haec omnia; in umbra prima dies uocata et octaua dies uocata in umbra, quae in scenopegiis praescripta secundum legem. ### English translation (Claude) the festival of the new moon of the seventh month is a shadow, and the memorial of trumpets, and the tenth day of the seventh month, the day of atonement. You see that the first and the tenth are two feast days, likewise the fifteenth day, the day of tabernacles for eight days. All these are in shadow; in shadow is the first day called holy, and the eighth day called holy is in shadow, which are prescribed according to the law at the feast of booths. ### Scripture references - Lev 23:24: allusion, high confidence - Lev 23:27: allusion, high confidence - Lev 23:34: allusion, high confidence - Lev 23:36: allusion, high confidence ### Translation notes - Lev 23:24–36; Num 29:1–35. “monas et decas”: the first and the tenth days. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.11.2 (CSEL 62:88; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-11-2). ## Exposition of Psalm 118 5.12.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-12-1 - Source: CSEL 62:88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jewish believers who came to the gospel speak as the church tasting Christ’s fruit, his passion. ### Latin text Constitue mihi aliquos ex circumcisione credentes in lege doctos obseruantiae sollicitae uiros et nunc euangelii agnitione inluminatos, spiritali saginatos gratia; dicit in his ecclesia, quae uidet Christum, quae sponsum recipit, quae cibo eius pascitur: i n umbra eius concupiui et sedi et fructus eius dulcis in faucibus meis. qui fructus eius dulcis nisi praedicatio dominicae passionis, ut ipse ait: ### English translation (Claude) Picture for me some believers from the circumcision, men learned in the law, of careful observance, and now enlightened by the knowledge of the gospel and fed with spiritual grace: in them the church speaks which sees Christ, which receives the bridegroom, which is fed on his food: “In his shadow I longed and sat down, and his fruit is sweet in my throat.” What is his sweet fruit but the preaching of the Lord’s passion, as he himself says: ### Scripture references - Song 2:3: quotation, high confidence ### Translation notes - Song 2:3. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.12.1 (CSEL 62:88; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-12-1). ## Exposition of Psalm 118 5.12.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-12-2 - Source: CSEL 62:88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sweet fruit is Christ, the fruit of Mary’s womb, and the forgiveness he brings. ### Latin text ecce hereditas domini filii, merces fructus uentris? qui enim dulcior fructus potest esse in faucibus nostris quam remissio peccatorum? et bene flos est ecclesia, quae fructum adnuntiat, hoc est dominum Iesum Christum, de quo dictum est Mariae: benedicta tu inter mulieres et benedictus fructus uentris tui. ### English translation (Claude) “Behold, the inheritance of the Lord is sons, the reward the fruit of the womb”? For what fruit can be sweeter in our throat than the forgiveness of sins? And well is the church a flower, which proclaims the fruit, that is, the Lord Jesus Christ, of whom it was said to Mary: “Blessed are you among women, and blessed is the fruit of your womb.” ### Scripture references - Ps 127:3 (126:3 LXX): quotation, high confidence - Luke 1:42: quotation, high confidence ### Translation notes - Ps 127:3 (LXX 126:3); Luke 1:42. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.12.2 (CSEL 62:88; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-12-2). ## Exposition of Psalm 118 5.13.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-13-1 - Source: CSEL 62:88–89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Having tasted Christ’s fruit, the bride asks to be brought into the house of wine. ### Latin text Ergo ubi gustauit fructum suauitatis, inpatiens ad perfectiora festinat dicens: introducite me in domum uini, constituite in me dilectionem. confirmate me in unguentis, stipate me in malis, quia uulnerata dilectionis ego sum. laeua eius sub capite meo et dextera eius amplexabitur me. adiuraui uos, filiae Hierusalem, in uirtutibus et fortitudinibus agri, si suscitaueritis et resuscitaueritis dilectionem usque quo uoluerit. ### English translation (Claude) So when she has tasted the fruit of sweetness, impatient, she hastens to more perfect things, saying: “Bring me into the house of wine, set love in order in me. Strengthen me with ointments, surround me with apples, for I am wounded with love. His left hand is under my head, and his right hand will embrace me. I have adjured you, daughters of Jerusalem, by the powers and strengths of the field, whether you will rouse and rouse up love until it pleases.” ### Scripture references - Song 2:4: quotation, high confidence - Song 2:5: quotation, high confidence - Song 2:6: quotation, high confidence - Song 2:7: quotation, high confidence ### Translation notes - Song 2:4–7 (Greek form). ### Citation (SBL) Ambrose, Exp. Ps. 118 5.13.1 (CSEL 62:88–89; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-13-1). ## Exposition of Psalm 118 5.13.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-13-2 - Source: CSEL 62:89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, our commander, makes each station of the journey bearable. ### Latin text merito quaeri eum, mento aeSlQerat, quia bene omnia in hoc cursu atque itinere disposuit imperator noster. primum omnium fidei fundamento tabernaculum hoc confirmandum putauit: deinde, si qua est nobis aspera atque arida et praerupta mansio, imperator tamen iste turbata discernit, arida inrigat, deserta fecundat. si quid amaritudinis, si quid temptationis, si quid infirmitatis est, ductor noster et amara temperat et sollicita mitigat, dura dissoluit et inualida confirmat. ### English translation (Claude) Rightly she sought him, rightly she had desired him, because our commander arranged everything well in this course and journey. First of all he thought this tent should be made firm on the foundation of faith; then, if there is any rough, dry, or steep station for us, this commander nevertheless sorts out what is troubled, waters what is dry, makes fruitful what is desert. If there is any bitterness, any temptation, any weakness, our leader tempers bitter things, soothes anxious ones, loosens hard ones, and strengthens weak ones. ### Translation notes - The digital text is garbled at the start (“merito quaeri eum, mento aeSlQerat”); read as “merito quaesierat eum, merito desiderat”, translated by sense, without corrections. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.13.2 (CSEL 62:89; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-13-2). ## Exposition of Psalm 118 5.14.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-14-1 - Source: CSEL 62:89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If earthly kings provide for their armies, how much more does God for those who love him. ### Latin text Sicubi uult requiescere rex terrae exercitum suum, non ignobilem uicum, non commeatibus indigentem, non harenosa et nuda gignentium, sed urbem aedificiis nobilem, refertam et uberem copiarum aut agrum amoenum et uirentem pascuis aut nemorosa et campestria statiuis oportuna decernit. ergo si reges terrae norunt commoda prouidere sequentibus se, quanto magis deus, qui bonus est, nouit quemadmodum profutura disponat diligentibus se! ac primum si incognitum carpendum est iter, duces eliguntur uiarum qui praecurrant agmini. ### English translation (Claude) Wherever an earthly king wishes to rest his army, he chooses not an ignoble village, not one lacking supplies, not sandy and bare of growing things, but a city distinguished by its buildings, full and rich in provisions, or a pleasant field green with pastures, or wooded and level places suitable for camps. If, then, the kings of the earth know how to provide comforts for those who follow them, how much more does God, who is good, know how to arrange what will profit those who love him! And first, if an unknown road is to be taken, guides of the roads are chosen to go ahead of the column. ### Scripture references - Rom 8:28: allusion, medium confidence ### Translation notes - Rom 8:28. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.14.1 (CSEL 62:89; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-14-1). ## Exposition of Psalm 118 5.14.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-14-2 - Source: CSEL 62:89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God himself went before Israel in the pillars of cloud and fire. ### Latin text sed hoc imperatores isti iniuriosum sibi arbitrantur; deus autem praeibat, cum Hebraei facerent iter, denique in columna nubis loquebatur ad eos. et ut scias, quia praeibat, deus, inquit, praeibat illorum iter, die quidem in columna nubis ostendens illis uiam, noctu autem in columna ignis, et non deficiebat columna nubis interdiu. ### English translation (Claude) But these commanders think this beneath them; yet God went ahead when the Hebrews made their journey; indeed in the pillar of cloud he spoke to them. And so that you may know that he went ahead: “God,” it says, “went before them on their way, by day in a pillar of cloud showing them the way, and by night in a pillar of fire, and the pillar of cloud did not fail by day.” ### Scripture references - Ps 99:7 (98:7 LXX): allusion, high confidence - Exod 13:21: quotation, high confidence - Exod 13:22: quotation, high confidence ### Translation notes - Ps 99:7 (LXX 98:7); Exod 13:21–22. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.14.2 (CSEL 62:89; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-14-2). ## Exposition of Psalm 118 5.15.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-15-1 - Source: CSEL 62:89–90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Following the pillar of cloud, the church is refreshed in its shade and fed by the Lord. ### Latin text Hanc praecedentem nubis columnam sequens ecclesia non deficiente, ne ipsa deficeret, umbra eius refrigerabatur, et ideo dicit: in umbra eius concupiui et sedi et fructus eius dulcis in faucibus meis. quia a domino pascebatur deducta in locum pascuum et aquam refectionis. ### English translation (Claude) Following this pillar of cloud that went before and did not fail, the church, so as not to fail herself, was refreshed by its shade, and so she says: “In his shadow I longed and sat down, and his fruit is sweet in my throat,” because she was fed by the Lord, led into a place of pasture and to the water of refreshment. ### Scripture references - Song 2:3: quotation, high confidence - Ps 23:2 (22:2 LXX): allusion, high confidence ### Translation notes - Song 2:3; Ps 23:2 (LXX 22:2). ### Citation (SBL) Ambrose, Exp. Ps. 118 5.15.1 (CSEL 62:89–90; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-15-1). ## Exposition of Psalm 118 5.15.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-15-2 - Source: CSEL 62:90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The bride moves on to the house of wine and the station of love. ### Latin text introducite me in domum uini. copiis praeparatis quaerit progredi ad aliam mansionem, in qua mysteriorum gratiam et laetitiae capiat suauitatem. hinc quoque promouens uerum iter ait: constituite in me dilectionem. bona statiua, ubi plenitudo est caritatis. confirmate me, inquit, in unguentis, stipate me i n malis. ### English translation (Claude) “Bring me into the house of wine.” With provisions prepared, she seeks to advance to another station, in which she may receive the grace of the mysteries and the sweetness of gladness. Moving on from here too on the true journey, she says: “Set love in order in me.” A good camp, where there is the fullness of charity. “Strengthen me,” she says, “with ointments; surround me with apples.” ### Scripture references - Song 2:4: quotation, high confidence - Song 2:5: quotation, high confidence ### Translation notes - Song 2:4–5. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.15.2 (CSEL 62:90; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-15-2). ## Exposition of Psalm 118 5.16.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-16-1 - Source: CSEL 62:90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cross and burial of Christ are stations where the church is wounded with love. ### Latin text Habes alias mansiones, ad quas ecclesia cum delectatione succedit. istae mansiones sunt crucis Christi et sepulturae, in quibus uulnerata est ecclesia, sed uulnere caritatis; uulnus enim est quod Christus excepit, sed unguentum est quod effudit, pomum est quod pependit. hoc pomum gustauit ecclesia et ait: et fructus eius dulcis in faucibus meis. et ut scias, quia pomum est dominus, legisti supra: ### English translation (Claude) You have other stations, to which the church passes with delight. These are the stations of the cross of Christ and of his burial, in which the church was wounded, but with the wound of love; for it is a wound that Christ received, but an ointment that he poured out, an apple that hung. The church tasted this apple and said: “And his fruit is sweet in my throat.” And so that you may know that the Lord is the apple, you have read above: ### Scripture references - Song 2:5: allusion, high confidence - Song 2:3: quotation, high confidence ### Translation notes - Song 2:5, 3. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.16.1 (CSEL 62:90; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-16-1). ## Exposition of Psalm 118 5.16.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-16-2 - Source: CSEL 62:90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Preaching the crucified Christ wounds the church with love; the Manichee denies the cross, the Christian confesses it. ### Latin text tamquam malum in lignis siluae, ita consobrinus meus. nos quoque uulnus fatemur, cum praedicamus Christum crucifixum, sed bonus odor sumus deo, quia crux Christi Iudaeis scandalum, Graecis stultitia, nobis autem uirtus dei atque sapientia est. hoc uulnere ecclesia uulneratur, cum saluatoris sui praedicat mortem, sed hoc uulnus est caritatis. denique qui non credit negat, qui diligit confitetur: Manicheus negat, christianus fatetur. et ideo scriptum: utilia uulnera amici quam uoluntaria oscula inimici. pulchre ergo dicit ecclesia: quia uulnerata caritatis ego sum. ### English translation (Claude) “Like an apple tree among the trees of the forest, so is my cousin.” We too confess a wound when we preach Christ crucified, but we are a good fragrance to God, because the cross of Christ is a stumbling block to Jews and folly to Greeks, but to us the power and wisdom of God. With this wound the church is wounded when she preaches the death of her Savior, but this wound is of love. Indeed he who does not believe denies it; he who loves confesses it: the Manichee denies, the Christian confesses. And so it is written: “Better are the wounds of a friend than the willing kisses of an enemy.” Beautifully, then, the church says: “For I am wounded with love.” ### Scripture references - Song 2:3: quotation, high confidence - 1 Cor 1:23: quotation, high confidence - 1 Cor 1:24: quotation, high confidence - 2 Cor 2:15: allusion, high confidence - Prov 27:6: quotation, high confidence - Song 2:5: quotation, high confidence ### Translation notes - Song 2:3, 5; 1 Cor 1:23–24; 2 Cor 2:15; Prov 27:6 (Greek form). The Manichees denied that Christ truly suffered in the flesh. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.16.2 (CSEL 62:90; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-16-2). ## Exposition of Psalm 118 5.17.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-17-1 - Source: CSEL 62:90–91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the chosen arrow; to be wounded by him is a great advance. ### Latin text Nudemus membra nostra bono uulneri, nudemus sagittae electae. sagitta haec Christus est, qui dicit: posuit me sicut sagittam electam. bonum ergo hac uulnerari sagitta. non mediocris mansionis iste processus; non omnes possunt dicere. quia uulnerati sunt dilectionis. dicebant apostoli. ### English translation (Claude) Let us bare our limbs to the good wound, let us bare them to the chosen arrow. This arrow is Christ, who says: “He has made me like a chosen arrow.” It is good, then, to be wounded by this arrow. This is no slight advance in the stations; not all can say that they are wounded with love. The apostles said it, ### Scripture references - Isa 49:2: quotation, high confidence ### Translation notes - Isa 49:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.17.1 (CSEL 62:90–91; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-17-1). ## Exposition of Psalm 118 5.17.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-17-2 - Source: CSEL 62:91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apostles, Paul, and the martyrs, wounded for Christ, loved him the more. ### Latin text cum pro Christo lapidarentur et Christum praedicarent; dicebat Paulus, cum ter uirgis caederetur et die ac nocte Christum adorandum gentibus disputaret; dicunt hoc martyres, qui uulnerantur pro Christo et, quia uulnerari pro eius meruerunt nomine. plus diligunt. ### English translation (Claude) when they were stoned for Christ and preached Christ; Paul said it, when he was beaten with rods three times and day and night argued to the Gentiles that Christ should be worshiped; the martyrs say it, who are wounded for Christ and, because they have deserved to be wounded for his name, love the more. ### Scripture references - Acts 14:19: allusion, medium confidence - 2 Cor 11:25: allusion, high confidence - Acts 20:31: allusion, medium confidence ### Translation notes - Acts 14:19; 2 Cor 11:25; Acts 20:31. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.17.2 (CSEL 62:91; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-17-2). ## Exposition of Psalm 118 5.18.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-18-1 - Source: CSEL 62:91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church, offering her martyrs, invites all to taste that the Lord is sweet. ### Latin text Ad hanc ergo ueniens mansionem ecclesia, ad hunc processum, ut pro Christo filios suos offerat. ut excipiat uulnera caritatis, quasi bona fidei alimenta repperiens pietatisque fructus gustauit ipsa et hortari ceteros coepit dicens: ̒gustate et uidete quoniam suauis est dominus, sicut malum. et in malo uulnus est, sed tamen suaue est. ### English translation (Claude) Coming, then, to this station, to this advance, so as to offer her sons for Christ and receive the wounds of love, as though finding good nourishment of faith, the church herself tasted the fruits of godliness and began to exhort others, saying: “Taste and see that the Lord is sweet,” like an apple. In the apple too there is a wound, but yet it is sweet. ### Scripture references - Ps 34:8 (33:9 LXX): quotation, high confidence ### Translation notes - Ps 34:8 (LXX 33:9). The digital text’s “m malo” is read as “in malo”. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.18.1 (CSEL 62:91; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-18-1). ## Exposition of Psalm 118 5.18.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-18-2 - Source: CSEL 62:91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The great cluster of Eshcol, carried by two, is a mystery the church tasted in Joshua and Caleb. ### Latin text uenit ulterius ad uallem botryonis, uidit ingentis uuam magnitudinis quam duo portare uix poterant, unus qui praecederet, alius qui sequeretur. gustauit mysterium, gustauit in Iesu Naue. gustauit in Caleph, qui dicebant populo: uidimus terram profluentem mel et lac. gustate et uidete quam suauis est dominus. ### English translation (Claude) She came further to the valley of the cluster; she saw a bunch of grapes of huge size, which two could barely carry, one going before and the other following. She tasted the mystery; she tasted it in Joshua son of Nun, she tasted it in Caleb, who said to the people: “We have seen a land flowing with honey and milk.” “Taste and see how sweet the Lord is.” ### Scripture references - Num 13:23: allusion, high confidence - Num 13:27: quotation, high confidence - Num 14:8: allusion, medium confidence - Ps 34:8 (33:9 LXX): quotation, high confidence ### Translation notes - Num 13:23–27; 14:6–8; Ps 34:8. The two bearers are often read as the two Testaments, the one in front not seeing the grapes. The digital text’s “uemt lteriun” is read as “uenit ulterius”. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.18.2 (CSEL 62:91; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-18-2). ## Exposition of Psalm 118 5.19.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-19-1 - Source: CSEL 62:91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The bride’s rest in the bridegroom’s embrace is a further station on the royal road. ### Latin text Et addidit ecclesia dicere: laeua eius sub capite meo et dextera eius conplectetur m e. adiuraui uos, filiae Hierusalem m, i n uirtutibus e t fortitudinibus agri, si suscitaueritis et resuscitaueritis caritatem usque quo uoluerit. et istae mansiones sunt uia regali incedentis ecclesiae; ### English translation (Claude) And the church went on to say: “His left hand is under my head, and his right hand will embrace me. I have adjured you, daughters of Jerusalem, by the powers and strengths of the field, whether you will rouse and rouse up love until it pleases.” These too are stations of the church as she advances on the royal road; ### Scripture references - Song 2:6: quotation, high confidence - Song 2:7: quotation, high confidence ### Translation notes - Song 2:6–7. Spaced and doubled letters in the digital text are translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.19.1 (CSEL 62:91; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-19-1). ## Exposition of Psalm 118 5.19.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-19-2 - Source: CSEL 62:91–92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: There are many mansions with the Father, on the royal road of wisdom. ### Latin text multae enim sunt mansiones apud patrem meum, testificatur dominus Iesus: ecce uenio et accersio uos. bona mansio sapientiae et siue in laeua eius siue in dextra bona mansio, quia uia regalis est. ideoque sapientes nuntii dicunt: u ia regali ibimus, non deuertemus dextra neque ### English translation (Claude) for “there are many mansions with my Father,” the Lord Jesus testifies; “behold, I come and will take you.” A good station is that of wisdom, and whether at his left or at his right it is a good station, because it is the royal road. And so the wise messengers say: “We will go by the royal road; we will not turn aside to the right or ### Scripture references - John 14:2: quotation, high confidence - John 14:3: quotation, high confidence - Num 20:17: quotation, high confidence ### Translation notes - John 14:2–3; Num 20:17. The digital text’s “m u 11 a e” is read as “multae”. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.19.2 (CSEL 62:91–92; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-19-2). ## Exposition of Psalm 118 5.19.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-19-3 - Source: CSEL 62:92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Israel passed by Edom’s “earthly” stations to reach wisdom’s right hand of life and left hand of riches. ### Latin text sinistra, quoad usque transeamus terminos tuos. hoc dixerunt missi a Moyse nuntii ad regem Edom, hoc est ̒terrenum, quia terrena omnia siue in dextra siue in sinistra mala sunt. mala mansio insipientia, mala mansio intemperantia, et ideo pertransit has mansiones Hebraeus; non deuertit ad eas, sed pertransit, ut perueniat ad sinistram sapientiae et dexteram et in ipsis maneat, ubi diuitiae simplicitatis, ubi gloria, ubi longitudo uitae est; longitudo enim uitae in dextera eius, ut ait Salomon, in sinistra autem eius diuitiae et gloria. ### English translation (Claude) the left, until we pass through your borders.” This the messengers sent by Moses said to the king of Edom, that is, “earthly,” because all earthly things, whether on the right or on the left, are evil. An evil station is folly, an evil station is intemperance; and so the Hebrew passes through these stations; he does not turn aside to them, but passes through, so as to reach the left hand and the right hand of wisdom and to remain in them, where there are the riches of simplicity, where there is glory, where there is length of life; for “length of life is in her right hand,” as Solomon says, “and in her left hand riches and glory.” ### Scripture references - Num 20:17: quotation, high confidence - Num 20:14: allusion, high confidence - Prov 3:16: quotation, high confidence ### Translation notes - Num 20:14–17; Prov 3:16. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.19.3 (CSEL 62:92; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-19-3). ## Exposition of Psalm 118 5.19.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-19-4 - Source: CSEL 62:92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ guides the church through the ways of wisdom, which are peace. ### Latin text in dextra uita est, in sinistra requies. utinam super sinistram eius requiescam, ne quaeram ceruicalia! uae enim his qui adsuunt ceruicalia, Ezechiel dicit. has mansiones praeparat ecclesiae suae bonus ductor et per uias sapientiae dirigit iter eius. denique laudat Sapiens uias eius: uiae eius uiae bonae et omnes semitae eius in pace. ### English translation (Claude) In the right hand is life, in the left rest. Would that I might rest on his left hand, so as not to seek pillows! For “woe to those who sew pillows,” says Ezekiel. These stations the good guide prepares for his church and directs her journey through the ways of wisdom. Indeed the wise man praises her ways: “Her ways are good ways, and all her paths are in peace.” ### Scripture references - Song 2:6: allusion, high confidence - Ezek 13:18: quotation, high confidence - Prov 3:17: quotation, high confidence ### Translation notes - Song 2:6; Ezek 13:18 (Greek form); Prov 3:17. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.19.4 (CSEL 62:92; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-19-4). ## Exposition of Psalm 118 5.20.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-20-1 - Source: CSEL 62:92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Love, the fulfillment of the law, is roused in the Old Testament and roused again in the New. ### Latin text Sed quia sapientia, honestas, claritas ita perfecta sunt, si habeant caritatem — plenitudo enim legis caritas est —, suscitari et resuscitari uult caritatem, suscitari in ueteri testamento, resuscitari in nouo. ### English translation (Claude) But because wisdom, honor, and renown are perfect only if they have love (for love is the fulfillment of the law), she wishes love to be roused and roused up: roused in the old testament, roused up in the new. ### Scripture references - Rom 13:10: quotation, high confidence - Song 2:7: allusion, high confidence ### Translation notes - Rom 13:10; 1 Cor 13:1–3; Song 2:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.20.1 (CSEL 62:92; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-20-1). ## Exposition of Psalm 118 5.20.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-20-2 - Source: CSEL 62:92–93 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, who is love, was raised from the dead by his own and the Father’s power. ### Latin text caritas deus est, ut legimus, caritas Christus est. suscitatur tamquam leo et catulus leonis, ut Iudae ascendat ex germine: resuscitatur ut dormiens, ut recumbens, quia non humana, sed sua et patris maiestate est suscitatus a mortuis. unde ait scriptura: quis suscitabit illum? non enim poterat illum aut angelus aut potestas suscitare aliena, cum ipse alios resuscitaret. ### English translation (Claude) God is love, as we read; love is Christ. He is roused like a lion and a lion’s whelp, so as to come up from the shoot of Judah; he is roused up as one sleeping, as one lying down, because he was raised from the dead not by human majesty but by his own and the Father’s. Hence Scripture says: “Who will rouse him up?” For no angel or power could rouse him by another’s strength, since he himself raised up others. ### Scripture references - 1 John 4:8: quotation, high confidence - Gen 49:9: quotation, high confidence - John 10:18: allusion, medium confidence - Gal 1:1: allusion, low confidence ### Translation notes - 1 John 4:8, 16; Gen 49:9 (Greek form); John 10:18; Gal 1:1. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.20.2 (CSEL 62:92–93; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-20-2). ## Exposition of Psalm 118 5.20.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-20-3 - Source: CSEL 62:93 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Love is roused by preachers of the resurrection; Christ sleeps in the negligent and wakes in the saints. ### Latin text ergo cum hic dicit: si suscitaueritis aut resuscitaueritis caritatem usque quo uoluer i t, de his dicit, qui resurrectionem eius possint congrue praedicare, ut audientibus ardorem fidei et deuotionis accendant. uel suscitatur Christus in his qui primum accedunt, resuscitatur in his, qui postquam accesserint dormierunt. dormit ergo Christus in neglegentibus, suscitatur in sanctis. ### English translation (Claude) So when she says here, “whether you will rouse or rouse up love until it pleases,” she speaks of those who can fittingly preach his resurrection, so as to kindle in their hearers the ardor of faith and devotion. Or Christ is roused in those who first come to him, roused up in those who, after they have come, have fallen asleep. Christ, then, sleeps in the negligent and is roused in the saints. ### Scripture references - Song 2:7: quotation, high confidence ### Translation notes - Song 2:7. The digital text’s “cura” is read as “cum”. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.20.3 (CSEL 62:93; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-20-3). ## Exposition of Psalm 118 5.21.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-21-1 - Source: CSEL 62:93 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God sets his law firmly in the saint’s heart, so that he becomes a law to himself. ### Latin text Habet ergo ecclesia per quae gradiatur; habet habitacula mansionum, in quibus requiescunt sancti, de quibus iste est qui dicit: legem mihi constitue, domine, uiam iustitiarum tuarum. bene ait statue, ut in pectore eius inmobilis et fixa permaneat nec aliquo saeculi turbine ab eius conuellatur affectu, ut ipse sibi lex sit, opus habens legis scriptum in corde suo. ### English translation (Claude) The church, then, has the ways by which to go forward; she has the dwellings of the stations in which the saints rest, among whom is he who says: “Set before me as a law, Lord, the way of your righteous ordinances.” He well says “set,” so that it may remain immovable and fixed in his breast and not be torn from his affection by any whirlwind of the world, so that he may be a law to himself, having the work of the law written in his heart. ### Scripture references - Ps 119:33 (118:33 LXX): quotation, high confidence - Rom 2:14: allusion, high confidence - Rom 2:15: allusion, high confidence ### Translation notes - Ps 119:33; Rom 2:14–15. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.21.1 (CSEL 62:93; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-21-1). ## Exposition of Psalm 118 5.22.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-22-1 - Source: CSEL 62:93 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The way of God must be sought always and in all things. ### Latin text Et quaeram, inquit, illam semper; non est enim mediocre, quod requiritur paradisi gratia, dei regnum, angelorum consortium inmortalitatisque domicilium. non ergo uno die quaeritur nec duobus aut paucis mensibus, sed quaeritur semper et quaeritur per omnia, ut meritorum multa concurrant suffragia; διὰ παντὸς enim et omne tempus significat et per omnia. cum dicit igitur quaeram, sine fine dicit esse quaerendum. sed non satis est quaerere, nisi intellegas quod requiris. ### English translation (Claude) “And I will seek it always,” he says; for what is sought is no slight thing: the grace of paradise, the kingdom of God, the fellowship of angels, and the dwelling of immortality. It is not sought, then, in one day nor in two or a few months, but it is sought always and sought through all things, so that many supports of merit may come together; for dia pantos signifies both all time and through all things. When he says, then, “I will seek,” he says that it must be sought without end. But it is not enough to seek, unless you understand what you seek. ### Scripture references - Ps 119:33 (118:33 LXX): quotation, high confidence ### Translation notes - Ps 119:33 (Greek διὰ παντός, “always”). ### Citation (SBL) Ambrose, Exp. Ps. 118 5.22.1 (CSEL 62:93; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-22-1). ## Exposition of Psalm 118 5.23.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-23-1 - Source: CSEL 62:93 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 34: understanding is needed to search out and keep the law. ### Latin text Ideoque ait: da mihi intellectum, et perscrutabor legem tuam et custodiam illam in toto corde meo. quaerendum primum, deinde intellegendum perscrutandumque legis omne mysterium et in corde custodiendum. quis autem potest custodire legem dei, nisi intellectum acceperit? qui autem intellegit et scrutatur, scrutando in semitam mandatorum deducitur. ### English translation (Claude) And so he says: “Give me understanding, and I will search out your law and keep it with my whole heart.” First one must seek, then understand and search out every mystery of the law and keep it in the heart. And who can keep the law of God unless he has received understanding? But he who understands and searches is led by searching into the path of the commandments. ### Scripture references - Ps 119:34 (118:34 LXX): quotation, high confidence ### Translation notes - Ps 118:34 (Ps 119:34). The digital text’s “perscrut ab or” is read as “perscrutabor”. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.23.1 (CSEL 62:93; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-23-1). ## Exposition of Psalm 118 5.23.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-23-2 - Source: CSEL 62:93–94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture speaks of the ways of the law, of righteous ordinances, of testimonies, and of commandments. ### Latin text in quo illud aduertendum, quia lex est iustitia, mandatum iudicium, sicut et in hac littera legimus. est legis uia stare in uiis legis, est uia iustitiarum secundum primum uersiculum. est ergo et testimoniorum uia: i n uia testimoniorum tuorum delectabar; est et uia mandatorum: uiam mandatorum tuorum cucurri. interrogemus ergo has uias, ut dicatur nobis: state in uiis legis et interrogate semitas aeter- ### English translation (Claude) In this it must be noted that the law is righteousness, the commandment judgment, as we read in this letter too. There is a way of the law, to stand in the ways of the law; there is the way of righteous ordinances, according to the first verse. There is also the way of testimonies: “In the way of your testimonies I delighted”; there is also the way of the commandments: “I have run the way of your commandments.” Let us ask, then, about these ways, so that it may be said to us: “Stand in the ways of the law and ask about the eternal paths ### Scripture references - Ps 119:33 (118:33 LXX): allusion, high confidence - Ps 119:14 (118:14 LXX): quotation, high confidence - Ps 119:32 (118:32 LXX): quotation, high confidence - Jer 6:16: quotation, high confidence ### Translation notes - Ps 119:33, 14, 32; Jer 6:16 (Greek form). The digital text’s “lustitia” is read as “iustitia”. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.23.2 (CSEL 62:93–94; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-23-2). ## Exposition of Psalm 118 5.23.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-23-3 - Source: CSEL 62:94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the end of all the ways, of the law, of righteousness, and of the testimonies. ### Latin text nas et uidete quae uia melior et ambulate in e a. cum omnes igitur ambulauerimus uias. ueniemus in omnium finem uiarum, qui ait: ego sum uia. Christus ergo finis uiarum; ipse est enim finis legis ad iustitiam omni credenti. hinc audeo dicere, quia finis iustitiarum Christus, qui est iustitia, finis testimoniorum Christus, de quo dictum est: estote mihi testes, et ego testis, dicit dominus, et puer meus quem elegi. ### English translation (Claude) and see which is the better way, and walk in it.” When, then, we have all walked the ways, we shall come to the end of all ways, who says: “I am the way.” Christ, then, is the end of the ways; for he is the end of the law for righteousness to everyone who believes. Hence I dare to say that Christ, who is righteousness, is the end of the righteous ordinances; Christ is the end of the testimonies, of whom it was said: “Be my witnesses, and I am a witness, says the Lord, and my servant whom I have chosen.” ### Scripture references - Jer 6:16: quotation, high confidence - John 14:6: quotation, high confidence - Rom 10:4: quotation, high confidence - Isa 43:10: quotation, high confidence ### Translation notes - Jer 6:16; John 14:6; Rom 10:4; Isa 43:10. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.23.3 (CSEL 62:94; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-23-3). ## Exposition of Psalm 118 5.24.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-24-1 - Source: CSEL 62:94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is reached only through the law; heretics who reject the Old Testament cannot hold Christ. ### Latin text Aduertimus igitur, quantum nobis ambulandum sit, ut ueniamus ad Christum, ambulandum in lege, quia finis legis est Christus. sine lege ergo non peruenitur ad Christum. unde manifestum est quod haeretici, qui legem ueteris non accipiunt testamenti, etsi dicant quod Christum teneant, tamen tenere non possunt finem, qui initium non tenuerint. ipse est Iesus initium et finis. oportet ### English translation (Claude) We notice, then, how far we must walk to come to Christ: we must walk in the law, because the end of the law is Christ. Without the law, then, one does not come to Christ. Hence it is clear that the heretics who do not accept the law of the old testament, even if they say they hold Christ, nevertheless cannot hold the end, since they have not held the beginning. Jesus himself is the beginning and the end. We must ### Scripture references - Rom 10:4: quotation, high confidence - Rev 22:13: allusion, high confidence ### Translation notes - Rom 10:4; Rev 21:6; 22:13. The heretics meant are those such as Marcion and the Manichees. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.24.1 (CSEL 62:94; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-24-1). ## Exposition of Psalm 118 5.24.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-24-2 - Source: CSEL 62:94–95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Following the law, testimonies, and precepts leads to Christ, the great testimony and the precept of precepts. ### Latin text igitur, ut ambulemus secundum legem spiritalem, ut ueniamus ad legis finem dominum Iesum. oportet, ut sequamur testimonia, ut peruenire possimus ad magnum testimonium dominum Iesum. oportet etiam, ut in praeceptis domini ambulemus, ut perueniamus ad magnum praeceptum, de quo legistis: dictum est antiquis: non occides; ego autem dico uobis, hoc est: super omne praeceptum dico. itaque non usurpatorie dixerim, sed uere, quia, sicut sunt sancta sanctorum, ita praeceptum est praeceptorum. ### English translation (Claude) therefore walk according to the spiritual law, so as to come to the end of the law, the Lord Jesus. We must follow the testimonies, so as to be able to reach the great testimony, the Lord Jesus. We must also walk in the Lord’s precepts, so as to reach the great precept, of which you have read: “It was said to those of old, You shall not kill; but I say to you,” that is: I say above every precept. And so I would say not presumptuously but truly that, as there is the holy of holies, so there is the precept of precepts. ### Scripture references - Rom 7:14: allusion, high confidence - Matt 5:21: quotation, high confidence - Matt 5:22: quotation, high confidence ### Translation notes - Rom 7:14; Matt 5:21–22. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.24.2 (CSEL 62:94–95; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-24-2). ## Exposition of Psalm 118 5.25.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-25-1 - Source: CSEL 62:95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: True circumcision is of the heart, done by Christ, the rock, and the sword of his word. ### Latin text Sed ut ista seruare possimus, intellectum petamus a domino. intellegamus, quae sit circumcisio. circumcidit Iesus petrinis gladiis et abstulit obprobrium Aegypti a filiis Israel. petra Christus est; circumcidat te uerbum dei et gladius oris eius, et sic Aegypti carebis obprobrio. non igitur corporis, sed cordis intellegenda est circumcisio. si intellexeris legem, seruabis eam in corde tuo. ### English translation (Claude) But so that we may keep these things, let us ask the Lord for understanding. Let us understand what circumcision is. Joshua circumcised with knives of rock and took away the reproach of Egypt from the sons of Israel. The rock is Christ; let the Word of God and the sword of his mouth circumcise you, and so you will be free of the reproach of Egypt. Circumcision, then, is to be understood not of the body but of the heart. If you understand the law, you will keep it in your heart. ### Scripture references - Josh 5:2: allusion, high confidence - Josh 5:9: allusion, high confidence - 1 Cor 10:4: quotation, high confidence - Rev 1:16: allusion, medium confidence - Rom 2:29: allusion, high confidence ### Translation notes - Josh 5:2–9 (Greek form); 1 Cor 10:4; Rev 1:16; Rom 2:29. Ambrose plays on Iesus (Joshua and Jesus). ### Citation (SBL) Ambrose, Exp. Ps. 118 5.25.1 (CSEL 62:95; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-25-1). ## Exposition of Psalm 118 5.25.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-25-2 - Source: CSEL 62:95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Keeping the law only with the lips leaves the heart far from God. ### Latin text Iudaeus in corde legem non seruat, sed in labiis legem recitat et legem ignorat. denique: populus hic, inquit, labiis me honorat, cor autem eorum longe est a me. quomodo potest legem tenere qui longe est a legis auctore? tertius uersiculus quid habeat, consideremus. ### English translation (Claude) The Jew does not keep the law in his heart, but recites the law with his lips and does not know the law. Indeed: “This people,” it says, “honors me with their lips, but their heart is far from me.” How can he hold the law who is far from the author of the law? Let us consider what the third verse contains. ### Scripture references - Isa 29:13: quotation, high confidence - Matt 15:8: allusion, high confidence ### Translation notes - Isa 29:13; Matt 15:8. Ambrose’s remark on the Jews is translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.25.2 (CSEL 62:95; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-25-2). ## Exposition of Psalm 118 5.26.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-26-1 - Source: CSEL 62:95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 35: whoever follows Christ, carrying the cross, is led in the path of the commandments. ### Latin text Deduc me in semitam mandatorum tuorum. quoniam uolui eam. quis hoc dicit nisi qui Christum sequitur? non potest alius hoc dicere nisi qui illud exequitur, quod scriptum est: post dominum deum tuum ambulabis et ipsi adhaerebis, quia ipse te deducit. quomodo deducat, audi: nisi qui tulerit crucem suam et post me secutus fuerit, non est me dignus. ### English translation (Claude) “Lead me in the path of your commandments, for I have desired it.” Who says this but he who follows Christ? No one else can say this but he who carries out what is written: “You shall walk after the Lord your God and cleave to him,” because he himself leads you. How he leads, hear: “Unless one takes up his cross and follows after me, he is not worthy of me.” ### Scripture references - Ps 119:35 (118:35 LXX): quotation, high confidence - Deut 13:4: quotation, high confidence - Matt 10:38: quotation, high confidence ### Translation notes - Ps 118:35 (Ps 119:35); Deut 13:4; Matt 10:38. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.26.1 (CSEL 62:95; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-26-1). ## Exposition of Psalm 118 5.26.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-26-2 - Source: CSEL 62:95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Wisdom’s words “the Lord created me” refer to Christ’s incarnation, not to his divine nature. ### Latin text praecedit ergo Christus, ut nos sequamur, praecedit uerbum. principium Christus est; ideo Sapientia dicit: dominus creauit me principium uiarum suarum. aduertimus. quod et principium Christus et finis uiarum sit. non uereor, ne quis dicat: creatum ergo Christum adseris? respondebo: ita creatum dico, quemadmodum factum legi, hoc est: factum ex muliere, factum sub lege, hoc est: secundum susceptionem carnis creatum, secundum quod est natus ex uirgine. ### English translation (Claude) Christ, then, goes ahead so that we may follow; the Word goes ahead. Christ is the beginning; so Wisdom says: “The Lord created me as the beginning of his ways.” We notice that Christ is both the beginning and the end of the ways. I am not afraid that anyone will say: “So you assert that Christ was created?” I will answer: I say he was created in the same way that I read he was made, that is, “made of a woman, made under the law,” that is, created according to the taking up of the flesh, according to his being born of the Virgin. ### Scripture references - Prov 8:22: quotation, high confidence - Gal 4:4: quotation, high confidence ### Translation notes - Prov 8:22 (Greek form, a key text in the Arian controversy); Gal 4:4. Ambrose applies “created” to the incarnation; translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.26.2 (CSEL 62:95; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-26-2). ## Exposition of Psalm 118 5.26.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-26-3 - Source: CSEL 62:95–96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ became a creature to redeem creatures and to show the way back to God. ### Latin text creatus est, ut redimeret creaturas, homo factus est, ut homines a morte perpetua liberaret. creatus est, ut uias mihi demonstraret aeternas, quibus homo redire possit ad dei regnum. ergo quia principium est uiarum dei, hoc principium sequamur. ### English translation (Claude) He was created so as to redeem creatures; he was made man so as to free men from everlasting death. He was created so as to show me the eternal ways by which man can return to the kingdom of God. Since, then, he is the beginning of God’s ways, let us follow this beginning. ### Scripture references - Prov 8:22: allusion, high confidence ### Citation (SBL) Ambrose, Exp. Ps. 118 5.26.3 (CSEL 62:95–96; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-26-3). ## Exposition of Psalm 118 5.26.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-26-4 - Source: CSEL 62:96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ went first in fasting, suffering, and death, and Peter followed him to the end. ### Latin text primus uiam noui ingressus testamenti, ut uia nobis deuotionis sterneret iter. si ieiunamus, ante nos ille ieiunauit. si pro nomine dei sustinemus iniurias, prius ille sustinuit pro nostra redemptione. ceruices suas posuit in flagella, maxillas suas in palmas; ascendit crucem, ut doceret mortem non esse metuendam. denique quasi praecedens ait Petro: t u me sequere, et ideo Petrus cursum consummauit, quia secutus est Christum. ### English translation (Claude) He first entered the way of the new testament, so as to pave for us the road of devotion. If we fast, he fasted before us. If we suffer injuries for God’s name, he suffered them first for our redemption. He gave his neck to the scourges, his cheeks to the blows; he mounted the cross to teach that death is not to be feared. Indeed, as one going before, he says to Peter: “You follow me”; and so Peter finished his course, because he followed Christ. ### Scripture references - Matt 4:2: allusion, high confidence - Isa 50:6: allusion, high confidence - John 21:22: quotation, high confidence - 2 Tim 4:7: allusion, medium confidence ### Translation notes - Matt 4:2; Isa 50:6; John 21:22; 2 Tim 4:7. The digital text’s “noni” is read as “noui”. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.26.4 (CSEL 62:96; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-26-4). ## Exposition of Psalm 118 5.27.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-27-1 - Source: CSEL 62:96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 36: Ambrose notes the variant reading “profit” for “greed.” ### Latin text Sequitur uersus quartus: inclina cor meum in testimonia tua e t non in auaritiam. utilitatem alii habent et puto, quod ideo mutatum sit, quia utilitas bonae rei uidetur esse expetenda potius quam declinanda. sed quia plerique lucrum pecuniarum utilitatem suam putant esse, ideo, si legimus ### English translation (Claude) The fourth verse follows: “Incline my heart to your testimonies and not to greed.” Others have “profit,” and I think it was changed because the profit of a good thing seems to be sought rather than avoided. But because most people think the gain of money is their profit, therefore, if we read ### Scripture references - Ps 119:36 (118:36 LXX): quotation, high confidence ### Translation notes - Ps 118:36 (Ps 119:36; Greek εἰς πλεονεξίαν, rendered “greed” or “profit” in Latin versions). ### Citation (SBL) Ambrose, Exp. Ps. 118 5.27.1 (CSEL 62:96; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-27-1). ## Exposition of Psalm 118 5.27.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-27-2 - Source: CSEL 62:96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The profit he shuns is money, which the saint counts as loss for Christ. ### Latin text "utilitatem", non animae utilitatem accipere debemus prophetam declinare, sed utilitatem pecuniae. sanctus enim lucra ista non nouit, sed omnia haec detrimentum arbitratur, ut Christum lucretur. et recte; quod enim putamus lucrum esse pecuniae, damnum est animae, quia uirtutis est detrimentum. ergo secundum eos, qui ita acceperunt, ut optet propheta inclinari cor suum in testimonia et non in auaritiam, et nos congruimus ad sensum. atque utinam precem ### English translation (Claude) “profit,” we must understand that the prophet turns away not from the profit of the soul but from the profit of money. For the saint does not know these gains, but counts all these things as loss, so as to gain Christ. And rightly; for what we think is the gain of money is the loss of the soul, because it is a loss of virtue. So, according to those who have taken it to mean that the prophet wishes his heart to be inclined to the testimonies and not to greed, we too agree with the sense. And would that, following the prayer ### Scripture references - Phil 3:7: allusion, high confidence - Phil 3:8: allusion, high confidence - Mark 8:36: allusion, medium confidence ### Translation notes - Phil 3:7–8; Mark 8:36. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.27.2 (CSEL 62:96; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-27-2). ## Exposition of Psalm 118 5.27.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-27-3 - Source: CSEL 62:96–97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Prayer against greed is heard only if the heart agrees with the words. ### Latin text sancti sequentes et oremus quod ille orauit et quod oramus imitemur affectu! quid enim mihi prodest, si orem ut auertat cor meum dominus ab auaritia et ipse diebus ac noctibus pecuniae quaeram conpendia? si oramus sermone, conpatiamur et mente; audit sensum nostrum Iesus et cognoscens duobus istis non conuenire, sermoni et cupiditati, non exaudit loquentem. et ideo, qui bene uolebat orare, dicebat: orabo spiritu, orabo et mente: psallam spiritu, psallam et mente. ita magis audit orantem, si aspernatur auaritiam. ### English translation (Claude) of the saint, we might both pray what he prayed and imitate in affection what we pray! For what use is it to me if I pray that the Lord turn my heart away from greed while I myself seek gains of money day and night? If we pray with speech, let us feel it with the mind too; Jesus hears our thought and, knowing that these two, speech and desire, do not agree, he does not hear the speaker. And so he who wished to pray well said: “I will pray with the spirit, I will pray with the mind also; I will sing with the spirit, I will sing with the mind also.” So he hears the one praying the more if he spurns greed. ### Scripture references - 1 Cor 14:15: quotation, high confidence ### Translation notes - 1 Cor 14:15. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.27.3 (CSEL 62:96–97; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-27-3). ## Exposition of Psalm 118 5.28.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-28-1 - Source: CSEL 62:97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 37: because the eyes awaken covetousness, he asks God to turn them from vanities. ### Latin text Sed quia inualidi sumus et plerumque uolentes auertere cor nostrum a pecunia uel auro uel argento capimur aspectu et agrum aut aedificium uidentes alienum concupiscimus, bene addidit propheta dicens: auerte oculos s meos, ne uideant uanitate s, in uia tua uiuifica me. etenim qui in uia est dei, uanitates non aspicit; uia perfecta Christus est. ### English translation (Claude) But because we are weak and often, wishing to turn our heart away from money, we are caught by the sight of gold or silver, and seeing another’s field or building we covet it, the prophet well added, saying: “Turn away my eyes, lest they see vanities; in your way give me life.” For he who is in the way of God does not look at vanities; the perfect way is Christ. ### Scripture references - Ps 119:37 (118:37 LXX): quotation, high confidence ### Translation notes - Ps 118:37 (Ps 119:37). Spaced letters in the digital text are translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.28.1 (CSEL 62:97; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-28-1). ## Exposition of Psalm 118 5.28.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-28-2 - Source: CSEL 62:97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The shows of the circus and theater are vanities from which the eyes must be turned. ### Latin text qui igitur in Christo est, quomodo potest uanitates aspicere, cum Christus in carne sua omnes mundi huius crucifixerit uanitates? auertamus igitur oculos nostros a uanitatibus, ne, quod oculus uiderit, animus concupiscat; mystica enim differamus interim. utinam hac interpretatione possimus reuocare ad diuersa circensium ludorum atque theatralium spectacula festinantes! uanitas est illa quam cernis. pantomimum aspicis, uanitas est; luctatores aspicis, uanitas est. ### English translation (Claude) How, then, can he who is in Christ look at vanities, when Christ crucified all the vanities of this world in his flesh? Let us turn our eyes away from vanities, then, lest the mind covet what the eye has seen; the mystical sense we may put off for the moment. Would that by this interpretation we could call back those hurrying to the various shows of the circus games and the theater! What you see there is vanity. You watch a pantomime: it is vanity; you watch wrestlers: it is vanity, ### Scripture references - Gal 6:14: allusion, medium confidence ### Translation notes - Gal 6:14. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.28.2 (CSEL 62:97; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-28-2). ## Exposition of Psalm 118 5.28.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-28-3 - Source: CSEL 62:97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Athletes and chariots run in vain; true wrestlers fight worldly enticements. ### Latin text quia cernis eos de uiridibus frondibus luctantes habere coronas; illi enim ueri sunt luctatores, qui aduersum huius saeculi luctantur inlecebras et non capit oculos suos palaestra membrorum. equos currentes aspicis, uanitas est, quia uane currunt qui ascendentem saluare non possunt. denique recursus ipse te doceat, quia uane currunt qui non directum conficiunt iter, obliuiscentes superiora et ea quae posteriora sunt adpetentes. ### English translation (Claude) because you see them win crowns of green leaves for their wrestling; but those are the true wrestlers who wrestle against the enticements of this world, and whose eyes the wrestling of limbs does not capture. You watch horses racing: it is vanity, because they run in vain who cannot save their rider. Indeed let the very turning back of the course teach you that they run in vain who do not complete a straight course, forgetting what lies ahead and reaching for what lies behind. ### Scripture references - 1 Cor 9:25: allusion, high confidence - Ps 33:17 (32:17 LXX): allusion, high confidence - Phil 3:13: allusion, high confidence ### Translation notes - 1 Cor 9:25; Ps 33:17 (LXX 32:17); Phil 3:13 (inverted). ### Citation (SBL) Ambrose, Exp. Ps. 118 5.28.3 (CSEL 62:97; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-28-3). ## Exposition of Psalm 118 5.29.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-29-1 - Source: CSEL 62:97–98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fix your eyes on Christ, the prize, and turn them from worldly spectacles. ### Latin text Ante nos est Christus, ante nos brauium eius, ad quod peruenit qui non in incertum cucurrit nec reuocauit cursum suum, sed incitauit. ad hunc dirige oculos tuos, auerte ab spectaculis, auerte ab omni saeculari pompa. sicubi populares cognoueris plausus, auerte ab his oculos tuos, inflecte, deprime et serua eos, ut erigas melioribus. ### English translation (Claude) Christ is before us, his prize is before us, which he reached who did not run uncertainly nor turn back his course, but spurred it on. Direct your eyes to this; turn them away from the shows, turn them away from all worldly pomp. Wherever you notice popular applause, turn your eyes away from it, bend them, lower them, and keep them, so that you may raise them to better things. ### Scripture references - Phil 3:14: allusion, high confidence - 1 Cor 9:26: allusion, high confidence ### Translation notes - Phil 3:14; 1 Cor 9:26. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.29.1 (CSEL 62:97–98; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-29-1). ## Exposition of Psalm 118 5.29.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-29-2 - Source: CSEL 62:98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Instead of shows, contemplate the beauty of God’s creation. ### Latin text erige ad caelum; uel nocte stellarum monilia, orbem lunae decorum, uel die solem aspice. specta mare, terram circumspice, ut opere facta diuino omnis creatura te pascat. quae formarum gratia in ipsis bestiis, quantus decor in hominibus, quanta in auibus pulchritudo! haec intuere, et non uidebis iniquitatem et contradictionem in ciuitate; haec uide, et non introibit mors per fenestras oculorum tuorum. ### English translation (Claude) Raise them to heaven; by night look on the jewels of the stars, the lovely orb of the moon, or by day the sun. Look at the sea, gaze around at the earth, so that every creature made by divine work may feed you. What grace of forms in the very beasts, how great a beauty in men, how much loveliness in birds! Look at these, and you will not see iniquity and contradiction in the city; see these, and death will not enter through the windows of your eyes. ### Scripture references - Ps 55:9 (54:10 LXX): quotation, high confidence - Jer 9:21: allusion, high confidence ### Translation notes - Ps 55:9 (LXX 54:10); Jer 9:21. The digital text’s “aspic-e” is read as “aspice”. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.29.2 (CSEL 62:98; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-29-2). ## Exposition of Psalm 118 5.30.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-30-1 - Source: CSEL 62:98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lust and covetousness let death in through the windows of the eyes. ### Latin text Si uideris mulierem ad concupiscendum eam, intrauit mors per fenestram; si uideris possessionem minoris aut uiduae et concupieris diripere eam, intrauit mors per fenestram; si uideris aliena ### English translation (Claude) If you look at a woman to lust after her, death has entered through the window; if you see the property of a minor or a widow and lust to seize it, death has entered through the window; if you see another’s ### Scripture references - Matt 5:28: allusion, high confidence - Jer 9:21: allusion, high confidence ### Translation notes - Matt 5:28; Jer 9:21. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.30.1 (CSEL 62:98; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-30-1). ## Exposition of Psalm 118 5.30.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-30-2 - Source: CSEL 62:98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Shut the windows of the eyes against another’s wife and against the harlot. ### Latin text monilia aurum argentum et concupieris ut extorqueas, intrauit mors per fenestram. claude ergo hanc fenestram, qua uideris alienae mulieris pulchritudinem, ne mors possit intrare; oculi tui non uideant alienam, ne lingua peruersum loquatur. tuam ergo fenestram claude, ne morti pateat intranti. sed etiam alienam fenestram caue; a fenestra enim domus suae intrat fornicaria. ### English translation (Claude) jewels, gold, silver, and lust to extort them, death has entered through the window. Shut this window, then, through which you see another woman’s beauty, so that death cannot enter; let your eyes not look on another’s wife, lest your tongue speak perversely. Shut your own window, then, so that it is not open to death as it enters. But beware of another’s window too; for “from the window of her house the harlot enters.” ### Scripture references - Prov 23:33: allusion, high confidence - Prov 7:6: quotation, high confidence ### Translation notes - Prov 23:33 (Greek form); Prov 7:6 (Greek form, “from the window of her house”). ### Citation (SBL) Ambrose, Exp. Ps. 118 5.30.2 (CSEL 62:98; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-30-2). ## Exposition of Psalm 118 5.30.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-30-3 - Source: CSEL 62:98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Death enters also through the window of seductive words; guard yourself from another man’s wife. ### Latin text a fenestra sua intrat, tum intrat, cum aliquem petulantis oculi temptat lasciuia. exclude igitur hanc fenestram uerbi ostio, ne capiaris oculis meretricis et abripiaris palpebris. sed non una est fenestra, per quam mors consueuit intrare. est et fenestra uerborum, per quam sermones commeant meretricis. et ideo te ab aliena uxore custodi, ne te sermonibus gratiosis adoriatur; a fenestra enim domus suae intrat. ### English translation (Claude) She enters from her window; she enters when the wantonness of a lustful eye tempts someone. Shut this window, then, with the door of the word, so as not to be captured by the harlot’s eyes and carried off by her eyelids. But there is not one window only by which death is accustomed to enter. There is also the window of words, through which the harlot’s speeches pass. And so guard yourself from another man’s wife, lest she attack you with charming words; for from the window of her house she enters. ### Scripture references - Prov 6:25: allusion, high confidence - Prov 7:5: quotation, high confidence - Prov 7:6: allusion, high confidence ### Translation notes - Prov 6:24–25; 7:5, 6. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.30.3 (CSEL 62:98; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-30-3). ## Exposition of Psalm 118 5.30.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-30-4 - Source: CSEL 62:98–99 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Death enters by kisses, by speech and by silence, and through the ears. ### Latin text intrat mors per oscula, et ideo caue, ne te laqueis labiorum suorum alliget. intrat mors, si te meretrix osculetur, intrat mors, si cito adquiescas loquenti. intrat mors, si loquaris, intrat mors, si multum loquaris — multiloquio enim peccatum incurritur —, intrat mors etiam si non loquaris et Christum timeas confiteri — ore enim confessio fit ad salutem —, intrat mors etiam per cauernas aurium et ideo aures spinis sunt saepiendae, ut inlecebras meretricii sermonis excludas. haec moralia. ### English translation (Claude) Death enters through kisses, and so beware lest she bind you with the snares of her lips. Death enters if the harlot kisses you; death enters if you quickly agree with her as she speaks. Death enters if you speak, death enters if you speak much (for by much speaking sin is incurred); death enters even if you do not speak and are afraid to confess Christ (for with the mouth confession is made unto salvation); death enters even through the openings of the ears, and so the ears must be hedged with thorns, so as to shut out the enticements of the harlot’s speech. So much for the moral sense. ### Scripture references - Prov 7:13: allusion, high confidence - Prov 7:21: allusion, medium confidence - Prov 10:19: allusion, high confidence - Rom 10:10: quotation, high confidence ### Extrabiblical texts - Sir 28:24 (Sirach): allusion, medium confidence ### Translation notes - Prov 7:13, 21; Prov 10:19; Rom 10:10; Sir 28:24 (Vulgate 28:28: “hedge your ears with thorns”). ### Citation (SBL) Ambrose, Exp. Ps. 118 5.30.4 (CSEL 62:98–99; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-30-4). ## Exposition of Psalm 118 5.31.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-31-1 - Source: CSEL 62:99 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mystically, the eyes of the soul must turn from the vanity of mind that Paul ascribes to the Gentiles. ### Latin text Sunt etiam mystici oculi, quos auertere debeas a uanitate; est enim et sensuum uanitas, quam oculi animae tuae uidere non debeant, quia illi eam uident quos apostolus damnat. unde ipso magis auctore discamus, quae uanitas et qui oculi sint. manifestum enim esse plerosque, qui uanitate sensus sui obscurati sunt corde et alienati a uita dei propter ignorantiam quae in ipsis est, propter caecitatem cordis eorum. illos tamen gentes apostolus dicit. ### English translation (Claude) There are also mystical eyes, which you ought to turn away from vanity; for there is also a vanity of thoughts, which the eyes of your soul ought not to see, because those see it whom the apostle condemns. So let us learn rather from him as authority what vanity is and what the eyes are. For it is clear that there are many who in the vanity of their mind are darkened in heart and alienated from the life of God because of the ignorance that is in them, because of the blindness of their heart. Yet the apostle calls them Gentiles. ### Scripture references - Eph 4:17: quotation, high confidence - Eph 4:18: quotation, high confidence ### Translation notes - Eph 4:17–18. The digital text’s “mystic-i” is read as “mystici”. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.31.1 (CSEL 62:99; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-31-1). ## Exposition of Psalm 118 5.31.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-31-2 - Source: CSEL 62:99 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ came to enlighten the mind, so that Christians may understand the commandments, the soul, and the life to come. ### Latin text ignoret igitur gentilis ille quod non didicit, ignoret quod non credidit: tibi ignorare non licet quod confiteris. Christus non in uanitate uenit, sed in uirtute, non inflauit sensum hominis, sed uiuificauit, non caecitatem cordis, sed inluminationem mentis operatus est. inflammauit cor tuum, ut conprehendas quae mandatorum caelestium ratio, quae animae substantia, quae uitae futurae gratia, in quo statu posthaec erimus. ### English translation (Claude) Let that Gentile, then, be ignorant of what he has not learned, be ignorant of what he has not believed: you may not be ignorant of what you confess. Christ did not come in vanity but in power; he did not puff up the mind of man but gave it life; he worked not blindness of heart but enlightenment of mind. He set your heart on fire, so that you might grasp what is the meaning of the heavenly commandments, what is the substance of the soul, what is the grace of the life to come, in what state we shall be hereafter. ### Scripture references - Luke 24:32: allusion, medium confidence ### Translation notes - Luke 24:32. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.31.2 (CSEL 62:99; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-31-2). ## Exposition of Psalm 118 5.32.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-32-1 - Source: CSEL 62:99–100 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Made in God’s image, we should seek things above, not gold and silver. ### Latin text Erige igitur mentem, utere naturali ingenio; ad imaginem dei factus es, ut superna aspicias et terrena non quaeras. noli curuare ceruicem tuam mundi premendam pondere; noli inhiare auro atque argento, ne te saeculi uinculis alligandum praebeas. ideo dixit dominus: nolite possidere aurum atque argentum, ne nos auri atque argenti cupiditas auara possideat. noli ergo ### English translation (Claude) Lift up your mind, then, use your natural ability; you were made in the image of God, so that you might look at things above and not seek earthly things. Do not bend your neck to be pressed down by the weight of the world; do not gape after gold and silver, lest you offer yourself to be bound with the chains of the world. That is why the Lord said, “Do not possess gold or silver,” lest greedy desire for gold and silver possess us. Do not, then, ### Scripture references - Gen 1:26: allusion, high confidence - Col 3:2: allusion, high confidence - Matt 10:9: quotation, high confidence ### Translation notes - Gen 1:26; Col 3:1–2; Matt 10:9. The stray “u m” in the digital text is not translated. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.32.1 (CSEL 62:99–100; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-32-1). ## Exposition of Psalm 118 5.32.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-32-2 - Source: CSEL 62:100 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Greed snares rich and poor; delight should be in God’s precepts, not passing successes. ### Latin text inserere collum tuum diaboli laqueis. strangulat auaritia pauperem in hoc saeculo, sed in perpetuum diues suis laqueis suffocatur, cuius sensus in uanitate est, in tenebris ambulat, qui in his laborat, quae sibi prodesse non possint. uanitas est sollicitudo uitae huius: unde non in crapula et ebrietate, non in deliciis corporis, sed in cognitione praeceptorum caelestium delectationem nostri debemus ponere. in uanitate currit, qui sibi successibus uidetur afluere saecularibus, qui tamquam umbra praetereunt. auerte igitur oculos tuos, ne uanitatem uideant. ### English translation (Claude) put your neck into the devil’s snares. Greed strangles the poor man in this world, but the rich man is choked by his own snares for ever, whose mind is in vanity, who walks in darkness, who labors at things that cannot profit him. The anxiety of this life is vanity: hence we ought to set our delight not in carousing and drunkenness, not in the pleasures of the body, but in the knowledge of the heavenly precepts. He runs in vanity who seems to himself to abound in worldly successes, which pass away like a shadow. Turn away your eyes, then, lest they see vanity. ### Scripture references - 1 Tim 6:9: allusion, high confidence - Eph 4:17: allusion, medium confidence - Luke 21:34: allusion, high confidence - Rom 13:13: allusion, medium confidence - Ps 144:4 (143:4 LXX): allusion, medium confidence - Ps 119:37 (118:37 LXX): quotation, high confidence ### Translation notes - 1 Tim 6:9; Eph 4:17; Luke 21:34; Rom 13:13; Ps 144:4 (LXX 143:4); Ps 119:37. The digital text’s “afluere” is translated as “affluere”. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.32.2 (CSEL 62:100; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-32-2). ## Exposition of Psalm 118 5.33.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-33-1 - Source: CSEL 62:100 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We must ask the Lord himself to turn our eyes away from vanities. ### Latin text Sed non satis est ut tu auertas, ne forte uelis et non possis, offundat tibi diabolus uanitatum spectacula, incentiua inserat uoluptatum; pete ut dominus auertat oculos tuos. et haec gratia dei et hoc ### English translation (Claude) But it is not enough for you to turn them away, lest perhaps you wish to and cannot, if the devil spreads before you spectacles of vanities and inserts incentives to pleasures; ask that the Lord turn away your eyes. This too is the grace of God, and this ### Scripture references - Ps 119:37 (118:37 LXX): allusion, high confidence ### Translation notes - Ps 119:37. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.33.1 (CSEL 62:100; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-33-1). ## Exposition of Psalm 118 5.33.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-33-2 - Source: CSEL 62:100 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It is God’s gift to turn the soul’s eyes from worldly vanities, which drive men mad. ### Latin text munus est domini, ut oculos animae nostrae a negotiis mundi huius auertat. beatitudo enim omnis a domino est: beatus autem uir, cui nomen domini spes eius et non respexit in uanitates et insanias falsas. qui non respicit haec, beatus est; qui autem respicit, insanus atque furiosus est. et ideo resipiscat unusquisque a furore saecularium cupiditatum, quae ita mentem animumque perturbant, ut compos sui esse non possit. ### English translation (Claude) is the gift of the Lord, that he turns the eyes of our soul away from the business of this world. For all blessedness is from the Lord: “Blessed is the man whose hope is the name of the Lord and who has not looked to vanities and false madness.” He who does not look at these things is blessed; but he who looks is mad and raving. And so let each one come to his senses from the madness of worldly desires, which so disturb the mind and spirit that one cannot be master of oneself. ### Scripture references - Ps 40:4 (39:5 LXX): quotation, high confidence ### Translation notes - Ps 40:4 (LXX 39:5). ### Citation (SBL) Ambrose, Exp. Ps. 118 5.33.2 (CSEL 62:100; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-33-2). ## Exposition of Psalm 118 5.34.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-34-1 - Source: CSEL 62:100 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We instinctively turn from bilge and stench. ### Latin text Si in nauigio fluctuante sis constitutus, auertis a sentina oculos, ne uomitum moueat tibi; si in ciuitate ambulans aliquid faetidi odoris offendas, longe refugis atque declinas: ### English translation (Claude) If you are placed in a tossing ship, you turn your eyes away from the bilge, so that it does not make you vomit; if, walking in the city, you come upon something with a foul smell, you flee far off and turn aside; ### Citation (SBL) Ambrose, Exp. Ps. 118 5.34.1 (CSEL 62:100; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-34-1). ## Exposition of Psalm 118 5.34.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-34-2 - Source: CSEL 62:100–101 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Yet in the ship of the body we do not turn the soul’s eyes and nostrils from the stench of vice. ### Latin text si quid occurrat quod horreat oculus tuus, clauditur aut auertitur. in salo saeculi huius fluctuas, influit sentina uitiorum; in hoc nauigio tui corporis mouetur aestus cupiditatum, et non auertis oculos animae tuae, ne uideant sentinam libidinum, ne aspiciant mundi huius stercora, ne faetor inmundus nares repleat tuae mentis, in quibus spiritus sanctus esse consueuit, ut possis dicere: spiritus diuinus qui est in naribus meis? nares igitur animae tuae a faetore auertantur criminum diuersorum; est enim in his uelut quoddam insigne iudicii. ### English translation (Claude) if anything meets you that your eye shrinks from, it is closed or turned away. You are tossed on the sea of this world, the bilge of vices flows in; in this ship of your body the tide of desires is stirred, and you do not turn the eyes of your soul away, so that they do not see the bilge of lusts, do not look at the dung of this world, so that the unclean stench does not fill the nostrils of your mind, in which the Holy Spirit is accustomed to be, so that you can say: “The divine spirit which is in my nostrils.” Let the nostrils of your soul, then, be turned away from the stench of various crimes; for in them there is a kind of mark of judgment. ### Scripture references - Job 27:3: quotation, high confidence ### Translation notes - Job 27:3. The digital text’s “si auid” is read as “si quid”. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.34.2 (CSEL 62:100–101; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-34-2). ## Exposition of Psalm 118 5.34.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-34-3 - Source: CSEL 62:101 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The bride’s nostrils, filled with Christ’s fragrance, distinguish the sweetness of the saints from the stench of sin. ### Latin text unde dicitur sponsae: nares tuae sicut turris Libani prospiciens faciem Damasci, eo quod unguentum ueri sacerdotis, quod de capite descendit in barbam, hoc est odor ille diuinus, odor gratiae spiritalis, qui de patre in Christo erat et sacramento incarnationis descendit in terras, ut omnia fuso replerentur unguento, emineat praecelsi potestate iudicii et nares repleat animae, ut bene olentia discernat et faetida, suauia sanctorum, qui possunt dicere: Christi enim bonus odor sumus deo, faetida peccatorum. ### English translation (Claude) Hence it is said to the bride: “Your nostrils are like the tower of Lebanon looking toward the face of Damascus,” because the ointment of the true priest, which comes down from the head onto the beard, that is, that divine fragrance, the fragrance of spiritual grace, which was in Christ from the Father and came down to earth by the sacrament of the incarnation, so that all things might be filled with the poured-out ointment, stands out by the power of a lofty judgment and fills the nostrils of the soul, so that it may distinguish the sweet-smelling from the foul: the sweetness of the saints, who can say, “For we are the good fragrance of Christ to God,” and the stench of sinners. ### Scripture references - Song 7:4: quotation, high confidence - Ps 133:2 (132:2 LXX): allusion, high confidence - 2 Cor 2:15: quotation, high confidence ### Translation notes - Song 7:4 (Greek form; English 7:4, Hebrew 7:5); Ps 133:2 (LXX 132:2); 2 Cor 2:15. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.34.3 (CSEL 62:101; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-34-3). ## Exposition of Psalm 118 5.35.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-35-1 - Source: CSEL 62:101 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The face of Damascus is the unveiled faith of the Gentiles. ### Latin text Hae sunt nares sicut turris Libani praecelsa supra mundum, et ideo prospicit faciem Damasci, gentilem scilicet populum, odorans fidem eius, cuius gratia delictorum suorum detergeret faetorem. facies igitur Damasci fides est gentium nullo obumbrata amictu, nullo adoperta uestitu, nuda ac libera, caelo magis intenta quam terris. ### English translation (Claude) These are the nostrils, like the tower of Lebanon, lofty above the world, and so it looks toward the face of Damascus, that is, the Gentile people, scenting its faith, by whose grace it would wipe away the stench of its sins. The face of Damascus, then, is the faith of the Gentiles, overshadowed by no covering, covered by no clothing, naked and free, intent on heaven more than on earth. ### Scripture references - Song 7:4: quotation, high confidence - 2 Cor 3:18: allusion, low confidence ### Translation notes - Song 7:4; 2 Cor 3:18. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.35.1 (CSEL 62:101; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-35-1). ## Exposition of Psalm 118 5.35.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-35-2 - Source: CSEL 62:101 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church’s sacrifice, the forgiveness of sins, is a sweet fragrance. ### Latin text hanc speculantur et prospiciunt nares ecclesiae, quod suaue in ea et odorum est aspirationis et gratiae colligentes. et bene nares eius sicut turris Libani, quia in sacrificiis odor suauis ecclesiae est, in quibus est boni odoris. hostia remissio peccatorum. ### English translation (Claude) This the church’s nostrils watch and look upon, gathering whatever in it is sweet and fragrant of inspiration and grace. And well are her nostrils like the tower of Lebanon, because in the sacrifices there is the sweet fragrance of the church, in which there is a good fragrance: the victim, the forgiveness of sins. ### Scripture references - Eph 5:2: allusion, medium confidence ### Translation notes - Eph 5:2. Lebanon (λίβανος) suggests frankincense. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.35.2 (CSEL 62:101; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-35-2). ## Exposition of Psalm 118 5.36.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-36-1 - Source: CSEL 62:101–102 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God works with the soul that asks him, bending it from vice toward eternal life. ### Latin text Sume igitur has nares, o homo, ut a graue olentibus florulenta secernas, et tunc uiuificabit te dominus. cum enim aduerterit quod de ipso petis, ut auertat oculos mentis tuae a uanitate, cooperatur animae tuae, ut, si specie aliqua capitur aut duritia et infirmitate non flectitur, flectat eam iugo uerbi et habenis suis regat, ut uoluntate dei abducatur a uitiis et uitae odorem capiat aeternae. ### English translation (Claude) Take, then, these nostrils, O man, so as to distinguish the flowery from the evil-smelling, and then the Lord will give you life. For when he notices what you ask of him, that he turn the eyes of your mind away from vanity, he works together with your soul, so that, if it is captured by some beauty or does not bend through hardness and weakness, he may bend it with the yoke of the word and rule it with his reins, so that by God’s will it may be led away from vices and catch the fragrance of eternal life. ### Scripture references - Ps 119:37 (118:37 LXX): allusion, high confidence ### Translation notes - Ps 119:37. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.36.1 (CSEL 62:101–102; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-36-1). ## Exposition of Psalm 118 5.36.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-36-2 - Source: CSEL 62:102 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This life is a shadow; hasten to Christ, the sun, lest we be found cold and idle at the end. ### Latin text non enim hic uita perfecta est, sed haec uita in umbra. ideo, ut homo Christus Iesus ex uirgine nasceretur, obumbrauit uirtus altissimi matrem futuram, quia in umbra descendit, ab umbra incipiens operari salutem hominis et consummaturus claritate solis aeterni. umbra est ergo uita haec; festina ad solem, ut te defendat ab umbrae huius frigore et calorem tibi profundat aestiuum. et ideo suadet orandum, ne fiat fuga nostra hieme aut sabbato, non tempus diemque significans, sed frigere nos meritis prohibens et bonorum operum esse ieiunos. ### English translation (Claude) For life here is not perfect, but this life is in shadow. Therefore, so that the man Christ Jesus might be born of the Virgin, the power of the Most High overshadowed the mother-to-be, because he came down in shadow, beginning from the shadow to work man’s salvation and about to complete it in the brightness of the eternal sun. This life, then, is a shadow; hasten to the sun, so that it may defend you from the cold of this shadow and pour summer warmth on you. And so he advises us to pray that our flight be not in winter or on the sabbath, not indicating a season and a day, but forbidding us to be cold in merits and fasting from good works. ### Scripture references - 1 Tim 2:5: allusion, medium confidence - Luke 1:35: allusion, high confidence - Matt 24:20: allusion, high confidence ### Translation notes - 1 Tim 2:5; Luke 1:35; Matt 24:20. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.36.2 (CSEL 62:102; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-36-2). ## Exposition of Psalm 118 5.37.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-37-1 - Source: CSEL 62:102 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 38: God establishes his word in fear, which is the beginning of wisdom. ### Latin text Disce nunc, quemadmodum auertat oculos eius, quem miseratur dominus, a uanitate. ex his enim quae secuntur hoc intellegere possumus; subiecit enim: statue seruo tuo eloquium tuum in timore tuo. initium esse sapientiae timorem domini dicit propheta. quod est autem initium sapientiae nisi saeculo renuntiare, quia sapere saecularia stultitia est? ### English translation (Claude) Learn now how the Lord turns away from vanity the eyes of him on whom he has mercy. For we can understand this from what follows; for he added: “Establish your word for your servant in your fear.” The prophet says that the fear of the Lord is the beginning of wisdom. And what is the beginning of wisdom but to renounce the world, since to be wise in worldly things is folly? ### Scripture references - Ps 119:38 (118:38 LXX): quotation, high confidence - Ps 111:10 (110:10 LXX): allusion, high confidence - Prov 9:10: allusion, medium confidence ### Translation notes - Ps 118:38 (Ps 119:38); Ps 111:10 (LXX 110:10); Prov 9:10. The digital text’s “subiec-it” is read as “subiecit”. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.37.1 (CSEL 62:102; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-37-1). ## Exposition of Psalm 118 5.37.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-37-2 - Source: CSEL 62:102 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fear of God must be according to knowledge; Ambrose says the Jews keep circumcision and sabbath literally without grasping their spiritual sense. ### Latin text denique sapientiam huius mundi stultitiam esse apud deum apostolus dicit. sed et ipse timor domini, nisi secundum scientiam sit, nihil prodest, immo obest plurimum; siquidem Iudaei habent zelum dei, sed quia non habent secundum scientiam, in ipso zelo et timore maiorem contrahunt diuinitatis offensam. quod circumcidunt infantulos suos, quod sabbatum custodiunt, timorem dei habent; sed quia nesciunt legem spiritalem esse, circumcidunt corpus, non cor suum, ignem sabbato adolere formidant, cum lex sanctificationis die libidinum ignem prohibeat accendi. ### English translation (Claude) Indeed the apostle says that the wisdom of this world is folly with God. But the fear of the Lord itself, unless it is according to knowledge, does no good; indeed it does great harm, since the Jews have a zeal for God, but because they do not have it according to knowledge, in that very zeal and fear they incur greater offense against the divinity. In circumcising their little infants, in keeping the sabbath, they have the fear of God; but because they do not know that the law is spiritual, they circumcise the body, not their heart; they dread to kindle a fire on the sabbath, whereas the law forbids the fire of lusts to be kindled on the day of sanctification. ### Scripture references - 1 Cor 3:19: quotation, high confidence - Rom 10:2: allusion, high confidence - Rom 7:14: allusion, high confidence - Rom 2:29: allusion, high confidence - Exod 35:3: allusion, high confidence ### Translation notes - 1 Cor 3:19; Rom 10:2; Rom 7:14; Rom 2:29; Exod 35:3. Ambrose’s remarks on the Jews are translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.37.2 (CSEL 62:102; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-37-2). ## Exposition of Psalm 118 5.38.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-38-1 - Source: CSEL 62:102–103 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some Christians too fear God without knowledge, imposing precepts too harsh for human nature. ### Latin text Et quid de his dicam? sunt etiam in nobis qui habent timorem dei. sed non secundum scientiam, statuentes duriora praecepta. quae non possit humana condicio sustinere. timor in eo est, quia uidentur sibi consulere disciplinae, opus uirtutis exigere, sed inscientia in eo, quia non conpatiuntur naturae, non aestimant possibilitatem. non sit ergo inrationabilis timor. ### English translation (Claude) And what shall I say of these? There are also among us those who have the fear of God, but not according to knowledge, laying down harsher precepts which the human condition cannot bear. There is fear in this, because they seem to themselves to care for discipline and to demand the work of virtue; but there is ignorance in this, because they do not have compassion for nature and do not weigh what is possible. Let fear, then, not be unreasonable. ### Scripture references - Matt 23:4: allusion, low confidence ### Translation notes - Compare Matt 23:4; Acts 15:10. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.38.1 (CSEL 62:102–103; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-38-1). ## Exposition of Psalm 118 5.38.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-38-2 - Source: CSEL 62:103 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Holy fear is the base on which God’s word stands firm, lest the birds snatch it away. ### Latin text etenim uera sapientia a timore dei incipit nec est sapientia spiritalis sine timore dei; ita timor sine sapientia esse non debet. basis quaedam uerbi est timor sanctus. sicut enim simulacrum aliquod in basi statuitur et tunc maiorem habet gratiam cum in basi statua fuerit conlocata standique acceperit firmitatem, ita uerbum dei uel rationabile dei in timore sancto melius statuitur, fortius radicatur, hoc est in pectore timentis deum, ne labatur uerbum de corde uiri, ne ueniant uolucres et auferant illud ae incuriosi et dissimulantis affectu. ### English translation (Claude) For true wisdom begins from the fear of God, and there is no spiritual wisdom without the fear of God; so fear ought not to be without wisdom. Holy fear is a kind of base of the word. For just as a statue is set on a base and has greater grace when it has been placed on the base and has received firmness for standing, so the word of God, or the reason of God, is better established in holy fear, more firmly rooted, that is, in the breast of one who fears God, lest the word slip from a man’s heart, lest the birds come and take it away through the disposition of a careless and indifferent man. ### Scripture references - Ps 119:38 (118:38 LXX): allusion, high confidence - Matt 13:4: allusion, high confidence - Matt 13:19: allusion, high confidence ### Translation notes - Ps 119:38; Matt 13:4, 19. The digital text’s “basistatuitur” is read as “basi statuitur”, and “ae” as “ab”. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.38.2 (CSEL 62:103; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-38-2). ## Exposition of Psalm 118 5.38.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-38-3 - Source: CSEL 62:103 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fear and the word strengthen each other: fear is the word’s place, the word fear’s discipline. ### Latin text sed etiam uerbo dei timor ipse aptari ad utilitatem et constabiliri uidetur, ut non sit alienus scientiae, sicut basis accepta statua non est aliena gratiae. timor ergo uerbi est locus, sicut in pace locus eius; timor quoddam studium uerbi, uerbum timoris est disciplina; plenus enim disciplinae timor non nutat ad lapsum. ### English translation (Claude) But fear itself also seems to be fitted for usefulness and made stable by the word of God, so that it is not foreign to knowledge, just as the base, once it has received the statue, is not foreign to its grace. Fear, then, is the place of the word, as “his place is in peace”; fear is a kind of zeal for the word, the word is the discipline of fear; for fear full of discipline does not totter toward a fall. ### Scripture references - Ps 76:2 (75:3 LXX): quotation, high confidence ### Translation notes - Ps 76:2 (LXX 75:3). The digital text’s “tunor” is read as “timor”. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.38.3 (CSEL 62:103; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-38-3). ## Exposition of Psalm 118 5.39.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-39-1 - Source: CSEL 62:103–104 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The golden bases of the Song are holy fear, on which the apostles stand as columns. ### Latin text Et quia basim uerbi timorem diximus, ne quid alienum scripturis posuisse nos quisquam putet, accipiat lectum de dei uerbo in Canticis canticorum: crura eius columnae marmoreae fundatae super bases aureas, significans columnas esse ecclesiae apostolos, qui fundati sunt in timore sanctorum. nam sicut Petrus, Iacobus et Iohannes et Barnabas columnae esse uidebantur ecclesiae et quicumque uicerit hoc saeculum fit columna dei, quam confirmat qui dicit: ego confirmaui columnas eius, ita et basis aurea timor plenus disciplinae, quia initium ### English translation (Claude) And because we have called fear the base of the word, lest anyone think we have set down something foreign to the Scriptures, let him take what is read of the Word of God in the Song of Songs: “His legs are marble columns founded on bases of gold,” signifying that the apostles are the columns of the church, who are founded in the fear of the saints. For just as Peter, James, John, and Barnabas seemed to be columns of the church, and whoever overcomes this world becomes a column of God, which he strengthens who says, “I have strengthened its columns,” so the golden base is fear full of discipline, because it is the beginning ### Scripture references - Song 5:15: quotation, high confidence - Gal 2:9: allusion, high confidence - Rev 3:12: allusion, high confidence - Ps 75:3 (74:4 LXX): quotation, high confidence ### Translation notes - Song 5:15; Gal 2:9 (Ambrose adds Barnabas); Rev 3:12; Ps 75:3 (LXX 74:4). ### Citation (SBL) Ambrose, Exp. Ps. 118 5.39.1 (CSEL 62:103–104; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-39-1). ## Exposition of Psalm 118 5.39.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-39-2 - Source: CSEL 62:104 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah lists the gifts of the Spirit, placing fear beneath them all as their base. ### Latin text sapientiae est. in timore ergo sapientium apostolica praedicatio tamquam super basim auream columna firmatur. Christi igitur eloquio et apostolico sermoni tribunal est timor iusti et basis aurea plena prudentiae, simulacrum autem bonum tamquam effigies ueritatis sermo sanctorum. et uide tamquam basim auream esse sanctorum timorem; lege Esaiam, uide quantis subiecerit timorem, ut faceret inreprehensibilem et bonum timorem: spiritus, inquit, sapientiae et intellectus, spiritus consilii at- ### English translation (Claude) of wisdom. In the fear of the wise, then, the apostolic preaching is made firm like a column upon a golden base. For the speech of Christ and the apostolic word, then, the fear of the righteous is a tribunal and a golden base full of prudence, while the good statue, the image of truth, as it were, is the speech of the saints. And see that the fear of the saints is like a golden base: read Isaiah, see how many things he set above fear, so as to make fear blameless and good: “The spirit,” he says, “of wisdom and understanding, the spirit of counsel ### Scripture references - Isa 11:2: quotation, high confidence ### Translation notes - Isa 11:2–3. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.39.2 (CSEL 62:104; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-39-2). ## Exposition of Psalm 118 5.39.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-39-3 - Source: CSEL 62:104 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fear of the Lord is shaped by the other gifts; without it there is only irrational fear. ### Latin text que uirtutis, spiritus cognitionis atque p i etatis, spiritus sancti timoris. quantis timorem subiecit, ut haberet quod sequi posset! informatur per sapientiam, instruitur per intellectum, consilio dirigitur, uirtute firmatur, cognitione regitur, pietate decoratur. tolle timorem domini; ita est inrationabilis et insipiens timor, unus ex illis: foris pugnae, intus timores, quibus adflictus esset et Paulus, nisi habuisset dominum consolantem. ### English translation (Claude) and strength, the spirit of knowledge and godliness, the spirit of holy fear.” How many things he set above fear, so that it might have something to follow! It is formed by wisdom, instructed by understanding, directed by counsel, strengthened by strength, ruled by knowledge, adorned by godliness. Take away the fear of the Lord, and there is an unreasonable and foolish fear, one of those of which it is said, “Fighting without, fears within,” by which Paul too would have been afflicted, had he not had the Lord consoling him. ### Scripture references - Isa 11:2: quotation, high confidence - Isa 11:3: quotation, high confidence - 2 Cor 7:5: quotation, high confidence - 2 Cor 7:6: allusion, medium confidence ### Translation notes - Isa 11:2–3 (Greek form); 2 Cor 7:5–6. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.39.3 (CSEL 62:104; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-39-3). ## Exposition of Psalm 118 5.40.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-40-1 - Source: CSEL 62:104 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Proverbs teaches that the fear of the Lord is understood when wisdom is sought. ### Latin text Nec otiosum est in Prouerbiis: tunc intelleges timorem domini. quid est tunc? id est: cum sapientiam inuocaueris et prudentiae dederis uocem tuam e t si quaesieris illam ut pecuniam et ### English translation (Claude) Nor is it idle in Proverbs: “Then you will understand the fear of the Lord.” What is “then”? That is: when you have called on wisdom and given your voice to prudence, and if you have sought her like money and ### Scripture references - Prov 2:3: quotation, high confidence - Prov 2:4: quotation, high confidence - Prov 2:5: quotation, high confidence ### Translation notes - Prov 2:3–5. The digital text’s “sapien-. tiam” is read as “sapientiam”. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.40.1 (CSEL 62:104; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-40-1). ## Exposition of Psalm 118 5.40.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-12-1/#p-5-40-2 - Source: CSEL 62:104–105 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The psalmist’s prayer teaches us how to pray. ### Latin text ut thesauros scrutatus fueris eam, tunc intelleges timorem domini. et ideo, tamquam super basim bonam, dicit: statue seruo tuo eloquium tuum in timore tuo. plena disciplinae oratio, per quam docemur quemadmodum debeamus orare; unusquisque sermo doctrina est deprecandi. et quia docuit nos orare, qui sit istius orationis effectus ostendit. ### English translation (Claude) searched for her like treasures, then you will understand the fear of the Lord. And so, as on a good base, he says: “Establish your word for your servant in your fear.” A prayer full of discipline, by which we are taught how we ought to pray; each word is a teaching of supplication. And since he has taught us to pray, he shows what the effect of this prayer is. ### Scripture references - Prov 2:4: quotation, high confidence - Prov 2:5: quotation, high confidence - Ps 119:38 (118:38 LXX): quotation, high confidence ### Translation notes - Prov 2:4–5; Ps 119:38. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.40.2 (CSEL 62:104–105; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-40-2). ## Exposition of Psalm 118 5.41.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-5-41-1 - Source: CSEL 62:105 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 39: like Paul, the psalmist suspects hidden sin; only Jesus is wholly without sin. ### Latin text Aufer obprobrium meum quod suspicatus sum. subobscure dictum uidetur, sed explanauit apostolus quod hic uidebatur obscurum, ubi ait: nihil quidem mihi conscius sum, sed non in hoc iustificatus sum, sciebat enim se esse hominem, etsi cauebat ut poterat, ne post suscepta baptismi sacramenta peccaret, ideoque delicti conscius sibi non erat; sed quia homo erat, peccatorem se fatebatur sciens unum esse Iesum lumen uerum, qui peccatum non fecit nec est inuentus in ore eius dolus, ipsum solum iustificari, qui uere alienus esset a lapsu. ### English translation (Claude) “Take away my reproach which I have suspected.” This seems said somewhat obscurely, but the apostle explained what seemed obscure here, where he says: “I am conscious of nothing against myself, but I am not justified by this.” For he knew that he was a man, even if he took care as best he could not to sin after receiving the sacraments of baptism, and so he was not conscious to himself of any sin; but because he was a man, he confessed himself a sinner, knowing that Jesus alone is the true light, “who did no sin, nor was deceit found in his mouth,” that he alone is justified, who was truly free of any fall. ### Scripture references - Ps 119:39 (118:39 LXX): quotation, high confidence - 1 Cor 4:4: quotation, high confidence - John 1:9: allusion, medium confidence - 1 Pet 2:22: quotation, high confidence ### Translation notes - Ps 118:39 (Ps 119:39, Greek form: “which I suspected”); 1 Cor 4:4; John 1:9; 1 Pet 2:22. The digital text’s “sus pi catus” is read as “suspicatus”. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.41.1 (CSEL 62:105; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-41-1). ## Exposition of Psalm 118 5.41.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-5-41-2 - Source: CSEL 62:105 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The psalmist asks God, who knows hidden sins, to remove his reproach; Christ’s reproach is God’s glory. ### Latin text similiter ergo et propheta, etsi peccatum declinare cupiebat, tamen quasi deum repulsorem peccati esse cupiebat sui. uolebat auferri obprobrium quod suspicatus est, uel quia cogitauerat in corde et non fecerat et paenitentia licet abolitum suspectus tamen erat ne forte adhuc maneret eius obprobrium. et ideo deum precatur ut illud auferat, qui solus nouit quod nescire potest etiam ipse qui fecit. denique alibi ipse dixit propheta: scis obprobrium meum, quamquam istud obprobrium Christi sit, quod non est uerum obprobrium, sed gloria dei; crux enim Christi Iudaeis scandalum, Graecis stultitia. ### English translation (Claude) Likewise, then, the prophet too, though he desired to avoid sin, nevertheless wished God to be, as it were, the repeller of his sin. He wished the reproach which he suspected to be taken away, either because he had thought something in his heart and had not done it, and, though it had been abolished by repentance, he was nevertheless suspicious lest perhaps his reproach still remained. And so he prays God to take it away, who alone knows what even the one who did it may not know. Indeed elsewhere the prophet himself said: “You know my reproach,” although that is the reproach of Christ, which is not true reproach but the glory of God; for the cross of Christ is a stumbling block to Jews, folly to Greeks. ### Scripture references - Ps 69:19 (68:20 LXX): quotation, high confidence - 1 Cor 1:23: quotation, high confidence ### Translation notes - Ps 69:19 (LXX 68:20); 1 Cor 1:23. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.41.2 (CSEL 62:105; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-41-2). ## Exposition of Psalm 118 5.42.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-5-42-1 - Source: CSEL 62:105 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s reproach is power and wisdom, preferred by Moses to Egypt’s treasures. ### Latin text Illis ergo obprobrium, mihi uirtus est, per quam aduersarium repello, saeculum uinco, mihi sapientia, per quam insipientiae laqueos euado. hoc obprobrium thesauris Aegypti Moyses praetulit: maius, inquit, aestimans Aegypti thesauris obprobrium Christi. si obprobrium tuum gloria est, domine Iesu, quanta est gloria tua! ### English translation (Claude) To them, then, it is a reproach; to me it is power, by which I repel the adversary and overcome the world; to me it is wisdom, by which I escape the snares of folly. This reproach Moses preferred to the treasures of Egypt: “Esteeming,” it says, “the reproach of Christ greater than the treasures of Egypt.” If your reproach is glory, Lord Jesus, how great is your glory! ### Scripture references - 1 Cor 1:24: allusion, high confidence - Heb 11:26: quotation, high confidence ### Translation notes - 1 Cor 1:24; Heb 11:26. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.42.1 (CSEL 62:105; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-42-1). ## Exposition of Psalm 118 5.42.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-5-42-2 - Source: CSEL 62:105–106 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s sufferings, foretold by Isaiah, are the reproach that saves all. ### Latin text tuae igitur gloriae participatione quid erimus, cuius sumus obprobrio gloriosi? dorsum meum posui in flagella, maxillas meas in palmas, os autem meum non auerti a confusione sputorum. ecce obprobrium tuum, domine, in quo salus est uniuersorum, ### English translation (Claude) By sharing in your glory, then, what shall we be, we who are made glorious by your reproach? “I gave my back to the scourges, my cheeks to the blows, and I did not turn my face from the shame of spitting.” Behold your reproach, Lord, in which is the salvation of all, ### Scripture references - Isa 50:6: quotation, high confidence ### Translation notes - Isa 50:6. The digital text’s “participationc” is read as “participatione”. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.42.2 (CSEL 62:105–106; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-42-2). ## Exposition of Psalm 118 5.42.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-5-42-3 - Source: CSEL 62:106 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We do not want to be rid of Christ’s reproach, for by it he took away our reproaches. ### Latin text in quo mundi redemptio, per quod obprobrium coepimus non erubescere qui erubescebamus, non confundi qui confundebamur. denique scriptum est: accedite ad eum et inluminamini, et uultus uestri non erubescent. hoc obprobrium auferri a nobis nolumus, obprobrium crucis domini Iesu, quo nostra auferuntur obprobria. sicut enim maledictum factus est, ut nostra maledicta deleret, homo factus est, ut leuaret hominis infirmitates, ita obprobrium factus est, ut omnium auferret obprobria. ### English translation (Claude) in which is the redemption of the world, through which reproach we who used to blush have begun not to blush, we who were put to shame not to be put to shame. Indeed it is written: “Come to him and be enlightened, and your faces will not blush.” We do not want this reproach taken away from us, the reproach of the cross of the Lord Jesus, by which our reproaches are taken away. For just as he was made a curse to blot out our curses, made man to lift up man’s weaknesses, so he was made a reproach to take away the reproaches of all. ### Scripture references - Ps 34:5 (33:6 LXX): quotation, high confidence - Gal 3:13: allusion, high confidence - Isa 53:4: allusion, medium confidence ### Translation notes - Ps 34:5 (LXX 33:6, Greek form); Gal 3:13; Isa 53:4. The digital text’s “in lumina mini” is read as “inluminamini”. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.42.3 (CSEL 62:106; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-42-3). ## Exposition of Psalm 118 5.43.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-5-43-1 - Source: CSEL 62:106 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In baptism Christ washed away every sin and its reproach. ### Latin text Non uno tempore, non semel abstulit obprobria, aufert cotidie. peccatum incidimus, non unum, sed multa: cooperti sumus obprobrio et confusione. uenimus ad baptismum: dilutum est omne peccatum et cum peccato obprobrium. abstulit obprobrium meum dominus Iesus obprobrio suo, quia crucifixus est mihi, quia, qui- ### English translation (Claude) Not at one time, not once, did he take away reproaches; he takes them away daily. We fell into sin, not one but many: we were covered with reproach and confusion. We came to baptism: every sin was washed away, and with the sin the reproach. The Lord Jesus took away my reproach by his reproach, because he was crucified for me, because whoever ### Scripture references - Ps 44:15 (43:16 LXX): allusion, medium confidence ### Translation notes - Ps 44:15 (LXX 43:16). ### Citation (SBL) Ambrose, Exp. Ps. 118 5.43.1 (CSEL 62:106; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-43-1). ## Exposition of Psalm 118 5.43.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-5-43-2 - Source: CSEL 62:106 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sins after baptism require penance; only the penitent can rightly ask God to remove his reproach. ### Latin text cumque baptizati sumus in Christo, in morte ipsius baptizati sumus. non habeo quod auferri petam. sed post baptismum incidi obprobrium, debeo agere paenitentiam, ut dicam: aufer a me obprobrium meum. si non agam paenitentiam, quomodo dicam: aufer a me obprobrium meum, cum hoc ipsum peccati obprobrium sit, quia non ago paenitentiam? si autem paenitentiam, ut oportet, ago, recte: aufer a me obprobrium meum quod suspicatus sum; iudicia enim tua dulcia. ### English translation (Claude) of us have been baptized into Christ have been baptized into his death. I have nothing to ask to be taken away. But after baptism I have fallen into reproach; I must do penance, so as to say: “Take away from me my reproach.” If I do not do penance, how shall I say, “Take away from me my reproach,” when this itself is the reproach of sin, that I do not do penance? But if I do penance as I ought, I rightly say: “Take away from me my reproach which I have suspected; for your judgments are sweet.” ### Scripture references - Rom 6:3: quotation, high confidence - Ps 119:39 (118:39 LXX): quotation, high confidence ### Translation notes - Rom 6:3; Ps 119:39. paenitentia is rendered “penance” here, since Ambrose means the church’s discipline for sins after baptism. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.43.2 (CSEL 62:106; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-43-2). ## Exposition of Psalm 118 5.44.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-5-44-1 - Source: CSEL 62:106 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We need not fear to confess our sins to Christ, whose judgments are sweet. ### Latin text Quid timeo confiteri, quid timeo dicere peccata mea? quid uereor obprobrii mei mentionem facere apud eum, cuius iudicia dulcia sunt? quod seuerum in aliis, in Christo dulce est, in Christo suaue est. quia ipse suauis est; ### English translation (Claude) Why do I fear to confess, why do I fear to tell my sins? Why am I afraid to mention my reproach before him whose judgments are sweet? What is severe in others is sweet in Christ, is pleasant in Christ, because he himself is sweet; ### Scripture references - Ps 119:39 (118:39 LXX): allusion, high confidence ### Translation notes - The digital text’s “uereorobprobrii” is read as “uereor obprobrii”. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.44.1 (CSEL 62:106; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-44-1). ## Exposition of Psalm 118 5.44.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-5-44-2 - Source: CSEL 62:106–107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s judgments are sweet to those who confess and repent. ### Latin text denique gustate et uidete quoniam suauis est dominus. dulcia iudicia confitenti, quia ipse dixit: ego sum ego sum, qui deleo iniquitates tuas, et memor non ero. tu autem memor esto et iudicemur; dic iniquitates tuas, ut iustificeris. dulcia iudicia agenti paenitentiam, quia ipse dixit: gaudium erit in caelis super uno peccatore paenitentiam agente quam in nonaginta et nouem iustis qui non indigent paenitentia. si dulcia sunt igitur iudicia domini, suauitatis fructus percipere elaboremus. ### English translation (Claude) indeed “taste and see that the Lord is sweet.” His judgments are sweet to one who confesses, because he himself said: “I am, I am he who blots out your iniquities, and I will not remember them. But you, remember, and let us be judged together; tell your iniquities, so that you may be justified.” His judgments are sweet to one who does penance, because he himself said: “There will be joy in heaven over one sinner who repents more than over ninety-nine righteous who need no repentance.” If, then, the Lord’s judgments are sweet, let us labor to gather the fruits of sweetness. ### Scripture references - Ps 34:8 (33:9 LXX): quotation, high confidence - Isa 43:25: quotation, high confidence - Isa 43:26: quotation, high confidence - Luke 15:7: quotation, high confidence ### Translation notes - Ps 34:8 (LXX 33:9); Isa 43:25–26 (Greek form); Luke 15:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.44.2 (CSEL 62:106–107; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-44-2). ## Exposition of Psalm 118 5.45.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-5-45-1 - Source: CSEL 62:107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers, even if sinners, rise in the judgment with hope of pardon, for whoever believes is not judged. ### Latin text L is scire quam dulcia iudicia domini? non resurgunt impii in iudicio. qui autem in iudicio resurgunt, habent spem ueniae, quoniam crediderunt. impii non sunt, peccatores esse possunt, fidem habent et, si culpam non declinarunt, per fidem credunt; qui autem credit in ipso non iudicatur. dulcia ergo iudicia credentibus. ### English translation (Claude) Do you wish to know how sweet the Lord’s judgments are? “The ungodly do not rise in the judgment.” But those who rise in the judgment have hope of pardon, because they have believed. They are not ungodly; they may be sinners; they have faith, and if they did not avoid fault, through faith they believe; and “he who believes in him is not judged.” His judgments, then, are sweet to believers. ### Scripture references - Ps 1:5: quotation, high confidence - John 3:18: quotation, high confidence ### Translation notes - Ps 1:5 (Greek form); John 3:18. The digital text’s “L is scire” is read as “Uis scire”. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.45.1 (CSEL 62:107; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-45-1). ## Exposition of Psalm 118 5.45.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-5-45-2 - Source: CSEL 62:107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Unbelievers are condemned by their own ungodliness, not by Christ; his judgment, preceded by mercy, is sweet. ### Latin text qui autem non credunt, non Christi iudicio damnati sunt, qui uenit non ut iudicet mundum, sed ut saluet et redimat, sed inpietatis suae subiere iudicium, qui in remissionem peccatorum credere noluerunt: non enim possunt ad eius pertinere beneficium quem cognoscere refutarunt. ergo qui non crediderunt in eo, iudicio eius uidentur indigni; iudicium enim eius quod sit, agnosce dicente ipso: hoc autem est iudicium, quia lux uenit in hunc mundum. dulce ergo quod lux est, dulce iudicium quod praecedit misericordia; sic enim scriptum est: misericordiam et iudicium cantabo tibi, domine. ### English translation (Claude) But those who do not believe are not condemned by the judgment of Christ, who came not to judge the world but to save and redeem it; rather they have undergone the judgment of their own ungodliness, they who would not believe in the forgiveness of sins: for they cannot share in the benefit of him whom they refused to know. So those who did not believe in him seem unworthy of his judgment; for know what his judgment is, as he himself says: “And this is the judgment, that the light has come into this world.” It is sweet, then, because it is light; sweet is the judgment which mercy precedes; for so it is written: “Of mercy and judgment I will sing to you, Lord.” ### Scripture references - John 3:17: allusion, high confidence - John 3:19: quotation, high confidence - John 12:47: allusion, medium confidence - Ps 101:1 (100:1 LXX): quotation, high confidence ### Translation notes - John 3:17, 19; 12:47; Ps 101:1 (LXX 100:1). ### Citation (SBL) Ambrose, Exp. Ps. 118 5.45.2 (CSEL 62:107; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-45-2). ## Exposition of Psalm 118 5.46.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-5-46-1 - Source: CSEL 62:107–108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 40: knowing God’s judgments are sweet, the psalmist longs for his commandments. ### Latin text Et quia cognouit dulcia iudicia, dicit: ecce concupiui mandata tua; in tua iustitia uiuifica me bona iudicia auctoritate ait. ecce amat libertatem fidei qui libertatem dedit, diligi se gaudet qui ideo uenit in hunc mundum, quia ### English translation (Claude) And because he knew that the judgments are sweet, he says: “Behold, I have longed for your commandments; in your righteousness give me life.” He speaks of good judgments with authority. Behold, he loves the freedom of faith who gave freedom; he rejoices to be loved who came into this world for this reason, that ### Scripture references - Ps 119:40 (118:40 LXX): quotation, high confidence ### Translation notes - Ps 118:40 (Ps 119:40). The words “bona iudicia auctoritate ait” are obscure in the text; translated by sense. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.46.1 (CSEL 62:107–108; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-46-1). ## Exposition of Psalm 118 5.46.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-5-46-2 - Source: CSEL 62:108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The psalmist longs for God’s commandments with holy love, as a friend of God. ### Latin text hunc mundum dilexit, amari se exigit qui omnes amat, quia caritas est. concupiuit mandata dei ut bonus seruus, ut cultor sedulus; concupiuit non ut amator meretriciam copulam, non ut auarus pecuniam, non ut luxuriosus lasciuiam. de illis enim lex dicit: non concupisces, dominum autem deum praecipit diligendum et tenero quodam atque interno amandum cupiditatis affectu. et quia amicus est qui diligit, seruus est qui timet, quasi amicus qui omnia fecerit quae praecepit ei dominus: uos, inquit, amici mei estis, si feceritis quae ego praecipio uobis. ### English translation (Claude) he loved this world; he who loves all demands to be loved, because he is love. He longed for the commandments of God as a good servant, as a diligent worker; he longed for them not as a lover longs for intercourse with a harlot, not as the greedy man for money, not as the luxurious man for wantonness. Of those the law says, “You shall not covet”; but it commands that the Lord God be loved and loved with a tender and inward affection of desire. And because he who loves is a friend, he who fears a servant, he longs as a friend who has done all that the Lord commanded him: “You are my friends,” he says, “if you do what I command you.” ### Scripture references - John 3:16: allusion, high confidence - 1 John 4:8: allusion, high confidence - Exod 20:17: quotation, high confidence - Deut 6:5: allusion, high confidence - John 15:14: quotation, high confidence - John 15:15: allusion, medium confidence ### Translation notes - John 3:16; 1 John 4:8; Exod 20:17; Deut 6:5; John 15:14–15. The digital text’s “cantas” is read as “caritas”. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.46.2 (CSEL 62:108; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-46-2). ## Exposition of Psalm 118 5.47.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-5-47-1 - Source: CSEL 62:108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: True life is life by God’s righteousness; some living men are dead and some dead men live. ### Latin text In tua iustitia uiuifica m e. audet et dicit, eo quod illa uera sit uita quae uiuit secundum dei iustitiam, quam uiuebant apostoli. immo quam uiuunt: sunt enim qui uiuentes mortui sunt et qui mortui uiuunt. denique alii descendunt in infernum uiuentes, alii, cum sint corpore mortui, meritis suis uiuunt. sunt enim qui non gustabunt mortem, donec uideant filium hominis die iudicii reuertentem, quando cum gloria sancti resurgent. ### English translation (Claude) “In your righteousness give me life.” He dares to say it, because that is true life which lives according to God’s righteousness, which the apostles lived, or rather live: for there are those who, living, are dead, and those who, dead, live. Indeed some go down alive into hell, while others, though dead in body, live by their merits. For there are those who will not taste death until they see the Son of Man returning on the day of judgment, when the saints will rise with glory. ### Scripture references - Ps 119:40 (118:40 LXX): quotation, high confidence - 1 Tim 5:6: allusion, high confidence - Ps 55:15 (54:16 LXX): allusion, high confidence - Num 16:33: allusion, medium confidence - Matt 16:28: allusion, high confidence ### Translation notes - Ps 119:40; 1 Tim 5:6; Ps 55:15 (LXX 54:16); Num 16:33; Matt 16:28. ### Citation (SBL) Ambrose, Exp. Ps. 118 5.47.1 (CSEL 62:108; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/5-47-1). ## Exposition of Psalm 118 6.1.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-1-1 - Source: CSEL 62:108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose gives the meanings of the letter Vau. ### Latin text Sexta littera Uau', cuius interpretatio sonat uel sic non ille.: alius interpres et non est ait. ### English translation (Claude) The sixth letter is Vau, whose interpretation sounds either “so, not he”; another interpreter says “and he is not.” ### Translation notes - The meanings come from the onomastic tradition; the sense is obscure (Vau means “and” or “hook”). Ambrose takes it up in 6.4.1. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.1.1 (CSEL 62:108; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-1-1). ## Exposition of Psalm 118 6.2.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-2-1 - Source: CSEL 62:108–109 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 41: the mercy and salvation the psalmist asks for is Christ, who blessed the flesh cursed in Adam. ### Latin text Et ueniat super me misericordia tua, domine, salutare tuum secundum eloquium tuum. quid significet interpretatio litterae, quoniam subobscura est, ex psalmi serie colligendum putaui. nam cum propheta postulet: ueniat super me misericordia tua, domine, ueniat salutare tuum', non est dubium quem uidere deposcat, hoc est: in quo fructus et misericordiae ueniat et salutis. denique in superioribus idem poposcit in psalmo octogesimo quarto, in quo euidentius domini Iesu prophetauit aduentum. nam terram quam benedici postulet satis notum, illam uidelicet quae peccatum in Adam contraxerat, cui dicitur: terra es et in terram ibis. maledixerat autem deus non elementum naturae carnis, sed carnem praeuaricantium. benedicitur caro igitur in Christo, ut maledicto superiore caro soluatur, benedicitur caro, quam benedictus filius dei adsumpta hominis condicione suscepit. ### English translation (Claude) “And let your mercy come upon me, Lord, your salvation according to your word.” What the interpretation of the letter signifies, since it is rather obscure, I thought should be gathered from the sequence of the psalm. For when the prophet asks, “Let your mercy come upon me, Lord, let your salvation come,” there is no doubt whom he asks to see, that is, him in whom the fruit both of mercy and of salvation comes. Indeed earlier he asked the same in the eighty-fourth psalm, in which he prophesied the coming of the Lord Jesus more clearly. For which land he asks to be blessed is well enough known, namely the one which had contracted sin in Adam, to which it is said: “You are earth, and to earth you shall go.” But God had cursed not the element of the nature of flesh, but the flesh of transgressors. Flesh, then, is blessed in Christ, so that flesh may be freed from the earlier curse; the flesh is blessed which the blessed Son of God took on in taking up the condition of man. ### Scripture references - Ps 119:41 (118:41 LXX): quotation, high confidence - Ps 85:1 (84:2 LXX): allusion, high confidence - Ps 85:7 (84:8 LXX): allusion, high confidence - Gen 3:19: quotation, high confidence - Gen 3:17: allusion, high confidence ### Translation notes - Ps 118:41 (Ps 119:41); Ps 85:1, 7 (LXX 84:2, 8; Ambrose’s “eighty-fourth psalm”); Gen 3:17, 19. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.2.1 (CSEL 62:108–109; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-2-1). ## Exposition of Psalm 118 6.3.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-3-1 - Source: CSEL 62:109 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose quotes Psalm 85, which asks God to show his mercy and salvation. ### Latin text Et ideo subdidit: deus, tu conuertens uiuificabis nos et plebs tua laetabitur in te. ostende nobis, domine, misericordiam tuam et salutare tuum d a nobis. audiam quid loquatur i n m e dominus deus, quoniam loquetur pacem in plebem suam et super sanctos suos et in eos qui conuertunt ad ipsum cor suum. uerumtamen prope timentes eum salutare ipsius, ut inhabitet gloria in terra nostra. ### English translation (Claude) And so he added: “O God, turning, you will give us life, and your people will rejoice in you. Show us, Lord, your mercy, and give us your salvation. I will hear what the Lord God speaks in me, for he will speak peace to his people and to his saints and to those who turn their heart to him. Yet his salvation is near those who fear him, that glory may dwell in our land.” ### Scripture references - Ps 85:6 (84:7 LXX): quotation, high confidence - Ps 85:7 (84:8 LXX): quotation, high confidence - Ps 85:8 (84:9 LXX): quotation, high confidence - Ps 85:9 (84:10 LXX): quotation, high confidence ### Translation notes - Ps 85:6–9 (LXX 84:7–10, Greek form). ### Citation (SBL) Ambrose, Exp. Ps. 118 6.3.1 (CSEL 62:109; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-3-1). ## Exposition of Psalm 118 6.3.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-3-2 - Source: CSEL 62:109 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Psalm 85 speaks of Jesus, God’s mercy, whom the prophet longed to see in the flesh. ### Latin text totus hic locus Iesum dominum sonat, qui uiuificauit mortuos, Lazarum ante passionem, plurimos tempore propriae passionis. ipse est misericordia, utpote remissio peccatorum. ideo dicit ostende, quem uidere possit in corpore; nam deum in maiestate sua uidere non poterat, quia deum nemo uidit umquam. auidus propheta desiderat uidere quem sperat tenere, quem si uiderit desiderat propriis manibus conprehendere. ### English translation (Claude) This whole passage speaks of the Lord Jesus, who gave life to the dead: Lazarus before his passion, very many at the time of his own passion. He is mercy, being the forgiveness of sins. So he says “show,” meaning him whom he could see in the body; for he could not see God in his majesty, because no one has ever seen God. The prophet eagerly desires to see him whom he hopes to hold, whom, if he sees him, he desires to grasp with his own hands. ### Scripture references - John 11:43: allusion, high confidence - Matt 27:52: allusion, high confidence - John 1:18: quotation, high confidence - 1 John 1:1: allusion, medium confidence ### Translation notes - John 11:43–44; Matt 27:52–53; John 1:18; 1 John 1:1. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.3.2 (CSEL 62:109; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-3-2). ## Exposition of Psalm 118 6.3.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-3-3 - Source: CSEL 62:109–110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is God’s salvation, who came near; fearing him is devotion, not weakness. ### Latin text ideoque ait: et salutare tuum da nobis. salutare dei uirtus est, salutare dei Christus est et ideo prope timentes hoc salutare. longe erat Christus a nobis, longe erat a nationibus; descendit in terras, factus est prope, coepimus non timere. nam qui Christum timet, non timori est subditus, sed deuotioni; pietatis hie timor, non infirmitatis est. denique nihil deest timentibus eum. ### English translation (Claude) And so he says: “And give us your salvation.” The salvation of God is power; the salvation of God is Christ; and so this salvation is near those who fear. Christ was far from us, far from the nations; he came down to earth, he came near, we began not to fear. For he who fears Christ is not subject to fear but to devotion; this fear is of godliness, not of weakness. Indeed “those who fear him lack nothing.” ### Scripture references - Ps 85:7 (84:8 LXX): quotation, high confidence - Ps 85:9 (84:10 LXX): allusion, high confidence - Eph 2:13: allusion, medium confidence - Ps 34:9 (33:10 LXX): quotation, high confidence ### Translation notes - Ps 85:7, 9; Eph 2:13, 17; Ps 34:9 (LXX 33:10). The digital text’s “sa1utare” and “hie” are read as “salutare” and “hic”. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.3.3 (CSEL 62:109–110; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-3-3). ## Exposition of Psalm 118 6.3.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-3-4 - Source: CSEL 62:110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the Father’s glory; whoever makes him unequal to the Father dishonors the Father. ### Latin text quomodo autem factus sit prope, audi: ut inhabitet, inquit, gloria in terra nostra. quis est gloria nisi dominus Iesus? unde et apostolus Paulus ait: deus domini nostri Iesu Christi, pater gloriae. merito conplacet in eo pater, quia patris gloria est. hunc qui a patre separat maiorem patri iniuriam facit, quem unit esse sine gloria. hunc quisque aequalem patri non putat, inferiorem et patrem iudicat, cum alio uerbo patrem plus laudare non possit, quia summa laus gloriae Christus est. ### English translation (Claude) And how he came near, hear: “that glory,” it says, “may dwell in our land.” Who is the glory but the Lord Jesus? Hence the apostle Paul too says: “The God of our Lord Jesus Christ, the Father of glory.” Rightly the Father is well pleased in him, because he is the Father’s glory. He who separates him from the Father does the Father a greater injury, whom he would make to be without glory. Whoever does not think him equal to the Father judges the Father inferior as well, since he cannot praise the Father more with any other word, because Christ is the highest praise of glory. ### Scripture references - Ps 85:9 (84:10 LXX): quotation, high confidence - Eph 1:17: quotation, high confidence - Matt 3:17: allusion, high confidence ### Translation notes - Ps 85:9; Eph 1:17; Matt 3:17. Directed against Arian teaching. The digital text’s “conplac-et” is read as “conplacet”, and “unit” as “uult”. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.3.4 (CSEL 62:110; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-3-4). ## Exposition of Psalm 118 6.4.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-4-1 - Source: CSEL 62:110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The letter’s meaning points to the Son, Jesus the Savior, who comes when called. ### Latin text Rogatur ergo, ut ueniat salutare dei. ille est qui rogatur, hoc est dominus Iesus, et non est alius, sicut habet litterae interpretatio. et uel sic non solus pater rogatur; est et ille, hoc est: et filius qui rogatur et rogatus aduenit et salutare mundo dedit. ideo σωτήϱ, hoc est saluator., ideo Iesus, sicut angelus dixit: qui saluum faciet populum suum. cum inuocaret igitur propheta, aderat, ut probaret illud, quia adhuc loquentibus nobis dicit: adsum. ### English translation (Claude) It is asked, then, that the salvation of God may come. He it is who is asked for, that is, the Lord Jesus, and not another, as the interpretation of the letter has it. And either “so, not he alone,” the Father, is asked; there is also “he,” that is, the Son, who is asked and, being asked, comes and gave salvation to the world. Therefore he is sōtēr, that is, Savior; therefore Jesus, as the angel said: “who will save his people.” When, then, the prophet called on him, he was present, so as to prove the saying that while we are still speaking he says: “Here I am.” ### Scripture references - Ps 119:41 (118:41 LXX): allusion, high confidence - Matt 1:21: quotation, high confidence - Isa 58:9: quotation, high confidence - Isa 65:24: allusion, medium confidence ### Translation notes - Ps 119:41; Matt 1:21; Isa 58:9; 65:24. The punctuation of the letter’s meanings is unclear; translated by sense. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.4.1 (CSEL 62:110; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-4-1). ## Exposition of Psalm 118 6.5.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-5-1 - Source: CSEL 62:110–111 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church hears Christ’s voice as he comes leaping on the mountains. ### Latin text Adest, quia suscitatus a filiabus Iudaeae quasi resuscitatur a filiabus Hierusalem. audit ecclesia sonum uocis eius et dicit: uox consobrini mei. ecce hic aduenit saliens super montes, transiliens super colles. manipularis est liber multas habens personas nobiles uelut manipulos triumphales multosque actus significans, quos intellegere magis quam expressos tenere possimus. nam quasi aduenientem sponsum audierit cum aliquibus pariter uiantibus conloquentem, dicit sponsa: uox consobrini mei. ### English translation (Claude) He is present, because, roused by the daughters of Judea, he is as it were roused up by the daughters of Jerusalem. The church hears the sound of his voice and says: “The voice of my cousin. Behold, he comes leaping upon the mountains, bounding over the hills.” It is a book in sheaves, having many noble persons like triumphal sheaves and signifying many actions, which we can understand rather than hold expressed. For as though she had heard the bridegroom coming and talking with some who were traveling with him, the bride says: “The voice of my cousin.” ### Scripture references - Song 2:7: allusion, high confidence - Song 2:8: quotation, high confidence ### Translation notes - Song 2:7–8. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.5.1 (CSEL 62:110–111; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-5-1). ## Exposition of Psalm 118 6.5.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-5-2 - Source: CSEL 62:111 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The bride joyfully recognizes the voice of the bridegroom whom she had asked others to rouse. ### Latin text dum loquitur cum filiabus Hierusalem et rogat, ut excitent et resuscitent sponsum, subito tamquam de longinquo missae uocis sonum sentiens dicit: uox consobrini mei, adnuntians quem nuntiari sibi ante quaerebat. quem cupiebat ab aliis suscitari, sua prece resuscitatum a patre uenire iam credens laeta dicit: uox consobrini mei. bene addidit consobrini mei, ut non aliae, sed consobrina sola sibi eius uindicaret aduentum. ### English translation (Claude) While she speaks with the daughters of Jerusalem and asks them to rouse and rouse up the bridegroom, suddenly, sensing as it were the sound of a voice sent from afar, she says, “The voice of my cousin,” announcing him whom before she was asking to have announced to her. Believing that he whom she longed to have roused by others is now coming, roused up by the Father at her prayer, she says joyfully: “The voice of my cousin.” She well added “of my cousin,” so that not others but she alone, his cousin, might claim his coming for herself. ### Scripture references - Song 2:8: quotation, high confidence ### Translation notes - Song 2:7–8. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.5.2 (CSEL 62:111; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-5-2). ## Exposition of Psalm 118 6.6.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-6-1 - Source: CSEL 62:111 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ comes to the soul even before she finishes seeking him, bringing more grace than she asked. ### Latin text Ecce, inquit, iste aduenit. adhuc ego eum quaero et ille iam uenit, adhuc ego suffragia capto, ut ueniat, et ille iam proximus est. ego suscitari mihi caritatem cupio, ego me uulneratam caritatis puto et ad me plus caritas ipsa festinat. ego dixi ueni, ille salit et transilit. ego rogo eum uenire cum gratia, ille gratiarum operatur augmenta et, dum uenit, incrementa gratiae secum uehit et ueniendo adquirit, quia studet etiam ipse suae placere dilectae. ### English translation (Claude) “Behold,” she says, “he comes.” I am still seeking him, and he is already coming; I am still canvassing for him to come, and he is already very near. I long for love to be roused for me, I think myself wounded with love, and love itself hastens to me the more. I said “Come,” he leaps and bounds. I ask him to come with grace, he works increases of graces and, as he comes, brings with him growth of grace and gains by coming, because he too is eager to please his beloved. ### Scripture references - Song 2:8: quotation, high confidence - Song 2:5: allusion, medium confidence ### Translation notes - Song 2:8; 2:5; Isa 65:24. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.6.1 (CSEL 62:111; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-6-1). ## Exposition of Psalm 118 6.6.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-6-2 - Source: CSEL 62:111 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s leaps run from heaven to the Virgin, the manger, the Jordan, the cross, the tomb, and back to heaven. ### Latin text salit super excelsa, ut ascendat super sponsam — sponsae enim thalamus tribunal est Christi —, salit super Adam, transilit super synagogam, salit super gentes, transilit super Iudaeos. uideamus salientem: salit de caelo in uirginem, de utero in praesepe, de praesepio in Iordanem, de Iordane in crucem, de cruce in tumulum, in caelum de sepulchro. ### English translation (Claude) He leaps upon the heights, so as to go up to the bride (for the bride’s chamber is the tribunal of Christ); he leaps upon Adam, he bounds over the synagogue; he leaps upon the Gentiles, he bounds over the Jews. Let us see him leaping: he leaps from heaven into the Virgin, from the womb into the manger, from the manger into the Jordan, from the Jordan onto the cross, from the cross into the tomb, from the tomb into heaven. ### Scripture references - Song 2:8: allusion, high confidence - Luke 2:7: allusion, medium confidence - Matt 3:13: allusion, medium confidence ### Translation notes - Song 2:8. The digital text’s “oaiit” and “thalanius” are read as “salit” and “thalamus”. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.6.2 (CSEL 62:111; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-6-2). ## Exposition of Psalm 118 6.6.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-6-3 - Source: CSEL 62:111–112 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As Psalm 19 says, Christ runs his course like a giant from heaven to the saints throughout the world. ### Latin text proba mihi, Dauid, salientem, proba currentem: tu enim, dixisti: exultauit tamquam gigans ad currendam uiam. a summo caelo egressio eius et occursus eius usque ad summum eius, nec est qui se abscondat a calore eius. ergo et nunc salit et nunc currit de corde patris super sanctos suos, de oriente super occidentem, de septentrione super meridiem. ipse est qui ascendit super occasum, ipse super caelos caelorum ad orientem; ipse ascendit super montes, ipse super colles. ### English translation (Claude) Show me him leaping, David, show me him running: for you said, “He rejoiced like a giant to run his course. His going forth is from the height of heaven, and his circuit to its height, and there is none who can hide himself from his heat.” So now too he leaps and now he runs from the heart of the Father upon his saints, from the east upon the west, from the north upon the south. He it is who goes up upon the setting sun; he upon the heaven of heavens toward the east; he goes up upon the mountains, he upon the hills. ### Scripture references - Ps 19:5 (18:6 LXX): quotation, high confidence - Ps 19:6 (18:7 LXX): quotation, high confidence - Ps 68:4 (67:5 LXX): allusion, medium confidence - Ps 68:33 (67:34 LXX): allusion, medium confidence ### Translation notes - Ps 19:5–6 (LXX 18:6–7); Ps 68:4, 33 (LXX 67:5, 34). ### Citation (SBL) Ambrose, Exp. Ps. 118 6.6.3 (CSEL 62:111–112; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-6-3). ## Exposition of Psalm 118 6.7.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-7-1 - Source: CSEL 62:112 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ leaps upon the mountains, the prophets and apostles; we should be at least hills for him to pass over. ### Latin text Utinam ego miser dicam, dicat anima mea: ecce iste aduenit et aduenit non super terrena, non super ualles, sed aduenit saliens super montes! deus enim deus montium est, non uallium. ubi ergo salit? super montes salit. si sis mons, salit super te. salit super Esaiam, salit super Hieremiam, salit super Petrum Iohannem Iacobum. montes in circuitu eius. si non potes mons esse nec praeuales, esto uel collis, ut super te Christus ascendat et, si transilit, ita transiliat, ut te transitus eius umbra custodiat. ### English translation (Claude) Would that I, wretched as I am, might say, that my soul might say: “Behold, he comes,” and comes not upon earthly things, not upon valleys, but comes leaping upon the mountains! For God is a God of the mountains, not of the valleys. Where, then, does he leap? He leaps upon the mountains. If you are a mountain, he leaps upon you. He leaps upon Isaiah, he leaps upon Jeremiah, he leaps upon Peter, John, James. “Mountains are round about him.” If you cannot be a mountain and are not strong enough, be at least a hill, so that Christ may go up upon you and, if he bounds over, may bound over in such a way that the shadow of his passing guards you. ### Scripture references - Song 2:8: quotation, high confidence - 1 Kgs 20:28: allusion, medium confidence - Ps 125:2 (124:2 LXX): quotation, high confidence ### Translation notes - Song 2:8; 1 Kgs 20:28 (reversed); Ps 125:2 (LXX 124:2). ### Citation (SBL) Ambrose, Exp. Ps. 118 6.7.1 (CSEL 62:112; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-7-1). ## Exposition of Psalm 118 6.8.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-8-1 - Source: CSEL 62:112 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul that prays constantly suddenly perceives the presence of the Word, her bridegroom. ### Latin text Diximus de Christo et ecclesia; dicamus de anima et uerbo. anima iusti sponsa est uerbi. haec si desideret, si cupiat, si oret et oret adsidue et oret sine ulla disceptatione et tota intendat in uerbo, subito uocem sibi uidetur eius audire quem non uidet et intimo sensu odorem diuinitatis eius agnoscit, quod patiuntur plerumque qui bene credunt. replentur subito nares animae spiritali gratia et sentit sibi praesentiae eius flatum adspirare, quem quaerit, et dicit: ecce iste ipse est quem requiro, ipse quem desidero. ### English translation (Claude) We have spoken of Christ and the church; let us speak of the soul and the Word. The soul of the righteous is the bride of the Word. If she desires, if she longs, if she prays and prays constantly and prays without any disputing, and is wholly intent on the Word, suddenly she seems to hear the voice of him whom she does not see, and in her inmost sense she recognizes the fragrance of his divinity, as often happens to those who believe well. The nostrils of the soul are suddenly filled with spiritual grace, and she senses the breath of his presence breathing on her, whom she seeks, and she says: “Behold, this is he whom I seek, he whom I desire.” ### Scripture references - 1 Thess 5:17: allusion, high confidence - 1 Tim 2:8: allusion, medium confidence - Song 3:1: allusion, low confidence ### Translation notes - 1 Thess 5:17; 1 Tim 2:8; Song 3:1–4. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.8.1 (CSEL 62:112; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-8-1). ## Exposition of Psalm 118 6.9.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-9-1 - Source: CSEL 62:112 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word comes suddenly to enlighten the mind of one puzzling over Scripture. ### Latin text Nonne, cum aliquid de scripturis cogitamus et explanationem eius inuenire non possumus, dum dubitamus, dum quaerimus, subito nobis quasi super montes altissima dogmata uidetur ascendere. deinde quasi super colles apparens nobis inluminat mentem, ut infundat sensibus quod inuenire posse difficile uidebatur? ### English translation (Claude) Do we not, when we are thinking about something in the Scriptures and cannot find its explanation, while we doubt, while we seek, suddenly seem to see him going up, as it were, upon the mountains of the loftiest doctrines, then, appearing to us as upon the hills, enlighten our mind, so as to pour into our understanding what seemed difficult to find? ### Scripture references - Song 2:8: allusion, medium confidence ### Citation (SBL) Ambrose, Exp. Ps. 118 6.9.1 (CSEL 62:112; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-9-1). ## Exposition of Psalm 118 6.9.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-9-2 - Source: CSEL 62:112–113 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word comes and goes in the reader’s heart, returning to those who seek him. ### Latin text ergo quasi ex absente fit praesens uerbum in cordibus nostris. et rursus, cum aliquid nobis subobscurum est, tamquam subducitur uerbum et tamquam absentis aduentum desideramus et iterum apparens ostendit se nobis, tamquam praesens sit nobis in his quae requirimus cognoscendis. salit ergo in uniuscuiusque corde frequenter; transilit et exit et reuertitur, si sequaris, si requiras, si tibi fidelium grata disceptatione doctorum uerbum, quod exierat atque transierat, postules resuscitari, sicut illa, quae quaesiuit et inuenit, quae dixit: frater meus transiuit; anima mea exiuit in uerbo eius. ### English translation (Claude) So the Word, as if from being absent, becomes present in our hearts. And again, when something is obscure to us, the Word is as it were withdrawn, and we long for his coming as of one absent, and again, appearing, he shows himself to us, as though he were present to us in knowing the things we seek. He leaps, then, often in the heart of each one; he bounds over, goes out, and returns, if you follow, if you seek, if, by the welcome discussion of faithful teachers, you ask that the Word who had gone out and passed by be roused again, like her who sought and found, who said: “My brother passed by; my soul went out at his word.” ### Scripture references - Song 5:6: quotation, high confidence ### Translation notes - Song 5:6 (Greek form). ### Citation (SBL) Ambrose, Exp. Ps. 118 6.9.2 (CSEL 62:112–113; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-9-2). ## Exposition of Psalm 118 6.10.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-10-1 - Source: CSEL 62:113 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s hunters seek God’s people on the mountains of the apostles’ teaching. ### Latin text Ergo et si super montes salit, sequere, et si super colles, sequere. repperiuntur enim in montibus et in collibus uenatores domini, qui inuestigant eos qui capiuntur ad uitam. sic enim dixit per Hieremiam deus: ecce mitto multos piscatores et multos uenatores et uenabuntur eos super omnem montem et super omnem collem. ibi ergo populus dei quaeratur et inueniatur in Petri et in Pauli doctrina gratia disciplinae, ut non in conualle sint, ubi fletus, sed in montibus, a quibus unumquemque Christus inluminat. ### English translation (Claude) So if he leaps upon the mountains, follow; and if upon the hills, follow. For on the mountains and hills are found the Lord’s hunters, who track down those who are caught for life. For so God said through Jeremiah: “Behold, I send many fishers and many hunters, and they will hunt them on every mountain and on every hill.” There, then, let the people of God be sought and found, in the teaching of Peter and Paul, in the grace of discipline, so that they may not be in the valley where there is weeping, but on the mountains, from which Christ enlightens each one. ### Scripture references - Jer 16:16: quotation, high confidence - Ps 84:6 (83:7 LXX): allusion, medium confidence ### Translation notes - Jer 16:16; Ps 84:6 (LXX 83:7, “valley of weeping”); Ps 76:4 (LXX 75:5). ### Citation (SBL) Ambrose, Exp. Ps. 118 6.10.1 (CSEL 62:113; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-10-1). ## Exposition of Psalm 118 6.10.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-10-2 - Source: CSEL 62:113 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Through the apostles’ works and words Christ himself enlightens. ### Latin text et cum Petrum legimus Christus inluminat, et cum Paulum legimus Christus inluminat. curauit Paulus, Christus inluminauit, quoniam inuocato domini Iesu nomine resurrexit cuius sanatus est munere. suscitauit mortuam Petrus, Christus inluminauit; et ideo ait: inluminans tu mirabiliter a montibus aeternis. ### English translation (Claude) When we read Peter, Christ enlightens; and when we read Paul, Christ enlightens. Paul healed, Christ enlightened, because at the invocation of the name of the Lord Jesus he rose up who was healed by his gift. Peter raised a dead woman, Christ enlightened; and so it says: “You enlighten wondrously from the eternal mountains.” ### Scripture references - Acts 14:10: allusion, high confidence - Acts 9:40: allusion, high confidence - Ps 76:4 (75:5 LXX): quotation, high confidence ### Translation notes - Acts 14:8–10; Acts 9:40; Ps 76:4 (LXX 75:5, Greek form). ### Citation (SBL) Ambrose, Exp. Ps. 118 6.10.2 (CSEL 62:113; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-10-2). ## Exposition of Psalm 118 6.11.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-11-1 - Source: CSEL 62:113–114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We should stand on the mountains of Scripture, ready to be gathered by the Lord’s fishers, hunters, and reapers. ### Latin text Nos igitur, qui montes esse non possumus, stemus in montibus uel in collibus, ut, cum miserit piscatores suos dominus et uenatores, ut uenentur eos, qui super omnem montem sunt uel super omnem collem, id est in legis et prophetarum praeceptis et noui et ueteris testamenti cognitione omnem habentes conuersationem, inueniant nos paratos et uelut bonas colligant spicas oportuno missi messores tempore, quia, si quis extra montem aut collem fuerit repertus, colligi uelut bona spica non poterit ab his, qui, ut conparationis faciamus alterius mentionem, triticum a paleis separare mittentur. plurimarum operationum sollertes ministros dominus habet; idem piscatores, idem etiam uenatores sunt atque messores. ### English translation (Claude) We, then, who cannot be mountains, let us stand on the mountains or on the hills, so that, when the Lord has sent his fishers and hunters to hunt those who are on every mountain or on every hill, that is, who have their whole way of life in the precepts of the law and the prophets and in the knowledge of the new and old testament, they may find us ready, and as reapers sent at the right time may gather us like good ears of grain; because if anyone is found outside the mountain or the hill, he cannot be gathered like a good ear by those who (to mention another comparison) will be sent to separate the wheat from the chaff. The Lord has skilled ministers of very many tasks; the same are fishers, the same are hunters and reapers. ### Scripture references - Jer 16:16: allusion, high confidence - Matt 13:30: allusion, high confidence - Matt 3:12: allusion, high confidence ### Translation notes - Jer 16:16; Matt 13:30, 39; Matt 3:12. The digital text’s “in-. ueniant” is read as “inueniant”. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.11.1 (CSEL 62:113–114; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-11-1). ## Exposition of Psalm 118 6.12.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-12-1 - Source: CSEL 62:114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is like a roe leaping on the mountains of Bethel, the church. ### Latin text Si in tempore messis, quo diriguntur isti, meriti maturus expectes, salientem in montibus poteris intueri et uidebis dominum Iesum similem capreolo aut hinulo ceruorum super montes Bethel. salit enim super ecclesiam, quae est domus panis, eo quod fidelium corda confirmet. merito sicut capreola, quia caprea in altis pascitur. ### English translation (Claude) If, at the time of harvest when these are sent out, you wait ripe in merit, you will be able to see him leaping on the mountains, and you will see the Lord Jesus like a roe or a young stag upon the mountains of Bethel. For he leaps upon the church, which is the house of bread, because he strengthens the hearts of the faithful. Rightly like a roe, because the roe feeds on high places. ### Scripture references - Song 2:9: quotation, high confidence - Song 2:17: quotation, high confidence ### Translation notes - Song 2:9, 17 (Greek form: “mountains of Bethel”). Ambrose takes Bethel as “house of bread”, which properly is Bethlehem; Bethel means “house of God”. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.12.1 (CSEL 62:114; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-12-1). ## Exposition of Psalm 118 6.12.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-12-2 - Source: CSEL 62:114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sharp-sighted roe figures Christ, who alone sees the Father; the young stag drives out the serpent, as in the gospel exorcism. ### Latin text δοϱϰάς dicitur a uidendo; δοϱϰατιϰόνetenim uisus acutioris est. quid hoc aptius Christo, qui patrem uidit quem uidit nemo, aut si qui uidit in Christo, ipse filius reuelauit? merito sicut hinulus ceruorum; hinulus quasi filius, cui paternae inoleuerit uis naturae, ut eum occulta non lateant. serpentes fugiant, uenena non laedant. denique eductus de latibulis suis serpens, qui producebatur ex homine, dicebat: quid uenisti ante tempus torquere nos? ### English translation (Claude) The roe, dorkas, is named from seeing; for dorkatikon means of sharper sight. What is more fitting for Christ than this, who saw the Father whom no one has seen, or, if anyone has seen him in Christ, the Son himself revealed him? Rightly like a young stag; the young stag as a son, in whom the power of his father’s nature has grown, so that hidden things do not escape him. Serpents flee, poisons do not harm. Indeed the serpent, drawn out from his lairs, who was being driven out of a man, said: “Why have you come before the time to torment us?” ### Scripture references - John 1:18: allusion, high confidence - John 6:46: allusion, high confidence - Matt 11:27: allusion, high confidence - Matt 8:29: quotation, high confidence ### Translation notes - John 1:18; 6:46; Matt 11:27; Matt 8:29. The belief that stags draw out and destroy serpents was common in ancient natural history. The digital text’s “δοϱϰατιϰόνetenim” is read as “δορκατικόν etenim”. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.12.2 (CSEL 62:114; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-12-2). ## Exposition of Psalm 118 6.13.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-13-1 - Source: CSEL 62:114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 42: like a stag that fears no serpent, David answered his slanderers with God’s word. ### Latin text Spectemus ergo salientem hunc hinulum, ut non possimus timere serpentem. non timebat Dauid; denique de his dicebat serpentibus: et respondebo exprobrantibus mihi uerbum, quoniam speraui in uerbis tuis. quasi bonus ceruus, qui bibisset de fontibus aquarum, nequaquam humanorum serpentium spiras et maledicorum uenena metuebat. ### English translation (Claude) Let us watch, then, this leaping young stag, so that we may not be able to fear the serpent. David did not fear; indeed of these serpents he said: “And I will answer a word to those who reproach me, for I have hoped in your words.” Like a good stag that had drunk from the springs of water, he in no way feared the coils of human serpents and the poisons of slanderers. ### Scripture references - Ps 119:42 (118:42 LXX): quotation, high confidence - Ps 42:1 (41:2 LXX): allusion, high confidence ### Translation notes - Ps 118:42 (Ps 119:42); Ps 42:1 (LXX 41:2). ### Citation (SBL) Ambrose, Exp. Ps. 118 6.13.1 (CSEL 62:114; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-13-1). ## Exposition of Psalm 118 6.13.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-13-2 - Source: CSEL 62:114–115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David, like the stag, fed on the slanders of his enemies and answered them with prayer. ### Latin text coluber illi non erat noxa, sed praeda. cibus erat serpentini uirus adloquii et cibus laudis. de quo dicebat: deus, laudem meam ne tacueris, quoniam os peccatoris et os dolosi super me apertum est. saginabatur uenenatorum sermonibus; illi sibila obtrectationis ora tollebant et sermonibus odii circumdabant innocentem. bonus ceruus inter multos colubres positus non timebat, ceruus amicitiae et pullus gratiarum. simulabant caritatem, fundebant obtrectationem; ego autem, inquit. orabam. ### English translation (Claude) The snake was no harm to him, but prey. The poison of serpentine speech was food to him, and food of praise. Of this he said: “O God, do not be silent about my praise, for the mouth of the sinner and the mouth of the deceitful has been opened against me.” He was fattened on the speeches of the venomous; they raised mouths hissing with slander and surrounded the innocent with words of hatred. The good stag, placed among many snakes, did not fear, the stag of friendship and the foal of graces. They feigned love, they poured out slander; “but I,” he says, “prayed.” ### Scripture references - Ps 109:1 (108:1 LXX): quotation, high confidence - Ps 109:2 (108:2 LXX): quotation, high confidence - Ps 109:4 (108:4 LXX): quotation, high confidence - Prov 5:19: allusion, high confidence ### Translation notes - Ps 109:1–4 (LXX 108:1–4); Prov 5:19 (Greek form: “stag of friendship, foal of graces”). The digital text’s “c-ibus” and “ceruusamicitiae” are read as “cibus” and “ceruus amicitiae”. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.13.2 (CSEL 62:114–115; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-13-2). ## Exposition of Psalm 118 6.13.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-13-3 - Source: CSEL 62:115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David answered curses with blessing and with God’s word, which is food. ### Latin text bonus ceruus in medio uiperarum innocuus pascebatur. illi trisulcis ore linguis micabant, hunc autem sancta pascebat oratio, immo cibum obtrectantibus offerebat. respondit obtrectantibus sibi uerbum, uerbum enim cibus est; denique non in pane solo uiuit homo, sed in omni uerbo dei. uiderunt me, inquit, et mouerunt capita sua. maledicebant. ego autem benedicebam. maledicebant qui obtrectabant, benedicebam qui uerbum domini praedicabam. ### English translation (Claude) The good stag fed unharmed among the vipers. They flickered with three-forked tongues in their mouths, but holy prayer fed him; indeed he offered food to his slanderers. He answered a word to those who slandered him, for the word is food; indeed “man does not live by bread alone, but by every word of God.” “They saw me,” he says, “and shook their heads.” They cursed, but I blessed. Those who slandered cursed; I who preached the word of the Lord blessed. ### Scripture references - Matt 4:4: quotation, high confidence - Deut 8:3: allusion, high confidence - Ps 109:25 (108:25 LXX): quotation, high confidence - Ps 109:28 (108:28 LXX): allusion, high confidence ### Translation notes - Deut 8:3; Matt 4:4; Ps 109:25, 28 (LXX 108:25, 28). ### Citation (SBL) Ambrose, Exp. Ps. 118 6.13.3 (CSEL 62:115; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-13-3). ## Exposition of Psalm 118 6.14.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-14-1 - Source: CSEL 62:115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bearing abuse without returning it wins God’s protection. ### Latin text Quam bonum est ferre conuicium et conuicium non referre! deum praesulem adquirit qui conuicianti nescit irasci. denique quanta patientiae gratia dicentis: maledicent ipsi, et tu benedices! beatus qui maledicta non sentit, beatus quem maledicta non permouent: non enim potest maledicto moueri, qui maledicta hominum diuino munere benedictionis excludit. non potest sentire maledictum, qui habet uerbum, et non potest referre maledictum, cui in ore semper est uerbum. ### English translation (Claude) How good it is to bear abuse and not return abuse! He gains God as his protector who does not know how to be angry with the one who abuses him. Indeed how great is the grace of patience in him who says: “They will curse, and you will bless!” Blessed is he who does not feel curses, blessed is he whom curses do not move; for he cannot be moved by a curse who shuts out the curses of men by the divine gift of blessing. He cannot feel a curse who has the word, and he cannot return a curse who always has the word in his mouth. ### Scripture references - Ps 109:28 (108:28 LXX): quotation, high confidence - 1 Pet 3:9: allusion, medium confidence ### Translation notes - Ps 109:28 (LXX 108:28); 1 Pet 3:9. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.14.1 (CSEL 62:115; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-14-1). ## Exposition of Psalm 118 6.15.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-15-1 - Source: CSEL 62:115–116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the good serpent, lifted up like Moses’ bronze serpent. ### Latin text Sed est etiam bonus serpens, quem iste ceruus non laedat: estote astuti sicut serpentes, et: sicut Moyses exaltauit serpentem i n deserto, ita exaltari oportet filium hominis. in serpente aereo figuratus est meus serpens, in ligno illo exaltatus est meus serpens, serpens bonus. bonus serpens, qui de ore suo remedia, non uenena fundebat. potest ### English translation (Claude) But there is also a good serpent, which this stag does not harm: “Be wise as serpents,” and: “As Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up.” In the bronze serpent my serpent was figured; on that tree my serpent was lifted up, the good serpent. The good serpent, who poured from his mouth remedies, not poisons. He can ### Scripture references - Matt 10:16: quotation, high confidence - John 3:14: quotation, high confidence - Num 21:9: allusion, high confidence ### Translation notes - Matt 10:16; John 3:14; Num 21:8–9. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.15.1 (CSEL 62:115–116; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-15-1). ## Exposition of Psalm 118 6.15.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-15-2 - Source: CSEL 62:116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The bride speaks of her beloved looking through the windows and calling her, for winter has passed. ### Latin text non timere serpentes, qui hunc nouit adorare serpentem. de hoc serpente dicit illa quae diligit: ecce hic post parietem nostrum prospiciens per fenestras, eminens super retia. respondet consobrinus meus et dicit mihi: surge, ueni, proxima m e a, formosa mea, columba mea, quia ecce hiems praeteriit. imber abiit, discessit sibi; flores uisi sunt in terra. ### English translation (Claude) not fear serpents who knows how to worship this serpent. Of this serpent she who loves says: “Behold, he stands behind our wall, looking through the windows, appearing above the nets. My cousin answers and says to me: Arise, come, my neighbor, my fair one, my dove, for behold, the winter has passed, the rain has gone, it has departed; the flowers have appeared on the earth.” ### Scripture references - Song 2:9: quotation, high confidence - Song 2:10: quotation, high confidence - Song 2:11: quotation, high confidence - Song 2:12: quotation, high confidence ### Translation notes - Song 2:9–12 (Greek form). ### Citation (SBL) Ambrose, Exp. Ps. 118 6.15.2 (CSEL 62:116; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-15-2). ## Exposition of Psalm 118 6.15.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-15-3 - Source: CSEL 62:116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is both stag and serpent: the stag’s two horns are the two Testaments. ### Latin text serpens profecto est, qui decursa hieme amictu corporis se uolebat exuere, ut specioso decore uernaret. idem ergo est ceruus ei serpens; ceruus habens cornua legis et gratiae — cornua eius duo sunt testamenta —, uelox gressu, impiger incessu, qui totum facile orbem percurrat uno momento, ubique celebrabilis; serpens quo- ### English translation (Claude) He is surely a serpent, who, when winter had run its course, wished to strip off the covering of his body so as to flourish in spring with lovely beauty. The same, then, is both stag and serpent: a stag having the horns of law and grace (his two horns are the two testaments), swift of step, tireless in going, who easily runs through the whole world in one moment, celebrated everywhere; a serpent too, ### Citation (SBL) Ambrose, Exp. Ps. 118 6.15.3 (CSEL 62:116; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-15-3). ## Exposition of Psalm 118 6.15.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-15-4 - Source: CSEL 62:116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The good serpent neither bites nor wounds, came to protect the law, and kindles the heart of the beloved. ### Latin text que bonus, cuius priora dente legis non mordeant, posteriora non uulnerent euangelii lenitate. caput defendit a uulnere, qui legem uenit non soluere, sed tueri ab interpretationibus perfidorum. caudam in flagella diffundit liberam, cupiens aduersarios magis flagellare quam perdere. bonus coluber in gremium dilectae atque in ipsum intimae sinum mentis facilis inlabitur et adtactu nullo implicans ignem ossibus praecordia ipsa depascitur. ### English translation (Claude) a good one, whose front parts do not bite with the tooth of the law, and whose hind parts do not wound, by the gentleness of the gospel. He guards his head from wounding, he who came not to destroy the law but to protect it from the interpretations of the faithless. He spreads out his tail freely in lashes, wishing rather to scourge his adversaries than to destroy them. The good snake glides easily into the bosom of his beloved and into the very depth of the inmost mind and, entangling with no touch, consumes the heart itself with fire in the bones. ### Scripture references - Matt 5:17: allusion, high confidence - Jer 20:9: allusion, medium confidence ### Translation notes - Matt 5:17; Jer 20:9. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.15.4 (CSEL 62:116; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-15-4). ## Exposition of Psalm 118 6.16.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-16-1 - Source: CSEL 62:116–117 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Preaching on a martyrs’ feast, Ambrose likens the martyrs to serpents that shed their skins, sent as lambs among wolves. ### Latin text Pulchre lectum est hodie: ecce ego mitto uos sicut agnos in medio luporum. celebramus enim diem sanctorum, quo reuelata sunt populis corpora sanctorum martyrum, qui uelut boni serpentes depositis carnis exuuiis temptationum hiemalium rigore superato et spiritus sancti renouati gratia aestiua mundo luce fulserunt, missi uere ut agni in medio luporum. lupi sunt enim persecutores, lupi sunt haeretici omnes; docere nesciunt, ululare consuerunt. ### English translation (Claude) Beautifully it was read today: “Behold, I send you as lambs in the midst of wolves.” For we are celebrating the day of the saints on which the bodies of the holy martyrs were revealed to the peoples, who, like good serpents, having laid aside the cast skins of the flesh, having overcome the rigor of winter temptations and been renewed by the grace of the Holy Spirit, have shone on the world with summer light, sent truly as lambs in the midst of wolves. For the persecutors are wolves, all the heretics are wolves; they do not know how to teach, they are used to howling. ### Scripture references - Luke 10:3: quotation, high confidence - Matt 10:16: allusion, high confidence ### Translation notes - Luke 10:3; Matt 10:16. The feast is probably that of the finding of the bodies of Gervasius and Protasius at Milan (386); this is an inference. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.16.1 (CSEL 62:116–117; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-16-1). ## Exposition of Psalm 118 6.17.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-17-1 - Source: CSEL 62:117 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ changed Paul, the ravening wolf of Benjamin, into a shepherd; wolves and lambs now feed together. ### Latin text Sed nemo moueatur, si in medio luporum mittitur. beneficio Christi et lupus ipse mutatus est: Beniamin lupus rapax apostolus Paulus factus est, non iam insidiator ouilium Christi, sed defensor et custos. cum hoc lupo uersari libet, per hunc lupum factum est, ut simus tuti in medio luporum. nemo iam ueretur lupos; cum his pascimur, sicut scriptum est: tunc lupi et agni simul pascentur. ### English translation (Claude) But let no one be troubled if he is sent into the midst of wolves. By the kindness of Christ even the wolf himself was changed: Benjamin, the ravening wolf, became the apostle Paul, no longer the plotter against Christ’s sheepfolds, but their defender and guardian. It is a pleasure to live with this wolf; through this wolf it has come about that we are safe in the midst of wolves. No one fears wolves now; we feed with them, as it is written: “Then the wolves and the lambs will feed together.” ### Scripture references - Gen 49:27: quotation, high confidence - Phil 3:5: allusion, medium confidence - Isa 65:25: quotation, high confidence ### Translation notes - Gen 49:27; Phil 3:5; Isa 65:25. The digital text’s “tunc-” is read as “tunc”. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.17.1 (CSEL 62:117; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-17-1). ## Exposition of Psalm 118 6.18.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-18-1 - Source: CSEL 62:117–118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 43: the bride rejoices in the bridegroom’s love, who comes and goes to deepen her longing. ### Latin text Sed iam consideremus, quid sit quod ait propheta: e t non auferas ex ore meo uerbum ueritatis usque quaque, quia in iudiciis tuis supersperaui. uiderat ecclesia uel anima iusti salientem sicut hinulum super montes; repente proximum aspiciens post parietem domus suae prospicientem per fenestras, eminentem super retia exultat et gaudet, quia etiam ipsa amatur a sponso, qui tamquam et ipse uulneratus caritatis decore dilectae primo, cum abesset, ad oscula rogatus adfuerit - rogatur enim, cum dicitur: osculetur me ab osculo oris sui —, deinde preces sponsae blanditiasque non spreuerit dilecta sibi ubera praedicantis atque in interiora domus eam benignus induxerit, denique tamquam lasciuienti ludens amore, quia uellet pertemptare sensus amantis, saepe egressus, ut quaereretur a sponsa, saepe regressus, ut inuitaretur ad oscula, adstiterit post parietem, prospexerit per fenestras eminens super retia, ut non totus abesset nec quasi totus intraret et ipse ad se sponsam uocaret, ut ueniendi ad se inuicem fierent gratiora commercia amorisque uim mutuis adolerent sermonibus. exurge, inquit, ueni, proxima mea, formosa mea, columba mea. ### English translation (Claude) But now let us consider what the prophet means when he says: “And do not take the word of truth utterly out of my mouth, for I have hoped exceedingly in your judgments.” The church, or the soul of the righteous, had seen him leaping like a young stag upon the mountains; suddenly seeing her neighbor behind the wall of her house looking through the windows, appearing above the nets, she exults and rejoices that she too is loved by the bridegroom, who, as though himself wounded by love for the beauty of his beloved, first, when he was absent, came when asked for kisses (for he is asked when it is said, “Let him kiss me with the kiss of his mouth”), then did not spurn the prayers and endearments of the bride as she praised the breasts dear to her, and kindly brought her into the inner rooms of the house; and finally, as though playing with a playful love, because he wished to test the feelings of the one who loved, often going out so as to be sought by the bride, often returning so as to be invited to kisses, he stood behind the wall, looked through the windows, appearing above the nets, so as neither to be wholly absent nor to come wholly in, and himself called the bride to him, so that the exchanges of coming to each other might become more pleasing and they might kindle the force of love by mutual words. “Arise,” he says, “come, my neighbor, my fair one, my dove.” ### Scripture references - Ps 119:43 (118:43 LXX): quotation, high confidence - Song 2:9: quotation, high confidence - Song 2:10: quotation, high confidence - Song 1:2: quotation, high confidence - Song 1:4: allusion, high confidence ### Translation notes - Ps 118:43 (Ps 119:43); Song 2:8–10; 1:2, 4. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.18.1 (CSEL 62:117–118; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-18-1). ## Exposition of Psalm 118 6.19.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-19-1 - Source: CSEL 62:118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the soul is built on the apostles and prophets, the Word stands at its wall and looks in. ### Latin text Et tu si habeas fundatum parietem, non illum medium qui domus unius separet membra, sed aedificatum supra fundamentum apostolorum et prophetarum, ut compaginata eius structura crescat in templum nec disterminet eius interna sed muniat, si habeas ergo in te aedificationem dei et ad orientem pateant semper fenestrae tuae, uenit uerbum, stat post tuum parietem — oculi enim domini super iustos —, prospicit per fenestras tuas. ### English translation (Claude) And you too, if you have a well-founded wall, not that middle wall which separates the members of one house, but one built upon the foundation of the apostles and prophets, so that its structure, joined together, grows into a temple and does not divide its interior but protects it; if, then, you have in you the building of God and your windows are always open to the east, the Word comes, stands behind your wall (for the eyes of the Lord are upon the righteous), and looks through your windows. ### Scripture references - Eph 2:14: allusion, high confidence - Eph 2:20: allusion, high confidence - Eph 2:21: allusion, high confidence - 1 Cor 3:9: allusion, medium confidence - Dan 6:10: allusion, low confidence - Ps 34:15 (33:16 LXX): quotation, high confidence ### Translation notes - Eph 2:14, 20–21; 1 Cor 3:9; Dan 6:10; Ps 34:15 (LXX 33:16). ### Citation (SBL) Ambrose, Exp. Ps. 118 6.19.1 (CSEL 62:118; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-19-1). ## Exposition of Psalm 118 6.20.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-20-1 - Source: CSEL 62:118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The eyes are windows by which lust and greed bring in death. ### Latin text Quae sunt fenestrae istae? legimus fenestras, de quibus dicit Hieremias: intrauit mors per fenestras, per quas intrauit auaritia, intrauit libido. oculus tuus fenestra est, intrauit mors per oculum tuum. si uideris mulierem ad concupiscendum eam, intrauit mors per oculum tuum. si uideris possessionem uiduae uel minoris et concupieris inuadere, indefensam putans aetatem esse uel sexum — sed non sunt indefensi quos dominus uult esse defensos —, intrauit mors per fenestram. si audieris decorem mulieris aut ### English translation (Claude) What are these windows? We read of windows of which Jeremiah says: “Death has entered through the windows,” through which greed has entered, lust has entered. Your eye is a window; death has entered through your eye. If you look at a woman to lust after her, death has entered through your eye. If you see the property of a widow or a minor and lust to seize it, thinking that their age or sex is defenseless (but those are not defenseless whom the Lord wills to be defended), death has entered through the window. If you hear of a woman’s beauty or ### Scripture references - Jer 9:21: quotation, high confidence - Matt 5:28: allusion, high confidence ### Translation notes - Jer 9:21; Matt 5:28. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.20.1 (CSEL 62:118; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-20-1). ## Exposition of Psalm 118 6.20.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-20-2 - Source: CSEL 62:118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Life enters by the same windows when we honor a consecrated virgin or protect an orphan’s property. ### Latin text thesauros minoris et tuas excitaueris cupiditates, intrauit mors per fenestram. sicut ergo per haec intrat mors, intrat et uita, si decorem puellae aspiciens sacrae uenereris dominum Iesum, quod in teneros annos uenerit aetas senectutis, uita inmaculata, et ipse filiam tuam offeras, ut pio consecretur uelamine; si possessionem minoris non tamquam sollicitus inuasor aspicias, sed quasi parens sedulus religioso tuearis affectu. per has fenestras prospicit Christus et uocat sponsam, eminens super retia. ### English translation (Claude) the treasures of a minor and stir up your desires, death has entered through the window. Just as death enters through these, so life too enters, if, seeing the beauty of a sacred maiden, you revere the Lord Jesus, because the age of old age has come into tender years, an unstained life, and you yourself offer your daughter to be consecrated with the holy veil; if you look at the property of a minor not as an eager seizer but protect it as a diligent parent with religious affection. Through these windows Christ looks and calls the bride, appearing above the nets. ### Scripture references - Song 2:9: allusion, high confidence ### Extrabiblical texts - Wis 4:9 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Wis 4:9. The veil is the veil of consecrated virgins. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.20.2 (CSEL 62:118; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-20-2). ## Exposition of Psalm 118 6.21.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-21-1 - Source: CSEL 62:118–119 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ alone stands above the nets of sin; the Father sent him in the likeness of sinful flesh to condemn sin. ### Latin text Bene eminens quia solus est quem retia non inuoluerint peccatorum. omnes intra retia erant, immo adhuc intra retia sumus, quia nemo sine peccato nisi solus Iesus, quem non cognoscentem peccatum peccatum pro nobis fecit pater. etenim tradidit eum laqueis, tradidit eum retibus, mittens eum non in peccato, in quo erant omnes homines, sed in similitudine carnis peccati, ut de peccato damnaret peccatum in carne. ### English translation (Claude) Well “appearing above,” because he alone is the one whom the nets of sins have not entangled. All were within the nets, indeed we are still within the nets, because no one is without sin but Jesus alone, whom, though he knew no sin, the Father made sin for us. For he handed him over to snares, he handed him over to nets, sending him not in sin, in which all men were, but in the likeness of sinful flesh, so as to condemn sin in the flesh by sin. ### Scripture references - Song 2:9: allusion, high confidence - 2 Cor 5:21: quotation, high confidence - Rom 8:3: quotation, high confidence ### Translation notes - Song 2:9; 2 Cor 5:21; Rom 8:3. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.21.1 (CSEL 62:118–119; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-21-1). ## Exposition of Psalm 118 6.21.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-21-2 - Source: CSEL 62:119 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ fought sin in our flesh, so that our members became weapons of virtue. ### Latin text peccatum erat caro secundum illud, quia hereditario erat damnata maledicto, peccatum erat inlecebra et ministra peccati. uenit dominus Iesus et in carne peccato obnoxia militiam uirtutis exercuit. facta sunt membra nostra iam non arma libidinis, sed arma uirtutis; namque ubi erant incentiua libidinis, ibi nunc sunt domicilia castitatis. hic ergo uenit ad laqueos, sed uoluntarius, uenit ad retia, sed securus. ### English translation (Claude) The flesh was sin in this sense, because it had been condemned by a hereditary curse; sin was the enticement and minister of sin. The Lord Jesus came and in flesh liable to sin carried on the warfare of virtue. Our members have now become not weapons of lust but weapons of virtue; for where there were incitements to lust, there are now dwellings of chastity. He came, then, to the snares, but willingly; he came to the nets, but secure. ### Scripture references - Rom 6:13: allusion, high confidence ### Translation notes - Rom 6:13. The digital text’s “anna” is read as “arma”. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.21.2 (CSEL 62:119; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-21-2). ## Exposition of Psalm 118 6.22.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-22-1 - Source: CSEL 62:119 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The world is full of snares of sin; no one could free another until Jesus came. ### Latin text Plena erant omnia retibus, referta laqueis. audi dicentem: in uia hac qua ambulabam absconderunt laqueum mihi, et in libro Sapientiae Sirach moneris, ut cognoscas quia in medio laqueorum ambulas. quot uitia, tot retia, quot peccata, tot laquei; hereditarii iam te nexus tenebant. uenit ad laqueos Iesus, ut Adam solueret, uenit liberare quod perierat. omnes retibus tenebamur, nullus alium eruere poterat, cum se ipsum non posset exuere. ### English translation (Claude) All things were full of nets, crammed with snares. Hear him who says: “In this way in which I walked they hid a snare for me”; and in the book of the Wisdom of Sirach you are warned to know that you walk in the midst of snares. As many vices, so many nets; as many sins, so many snares; hereditary bonds already held you. Jesus came to the snares to free Adam; he came to set free what had perished. We were all held in nets; no one could rescue another, since he could not free himself. ### Scripture references - Ps 142:3 (141:4 LXX): quotation, high confidence - Luke 19:10: allusion, high confidence ### Extrabiblical texts - Sir 9:13 (Sirach): allusion, high confidence ### Translation notes - Ps 142:3 (LXX 141:4); Sir 9:13 (Vulgate 9:20); Luke 19:10. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.22.1 (CSEL 62:119; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-22-1). ## Exposition of Psalm 118 6.22.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-22-2 - Source: CSEL 62:119 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only Jesus, free of sin, could take our flesh without being captured, and teach the church freedom. ### Latin text talis ergo necessarius fuit, quem uincula generationis humanae delictis obnoxia non tenerent, non cepisset auaritia, non ligasset dolus. is solus erat Iesus, qui cum huius carnis se circumdedisset uinculis, captus non erat, non erat alligatus, sed disrumpens ea atque dissoluens ad se magis uocauit ecclesiam, prospiciens per laqueos, eminens super retia, ut et ipsa disceret uinculis non teneri. ### English translation (Claude) Such a one, then, was needed whom the bonds of human generation, liable to sins, could not hold, whom greed had not captured, whom deceit had not bound. Jesus alone was such a one, who, though he surrounded himself with the bonds of this flesh, was not captured, was not bound, but, breaking and loosing them, called the church the more to himself, looking through the snares, appearing above the nets, so that she too might learn not to be held by bonds. ### Scripture references - Song 2:9: allusion, high confidence ### Translation notes - Song 2:9. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.22.2 (CSEL 62:119; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-22-2). ## Exposition of Psalm 118 6.22.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-22-3 - Source: CSEL 62:119 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ died for us yet remained free among the dead, with power to raise himself. ### Latin text denique eo usque non longe a uinculis fuit, ut pro nobis subiret et mortem, sed tamen non seruus mortis effectus, sed liber inter mortuos: liber enim erat, qui soluendae mortis potestatem habebat. denique ipse te doceat, qui ait: soluite hoc templum, et in triduo resuscitabo illud. ### English translation (Claude) Indeed he came so near to the bonds that he even underwent death for us, yet he was not made the slave of death, but was free among the dead: for he was free who had the power of loosing death. Indeed let him teach you himself, who says: “Destroy this temple, and in three days I will raise it up.” ### Scripture references - Ps 88:5 (87:6 LXX): quotation, high confidence - John 2:19: quotation, high confidence - John 10:18: allusion, medium confidence ### Translation notes - Ps 88:5 (LXX 87:6, “free among the dead”); John 2:19; John 10:18. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.22.3 (CSEL 62:119; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-22-3). ## Exposition of Psalm 118 6.23.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-23-1 - Source: CSEL 62:119–120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ calls the soul to rise from death and sin because he has risen and loosed its bonds. ### Latin text Audiamus itaque quid dicat: exsurge, ueni, proxima mea, hoc est: surge a mortuis, exsurge a uinculis quibus circumdata tenebaris. exsurge, quia ego resurrexi tibi, solue uinculum iniquitatis, quia ego iam solui tibi. ueni, quia iam retia soluta sunt. ### English translation (Claude) Let us hear, then, what he says: “Arise, come, my neighbor,” that is: rise from the dead, arise from the bonds with which you were held surrounded. Arise, because I have risen for you; loose the bond of iniquity, because I have already loosed it for you. Come, because the nets are already loosed. ### Scripture references - Song 2:10: quotation, high confidence - Isa 58:6: allusion, medium confidence ### Translation notes - Song 2:10; Isa 58:6. The digital text’s “uincu lum” is read as “uinculum”. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.23.1 (CSEL 62:119–120; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-23-1). ## Exposition of Psalm 118 6.23.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-23-2 - Source: CSEL 62:120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Born of a virgin, Christ is free of inherited sin; he breaks down the dividing wall and calls the soul to see him face to face. ### Latin text uirgo peperit, puer natus ex uirgine est, nihil debet muliebri hereditati. quasi filius mulieris non tenetur. cerne medium parietem maceriae iam solutum, qui interiorum affectuum concordiam diuidebat et in diuersum excitabat dissensiones corporalium passionum. ueni ergo secura; cupio uidere faciem tuam et audire uocem tuam. ueni, ut iam me non per retia uideas, sed facie ad faciem uultibus amatoris dilecta potiaris. ethice ista decursa sint; mystica autem illa, si possumus, uel linea intueamur extrema. ### English translation (Claude) A virgin has given birth, the child born of a virgin owes nothing to the inheritance of woman. As the son of a woman he is not held. See the middle wall of partition already loosed, which divided the harmony of the inner affections and stirred up in opposite directions the dissensions of bodily passions. Come, then, without fear; I long to see your face and hear your voice. Come, so that you may no longer see me through nets, but, face to face, as the beloved, may enjoy the countenance of your lover. Let these things have been gone through morally; but the mystical sense let us look at, if we can, at least in outline. ### Scripture references - Isa 7:14: allusion, medium confidence - Eph 2:14: allusion, high confidence - Song 2:14: allusion, high confidence - 1 Cor 13:12: allusion, high confidence ### Translation notes - Isa 7:14; Eph 2:14; Song 2:14; 1 Cor 13:12. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.23.2 (CSEL 62:120; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-23-2). ## Exposition of Psalm 118 6.24.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-24-1 - Source: CSEL 62:120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mystically, the bride sits within the house walled by the law and the prophets, marveling at its treasures. ### Latin text Sedebat intra domum sponsa deuota domino intra parietem legis et prophetarum spiritalium lapidum exaedificatione fundatum, qui claudebat atque uallabat domum regiam plenam iucunditatis atque laetitiae. mirabatur thesauros regios et intuebatur sollicite, cupiens sapientiam. ### English translation (Claude) The bride, devoted to the Lord, sat within the house, within the wall of the law and the prophets, founded by the building up of spiritual stones, which closed in and fortified the royal house full of delight and gladness. She marveled at the royal treasures and gazed at them anxiously, longing for wisdom, ### Scripture references - 1 Pet 2:5: allusion, medium confidence ### Translation notes - 1 Pet 2:5. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.24.1 (CSEL 62:120; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-24-1). ## Exposition of Psalm 118 6.24.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-24-2 - Source: CSEL 62:120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, the interpreter, stands behind the wall of the Old Testament and looks through the law and the prophets. ### Latin text quae has sibi diuitias demonstraret, adsciscere. in secreto erat, sed secreti ipsius interpretem requirebat. uenit dominus Iesus salienssupermontes—nobissero uidebaturuenire.sed ille properabat—,saliebat denique et transiliebat, ut Iudaeorum corporalia et saxosa dogmata transiliret. adstitit post parietem domus quae erat in ueteri testamento, prospiciens per legis fenestram, per prophetarum cauernas. nondum erant domus illius aperta uestibula, ### English translation (Claude) to take to herself someone who would show her these riches. She was in a secret place, but she was looking for an interpreter of that very secret. The Lord Jesus came leaping over the mountains (he seemed to us to come late, but he was hastening); he leaped, indeed, and bounded over, so as to bound over the bodily and stony doctrines of the Jews. He stood behind the wall of the house that was in the old testament, looking through the window of the law, through the openings of the prophets. Not yet were the entrances of that house opened, ### Scripture references - Song 2:8: quotation, high confidence - Song 2:9: allusion, high confidence ### Translation notes - Song 2:8–9. Ambrose’s phrase on Jewish doctrines is translated as written. The digital text joins several words here (“saliens super montes — nobis sero uidebatur uenire, sed ille properabat —”); translated by sense. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.24.2 (CSEL 62:120; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-24-2). ## Exposition of Psalm 118 6.24.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-24-3 - Source: CSEL 62:120–121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: From the spiritual sense of Scripture Christ calls the church beyond a literal reading. ### Latin text nondum claues scientiae portarum claustra patefecerant, quibus legis claudebantur interna. de superiore tamen, hoc est spiritali parte prospectans ecclesiam uocat, ut per legem et prophetas euangelii uertice sublimis adsurgens retia Iudaicae interpretationis et nodos intrepido calcet uestigio. ideoque proxima uocatur, ut adhaereat Christo, mundana non quaerat, ideo formosa, ut speciosos euangelizantium pedes proferat, ideo columba, ut spiritalia petat, terrestria derelinquat. ### English translation (Claude) not yet had the keys of knowledge opened the bolts of the gates by which the inner parts of the law were shut. Yet, looking out from the upper part, that is, the spiritual, he calls the church, so that, rising lofty through the law and the prophets to the summit of the gospel, she may tread with fearless foot on the nets and knots of Jewish interpretation. And so she is called “neighbor,” so as to cleave to Christ and not seek worldly things; therefore “fair,” so as to put forth the beautiful feet of those who preach the gospel; therefore “dove,” so as to seek spiritual things and leave earthly ones. ### Scripture references - Luke 11:52: allusion, high confidence - Song 2:10: allusion, high confidence - Rom 10:15: allusion, high confidence ### Translation notes - Luke 11:52; Song 2:10; Rom 10:15; Isa 52:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.24.3 (CSEL 62:120–121; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-24-3). ## Exposition of Psalm 118 6.25.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-25-1 - Source: CSEL 62:121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Before Christ it was winter; by his passion he brought the spring and summer of grace. ### Latin text Ecce, inquit, hiems praeteriit, imber abiit, discessit sibi; flores uisi sunt in terra. ante aduentum Christi hiems erat; uenit Christus, fecit aestatem. tunc omnia erant florum indigua, nuda uirtutum; passus est Christus et omnia coeperunt nouae gratiae fecundari germinibus. imber abiit luxuriae profluentis et nubila taetris orta flagitiis aestiua iam purae conscientiae serenitate laxantur. ### English translation (Claude) “Behold,” he says, “the winter has passed, the rain has gone, it has departed; the flowers have appeared on the earth.” Before the coming of Christ it was winter; Christ came and made summer. Then everything was lacking flowers, bare of virtues; Christ suffered, and everything began to be made fruitful with the buds of new grace. The rain of overflowing luxury has gone, and the clouds arising from foul crimes are now dispersed by the summer clearness of a pure conscience. ### Scripture references - Song 2:11: quotation, high confidence - Song 2:12: quotation, high confidence ### Translation notes - Song 2:11–12. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.25.1 (CSEL 62:121; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-25-1). ## Exposition of Psalm 118 6.25.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-25-2 - Source: CSEL 62:121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who do not take up the cross flee in winter; the apostles are the spring flowers. ### Latin text ideo non euadunt, quorum fuga hieme fit, quia non secuntur domini passionem, non tollunt crucem suam et Christum secuntur. imber impedit flores, et nunc flores uidentur in terra; boni flores apostoli, qui diuersorum scriptorum atque operum suorum fuderunt odorem. ### English translation (Claude) Therefore those do not escape whose flight is in winter, because they do not follow the Lord’s passion, do not take up their cross and follow Christ. Rain hinders flowers, and now flowers appear on the earth; good flowers are the apostles, who poured out the fragrance of their various writings and works. ### Scripture references - Matt 24:20: allusion, high confidence - Matt 16:24: allusion, high confidence ### Translation notes - Matt 24:20; Matt 16:24. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.25.2 (CSEL 62:121; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-25-2). ## Exposition of Psalm 118 6.26.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/5-41-1/#p-6-26-1 - Source: CSEL 62:121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The time of harvest and fruitfulness has come: the barren fig and the vine of Israel now bear fruit. ### Latin text Tempus secandi aduenit, quoniam matura in horreis frumenta conduntur et qui metit, mercedem accipit. uox turturis audita est, quia inuenit sibi nidum; ecclesia enim domus est castitatis. ficus, quae propter infecunditatem iubebatur excidi, fructus ferre iam coepit. uinea translata ex Aegypto iam non maceriis destructa depositis incursatur a bestiis nec informis sentibus, sed odora iam floribus, quae solebat facere spinas, fructu curuescit uuarum. ### English translation (Claude) The time of pruning has come, since the ripe grain is stored in the barns and he who reaps receives wages. The voice of the turtledove has been heard, because she has found a nest for herself; for the church is the house of chastity. The fig tree, which was ordered to be cut down for its barrenness, has now begun to bear fruit. The vine brought out of Egypt is no longer attacked by beasts because its walls have been laid low, nor misshapen with briers, but, now fragrant with flowers, she who used to produce thorns bends under the fruit of grapes. ### Scripture references - Song 2:12: quotation, high confidence - Song 2:13: allusion, high confidence - John 4:36: allusion, high confidence - Ps 84:3 (83:4 LXX): allusion, medium confidence - Luke 13:7: allusion, high confidence - Ps 80:8 (79:9 LXX): allusion, high confidence - Ps 80:12 (79:13 LXX): allusion, high confidence - Isa 5:2: allusion, medium confidence ### Translation notes - Song 2:12–13 (Greek form: “time of pruning”); John 4:36; Ps 84:3 (LXX 83:4); Luke 13:6–9; Ps 80:8, 12–13 (LXX 79:9, 13–14); Isa 5:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.26.1 (CSEL 62:121; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-26-1). ## Exposition of Psalm 118 6.27.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-6-27-1 - Source: CSEL 62:121–122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Having gathered the fruits of God’s word, David prays not to lose it; so we must not neglect our grace. ### Latin text Merito igitur sanctus Dauid pascha domini celebrans et feruenti spiritu tempora ingressus aestiua, qui in uerbo dei fructus uarios colligebat, hiemis aduersa declinans ait: et ne auferas ex ore meo uerbum ueritatis usque quaque, quia in iudiciis tuis super speraui. quantus labor est, ut uerbum percipias, quantum iterum periculum, si amittas! et ideo tibi dicitur: noli neglegere gratiam quae in te est. ### English translation (Claude) Rightly, then, holy David, celebrating the Lord’s Passover and with fervent spirit entering the summer season, gathering various fruits in the word of God, turning away from the adversities of winter, says: “And do not take the word of truth utterly out of my mouth, for I have hoped exceedingly in your judgments.” How great is the labor to receive the word, how great again the danger if you lose it! And so it is said to you: “Do not neglect the grace that is in you.” ### Scripture references - Ps 119:43 (118:43 LXX): quotation, high confidence - 1 Tim 4:14: quotation, high confidence ### Translation notes - Ps 119:43; 1 Tim 4:14. The digital text’s “dic-itur” is read as “dicitur”. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.27.1 (CSEL 62:121–122; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-27-1). ## Exposition of Psalm 118 6.27.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-6-27-2 - Source: CSEL 62:122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The word is taken from the mouth of one whose deeds contradict it, as the birds snatch the seed. ### Latin text excole diligenter quasi bonus agricola campum tuum, ut pascantur agni tui et sata tua floreant. non auferatur ex ore tuo uerbum, ne forte uerbis facta non congruant et deforment iniquitatis opera magisterium disciplinae. tollitur ex ore uerbum, cum dicitur peccatori: quare tu enarras iustitias meas? et ipsa obmutescit facundia, si aegra sit conscientia. ueniunt aues caeli: etiam ipsae tollunt uerbum ex ore tuo quae tollunt uerbi semen e saxo, ne fructum adferat. ### English translation (Claude) Cultivate your field diligently like a good farmer, so that your lambs may be fed and your crops flourish. Let the word not be taken from your mouth, lest perhaps your deeds not agree with your words and works of iniquity disfigure the authority of your teaching. The word is taken from the mouth when it is said to the sinner: “Why do you declare my righteous deeds?” And eloquence itself falls silent if the conscience is sick. The birds of the sky come: they too take the word from your mouth, which take the seed of the word from the rock, so that it does not bear fruit. ### Scripture references - Ps 50:16 (49:16 LXX): quotation, high confidence - Matt 13:4: allusion, high confidence - Luke 8:12: allusion, high confidence ### Translation notes - Ps 50:16 (LXX 49:16); Matt 13:4–5, 19; Luke 8:5–6, 12. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.27.2 (CSEL 62:122; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-27-2). ## Exposition of Psalm 118 6.28.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-6-28-1 - Source: CSEL 62:122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Can the word be taken even from the heart? God rebukes the sinner’s mouth, not his heart. ### Latin text Nunc consideremus, utrum etiam ex corde possit auferri uerbum ueritatis; radicatum enim uerbum atque depressum et infixum mentibus nostris difficile auferri potest. denique dictum est a domino: quare tu enarras iustitias meas — non dixit: ### English translation (Claude) Now let us consider whether the word of truth can also be taken away from the heart; for the word rooted, pressed down, and fixed in our minds can hardly be taken away. Indeed it was said by the Lord: “Why do you declare my righteous deeds?” He did not say, ### Scripture references - Ps 50:16 (49:16 LXX): quotation, high confidence ### Translation notes - Ps 50:16 (LXX 49:16). ### Citation (SBL) Ambrose, Exp. Ps. 118 6.28.1 (CSEL 62:122; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-28-1). ## Exposition of Psalm 118 6.28.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-6-28-2 - Source: CSEL 62:122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God silences the unworthy speaker but leaves room for repentance; yet the heart too must be guarded. ### Latin text "quare cogitas iustitias meas? — et adsumis testamentum meum per os tuum? non dixit per cor tuum. sermo cohibetur indigni animi, non obstruitur paenitentia; insolentiam prohibet, non excludit correctionem. cauendum tamen est, ne et ipsa interius corda turbentur et offundat tenebras malitia, ut cor ### English translation (Claude) “Why do you think on my righteous deeds?” “And take my covenant in your mouth?” He did not say “in your heart.” The speech of an unworthy mind is restrained; penitence is not blocked; he forbids insolence, he does not shut out correction. Yet care must be taken lest the hearts themselves be disturbed within and malice pour darkness over them, so that the heart, ### Scripture references - Ps 50:16 (49:16 LXX): quotation, high confidence ### Translation notes - Ps 50:16 (LXX 49:16). The digital text’s “eogitas” is read as “cogitas”. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.28.2 (CSEL 62:122; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-28-2). ## Exposition of Psalm 118 6.28.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-6-28-3 - Source: CSEL 62:122–123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one may presume the gift of teaching is his own; whoever fears God’s judgment keeps the word of truth. ### Latin text uanis cogitationibus obcaecatum lucem ueritatis amittat fulgoremque uerbi capere non possit. si igitur Dauid orat, ne auferatur ex ore suo uerbum et, si auferatur, non usque quaque, id est non penitus auferatur, quis tantus est, qui in potestate sua gratiam disputationis esse commemoret praesertim si uita redarguat quod doctrina praesumat et iudicio dei damnanda committat? is enim, qui in iudiciis dei sperat, seruare potest uerbum ueritatis, quia. dum ueretur poenam, custodit gratiam. ### English translation (Claude) blinded by vain thoughts, loses the light of truth and cannot receive the brightness of the word. If, then, David prays that the word not be taken from his mouth, and, if it is taken, not utterly, that is, not wholly taken, who is so great as to claim that the grace of discourse is in his own power, especially if his life refutes what his teaching presumes and he commits what is to be condemned by God’s judgment? For he who hopes in God’s judgments can keep the word of truth, because, while he fears punishment, he guards grace. ### Scripture references - Ps 119:43 (118:43 LXX): allusion, high confidence ### Translation notes - Ps 119:43. The digital text’s “eogitationibus” is read as “cogitationibus”. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.28.3 (CSEL 62:122–123; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-28-3). ## Exposition of Psalm 118 6.29.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-6-29-1 - Source: CSEL 62:123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 44: the law is kept here in shadow and hereafter in the full face of truth. ### Latin text Ideoque ait: et custodiui legem tuam semper, in aeternum et in saeculum saeculi. duo dixit, cum unum satis esse posset, si unum significare uoluisset. sed quia non solum in praesenti uitae huius tempore, sed etiam futuro post huius uitae curriculum custodienda promittitur, ideo arbitror et secundum eos, qui exemplari et umbrae seruiunt caelestium, et secundum eos, qui in caelestibus siti secundum ueram legem cultus deo deferunt, pollicetur sibi esse uiuendum, ut et hic et ibi legem custodiat, hic in exemplari, in speculo, in aenigmate, illic in ipsa facie ueritatis. ### English translation (Claude) And so he says: “And I have kept your law always, for ever and for ever and ever.” He said two things when one could have been enough, if he had wished to signify one thing. But because the law is promised to be kept not only in the present time of this life but also in the future, after the course of this life, I therefore think that he promises himself to live both according to those who serve the copy and shadow of heavenly things, and according to those who, placed in heaven, offer worship to God according to the true law, so as to keep the law both here and there: here in a copy, in a mirror, in a riddle; there in the very face of truth. ### Scripture references - Ps 119:44 (118:44 LXX): quotation, high confidence - Heb 8:5: allusion, high confidence - 1 Cor 13:12: allusion, high confidence ### Translation notes - Ps 118:44 (Ps 119:44); Heb 8:5; 1 Cor 13:12. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.29.1 (CSEL 62:123; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-29-1). ## Exposition of Psalm 118 6.30.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-6-30-1 - Source: CSEL 62:123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Always” also means “through all things”: keeping Christ’s law, and keeping the discipline proper to each age. ### Latin text Possumus et illud intellegere, quia διὰ παντὸς non solum id significat quod dicitur semper, sed etiam id quod per omnia, quia ille per omnia legem custodiat, qui, cum sit eruditus in lege, sub lege natus et supra legem deuotionis suae gradum prouehens, liberatus a lege — Christus enim nos redemit a maledicto legis — non sine lege dei, sed in lege factus est Christi. aut certe sic per omnia legem custodiamus, si legitimam pueritiae atque adulescentiae disciplinam, iuuentutis conuersationem, senectutis maturitatem tramitemque singulis praescriptum aetatibus nequaquam uitae nostrae usus excedat. ### English translation (Claude) We can also understand that dia pantos signifies not only what is called “always” but also “through all things”: that he keeps the law through all things who, though trained in the law, born under the law, and advancing the step of his devotion above the law, has been freed from the law (for Christ redeemed us from the curse of the law) and has become not without the law of God but under the law of Christ. Or surely we keep the law through all things in this way, if the course of our life in no way exceeds the lawful discipline of childhood and adolescence, the conduct of youth, the maturity of old age, and the path prescribed for each age. ### Scripture references - Ps 119:44 (118:44 LXX): allusion, high confidence - Gal 4:4: allusion, high confidence - Gal 3:13: quotation, high confidence - 1 Cor 9:21: allusion, high confidence ### Translation notes - Ps 119:44 (Greek διὰ παντός); Gal 4:4; Gal 3:13; 1 Cor 9:21. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.30.1 (CSEL 62:123; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-30-1). ## Exposition of Psalm 118 6.30.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-6-30-2 - Source: CSEL 62:123–124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul too has its ages, through all of which the law must be kept. ### Latin text similiter etiam animae nostrae quaedam esse uidentur aetates, per quas percurrit et transit, ut possit dicere: cursum consummaui. denique animae aetas est illa, de qua dicitur: et aetas senectutis uita inmaculata. per omnia ergo legem custodit, qui et in his corporis nostri aetatibus et in illis animae nostrae processibus non deuiarit a lege. ### English translation (Claude) Likewise our soul too seems to have certain ages through which it runs and passes, so that it can say: “I have finished the course.” Indeed that is an age of the soul of which it is said: “And an unstained life is the age of old age.” He keeps the law through all things, then, who has not strayed from the law either in these ages of our body or in those advances of our soul. ### Scripture references - 2 Tim 4:7: quotation, high confidence ### Extrabiblical texts - Wis 4:9 (Wisdom of Solomon): quotation, high confidence ### Translation notes - 2 Tim 4:7; Wis 4:9. The digital text’s “e-t” is read as “est”. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.30.2 (CSEL 62:123–124; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-30-2). ## Exposition of Psalm 118 6.31.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-6-31-1 - Source: CSEL 62:124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 45: whoever walks the narrow way of the commandments walks in a broad place. ### Latin text Quintus uersus est: et ingrediebar in latitudine, quia testimonia tua exquisiui. qui secundum mandata angustam et artam graditur uiam, ambulat in latitudine. unde legimus: in tribulatione dilatasti mihi, et alibi: in tribulatione inuocaui dominum et exaudiuit me in latitudine. sapiens enim in cordis sui ambulat innocentia et de eius fonte superfluunt aquae super eius ### English translation (Claude) The fifth verse is: “And I walked in a broad place, for I have sought out your testimonies.” He who goes by the narrow and strait way according to the commandments walks in a broad place. Hence we read: “In tribulation you enlarged me,” and elsewhere: “In tribulation I called on the Lord, and he heard me in a broad place.” For the wise man walks in the innocence of his heart, and from its spring waters overflow upon his ### Scripture references - Ps 119:45 (118:45 LXX): quotation, high confidence - Matt 7:14: allusion, high confidence - Ps 4:1 (4:2 LXX): quotation, high confidence - Ps 118:5 (117:5 LXX): quotation, high confidence - Prov 5:16: allusion, medium confidence ### Translation notes - Ps 118:45 (Ps 119:45); Matt 7:14; Ps 4:1 (LXX 4:2); Ps 118:5 (LXX 117:5); Prov 5:16. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.31.1 (CSEL 62:124; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-31-1). ## Exposition of Psalm 118 6.31.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-6-31-2 - Source: CSEL 62:124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul, afflicted but never straitened, shows what it is to walk in a broad place. ### Latin text plateas, qui mentem suam non intra corporalia et terrena concludit, sed dirigit ad caelestia, ut conuersatio eius in caelo sit. audi nullas angustias sentientem: pressuram, inquit, patimur, sed non angustamur. et quomodo coangustari poterat, cuius os semper patebat, ne credentes coartarentur? ipse exponat, quid sit ingredi in latitudine. dicit enim, quia, si corpus angustum est, cor nostrum dilatatum est. non angustamini in nobis, coartamini autem in uisceribus uestris. ### English translation (Claude) streets, he who does not shut his mind up within bodily and earthly things but directs it to heavenly things, so that his citizenship is in heaven. Hear one who feels no narrowness: “We suffer affliction,” he says, “but we are not straitened.” And how could he be straitened whose mouth was always open, so that believers should not be cramped? Let him explain what it is to walk in a broad place. For he says that, if the body is narrow, our heart is enlarged. “You are not straitened in us, but you are straitened in your own hearts.” ### Scripture references - Phil 3:20: allusion, high confidence - 2 Cor 4:8: quotation, high confidence - 2 Cor 6:11: allusion, high confidence - 2 Cor 6:12: quotation, high confidence ### Translation notes - Phil 3:20; 2 Cor 4:8; 6:11–12. The digital text’s “ue st ri s” is read as “uestris”. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.31.2 (CSEL 62:124; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-31-2). ## Exposition of Psalm 118 6.32.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-6-32-1 - Source: CSEL 62:124–125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The greedy man, however much land he adds, is cramped by his own greed; the seeker of God’s testimonies walks in a broad place. ### Latin text Coangustari in Paulo non poterant, in quo erat altitudo sapientiae et fidei latitudo. quomodo enim poterant coartari in eo, qui erat uas electionis aeternae? sed coartabantur in semet ipsis, quia inprobus in se ipso coartatur, malitiae suae laqueis strangulatur. constitue mihi auarum, uillarum cotidie terminos proferentem, excludentem uicinos: utrum is tibi dilatari an coangustari uidetur, quem terra ipsa non capit? quantacumque spatia domus suae porrexerit clauditur angustis opinionis suae finibus cui quod habet non est satis. sed non talis est, qui potest dicere: et ingrediebar in latitudine. addidit etiam causam: quia testimonia, inquit, tua exquisiui. ### English translation (Claude) They could not be straitened in Paul, in whom was the height of wisdom and the breadth of faith. For how could they be cramped in him who was a vessel of eternal election? But they were cramped in themselves, because the wicked man is cramped in himself, strangled by the snares of his own malice. Picture for me a greedy man, daily extending the boundaries of his estates, shutting out his neighbors: does he seem to you to be enlarged or straitened, whom the earth itself cannot contain? However far he stretches the spaces of his house, he is shut in by the narrow bounds of his own opinion, to whom what he has is not enough. But such is not he who can say: “And I walked in a broad place.” He added the reason too: “for I have sought out,” he says, “your testimonies.” ### Scripture references - Acts 9:15: allusion, high confidence - Isa 5:8: allusion, medium confidence - Ps 119:45 (118:45 LXX): quotation, high confidence ### Translation notes - Acts 9:15; Isa 5:8; Ps 119:45. The digital text’s “etingrediebar” is read as “et ingrediebar”. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.32.1 (CSEL 62:124–125; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-32-1). ## Exposition of Psalm 118 6.33.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-6-33-1 - Source: CSEL 62:125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 46: this is the voice of the martyr who gloried in the cross before kings. ### Latin text Et loquebar in testimoniis tuis in conspectu regum et non confundebar. grate conuenit ista uox martyri, qui uocatus ad sacrilegium exprobrantibus sibi regibus crucifixum Iesum non erubescebat, sed magis gloriabatur in cruce Christi et illam mundi salutem esse testimoniis caelestibus adstruebat. ### English translation (Claude) “And I spoke of your testimonies before kings, and I was not put to shame.” This voice fits a martyr pleasingly, who, summoned to sacrilege, when kings reproached him with the crucified Jesus, did not blush but rather gloried in the cross of Christ and established by the heavenly testimonies that it was the salvation of the world. ### Scripture references - Ps 119:46 (118:46 LXX): quotation, high confidence - Gal 6:14: allusion, high confidence ### Translation notes - Ps 118:46 (Ps 119:46); Gal 6:14. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.33.1 (CSEL 62:125; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-33-1). ## Exposition of Psalm 118 6.33.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-6-33-2 - Source: CSEL 62:125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ calls the martyr, sheltered in the rock of the gospel, to show her face and confess with her voice. ### Latin text hos uocat Christus in sponsa, dicens in Canticis canticorum: et ueni, tu columba mea, in tegimento petrae iuxta praemunitionem, hoc est: ueni iuxta euangelium. propugnacula fidei tuae gesta sunt Christi, muri tui subsidia uerba sunt domini, passio dominici corporis tua uirtus est. ostende mihi faciem tuam et insinua uocem tuam, quia uox tua suauis est et facies tua pulchra. suauis est uox, quia ore confessio fit ad salutem, et decora facies, quae non erubescit auctorem, non confunditur redemptorem. ### English translation (Claude) These Christ calls in the bride, saying in the Song of Songs: “And come, my dove, in the shelter of the rock, near the outer wall,” that is: come near the gospel. The bulwarks of your faith are the deeds of Christ, the defenses of your wall are the words of the Lord, the passion of the Lord’s body is your strength. “Show me your face and let me hear your voice, for your voice is sweet and your face is beautiful.” The voice is sweet, because with the mouth confession is made unto salvation, and the face is fair which does not blush at its maker and is not ashamed of its redeemer. ### Scripture references - Song 2:14: quotation, high confidence - Rom 10:10: quotation, high confidence ### Translation notes - Song 2:14 (Greek form); Rom 10:10. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.33.2 (CSEL 62:125; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-33-2). ## Exposition of Psalm 118 6.33.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-6-33-3 - Source: CSEL 62:125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The martyr shows the sign of the cross and preaches, sheltered by Christ’s body. ### Latin text ostendit ergo faciem suam signaculum crucis praeferens et insinuat uocem suam auctoritatem praedicationis adsumens. in tegimento enim corporis Christi, quo redemptus est a peccato, munimentum gratiae spiritalis inuenit, ut salutaria sibi et sentiat et loquatur. suauis ergo uox quae in diuinis testimoniis loquebatur, decora facies quae in conspectu regum non confundebatur. ### English translation (Claude) She shows her face, then, bearing the seal of the cross, and lets her voice be heard, taking up the authority of preaching. For in the shelter of the body of Christ, by which she was redeemed from sin, she finds the fortification of spiritual grace, so that she may both think and speak what is for her salvation. Sweet, then, is the voice which spoke in the divine testimonies, fair the face which was not put to shame before kings. ### Scripture references - Song 2:14: allusion, high confidence - Ps 119:46 (118:46 LXX): allusion, high confidence ### Translation notes - The seal of the cross is the sign made on the forehead. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.33.3 (CSEL 62:125; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-33-3). ## Exposition of Psalm 118 6.34.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-6-34-1 - Source: CSEL 62:125–126 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The kings may also be Christians, a royal priesthood, who preach without shame. ### Latin text Possumus et illos reges intellegere, quibus dicitur a Petro: uos autem genus electum, regale sacerdotium, gens sancta, populus in adoptionem. sunt enim reges, qui offerunt in Hierusalem sapientiae suae munera, quibus data est gratia uerbum loqui et quadam potestate regali flectere populos et animas mulcere sanctorum, non erubescentes in eo, quia nihil alienum ab honestate loquerentur, quos nemo redarguat et refellat, quasi quia non sint digni quos idoneos Christus ministros noui fecerit testamenti et iam in illo non erubescentes, eo quod non metuerent. ### English translation (Claude) We can also understand those kings to whom Peter says: “But you are a chosen race, a royal priesthood, a holy nation, a people for adoption.” For they are kings who offer the gifts of their wisdom in Jerusalem, to whom has been given the grace to speak the word and with a kind of royal power to bend peoples and soothe the souls of the saints, not blushing in this, because they spoke nothing foreign to uprightness, whom no one could refute and confute, as though they were not worthy whom Christ made fit ministers of the new testament, and not blushing now in this, that they did not fear ### Scripture references - 1 Pet 2:9: quotation, high confidence - Ps 68:29 (67:30 LXX): allusion, low confidence - 2 Cor 3:6: allusion, high confidence ### Translation notes - 1 Pet 2:9 (Ambrose: “a people for adoption”); Ps 68:29 (LXX 67:30); 2 Cor 3:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.34.1 (CSEL 62:125–126; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-34-1). ## Exposition of Psalm 118 6.34.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-6-34-2 - Source: CSEL 62:126 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A true king is grounded in life and word; even the perfect prophet kept meditating on God’s precepts. ### Latin text ne confunderentur disceptantium contra adsertione superati. rex igitur est qui non erubescat, ne in actu reprehendatur, redarguatur in sermonibus, eo quod et uita debeat esse fundatus et uerbo. itaque quamuis perfectus ita esset propheta, ut non erubesceret in conspectu regum, tamen meditabatur in praeceptis dei omni uitae suae tempore et opera sua eleuabat, nihil agens quod terrenis cupiditatibus adhaereret. ### English translation (Claude) being put to shame, overcome by the assertion of those disputing against them. He, then, is a king who does not blush, lest he be reproved in action or refuted in speech, because he ought to be grounded both in life and in word. And so, though the prophet was so perfect that he did not blush before kings, yet he meditated on God’s precepts all the time of his life and lifted up his works, doing nothing that clung to earthly desires. ### Scripture references - Ps 119:47 (118:47 LXX): allusion, high confidence ### Citation (SBL) Ambrose, Exp. Ps. 118 6.34.2 (CSEL 62:126; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-34-2). ## Exposition of Psalm 118 6.35.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-6-35-1 - Source: CSEL 62:126 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verses 47–48: first meditation on the commandments we love, then action. ### Latin text Ideoque ait: et meditabar in mandatis tuis quae dilexi nimis et leuaui manus meas ad mandata tua quae dilexi nimis et exercebar in iustificationibus tuis. pulcherrimus ordo iste, ut primo meditemur et eorum praeceptorum, quae diligimus, sit nobis adsueta meditatio; ### English translation (Claude) And so he says: “And I meditated on your commandments, which I loved exceedingly, and I lifted up my hands to your commandments, which I loved exceedingly, and I exercised myself in your statutes.” Most beautiful is this order: that we first meditate, and that meditation on the precepts we love become habitual to us; ### Scripture references - Ps 119:47 (118:47 LXX): quotation, high confidence - Ps 119:48 (118:48 LXX): quotation, high confidence ### Translation notes - Ps 118:47–48 (Ps 119:47–48). ### Citation (SBL) Ambrose, Exp. Ps. 118 6.35.1 (CSEL 62:126; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-35-1). ## Exposition of Psalm 118 6.35.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-6-35-2 - Source: CSEL 62:126 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Meditation on God’s precepts aims at doing them, which requires loving them exceedingly. ### Latin text meditatione enim mandatorum caelestium operis boni usus inolescit. nam sicut meditationi uerborum finis memoria est, ut quae meditamur uerba teneamus, sic meditationis praeceptorum caelestium intentio uel finis operatio est actusque directus ad implenda praecepta diuina, quae nisi quis diligat implere non poterit nec solum diligat. sed etiam nimis diligat. ### English translation (Claude) for by meditation on the heavenly commandments the practice of good work grows. For just as the end of meditating on words is memory, that we may hold the words we meditate on, so the aim or end of meditating on the heavenly precepts is working and action directed to fulfilling the divine precepts, which no one can fulfill unless he loves them; and not only loves them, but loves them exceedingly. ### Translation notes - The digital text’s “mandatorimi” is read as “mandatorum”. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.35.2 (CSEL 62:126; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-35-2). ## Exposition of Psalm 118 6.36.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-6-36-1 - Source: CSEL 62:126 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After meditation we lift our deeds to God’s precepts, gladly and not by compulsion. ### Latin text Ideo prius posuit: et meditabar in praeceptis tuis quae dilexi nimis et subiecit: et leuaui manus meas a d praecepta tua quae dilexi nimis. post meditationem etenim bonum est leuare actus nostros ad praecepta dei atque id facere cum caritate, cum gaudio, ut non ex necessitate ### English translation (Claude) Therefore he put first, “And I meditated on your precepts, which I loved exceedingly,” and added, “And I lifted up my hands to your precepts, which I loved exceedingly.” For after meditation it is good to lift our actions to God’s precepts, and to do this with love, with joy, so that our good may not be from necessity, ### Scripture references - Ps 119:47 (118:47 LXX): quotation, high confidence - Ps 119:48 (118:48 LXX): quotation, high confidence - 2 Cor 9:7: allusion, medium confidence ### Translation notes - Ps 119:47–48; 2 Cor 9:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.36.1 (CSEL 62:126; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-36-1). ## Exposition of Psalm 118 6.36.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-6-36-2 - Source: CSEL 62:126–127 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As friends, not slaves, we should do God’s commandments willingly and dwell on his statutes. ### Latin text sit bonum nostrum, non cum maerore atque maestitia, sed uoluntarium, quia seruus inuitus facit, amicus uoluntarius. nos autem studeamus, ut dicatur nobis: iam non dico uos seruos, sed amicos, quia quasi amici mandatum dei ex uoluntate fecistis. qui autem meditatur et diligit et actus suos leuat, ut faciat quae placeant deo, is debet non neglegere nec transcurrere mandata diuina, sed exerceri in his, immorari plurimum. iustificationes dei crebro reuoluens sollicitae mentis affectu. ### English translation (Claude) not with sorrow and sadness, but voluntary, because a slave acts unwillingly, a friend willingly. But let us strive that it may be said to us: “I no longer call you servants but friends,” because as friends you have done God’s commandment willingly. He who meditates, loves, and lifts up his actions to do what pleases God ought not to neglect or skim over the divine commandments, but exercise himself in them, linger on them very much, often turning over God’s statutes with the affection of an anxious mind. ### Scripture references - John 15:15: quotation, high confidence - Ps 119:48 (118:48 LXX): allusion, high confidence ### Translation notes - John 15:15; Ps 119:48. ### Citation (SBL) Ambrose, Exp. Ps. 118 6.36.2 (CSEL 62:126–127; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/6-36-2). ## Exposition of Psalm 118 7.1.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-1-1 - Source: CSEL 62:127 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Zain means “lead yourself” or “hither”; as the seventh letter it suggests rest in God’s word. ### Latin text Littera secundum Hebraeos Zain, significat Latine duc te: alibi significat huc. quid sibi uelit ista interpretatio, non satis liquet, nisi forte ut unusquisque se regat et ipse sui ductor sit: uel huc, id est: quo litterae huius uersiculi uocant, dirigat iter. meritoque in primo statim uersu requiem suam postulat, quia ipse litterae septimus numerus est quietis. quae autem maior requies quam ut in uerbo dei requiescat atque eius se gratia et consolatione demulceat? ### English translation (Claude) The letter according to the Hebrews Zain signifies in Latin “lead yourself”; elsewhere it signifies “hither.” What this interpretation means is not clear enough, unless perhaps that each should rule himself and be his own leader; or “hither,” that is, that he should direct his journey where the verses of this letter call. And rightly in the very first verse he asks for his rest, because this seventh letter is itself the number of rest. And what greater rest is there than to rest in the word of God and to soothe oneself with its grace and consolation? ### Translation notes - The meanings come from the onomastic tradition (Zain properly means “weapon”). ### Citation (SBL) Ambrose, Exp. Ps. 118 7.1.1 (CSEL 62:127; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-1-1). ## Exposition of Psalm 118 7.2.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-2-1 - Source: CSEL 62:127 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 49: God’s word calls us from present things to eternity; let us follow Jesus who calls. ### Latin text Memento, inquit, domine, uerbi tui seruo tuo, in quo mihi spem dedisti. uerbum dei deiectos nos atque depressos ad caelestem gratiam prouocauit, ut desideremus aeternitatem, despiciamus praesentia, temporalium incuriosi futura et inuisibilia requiramus. uocat igitur nos ad se dei uerbum, sicut habes scriptum: uenite ad me omnes qui laboratis et onerati estis, et ego uos reficiam. ideoque sequamur uocantem dominum Iesum. ut a saecularibus ad perpetua transeamus nosque ipsos regere nouerimus. ### English translation (Claude) “Remember,” he says, “Lord, your word to your servant, in which you have given me hope.” The word of God has called us, cast down and pressed low, to heavenly grace, so that we may desire eternity, despise present things, and, careless of temporal things, seek things future and invisible. The word of God, then, calls us to himself, as you have it written: “Come to me, all you who labor and are burdened, and I will refresh you.” And so let us follow the Lord Jesus as he calls, so that we may pass from worldly things to everlasting, and may know how to rule ourselves. ### Scripture references - Ps 119:49 (118:49 LXX): quotation, high confidence - 2 Cor 4:18: allusion, high confidence - Matt 11:28: quotation, high confidence ### Translation notes - Ps 118:49 (Ps 119:49); 2 Cor 4:18; Matt 11:28. The digital text’s “reficiam.ideoquespquamur” is read as “reficiam. ideoque sequamur”. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.2.1 (CSEL 62:127; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-2-1). ## Exposition of Psalm 118 7.3.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-3-1 - Source: CSEL 62:127–128 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Called by God’s promises through Nathan, David appeals to God to remember his word. ### Latin text Ergo Dauid, quoniam saepe responsis erat inuitatus caelestibus, quibus remunerationem fidei meritorumque speraret fore — sicut habes scriptum dicente deo per Nathan prophetam: accepi te de ouili ex uno grege, ut sis in principem in populum meum Israel, et eram tecum in omnibus quibus ingrediebaris et exterminaui omnes inimicos tuos a facie tua, et infra: et requiem tibi dabo ab omnibus inimicis tuis, quo responso accepto ait Dauid: quid sum ego, domine meus domine, et quae domus mea, quoniam dilexisti me in his? et memorata sunt minima in conspectu tuo, domine, et locutus es pro domo serui tui in longinquo, et infra ait: et nunc, domine meus domine, tu es deus et uerba tua sunt uera et locutus es pro seruo tuo bona haec. et nunc incipe benedicere domum serui tui, ut sim in aeternum in conspectu tuo, quoniam tu, domine meus domine, locutus es; a benedictione tua benedicetur domus serui tui in aeternum —, hoc igitur responso et aliis uocatus Dauid sperare non desinit et propheticae fidei auctoritate conuenit dominum, ut meminerit promissorum suorum quorum inmemor esse non soleat. ### English translation (Claude) So David, since he had often been invited by heavenly answers through which he might hope that there would be a reward for his faith and merits (as you have it written, God saying through the prophet Nathan: “I took you from the sheepfold, from one flock, to be prince over my people Israel, and I was with you in all things wherever you went, and I destroyed all your enemies from before you,” and further on: “and I will give you rest from all your enemies”; having received this answer David says: “Who am I, my Lord, Lord, and what is my house, that you have loved me in these things? And the smallest things have been remembered in your sight, Lord, and you have spoken for the house of your servant far ahead,” and further on he says: “And now, my Lord, Lord, you are God, and your words are true, and you have spoken these good things for your servant. And now begin to bless the house of your servant, that I may be for ever in your sight, for you, my Lord, Lord, have spoken; by your blessing the house of your servant will be blessed for ever”), called, then, by this and other answers, David does not cease to hope, and with the authority of prophetic faith he appeals to the Lord to remember his promises, of which he is not accustomed to be unmindful. ### Scripture references - 2 Sam 7:8: quotation, high confidence - 2 Sam 7:9: quotation, high confidence - 2 Sam 7:11: quotation, high confidence - 2 Sam 7:18: quotation, high confidence - 2 Sam 7:19: quotation, high confidence - 2 Sam 7:28: quotation, high confidence - 2 Sam 7:29: quotation, high confidence ### Translation notes - 2 Sam 7:8–11, 18–19, 28–29 (Greek form). ### Citation (SBL) Ambrose, Exp. Ps. 118 7.3.1 (CSEL 62:127–128; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-3-1). ## Exposition of Psalm 118 7.3.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-3-2 - Source: CSEL 62:128–129 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God forgets the sins of the repentant but keeps his promises, so the faithful may claim their reward. ### Latin text sanctis enim quodcumque spoponderit implere consueuit, nostrarum inmemor iniquitatum, suarum non inmemor sponsionum. denique scriptum est: ego sum ego sum, qui deleo iniquitates tuas, et memor non ero; tu autem memor esto. et iudicemur. uult obliuisci quaecumque minitatus fuerit peccatoribus, si uias aliquando conuertant, uult etiam conueniri, ut, si quis, ut sunt proposita secutis uirtutibus praemia, bene certauerit, fructum remunerationis expectet, quin etiam exigat, sicut habes scriptum: certamen certaui, cursum consummaui; reposita est mihi corona iustitiae. ### English translation (Claude) For to the saints he is accustomed to fulfill whatever he has promised, unmindful of our iniquities, not unmindful of his own promises. Indeed it is written: “I am, I am he who blots out your iniquities, and I will not remember them; but you, remember, and let us be judged together.” He wishes to forget whatever he has threatened against sinners, if at some time they turn their ways; he wishes also to be appealed to, so that if anyone, as rewards are set before those who pursue virtues, has fought well, he may expect the fruit of reward, indeed may even demand it, as you have it written: “I have fought the fight, I have finished the course; there is laid up for me the crown of righteousness.” ### Scripture references - Isa 43:25: quotation, high confidence - Isa 43:26: quotation, high confidence - 2 Tim 4:7: quotation, high confidence - 2 Tim 4:8: quotation, high confidence ### Translation notes - Isa 43:25–26 (Greek form); 2 Tim 4:7–8. The stray “t” before “habes” in the digital text is not translated. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.3.2 (CSEL 62:128–129; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-3-2). ## Exposition of Psalm 118 7.3.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-3-3 - Source: CSEL 62:129 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Reminding God of his promise is faith, not arrogance. ### Latin text non enim arrogans usurpatio, sed fidelis, quia uerum deum non posse fallere confitetur. ideoque admonet et Dauid dicens, ut meminerit dominus uerbi sui, quo nos ad sperandum prouocat, ut terrenis renuntiemus, inhaereamus caelestibus. ### English translation (Claude) For it is not arrogant presumption but faithful confidence, because it confesses that the true God cannot deceive. And so David too reminds the Lord, saying that he should remember his word, by which he calls us to hope, so that we may renounce earthly things and cleave to heavenly ones. ### Scripture references - Ps 119:49 (118:49 LXX): allusion, high confidence - Titus 1:2: allusion, medium confidence ### Translation notes - Ps 119:49; Titus 1:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.3.3 (CSEL 62:129; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-3-3). ## Exposition of Psalm 118 7.4.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-4-1 - Source: CSEL 62:129 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David, as servant, soldier, and invited guest, modestly asks God for the reward he promised. ### Latin text Dicit ergo Dauid: certamen certatus sum; brauium peto uerbi tui quod promisisti mihi. memor esto promissorum tuorum quae spopondisti seruo tuo. non usurpatorie speraui, quae ut sperarem ipse fecisti. seruus sum, expecto alimentum a domino; miles sum, exigo ab imperatore stipendium; uocatus sum, postulo ab inuitante promissum. uerecunde autem auctoritatem suae fidei temperauit dicendo se seruum, quia oculi seruorum in manibus dominorum suorum. haec ex persona Dauid propria bene prompta sunt. ### English translation (Claude) David, then, says: “I have fought the fight; I ask the prize of your word which you promised me. Remember your promises which you pledged to your servant. I have not hoped presumptuously for things which you yourself made me hope for. I am a servant; I expect food from the Lord. I am a soldier; I demand pay from the commander. I have been invited; I ask the promise from the one who invites.” But he modestly tempered the authority of his faith by calling himself a servant, because “the eyes of servants are on the hands of their masters.” These things are well set forth in David’s own person. ### Scripture references - 2 Tim 4:7: allusion, high confidence - Ps 123:2 (122:2 LXX): quotation, high confidence ### Translation notes - 2 Tim 4:7–8; Ps 123:2 (LXX 122:2). ### Citation (SBL) Ambrose, Exp. Ps. 118 7.4.1 (CSEL 62:129; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-4-1). ## Exposition of Psalm 118 7.5.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-5-1 - Source: CSEL 62:129–130 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The verse can also apply to the Levites and to the church, heir of the promises to Joseph. ### Latin text Ceterum si quis informationem cuiusque hominis considerat, potest leuitis communia promissa librare, sicut habes: date Leui uiros eius, date Leui manifestos eius; potest etiam populi credentis electis adloquium istud aptare, cui per typum Ioseph primo in tribum eius nominis, deinde per tribum in primae electionis heredes transfusa est diuina promissio, dicente Moyse: primogenitus tauri decus eius. cornua unicornui cornua eius; in ipsis gentes uentilabit simul usque ad summitatem terrae; unicum enim uerbum dei hoc prophetatur oraculo toto per gentes orbe fundendum. hoc ergo surrecturae ecclesiae promissum Dauid uerecundus sui, inpatiens uero communis profectus morantis exigere uidetur. ### English translation (Claude) But if anyone considers the shaping of each man, he can weigh the promises common to the Levites, as you have it: “Give to Levi his men, give to Levi his manifest ones”; he can also fit this address to the chosen of the believing people, to whom, through the type of Joseph, the divine promise was passed first to the tribe of his name, then through the tribe to the heirs of the first election, as Moses says: “The firstborn of the bull is his glory; the horns of the unicorn are his horns; with them he will push the nations together to the end of the earth”; for by this oracle it is prophesied that the only Word of God was to be poured out through the nations over the whole world. This promise, then, to the church that was to rise, David, modest about himself but impatient of the delayed advance of all, seems to demand. ### Scripture references - Deut 33:8: quotation, high confidence - Deut 33:17: quotation, high confidence ### Translation notes - Deut 33:8 (Greek form); Deut 33:17 (Greek form). ### Citation (SBL) Ambrose, Exp. Ps. 118 7.5.1 (CSEL 62:129–130; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-5-1). ## Exposition of Psalm 118 7.6.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-6-1 - Source: CSEL 62:130 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 50: hope from God’s word comforts us in present troubles, as Paul says. ### Latin text Et addidit: haec e c me consolata est in humilitate mea, quoniam uerbum tuum uiuificauit me. haec est spes, haec, quae uerbo tuo obuenit mihi, consolata est me, ut tolerarem acerba praesentium, dum facit et fidere futuris. quomodo nos consoletur, accipe: quis nos separabit, inquit, a dilectione Christi? tribulatio an angustia an persecutio an fames an periculum an gladius? sicut scriptum est, quia propter te morti tradimur tota die; ### English translation (Claude) And he added: “This has comforted me in my humiliation, for your word has given me life.” This is hope; this, which came to me through your word, has comforted me, so that I might bear the bitterness of present things while it makes me trust in things to come. How it comforts us, hear: “Who will separate us,” he says, “from the love of Christ? Tribulation, or distress, or persecution, or famine, or peril, or sword? As it is written: For your sake we are put to death all the day long; ### Scripture references - Ps 119:50 (118:50 LXX): quotation, high confidence - Rom 8:35: quotation, high confidence - Rom 8:36: quotation, high confidence - Ps 44:22 (43:23 LXX): quotation, high confidence ### Translation notes - Ps 118:50 (Ps 119:50); Rom 8:35–36; Ps 44:22 (LXX 43:23). The digital text’s “haec e c me” is read as “haec me”. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.6.1 (CSEL 62:130; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-6-1). ## Exposition of Psalm 118 7.6.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-6-2 - Source: CSEL 62:130 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hope of glory makes every adversity bearable. ### Latin text aestimati sumus ut oues occisionis. et qua ratione illa patienter tolerari possint, addidit: sed in his omnibus superamus propter eum qui nos dilexit. ergo si quis uult aduersa superare, si est persecutio, si est periculum, si mors, si aegritudo grauis, si incursus latronum, si facultatum proscriptio, si quicquid eorum quae putantur in isto aduersa saeculo, facile superantur, si sit spes quae consoletur. nam etsi illa acciderint, tamen grauia esse non possunt dicenti: existimo enim quod indignae sint passiones huius temporis ad futuram gloriam. quisquis enim meliora sperat, numquam leuioribus frangitur. ### English translation (Claude) we are counted as sheep for the slaughter.” And by what means these things can be patiently borne, he added: “But in all these things we overcome because of him who loved us.” So if anyone wishes to overcome adversities, whether it is persecution, danger, death, grave illness, the attack of robbers, the confiscation of property, or whatever of those things are thought adverse in this world, they are easily overcome if there is hope to comfort. For even if they happen, they cannot be heavy to one who says: “For I consider that the sufferings of this time are not worthy to be compared with the glory to come.” For whoever hopes for better things is never broken by lighter ones. ### Scripture references - Rom 8:36: quotation, high confidence - Rom 8:37: quotation, high confidence - Rom 8:18: quotation, high confidence ### Translation notes - Rom 8:36–37; Rom 8:18. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.6.2 (CSEL 62:130; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-6-2). ## Exposition of Psalm 118 7.7.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-7-1 - Source: CSEL 62:130 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hope consoles in the time of humiliation, which is the time of temptation. ### Latin text In tempore igitur humilitatis nostrae spes consolatoria est quae non confundit; tempus autem temptationum tempus humilitatis animae nostrae arbitror. humiliatur enim nostra anima, dum ### English translation (Claude) In the time of our humiliation, then, there is consoling hope, which does not put to shame; and the time of temptations I think is the time of the humiliation of our soul. For our soul is humbled while ### Scripture references - Rom 5:5: allusion, high confidence ### Translation notes - Rom 5:5. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.7.1 (CSEL 62:130; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-7-1). ## Exposition of Psalm 118 7.7.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-7-2 - Source: CSEL 62:130–131 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s word is the life of the soul; as the word grows in it, so does its life. ### Latin text traditur temptatori duris examinanda laboribus, ut luctetur et certet, congressum contrariae experiens potestatis. sed in his temptationibus uiuificatur alloquio dei; haec est enim animae nostrae uitalis substantia, qua alitur et pascitur et gubernatur, nec quicquam est aliud quod uiuere faciat rationabilem animam quam alloquium dei. sicut enim augetur sermo dei in anima nostra, dum suscipitur, dum intellegitur, dum conprehenditur, ita etiam uita eius augetur, et quemadmodum e contrario alloquium dei deficit in anima nostra, ita et incurrit eius uita defectum. ### English translation (Claude) it is handed over to the tempter to be tested by hard labors, so that it may wrestle and strive, experiencing the encounter with the opposing power. But in these temptations it is given life by the address of God; for this is the life-giving substance of our soul, by which it is nourished, fed, and governed; nor is there anything else that makes the rational soul live but the address of God. For just as the word of God grows in our soul while it is received, understood, and grasped, so its life also grows; and conversely, as the address of God fails in our soul, so its life too incurs failure. ### Scripture references - Ps 119:50 (118:50 LXX): allusion, high confidence - Matt 4:4: allusion, medium confidence ### Translation notes - Ps 119:50; Matt 4:4. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.7.2 (CSEL 62:130–131; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-7-2). ## Exposition of Psalm 118 7.7.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-7-3 - Source: CSEL 62:131 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We must gather God’s words into our mind and actions so that we may live by them. ### Latin text itaque ut conexio ista animae et corporis nostri spiritu uitali animatur atque alitur et tenetur, ita uerbo dei et spiritali gratia anima nostra uiuificatur. unde omni genere studere debemus, ut reliqua omnia posthabentes congregemus nobis alloquia dei et congeramus in principale nostrum, in sensus, in sollicitudines, considerationes actusque nostros, ut alloquiis scripturarum facta nostra conueniant nec a serie praeceptorum caelestium actus noster discordare uideatur, quo possimus et nos dicere, quoniam eloquium tuum uiuificauit nos. ### English translation (Claude) And so, just as this union of our soul and body is animated, nourished, and held together by the vital breath, so our soul is given life by the word of God and spiritual grace. Hence we ought to strive in every way, putting everything else second, to gather for ourselves the addresses of God and heap them up in our ruling part, in our thoughts, concerns, reflections, and actions, so that our deeds may agree with the addresses of the Scriptures and our action may not seem to be out of tune with the sequence of the heavenly precepts, so that we too may say: “for your word has given us life.” ### Scripture references - Ps 119:50 (118:50 LXX): quotation, high confidence ### Translation notes - Ps 119:50. “principale nostrum” renders the Stoic term for the ruling part of the soul. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.7.3 (CSEL 62:131; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-7-3). ## Exposition of Psalm 118 7.8.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-8-1 - Source: CSEL 62:131 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 51: pride is the greatest sin; by it Adam fell and passed guilt to us. ### Latin text Tertius uersus est: superbi inique agebant n nimis, a lege e aut e m tua non de cl i n a u i. maximum peccatum in homine superbia est, quandoquidem inde manauit nostri origo delicti. hoc telo nos primum diabolus uulnerauit et perculit. nam nisi homo serpentis persuasione deceptus sicut deus esse uoluisset et uerum falsumque cognoscere, quod penitus discernere humana fragilitate non poterat ideoque quid sequeretur acceperat, ne temeraria usurpatione de illa paradisi sede decideret, nisi, inquam, homo suis non contentus finibus interdicta temerasset, numquam feralis culpae ad nos transisset hereditas. et quid de homine dicam? ### English translation (Claude) The third verse is: “The proud acted wickedly exceedingly, but I have not turned aside from your law.” The greatest sin in man is pride, since the origin of our offense flowed from it. With this weapon the devil first wounded and struck us down. For unless man, deceived by the serpent’s persuasion, had wished to be like God and to know true and false, which by human frailty he could not wholly discern, and for that reason had received what he should follow, lest by rash presumption he fall from that seat of paradise; unless, I say, man, not content with his own limits, had violated what was forbidden, the inheritance of deadly guilt would never have passed to us. And what shall I say of man? ### Scripture references - Ps 119:51 (118:51 LXX): quotation, high confidence - Gen 3:5: allusion, high confidence - Rom 5:12: allusion, medium confidence ### Translation notes - Ps 118:51 (Ps 119:51); Gen 3:5–6; Rom 5:12. The spaced letters of the verse in the digital text are translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.8.1 (CSEL 62:131; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-8-1). ## Exposition of Psalm 118 7.8.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-8-2 - Source: CSEL 62:131–132 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil fell through pride and sought man as partner in his guilt. ### Latin text ipse diabolus per superbiam naturae suae amisit gratiam. denique dum dicit: ponam thronum meum super nubes et ero similis altissimo, consortiis excidit angelorum; cuius criminis digna mercede damnatus hominem sibi participem requisiuit, in quem consortium suae transfunderetur offensae. ### English translation (Claude) The devil himself lost the grace of his nature through pride. Indeed, while he says, “I will set my throne above the clouds and I will be like the Most High,” he fell from the fellowship of the angels; condemned with the due reward of his crime, he sought man as his partner, into whom the fellowship of his offense might be passed. ### Scripture references - Isa 14:13: quotation, high confidence - Isa 14:14: quotation, high confidence ### Translation notes - Isa 14:13–14. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.8.2 (CSEL 62:131–132; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-8-2). ## Exposition of Psalm 118 7.9.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-9-1 - Source: CSEL 62:132 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God himself fights against pride, as against his own adversary. ### Latin text Quid igitur hoc peccato potest esse deterius, quod a dei coepit iniuria? ideoque et scriptura dicit: dominus superbis resistit. tamquam suae contumeliae propulsator ueluti quoddam suscipit aduersus superbiam speciale certamen, tamquam dicat: meus iste aduersarius est, qui me lacessit; ### English translation (Claude) What, then, can be worse than this sin, which began with an injury to God? And so Scripture too says: “The Lord resists the proud.” As one repelling an insult to himself, he takes up, as it were, a special contest against pride, as though he said: “This is my adversary, who provokes me; ### Scripture references - Jas 4:6: quotation, high confidence - 1 Pet 5:5: quotation, high confidence - Prov 3:34: allusion, medium confidence ### Translation notes - Jas 4:6; 1 Pet 5:5; Prov 3:34. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.9.1 (CSEL 62:132; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-9-1). ## Exposition of Psalm 118 7.9.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-9-2 - Source: CSEL 62:132 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul says that pride, as in the heretic, is the source of many sins. ### Latin text mihi debetur ista congressio. unde et apostolus multiplicis culpae materiam esse superbiam declarauit dicens de haeretico, quia ei quae secundum pietatem est doctrinae non adquiescit, superbit nihil sciens, sed languescens circa quaestiones et pugnas uerborum, ex quibus oriuntur inuidiae, contentiones, sacrilegia, suspiciones malae, conflictationes hominum mente corruptorum et ### English translation (Claude) this combat is owed to me.” Hence the apostle too declared that pride is the source of manifold guilt, saying of the heretic that, because he does not agree with the teaching that accords with godliness, “he is proud, knowing nothing, but sick about questions and disputes of words, from which arise envy, strife, blasphemies, evil suspicions, the wranglings of men corrupt in mind and ### Scripture references - 1 Tim 6:3: allusion, high confidence - 1 Tim 6:4: quotation, high confidence - 1 Tim 6:5: quotation, high confidence ### Translation notes - 1 Tim 6:3–5. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.9.2 (CSEL 62:132; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-9-2). ## Exposition of Psalm 118 7.9.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-9-3 - Source: CSEL 62:132 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pride breeds many sins; David kept clear of the proud and their excessive wickedness. ### Latin text a ueritate alienorum, existimantium quaestum esse pietatem. quantorum itaque expressit causam esse delictorum superbiam! unde Dauid commendare uolens deuotionem suam nulla superborum iniquitate adtemptatam ait: superbi inique agebant nimis. non solum iniquitatem agentium, sed etiam nimiam iniquitatem pariter declarauit, quae conueniret superbis. quorum ne aliquo temptaretur contagio, audi alibi dicentem: superbo oculo et insatiabili corde, cum hoc non edebam. ### English translation (Claude) estranged from the truth, who think that godliness is gain.” How many offenses, then, he showed pride to be the cause of! Hence David, wishing to commend his devotion, untouched by any wickedness of the proud, says: “The proud acted wickedly exceedingly.” He declared not only the iniquity of those acting but also their excessive iniquity, which suited the proud. That he might not be tempted by any contagion of theirs, hear him say elsewhere: “With the proud eye and the insatiable heart, with him I would not eat.” ### Scripture references - 1 Tim 6:5: quotation, high confidence - Ps 119:51 (118:51 LXX): quotation, high confidence - Ps 101:5 (100:5 LXX): quotation, high confidence ### Translation notes - 1 Tim 6:5; Ps 119:51; Ps 101:5 (LXX 100:5). ### Citation (SBL) Ambrose, Exp. Ps. 118 7.9.3 (CSEL 62:132; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-9-3). ## Exposition of Psalm 118 7.10.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-10-1 - Source: CSEL 62:132–133 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s law is the remedy for the poison of pride. ### Latin text Itaque quoniam, quanta uis mali in superbia esset, expresserat, quemadmodum uinceretur debuit nos docere meritoque quasi bonus doctor demonstrat remedium qui exaggerauit uenenum. audi ergo, quomodo excludas uirus superbiae: a lege, inquit, tua non declinaui. lex igitur dei sola potest superbiae uirus hebetare, quae informauit uirum deuotioni deditum, quali se regere debeat cautione. ### English translation (Claude) And so, since he had shown how great is the force of evil in pride, he had to teach us how it is overcome; and rightly, as a good teacher, he who magnified the poison shows the remedy. Hear, then, how you may shut out the poison of pride: “I have not turned aside,” he says, “from your law.” The law of God, then, alone can blunt the poison of pride, the law that has shaped the man devoted to God, teaching with what caution he ought to govern himself. ### Scripture references - Ps 119:51 (118:51 LXX): quotation, high confidence ### Translation notes - Ps 119:51. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.10.1 (CSEL 62:132–133; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-10-1). ## Exposition of Psalm 118 7.10.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-10-2 - Source: CSEL 62:133 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many are tempted by the prosperity of the wicked and the sufferings of the righteous, forgetting that reward lies in the world to come. ### Latin text multi enim non solum alieni a fide, sed etiam qui uidentur non mediocria scripturarum praecepta gustasse, temptari solent prosperis superborum processibus, uidentes eos, qui praeuaricantur legem, impietatis arbitros, adrogantes, contemptores fidelium, extollentes se aduersus eos, qui humiliant cor suum secundum timorem dei et praecepta caelestia, abundare in hoc saeculo diuitiis praeconio honoribus potestatibus eisque, quo grauiora commiserint, eo affluentiores successus commodorum saecularium secundare, contra autem iustos uiros plerumque laborare inopia, amissionibus filiorum, sterilitatibus coniugum, quo exagitati atque turbati sensum mentis inclinent, ut putent dei in hoc quoddam errare iudicium, non tenentes caput ueritatis, quo euidentissime conprehenditur non in hoc saeculo, sed in futuro repositam nostrorum remunerationem esse meritorum. ### English translation (Claude) For many, not only those estranged from the faith but also those who seem to have tasted not a little of the precepts of the Scriptures, are often tempted by the prosperous advances of the proud, seeing those who transgress the law, arbiters of ungodliness, arrogant, despisers of the faithful, exalting themselves against those who humble their heart according to the fear of God and the heavenly precepts, abounding in this world in riches, renown, honors, and powers, and that the graver the things they commit, the more abundant the successes of worldly advantages that favor them; while righteous men, on the other hand, often labor under poverty, the loss of children, the barrenness of wives; disturbed and troubled by this, they incline the sense of their mind to think that God’s judgment errs in this, not holding the head of truth, by which it is most clearly grasped that the reward of our merits is laid up not in this world but in the future. ### Scripture references - Ps 73:3 (72:3 LXX): allusion, high confidence - Col 2:19: allusion, low confidence ### Translation notes - Ps 73:3–12 (LXX 72:3–12); Col 2:19. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.10.2 (CSEL 62:133; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-10-2). ## Exposition of Psalm 118 7.11.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-11-1 - Source: CSEL 62:133 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David himself was once tempted by the prosperity of sinners. ### Latin text Sed paucorum est istud aduertere. denique in principiis etiam Dauid ipse temptatus est, sicut habes scriptum: ecce ipsi peccatores et abundantes in saeculo obtinuerunt diuitias. et dixi: numquid sine causa iustificaui cor meum et laui inter innocentes manus meas et fui flagellatus tota die? igitur et nostrum unusquisque, qui perfecti non sumus, haec uidens dicit: ubi est prouidentia dei, ubi iustitia? ### English translation (Claude) But few notice this. Indeed at the beginning David himself was tempted, as you have it written: “Behold, these are sinners, and abounding in the world they have obtained riches. And I said: Is it in vain that I have justified my heart and washed my hands among the innocent and have been scourged all the day long?” And so each of us too who are not perfect, seeing these things, says: “Where is the providence of God, where is his justice? ### Scripture references - Ps 73:12 (72:12 LXX): quotation, high confidence - Ps 73:13 (72:13 LXX): quotation, high confidence - Ps 73:14 (72:14 LXX): quotation, high confidence ### Translation notes - Ps 73:12–14 (LXX 72:12–14). ### Citation (SBL) Ambrose, Exp. Ps. 118 7.11.1 (CSEL 62:133; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-11-1). ## Exposition of Psalm 118 7.11.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-11-2 - Source: CSEL 62:133–134 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The temptation is overcome only by looking to what is to come. ### Latin text superbus iste abundat, adrogans iste locupletatur, impius iste beatus et potens est, iustus autem ille uides quemadmodum iacet deiectus atque defectus, quemadmodum ipso uictu indiget; adficitur contumeliis ab isto impio, ab isto insolente conculcatur, excluditur. non mediocris utique ista temptatio est, nisi ad ea quae sunt uentura prospicias. nisi praeceptis plenius caelestibus instruaris. ### English translation (Claude) That proud man abounds, that arrogant man grows rich, that ungodly man is happy and powerful; but you see how that righteous man lies cast down and exhausted, how he lacks his very food; he is treated with insults by that ungodly man, trampled on by that insolent one, shut out.” This is certainly no slight temptation, unless you look ahead to the things that are to come, unless you are more fully instructed in the heavenly precepts. ### Translation notes - The digital text’s “excluditur;.” is read as “excluditur.” ### Citation (SBL) Ambrose, Exp. Ps. 118 7.11.2 (CSEL 62:133–134; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-11-2). ## Exposition of Psalm 118 7.12.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-12-1 - Source: CSEL 62:134 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David understood only in God’s sanctuary that the proud would come to ruin. ### Latin text Denique et Dauid putabat se ante haec cognoscere, sed nesciebat et ideo anxius fluctuanti animo laborabat. unde ait: et aestimabam me scire hoc; labor est ante me, donec ingrediar in sanctuarium dei et intellegam in nouissimis, in quibus per id, quod se extulerunt superbi, uidit prophetico spiritu deiectiores fore et ait: quomodo facti sunt in desolationem? subito defecerunt et ### English translation (Claude) Indeed David too thought before that he understood these things, but he did not know, and so he labored anxiously with a wavering mind. Hence he says: “And I thought I knew this; it is a labor before me, until I enter the sanctuary of God and understand their last end,” in which, by prophetic spirit, he saw that the proud, through their very exalting of themselves, would be the more cast down, and he says: “How have they become a desolation? Suddenly they failed and ### Scripture references - Ps 73:16 (72:16 LXX): quotation, high confidence - Ps 73:17 (72:17 LXX): quotation, high confidence - Ps 73:19 (72:19 LXX): quotation, high confidence ### Translation notes - Ps 73:16–19 (LXX 72:16–19). ### Citation (SBL) Ambrose, Exp. Ps. 118 7.12.1 (CSEL 62:134; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-12-1). ## Exposition of Psalm 118 7.12.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-12-2 - Source: CSEL 62:134 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prosperity of the wicked is a dream that vanishes on waking. ### Latin text exterminati sunt propter iniquitatem suam sicut somnium exsurgentis. cognouit igitur impiorum successus in hoc saeculo somnii esse similes, non ueritatis, quorum emolumenta tamdiu uidentur esse dum dormiunt. ubi edormierint somnium suum, qui uidebantur sibi potare iam sitiunt, qui epula- ### English translation (Claude) perished because of their iniquity, like the dream of one who wakes.” He knew, then, that the successes of the ungodly in this world are like a dream, not like truth, whose gains seem to exist only as long as they sleep. When they have slept off their dream, those who seemed to themselves to be drinking are now thirsty, those who were feasting ### Scripture references - Ps 73:19 (72:19 LXX): quotation, high confidence - Ps 73:20 (72:20 LXX): quotation, high confidence - Isa 29:8: allusion, high confidence ### Translation notes - Ps 73:19–20 (LXX 72:19–20); Isa 29:8. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.12.2 (CSEL 62:134; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-12-2). ## Exposition of Psalm 118 7.12.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-12-3 - Source: CSEL 62:134 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Worldly men, awake to the world but asleep to God, are scattered like chaff, as Job says. ### Latin text bantur esuriunt, nihil solidum ex isto somnio perfectumque referentes. et bene somnium dormiunt saeculares uiri, qui, licet saeculo uigilent, deo dormiunt, de quibus bene sanctus Iob, qui eorum ante afluentiam mirabatur, ait, quia sicut paleae iactantur a uento et sicut puluis turbine dissipantur; moriuntur autem ### English translation (Claude) are hungry, bringing back nothing solid or complete from that dream. And well do worldly men sleep a dream, who, though awake to the world, sleep to God; of whom holy Job, who had earlier wondered at their abundance, well says that they are tossed like chaff by the wind and scattered like dust by the whirlwind; but they die ### Scripture references - Job 21:7: allusion, high confidence - Job 21:18: quotation, high confidence - Job 21:25: quotation, high confidence ### Translation notes - Job 21:7, 18, 25. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.12.3 (CSEL 62:134; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-12-3). ## Exposition of Psalm 118 7.12.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-12-4 - Source: CSEL 62:134–135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The righteous rejoice at life’s end and look for the crown of righteousness. ### Latin text cum amaritudine animae suae, nihil manducantes nihilque boni habentes. iustus autem habens bonae fiduciam conscientiae in suis magis nouissimis gratulatur et se uitae huius exitu a laboribus intellegit liberari mercedemque boni operis et factorum requirit dicens: reposita est mihi iustitiae corona, quam reddet mihi dominus in illa die, iustus iudex, non solum autem mihi, sed etiam his qui diligunt aduentum eius. ### English translation (Claude) with bitterness of soul, eating nothing and having nothing good. But the righteous man, having the confidence of a good conscience, rejoices rather in his last end and understands that by the end of this life he is freed from labors, and he seeks the reward of good work and deeds, saying: “There is laid up for me the crown of righteousness, which the Lord, the righteous judge, will give me on that day, and not only to me, but also to those who love his appearing.” ### Scripture references - Job 21:25: quotation, high confidence - Rev 14:13: allusion, medium confidence - 2 Tim 4:8: quotation, high confidence ### Translation notes - Job 21:25; Rev 14:13; 2 Tim 4:8. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.12.4 (CSEL 62:134–135; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-12-4). ## Exposition of Psalm 118 7.13.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-13-1 - Source: CSEL 62:135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s law forbids even hidden doubts about his justice, which conscience will expose at the judgment. ### Latin text Sed hoc ille ait, qui poterat dicere: a lege autem tua non declinaui, in quo non solum boni operis elucet gratia, sed etiam intimae puritas conscientiae. lex enim non solum agendi munus informat, uerum etiam secretae mundat mentis affectum. non enim solum in operibus, sed etiam in ipsis occultis secundum legem domino militamus, quia lex dicit: non fiat uerbum iniustitia occulta in corde tuo, ut non solum nihil opere factisque delinquas, cum superbos uideris gloriari, nec sermone labaris, sed ne in corde quidem intimo, dum de dei iudicio disceptas, contrahas iniquitatis offensam, quae quo putatur occultior eo frequentior esse consueuit, quia tuto putat unusquisque quod huiusmodi disceptationes uelut saeptus uisceribus suis conscientiae suae credat, cum ipse sui accusator die iudicii sit futurus, qua reuelantur cordis abscondita, testimonium perhibente conscientia accusationibus nostris. ### English translation (Claude) But he said this who could say, “But I have not turned aside from your law,” in which shines not only the grace of good work but also the purity of an inward conscience. For the law shapes not only the duty of acting but also cleanses the affection of the hidden mind. For we serve the Lord according to the law not only in works but also in hidden things, because the law says: “Let there not be a hidden word of injustice in your heart,” so that you may not only commit no offense in work and deed when you see the proud boasting, nor slip in speech, but may not even in your inmost heart, while you dispute about God’s judgment, contract the offense of iniquity, which, the more hidden it is thought, the more frequent it is wont to be, because each thinks it safe to entrust such disputes to his conscience, as though walled in by his own inward parts, though he himself will be his own accuser on the day of judgment, on which the secrets of the heart are revealed, while conscience bears witness to our accusations. ### Scripture references - Ps 119:51 (118:51 LXX): quotation, high confidence - Deut 15:9: quotation, high confidence - 1 Cor 4:5: allusion, high confidence - Rom 2:15: allusion, high confidence - Rom 2:16: allusion, high confidence ### Translation notes - Ps 119:51; Deut 15:9 (Greek form); 1 Cor 4:5; Rom 2:15–16. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.13.1 (CSEL 62:135; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-13-1). ## Exposition of Psalm 118 7.14.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-14-1 - Source: CSEL 62:135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The holy man remembers God’s promises and takes comfort from Scripture in adversity. ### Latin text Cuiusmodi igitur sit propositum uiri sancti, hoc euidentius loco exponitur. primum enim memor esse debet promissorum caelestium, secundum quae uiuentibus merces statuta debetur. deinde aliud propositum uiri sancti est, ut, etiamsi in periculis et aduersis positus sit, spe tamen, quam hausit ex serie scripturarum, se debeat consolari. ### English translation (Claude) What sort of purpose the holy man has is set out more clearly in this place. First, he must be mindful of the heavenly promises, according to which the appointed reward is owed to those who live. Then another purpose of the holy man is that, even if he is placed in dangers and adversities, he should console himself with the hope which he has drawn from the sequence of the Scriptures. ### Scripture references - Rom 15:4: allusion, medium confidence ### Translation notes - Rom 15:4. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.14.1 (CSEL 62:135; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-14-1). ## Exposition of Psalm 118 7.14.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-14-2 - Source: CSEL 62:135 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The holy man stays on the path of the law and shuns the proud, who are unclean. ### Latin text tertium propositum, ut, etsi impios et sacrilegos uideat et superbos inique agentes abundare diuitiis in hoc saeculo, non quasi incredulus declinet a lege, sed in eius semitis perseueret et effugiat superborum contagia. contaminat enim omnis inmundus, inmundus autem superbus, de quo scriptum est: inmunda ante deum omnis tumiditas cordis. ### English translation (Claude) A third purpose: that, even if he sees the ungodly and sacrilegious and the proud who act wickedly abounding in riches in this world, he should not turn aside from the law as one without faith, but persevere in its paths and flee the contagion of the proud. For every unclean person defiles, and the proud man is unclean, of whom it is written: “Every swelling of the heart is unclean before God.” ### Scripture references - Prov 16:5: quotation, high confidence ### Translation notes - Prov 16:5 (Greek form). The digital text’s “in munda” is read as “inmunda”. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.14.2 (CSEL 62:135; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-14-2). ## Exposition of Psalm 118 7.15.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-15-1 - Source: CSEL 62:135–136 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 52: remembering God’s past judgments keeps one faithful to the law. ### Latin text Quartum propositum uiri, ut memor sit iudiciorum caelestium, sicut Dauid adserit, qui dicebat: memor fui iudiciorum tuorum quae a saeculo sunt et me consolatus sum. nisi enim unusquisque legis instructus et formatus exemplis credat semper uera esse dei iudicia, cito declinat a lege. qui autem praeterita repetit exempla et colligit seriem uetustatis, ### English translation (Claude) A fourth purpose of the man is that he be mindful of the heavenly judgments, as David asserts, who said: “I remembered your judgments which are from of old, and I was comforted.” For unless each one, instructed by the law and formed by its examples, believes that God’s judgments are always true, he quickly turns aside from the law. But he who recalls past examples and gathers the sequence of antiquity ### Scripture references - Ps 119:52 (118:52 LXX): quotation, high confidence ### Translation notes - Ps 118:52 (Ps 119:52). ### Citation (SBL) Ambrose, Exp. Ps. 118 7.15.1 (CSEL 62:135–136; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-15-1). ## Exposition of Psalm 118 7.15.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-15-2 - Source: CSEL 62:136 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The history of Adam, Cain, Enoch, Noah, Abraham, Jacob, David, and Elijah shows God’s judgments to be true. ### Latin text cognoscit, quod neque peccator poenam suae improbitatis euadat neque iustus aequitatis suae praemiis defraudetur. retexit enim animo, quod ab initio Adam propter mandati caelestis praeuaricationem de paradisi eiectus sit incolatu et Cain parricidalis sceleris pretium diuinae sententiae auctoritate damnatus exsoluerit, quod Enoch propter deuotionem raptus ad caelum terrenae malitiae uirus euaserit, quod Noe propter iustitiam diluuii uictor generis factus superstes humani sit, quod Abraham propter fidem seminarium posteritatis suae toto orbe diffuderit, quod Israel propter laborum tolerantiam populum credentium proprii nominis signaculo consecrauerit, quod ipse Dauid propter mansuetudinem regali honore donatus senioribus fratribus antelatus sit, quod Helias propter zelum dei curru eleuatus in aerem caelestis sedis hospitium noui generis adquisierit incolatu. ### English translation (Claude) knows that neither does the sinner escape the punishment of his wickedness nor is the righteous man cheated of the rewards of his justice. For he goes over in his mind that from the beginning Adam was cast out of his dwelling in paradise for transgressing the heavenly commandment, and Cain paid the price of his fratricidal crime, condemned by the authority of the divine sentence; that Enoch, for his devotion, was caught up to heaven and escaped the poison of earthly malice; that Noah, for his righteousness, became the conqueror of the flood and the survivor of the human race; that Abraham, for his faith, spread the seedbed of his posterity through the whole world; that Israel, for his endurance of labors, consecrated the people of believers with the seal of his own name; that David himself, for his gentleness, was given royal honor and preferred to his elder brothers; that Elijah, for his zeal for God, was lifted into the air in a chariot and gained the hospitality of the heavenly seat as a dweller of a new kind. ### Scripture references - Gen 3:23: allusion, high confidence - Gen 4:11: allusion, high confidence - Gen 5:24: allusion, high confidence - Gen 6:9: allusion, medium confidence - Gen 22:17: allusion, medium confidence - Gen 32:28: allusion, medium confidence - 1 Sam 16:13: allusion, medium confidence - 2 Kgs 2:11: allusion, high confidence ### Translation notes - Gen 3:23; 4:11–12; 5:24; 6:9; 7:23; 22:17; 32:28; 1 Sam 16:11–13; 2 Kgs 2:11. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.15.2 (CSEL 62:136; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-15-2). ## Exposition of Psalm 118 7.16.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-16-1 - Source: CSEL 62:136 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s judgments are true and sweeter than honey. ### Latin text Haec qui nouit retexere, habet unde gratiam suae consolationis adquirat, et contra qui non nouit, non habet unde consoletur. quapropter custodiamus iudicia dei, quia iudicia dei uera sunt, sicut habes: iudicia dei uera, iustificata in semet ipsa, desiderabilia super aurum et lapidem pretiosum et dulciora super mel et fauum. ### English translation (Claude) He who knows how to go over these things has the means to gain the grace of his consolation; and on the contrary he who does not know them has nothing to console him. Let us therefore keep the judgments of God, because the judgments of God are true, as you have it: “The judgments of God are true, justified in themselves, more to be desired than gold and precious stone, and sweeter than honey and the honeycomb. ### Scripture references - Ps 19:9 (18:10 LXX): quotation, high confidence - Ps 19:10 (18:11 LXX): quotation, high confidence ### Translation notes - Ps 19:9–10 (LXX 18:10–11). ### Citation (SBL) Ambrose, Exp. Ps. 118 7.16.1 (CSEL 62:136; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-16-1). ## Exposition of Psalm 118 7.16.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-16-2 - Source: CSEL 62:136–137 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s judgments are sweet to those who keep them and bitter to the negligent. ### Latin text etenim seruus tuus custodit ea. custodienti igitur dulcia sunt diuina iudicia, neglegenti autem ea amara esse non dubium est, quia aduertit in obprobrii turpitudine peccatorum propositum sibi diuinae euentum esse sententiae. qui autem bene sibi conscius est, non turbatur utique dicens: heredes sumus dei, coheredes autem Christi, si tamen conpatiamur ut et simul glorificemur. ### English translation (Claude) For your servant keeps them.” To one who keeps them, then, the divine judgments are sweet; but to the negligent there is no doubt that they are bitter, because he notices that the outcome of the divine sentence set before him is in the disgrace of the shame of sinners. But he who has a good conscience is surely not disturbed, saying: “We are heirs of God and fellow heirs with Christ, if indeed we suffer with him so that we may also be glorified with him.” ### Scripture references - Ps 19:11 (18:12 LXX): quotation, high confidence - Rom 8:17: quotation, high confidence ### Translation notes - Ps 19:11 (LXX 18:12); Rom 8:17. The digital text’s “dic-ens” is read as “dicens”. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.16.2 (CSEL 62:136–137; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-16-2). ## Exposition of Psalm 118 7.17.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-17-1 - Source: CSEL 62:137 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As the innocent welcome a trial and the guilty dread it, so the righteous gladly await God’s judgment. ### Latin text Sed quis nostrum huiusmodi, ut se diuinorum iudiciorum serie consoletur? terribilia sunt peccatoribus etiam humana iudicia; quanto magis diuina formidini sunt! denique ut hoc illa quae aeterna sunt colligamus exemplo, uidemus in hoc saeculo innocentes laetos ad iudicium festinare, odisse moras, celeritatem affectare iudicii, reos autem refugere et pauere, differre, uitare, maestificari denique, cum diem iudicii audierint constitutum. beatus itaque ille qui illud caeleste iudicium laetus expectat; scit enim sibi regnum caelorum, angelorum consortium, coronam quoque bonorum repositam esse meritorum. ### English translation (Claude) But who of us is such as to console himself with the sequence of the divine judgments? Even human judgments are terrible to sinners; how much more are the divine ones dreaded! Indeed, to gather from this example the things that are eternal, we see in this world the innocent hurrying gladly to judgment, hating delays, seeking speed of judgment, but the guilty fleeing and trembling, putting off, avoiding, and in the end growing sad when they hear that the day of judgment has been set. Blessed, then, is he who gladly awaits that heavenly judgment; for he knows that the kingdom of heaven, the fellowship of angels, and the crown of good merits are laid up for him. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.17.1 (CSEL 62:137; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-17-1). ## Exposition of Psalm 118 7.18.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-18-1 - Source: CSEL 62:137 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 53: the psalmist grieved not at his own injuries but at sinners forsaking God’s law. ### Latin text Consideremus nunc, quod sit aliud propositum uiri sancti; et ex sequentibus aestimemus. pu- sillan i m i tas, inquit, d detinuit me a peccatoribus der elinquentibus l legem tuam. non est hoc commune cum multis. nam plurimorum est contristari, si quam ab aliquo patiantur iniuriam, si laesi, si adpetiti, si decolorati sint; nostra enim causa nos infirmiores, fraudi nobis aliquos dolemus fuisse. ### English translation (Claude) Let us consider now what another purpose of the holy man is; and let us judge from what follows. “Faintheartedness,” he says, “took hold of me because of the sinners who forsake your law.” This is not common to many. For most people are saddened if they suffer some injury from someone, if they are hurt, attacked, or disgraced; for, weaker as we are, on our own account we grieve that some have done us wrong. ### Scripture references - Ps 119:53 (118:53 LXX): quotation, high confidence ### Translation notes - Ps 118:53 (Ps 119:53, Greek form: “faintheartedness”). The spaced letters of the verse in the digital text are translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.18.1 (CSEL 62:137; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-18-1). ## Exposition of Psalm 118 7.18.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-18-2 - Source: CSEL 62:137 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The strong grieve for others’ sins, as Paul wept over the Corinthians. ### Latin text at uero qui fortior est, non propriam contumeliam dolet, sed aliena peccata et in sua iniuria lapsum alterius ingemescit et causam se fuisse deplorat laedentis erroris. exemplum accipe apostolicum. Paulus enim in peccato flebat alieno, sicut ait ipse: nam ex multa tribulatione et angustia cordis scripsi uobis per multas lacrimas, et cum ipse contristaretur, eos ipsos quos arguebat contristari nolebat. denique addidit: ### English translation (Claude) But he who is stronger grieves not for his own insult but for the sins of others, and in his own injury groans over the fall of another and laments that he was the occasion of the error that hurt him. Take the apostolic example. For Paul wept over another’s sin, as he himself says: “For out of much affliction and anguish of heart I wrote to you with many tears”; and while he himself was saddened, he did not wish those whom he rebuked to be saddened. Indeed he added: ### Scripture references - 2 Cor 2:4: quotation, high confidence ### Translation notes - 2 Cor 2:4. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.18.2 (CSEL 62:137; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-18-2). ## Exposition of Psalm 118 7.18.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-18-3 - Source: CSEL 62:137–138 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul wanted the fallen to grieve only as far as repentance. ### Latin text non ut contristemini, sed ut sciatis quam caritatem habeo in uobis abundantius. contristari enim uolebat usque ad paenitentiam lapsos, non usque ad maestitiam profundiorem, tantum ut eorum qui arguebantur maestitia gaudium fieret arguenti. unde ait: si enim ego ### English translation (Claude) “Not that you should be saddened, but that you may know the love that I have more abundantly for you.” For he wished the fallen to be saddened as far as repentance, not as far as deeper grief, only so far that the sadness of those rebuked might become joy to the one rebuking. Hence he says: “For if I ### Scripture references - 2 Cor 2:4: quotation, high confidence - 2 Cor 7:9: allusion, high confidence ### Translation notes - 2 Cor 2:4; 7:9–10. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.18.3 (CSEL 62:137–138; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-18-3). ## Exposition of Psalm 118 7.18.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-18-4 - Source: CSEL 62:138 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul’s severity aimed at repentance and restoration, as the psalm teaches. ### Latin text contristo uos, quis est qui me laetificet nisi qui contristatur ex me? arguit itaque, ut alleuet diuturnitatem maestitiae, quo paenitentia fieret in salutem; damnat ut absoluat, excludit ut recipiat, non ignoscit ut liberet. ideo talis Paulus, qui bene peritus in lege cognouerat praeceptum dicentis: pusillanimitas detinuit me a peccatoribus derelinquentibus legem tuam. ### English translation (Claude) sadden you, who is there to gladden me but the one who is saddened by me?” He rebukes, then, so as to relieve the length of sadness, so that repentance may come about unto salvation; he condemns so as to absolve, shuts out so as to receive back, does not pardon so as to set free. Such was Paul, who, well skilled in the law, had known the precept of him who says: “Faintheartedness took hold of me because of the sinners who forsake your law.” ### Scripture references - 2 Cor 2:2: quotation, high confidence - 2 Cor 7:10: allusion, high confidence - 1 Cor 5:5: allusion, medium confidence - Ps 119:53 (118:53 LXX): quotation, high confidence ### Translation notes - 2 Cor 2:2; 2 Cor 7:10; 1 Cor 5:5; Ps 119:53. The digital text’s “c-ontristo” is read as “contristo”. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.18.4 (CSEL 62:138; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-18-4). ## Exposition of Psalm 118 7.19.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/6-27-1/#p-7-19-1 - Source: CSEL 62:138 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like a father or physician with a raving patient, the good man grieves for the sinner and keeps trying to heal him. ### Latin text Dolebat Dauid, non quia contemnebatur, non quia adpetebatur ipse, sed quia lex dei relinquebatur, et eorum qui hoc faciebant damnum dolebat, quod perirent deo. sicut bonus pater in frenesi constituti filii, cum ab eo maledicatur, uerberetur, adficiatur iniuriis, non suam, sed aegroti deflet aerumnam et contumeliam dolet, non quo sibi sit inrogata, sed quia per furorem quid faciat aeger ignorat, ita uir bonus, cum uidet peccatorem non reuereri, non honorare etiam canos; senioris, quo praesente aliquid faciat indignum, non agnoscere quadam peccandi insania, quam indecora et inhonesta committat, quasi moriturum dolet, quasi desperatum a medicis ingemescit et ut bonus medicus primo monet, deinde, etiamsi grauia patiatur, tamen, tamquam ille aegrum, etsi caedatur, sustinet, etsi maledicatur, non relinquit, quicquid potest medicinae adhibere, non denegat nec tamquam contumacem deserit, sed tamquam bene de se meritum omni studio sanare contendit, exercens non solum artis peritiam, sed etiam mentis benignitatem. ### English translation (Claude) David grieved, not because he was despised, not because he himself was attacked, but because the law of God was being forsaken, and he grieved over the loss of those who did this, that they were perishing to God. Just as a good father, when his son is in a frenzy, when he is cursed, beaten, and treated with injuries by him, weeps not over his own but over the sick man’s misery, and grieves over the insult, not because it was inflicted on him, but because through madness the sick man does not know what he is doing; so the good man, when he sees the sinner not revering, not honoring even the gray hair of an older man in whose presence he does something unworthy, not recognizing, through a kind of madness of sinning, how unbecoming and dishonorable are the things he commits, grieves for him as one about to die, groans over him as one given up by the physicians, and, like a good physician, first warns; then, even if he suffers grievous things, yet, as the physician does with a sick man, even if he is struck he bears it, even if he is cursed he does not abandon him, he does not refuse whatever medicine he can apply, nor does he desert him as obstinate, but strives with all zeal to heal him as one who had deserved well of him, exercising not only the skill of his art but also kindness of mind. ### Translation notes - The digital text has stray letters (“canos;”, “t t”); translated by sense. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.19.1 (CSEL 62:138; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-19-1). ## Exposition of Psalm 118 7.20.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-20-1 - Source: CSEL 62:138–139 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The righteous man treats his injurer as one sick with madness and pities him. ### Latin text Ita ergo etiam iustus et cum contemnitur a peccatore, non auertitur, et cum laeditur, furoris illud putat esse, non inprobitatis, magisque uulneri eius medicinam adferre desiderat et conpatitur et dolet non propter se, sed propter illum, qui desperato laborat incommodo, et dicit hunc unum ex fratribus sic laborare, sic adfici, ut faciat mihi iniuriam, qui si agnosceret me honoraret utique, certe non laederet. ### English translation (Claude) So too the righteous man, even when he is despised by the sinner, does not turn away, and when he is hurt he thinks it madness, not wickedness, and desires rather to bring medicine to his wound, and suffers with him and grieves, not for his own sake but for him who labors under a desperate affliction, and says that this one of his brothers so suffers, is so affected, that he does me injury, who, if he knew me, would surely honor me, certainly would not hurt me. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.20.1 (CSEL 62:138–139; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-20-1). ## Exposition of Psalm 118 7.20.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-20-2 - Source: CSEL 62:139 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The righteous man grieves for the harm to the church and that he has been an occasion of another’s sin. ### Latin text quid enim laesus est meo facto, ut habeat laedentis affectum? quoniam ergo non subpetit causa laedendi, non potest culpa esse propositi. ergo, si iustus sum, adficior propter caritatem, propter dilectionem, propter ecclesiae damnum, propter corporis detrimentum. possum etiam illud dolere, quod, etiamsi ego laedentem non laeserim et non sim mihi conscius, quod eum in me aliquibus iniuriis excitauerim, tamen causa illi fuerim lapsus eius, quod innocentem laedendo delinquat, quod factus sim ei materia peccati. ### English translation (Claude) For in what has he been hurt by my deed, that he should have the feeling of one who hurts? Since, then, there is no cause for hurting, there cannot be guilt in my intention. So, if I am righteous, I am affected on account of love, on account of affection, on account of the loss to the church, on account of the harm to the body. I can also grieve over this, that, even if I have not hurt the one who hurts me and am not conscious of having provoked him by any injuries against me, I have nevertheless been the occasion of his fall, in that he sins by hurting an innocent man, in that I have become for him the material of sin. ### Translation notes - The digital text’s “IneO” is read as “meo”, and “affectum t” as “affectum?”. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.20.2 (CSEL 62:139; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-20-2). ## Exposition of Psalm 118 7.21.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-21-1 - Source: CSEL 62:139 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David grieves as a member of one body; the righteous man may even accuse himself for another’s sake. ### Latin text Hoc ergo dolet Dauid et ideo dolet, quia, cum unum membrum patitur, et cetera membra conpatiuntur. ideo forte et illud positum est: iustus in exordio sermonis accusator est sui. nam etsi possit iustus habere in se quod accuset et iustus esse, quia nemo sine peccato praeter unum deum, et possit etiam peccator hoc ipso iustus esse, quia accusator est sui secundum illud: dic iniquitates tuas, ut iustificeris, attamen forsitan etiam aliquibus non uideatur absurdum, ut etiam de illo dictum sit, quod iustus sit qui se accusat pro alio, etiamsi in se nihil habeat quod accuset. ### English translation (Claude) This, then, David grieves over, and he grieves for this reason, that when one member suffers, the other members suffer with it. That is perhaps why it was also said: “The righteous man is his own accuser at the beginning of his speech.” For although the righteous man can have in himself something to accuse and still be righteous, because no one is without sin except God alone, and although even a sinner can be righteous by this very fact, that he is his own accuser, according to the saying, “Tell your iniquities so that you may be justified,” yet perhaps it may not seem absurd to some that it was also said of this, that he is righteous who accuses himself on behalf of another, even if he has nothing in himself to accuse. ### Scripture references - 1 Cor 12:26: quotation, high confidence - Prov 18:17: quotation, high confidence - Mark 10:18: allusion, medium confidence - Isa 43:26: quotation, high confidence ### Translation notes - 1 Cor 12:26; Prov 18:17 (Greek form); Mark 10:18; Isa 43:26 (Greek form). ### Citation (SBL) Ambrose, Exp. Ps. 118 7.21.1 (CSEL 62:139; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-21-1). ## Exposition of Psalm 118 7.22.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-22-1 - Source: CSEL 62:139–140 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David accused himself, unprompted, for numbering the people. ### Latin text Quam igitur in his omnibus sancto Dauid uiri iusti prima persona conueniat, consideremus. accusauit se nullo accusante, peccatum confessus est proprium, quando percussus est corde, eo quod numerauerit plebem. qui et dixit ad dominum: peccaui, domine, quod fecerim hoc uerbum. et nunc, ### English translation (Claude) Let us consider, then, how well the chief character of a righteous man in all these things fits holy David. He accused himself with no one accusing him; he confessed his own sin when his heart struck him because he had numbered the people. And he said to the Lord: “I have sinned, Lord, in doing this thing. And now, ### Scripture references - 2 Sam 24:10: quotation, high confidence ### Translation notes - 2 Sam 24:10. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.22.1 (CSEL 62:139–140; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-22-1). ## Exposition of Psalm 118 7.22.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-22-2 - Source: CSEL 62:140 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Though Scripture might excuse him, David offered himself to the destroying angel in place of the people. ### Latin text domine, aufer iniquitatem serui tui, quod deliqui uehementer. itaque quamuis scriptura habeat, quod adposita est ira dei, ut irasceretur in Israel, quo regis prolapsio excusari uideretur, tamen, cum uidisset angelum qui stragem plebis efficiebat, percutientis ictui se ipsum obiecit dicens: ecce ego peccaui et ego pastor malignum feci, et hic grex quid fecit? ### English translation (Claude) Lord, take away the iniquity of your servant, for I have sinned greatly.” And so, although Scripture has it that the wrath of God was added so that he was angry with Israel, by which the king’s fall might seem excused, yet when he saw the angel who was making the slaughter of the people, he threw himself before the blow of the one striking, saying: “Behold, I have sinned, and I the shepherd have done evil; and this flock, what has it done? ### Scripture references - 2 Sam 24:10: quotation, high confidence - 2 Sam 24:1: allusion, high confidence - 2 Sam 24:17: quotation, high confidence ### Translation notes - 2 Sam 24:10, 1, 17. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.22.2 (CSEL 62:140; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-22-2). ## Exposition of Psalm 118 7.22.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-22-3 - Source: CSEL 62:140 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: By confessing his sins, over the census and over Uriah, David was justified and forgiven. ### Latin text fiat manus tua in me et in domo patris mei. quasi iustus ergo accusator sui in ipso sermonis exordio et peccatum suum agnouit et iniquitatem propriam confitendo iustificatus est in semet ipso. alibi quoque de Uriae morte coargutus a propheta ait: peccaui domino; cui responsum est propter paenitentiam ablatum a domino eius esse peccatum. ### English translation (Claude) Let your hand be against me and against my father’s house.” As a righteous man, then, his own accuser at the very beginning of his speech, he both acknowledged his sin and, by confessing his own iniquity, was justified in himself. Elsewhere too, when he was convicted by the prophet concerning the death of Uriah, he said, “I have sinned against the Lord,” to whom it was answered that because of his repentance his sin had been taken away by the Lord. ### Scripture references - 2 Sam 24:17: quotation, high confidence - Prov 18:17: allusion, high confidence - 2 Sam 12:13: quotation, high confidence ### Translation notes - 2 Sam 24:17; Prov 18:17; 2 Sam 12:13. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.22.3 (CSEL 62:140; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-22-3). ## Exposition of Psalm 118 7.23.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-23-1 - Source: CSEL 62:140 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David bore Shimei’s curses patiently and restrained Abishai. ### Latin text Item alio loco, cum Semei malediceret ei et lapidaret eum saeptum bellatoribus, per quos uindicare se posset, patienter ferebat, ne uerbo quidem referens contumeliam. quin etiam cum Abisai dux eius caput maledicentis uellet auferre, ait rex: quid mihi et tibi est, fili Saruiae? quod maledicit mihi. ### English translation (Claude) Likewise in another place, when Shimei cursed him and stoned him, though he was surrounded by warriors through whom he could avenge himself, he bore it patiently, not returning the insult even with a word. Indeed, when Abishai, his commander, wished to take off the head of the one cursing, the king said: “What have I to do with you, son of Zeruiah? Let him curse me; ### Scripture references - 2 Sam 16:6: allusion, high confidence - 2 Sam 16:9: allusion, high confidence - 2 Sam 16:10: quotation, high confidence ### Translation notes - 2 Sam 16:5–10. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.23.1 (CSEL 62:140; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-23-1). ## Exposition of Psalm 118 7.23.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-23-2 - Source: CSEL 62:140 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David excused Shimei, blamed himself, and judged the curse useful to him. ### Latin text dominus dixit ei maledicere Dauid. primum igitur culpam eius excusauit et causam ad domini retulit uoluntatem, secundo in suum meritum retorsit, ut non illum errasse, sed se meruisse significaret, tertio maledictionem illius sibi non solum non nocere, sed etiam prodesse memorauit, sicut scriptum est: et dixit Dauid ad Abisai et ad omnes pueros eius: ecce filius meus, qui exiuit de semine meo, quaerit animam meam; quanto magis filius Ieminei! ### English translation (Claude) the Lord told him to curse David.” First, then, he excused his fault and referred the cause to the Lord’s will; second, he turned it back on his own deserving, to show that the other had not erred, but that he himself had deserved it; third, he said that the other’s cursing not only did him no harm but even did him good, as it is written: “And David said to Abishai and to all his servants: Behold, my son, who came out of my seed, seeks my life; how much more the son of Jemini! ### Scripture references - 2 Sam 16:10: quotation, high confidence - 2 Sam 16:11: quotation, high confidence ### Translation notes - 2 Sam 16:10–11 (Greek form: “son of Jemini”, i.e. Benjaminite). ### Citation (SBL) Ambrose, Exp. Ps. 118 7.23.2 (CSEL 62:140; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-23-2). ## Exposition of Psalm 118 7.23.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-23-3 - Source: CSEL 62:140–141 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David reasoned that a stranger’s curse was nothing beside his son’s attempt on his life, and hoped for God’s reward. ### Latin text granditer impetum infregit ultoris: quomodo enim maledictum extranei pro regis iniuria uindicaret. cum filii adhuc parricidium inultum maneret? non utique extranei maledictum et filii parricidium aequa esset lance pensandum. et addidit: sine illum maledicere. quoniam dixit ii dominus, donec uideat humilitatem meam et retribuat mihi dominus bona pro maledicto. ### English translation (Claude) He broke the attack of the avenger powerfully: for how should he avenge a stranger’s cursing as an injury to the king, while the parricide of his son still remained unavenged? Surely a stranger’s cursing and a son’s parricide were not to be weighed in an equal balance. And he added: “Let him curse, for the Lord has told him, so that he may see my humiliation, and the Lord may repay me good for the cursing.” ### Scripture references - 2 Sam 16:11: quotation, high confidence - 2 Sam 16:12: quotation, high confidence ### Translation notes - 2 Sam 16:11–12. The digital text’s “dixit ii dominus” and “d dominus” are read as “dixit ei dominus” and “dominus”. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.23.3 (CSEL 62:140–141; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-23-3). ## Exposition of Psalm 118 7.23.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-23-4 - Source: CSEL 62:141 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The highest purpose of the righteous is to pray for persecutors, as Christ did on the cross. ### Latin text est et aliud iusti propositum longe omnibus perfectius et potentius, interuenire pro persequentibus, excusare peccantes, quod legimus in euangelio dicente domino Iesu, cum crucifixus esset a perfidis: pater, dimitte illis: non enim sciunt quid faciunt. ### English translation (Claude) There is also another purpose of the righteous man, far more perfect and powerful than all: to intercede for persecutors, to excuse those who sin, which we read in the gospel when the Lord Jesus, crucified by the faithless, says: “Father, forgive them, for they do not know what they do.” ### Scripture references - Luke 23:34: quotation, high confidence ### Translation notes - Luke 23:34. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.23.4 (CSEL 62:141; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-23-4). ## Exposition of Psalm 118 7.24.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-24-1 - Source: CSEL 62:141 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Joseph, though not yet told the truth, would not expose Mary: the righteous prefer not to accuse. ### Latin text Liquet igitur his magisteriis doctrinae caelestis, quod iustus se accusare malit quam alium deformare. denique de Ioseph, cui desponsata erat Maria mater domini, scriptum est quod, cum eam grauem utero uidisset, cum esset iustus, noluit eam traducere, et utique nullum adhuc audierat oraculum. ### English translation (Claude) It is clear, then, from these lessons of heavenly teaching, that the righteous man would rather accuse himself than disgrace another. Indeed it is written of Joseph, to whom Mary the mother of the Lord was betrothed, that when he saw her with child, being a righteous man, he was unwilling to expose her; and surely he had not yet heard any oracle. ### Scripture references - Matt 1:19: allusion, high confidence - Matt 1:18: allusion, high confidence ### Translation notes - Matt 1:18–20. The digital text’s “ac-cusare” is read as “accusare”. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.24.1 (CSEL 62:141; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-24-1). ## Exposition of Psalm 118 7.24.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-24-2 - Source: CSEL 62:141 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The righteous man prefers leniency to accusation; he rejoices at his own escape, not at others’ punishment. ### Latin text ita non solum ab ultionis atrocitate, sed etiam ab accusationis seueritate iusti aliena persona est potiusque ducit suam remissionem accusari, quod non uindicauerit, quam alienum crimen urgere. sed dices: quomodo dixit ipse Dauid: laetabitur iustus, cum uiderit uindictam impiorum? mihi uidetur, quia laetetur quod ipse euaserit, non quia impii puniantur. quaeramus aliud iusti propositum ex sequentibus. ### English translation (Claude) So the character of the righteous man is foreign not only to the cruelty of revenge but also to the severity of accusation, and he would rather have his leniency accused, in that he did not avenge, than press another’s crime. But you will say: how did David himself say, “The righteous will rejoice when he sees the vengeance on the ungodly”? It seems to me that he rejoices that he himself has escaped, not that the ungodly are punished. Let us seek another purpose of the righteous man from what follows. ### Scripture references - Ps 58:10 (57:11 LXX): quotation, high confidence ### Translation notes - Ps 58:10 (LXX 57:11). ### Citation (SBL) Ambrose, Exp. Ps. 118 7.24.2 (CSEL 62:141; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-24-2). ## Exposition of Psalm 118 7.25.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-25-1 - Source: CSEL 62:141–142 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 54: God’s statutes were songs to the psalmist in his exile. ### Latin text Itaque dicit: cantabiles mihi erant iustificationes tuae in loco seueritate s meae. merito peregrinationibus non frangebatur, superbos declinabat eorumque prosperis successibus non mouebatur, consolabatur se in iudiciis caelestibus, angebatur in alienis peccatis, quia cantabiles habebat iustificationes dei. quae enim bene tenemus cantare consueuimus ### English translation (Claude) And so he says: “Your statutes were songs to me in the place of my sojourning.” Rightly he was not broken by his wanderings, he avoided the proud and was not moved by their prosperous successes, he comforted himself in the heavenly judgments, he was distressed at others’ sins, because he had the statutes of God as songs. For what we hold well we are accustomed to sing, ### Scripture references - Ps 119:54 (118:54 LXX): quotation, high confidence ### Translation notes - Ps 118:54 (Ps 119:54). The digital text reads “in loco seueritates meae”; Ambrose’s text, as 7.28.1 shows, is “in loco peregrinationis meae”, and it is translated so. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.25.1 (CSEL 62:141–142; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-25-1). ## Exposition of Psalm 118 7.25.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-25-2 - Source: CSEL 62:142 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What is sung clings to memory; like clean animals chewing the cud, we should ruminate on Scripture. ### Latin text et quae cantantur melius nostris adhaerent sensibus. non enim perfunctorie transeamus quae legimus, ut tunc tantum, cum legimus ea, in memoriam eorum redire uideamur, sed etiam, cum abest codex manibus, tamquam animantia, quae probantur et munda habentur in lege, etiam quando non pascuntur ruminare consuerunt, ex semet ipsis alimenta sibi recondita proferentia, ita et nos de nostrae me- ### English translation (Claude) and what is sung clings better to our minds. Let us not pass over perfunctorily what we read, so as to seem to return to the memory of it only when we read it; but even when the book is out of our hands, like the animals approved and held clean in the law, which are accustomed to chew the cud even when they are not feeding, bringing up from themselves food stored within, so let us too bring out from the treasury of our ### Scripture references - Lev 11:3: allusion, high confidence - Deut 14:6: allusion, medium confidence ### Translation notes - Lev 11:3; Deut 14:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.25.2 (CSEL 62:142; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-25-2). ## Exposition of Psalm 118 7.25.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-25-3 - Source: CSEL 62:142 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s statutes should be our hymns, sung with spirit and mind, lest we forget them. ### Latin text moriae thesauro, de interioribus nostris ruminandum nobis pabulum spiritale promamus. hymni nobis, canticum nobis, psalmi nobis iustificationes domini sint. psallamus spiritu, psallamus et mente, ne, si obliti fuerimus. in tempore necessitatis dicatur unicuique nostrum: abiecisti sermones meos post te. ### English translation (Claude) memory, from our inner parts, spiritual fodder to be chewed. Let the statutes of the Lord be hymns to us, a song to us, psalms to us. Let us sing with the spirit, let us sing with the mind also, lest, if we have forgotten, in the time of need it be said to each of us: “You have cast my words behind you.” ### Scripture references - Eph 5:19: allusion, high confidence - Col 3:16: allusion, high confidence - 1 Cor 14:15: quotation, high confidence - Ps 50:17 (49:17 LXX): quotation, high confidence ### Translation notes - Eph 5:19; Col 3:16; 1 Cor 14:15; Ps 50:17 (LXX 49:17). ### Citation (SBL) Ambrose, Exp. Ps. 118 7.25.3 (CSEL 62:142; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-25-3). ## Exposition of Psalm 118 7.26.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-26-1 - Source: CSEL 62:142 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, the true Solomon, gave his church singers whose psalms drive away evil spirits, as David’s did for Saul. ### Latin text Ideoque. ut expelleretur et eliminaretur obliuio a domo sancta sua, cantatores sibi fecit uerus Salomon, qui toto spiritu inquirendae cognitioni diuinitatis intenderent, ne psallentes deessent ecclesiae suae, quorum cantu nequam spiritus fugaretur, sicut Dauid sancti docemur exemplo, quo psallente malus ille spiritus expellebatur, qui Saul regis corda uexabat. ### English translation (Claude) And so, so that forgetfulness might be driven out and banished from his holy house, the true Solomon made singers for himself, who would apply themselves with their whole spirit to seeking the knowledge of the divinity, so that his church should not lack psalm-singers, by whose singing the wicked spirit might be put to flight, as we are taught by the example of holy David, at whose playing that evil spirit which troubled King Saul’s heart was driven out. ### Scripture references - 1 Kgs 10:12: allusion, medium confidence - 1 Chr 25:1: allusion, medium confidence - 1 Sam 16:23: allusion, high confidence ### Translation notes - 1 Kgs 10:12; 1 Chr 25:1–7; 1 Sam 16:23. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.26.1 (CSEL 62:142; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-26-1). ## Exposition of Psalm 118 7.26.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-26-2 - Source: CSEL 62:142 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Holy music invites the Spirit, as with the prophets and in the house of the prodigal’s father. ### Latin text prophetae quoque, ut prophetarent, psallendi peritum iubebant psallere, quo suaui inuitata dulcedine spiritalis infunderetur gratia. et in euangelio legimus in domo patris illius filium recuperantis percrepuisse symphoniam, qua epulantes delectabantur fideles, perfidus autem inpatienter audiebat. dulcis igitur est cantilena quae non corpus effeminat. sed mentem animumque confirmat. ideoque canticum dicitur domini testamentum, quia ### English translation (Claude) The prophets too, in order to prophesy, ordered one skilled in playing to play, so that spiritual grace, invited by the sweet melody, might be poured in. And in the gospel we read that in the house of that father who recovered his son a symphony resounded, in which the faithful feasting took delight, but the faithless one heard it with impatience. Sweet, then, is the song which does not make the body effeminate but strengthens the mind and spirit. And so the Lord’s testament is called a song, because ### Scripture references - 2 Kgs 3:15: allusion, high confidence - Luke 15:25: allusion, high confidence - Luke 15:28: allusion, high confidence ### Translation notes - 2 Kgs 3:15; Luke 15:25–28. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.26.2 (CSEL 62:142; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-26-2). ## Exposition of Psalm 118 7.26.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-26-3 - Source: CSEL 62:142–143 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ sang forgiveness in the gospel, but the Jews did not respond. ### Latin text remissionem omnium peccatorum dominique iustitias in scripturis euangelii suaui mentis exultatione concinimus. ipse quoque dominus non dedignatus est dicere: cantauimus uobis et non saltastis. cantauit nobis in euangelio ueniam delictorum, debuerunt Iudaei mentem adtollere non histrionico corporis motu, sed sancto spiritu, non fecerunt; ideo reprehenduntur. ### English translation (Claude) we sing together, with sweet exultation of mind, the forgiveness of all sins and the righteous deeds of the Lord in the Scriptures of the gospel. The Lord himself too did not disdain to say: “We sang to you and you did not dance.” He sang to us in the gospel the pardon of sins; the Jews ought to have lifted up their minds, not with the actor’s movement of the body but by the Holy Spirit; they did not, and so they are rebuked. ### Scripture references - Matt 11:17: quotation, high confidence - Luke 7:32: allusion, high confidence ### Translation notes - Matt 11:17; Luke 7:32. Ambrose’s remark on the Jews is translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.26.3 (CSEL 62:142–143; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-26-3). ## Exposition of Psalm 118 7.27.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-27-1 - Source: CSEL 62:143 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David danced before the ark, and Michal mocked him. ### Latin text Sed etiam et corporis saltatio in honore dei laudabilis habetur. denique saltauit Dauid ante arcam domini et uidit eum Melchol filia Saul saltantem et percutientem in organis harmonizatis in conspectu domini et ait ad eum, posteaquam se domum recepit: quid utique honorificatus est rex Israel, quia denudatus est hodie in oculis puellarum suarum ancillarum sicut unus ex saltatoribus? ### English translation (Claude) But even dancing of the body in honor of God is held praiseworthy. Indeed David danced before the ark of the Lord, and Michal, the daughter of Saul, saw him dancing and striking on tuned instruments in the sight of the Lord, and said to him after he had returned home: “How has the king of Israel been honored today, who was uncovered today in the eyes of the girls, his maidservants, like one of the dancers?” ### Scripture references - 2 Sam 6:14: allusion, high confidence - 2 Sam 6:16: allusion, high confidence - 2 Sam 6:20: quotation, high confidence ### Translation notes - 2 Sam 6:14–16, 20 (Greek form). The digital text’s “aream” and “ronspec-tu” are read as “arcam” and “conspectu”. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.27.1 (CSEL 62:143; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-27-1). ## Exposition of Psalm 118 7.27.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-27-2 - Source: CSEL 62:143 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David answered that he would gladly be humbled before the Lord. ### Latin text et dixit Dauid ad Melchol in conspectu domini: benedictus dominus qui elegit me super patrem tuum et super omnem domum illius constituere in principem super plebem suam Israel; et ludam in conspectu domini et denudabor adhuc sic et ero nugas in conspectu tuo et cum puellis cum quibus dixisti me nudatum glorificabor. ### English translation (Claude) And David said to Michal in the sight of the Lord: “Blessed is the Lord who chose me above your father and above all his house to appoint me prince over his people Israel; and I will play in the sight of the Lord, and I will be uncovered still more thus, and I will be a trifler in your sight, and with the girls with whom you said I was uncovered I will be glorified.” ### Scripture references - 2 Sam 6:21: quotation, high confidence - 2 Sam 6:22: quotation, high confidence ### Translation notes - 2 Sam 6:21–22 (Greek form). ### Citation (SBL) Ambrose, Exp. Ps. 118 7.27.2 (CSEL 62:143; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-27-2). ## Exposition of Psalm 118 7.27.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-27-3 - Source: CSEL 62:143 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David was justified and Michal punished with barrenness. ### Latin text et Melchol, inquit, filiae Saul non erat filius usque in diem mortis eius. euidens itaque exemplum, quod et propheta, qui et percutiebat in organis et saltauit ante arcam domini, iustificatus est et illa, quae reprehendit eum, sterilitate damnata est. ### English translation (Claude) “And Michal,” it says, “the daughter of Saul, had no son until the day of her death.” A clear example, then: the prophet who both struck the instruments and danced before the ark of the Lord was justified, and she who reproached him was condemned with barrenness. ### Scripture references - 2 Sam 6:23: quotation, high confidence ### Translation notes - 2 Sam 6:23. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.27.3 (CSEL 62:143; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-27-3). ## Exposition of Psalm 118 7.28.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-28-1 - Source: CSEL 62:143–144 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s statutes are songs only to those who are pilgrims in this world, like the three young men in the furnace. ### Latin text Sed non satis est ut aliquis cantabiles habeat iustificationes dei, nisi terrenarum exeat seruitio sollicitudinum. ideoque addidit: in loco peregrinationis meae. conuenit sibi, siquidem et alibi ait: aduena ego sum in terra hac. unde et apostolus non uult nos in domo dei fideique uocatione aduenas esse atque peregrinos, sed ciues sanctorum et domesticos dei. qui enim domesticus est dei, exul est mundo, qui conuersatur in caelestibus, peregrinus est terris. peregrinabantur in hoc mundo Hebraei, naturam incendii non sentientes; cantabiles habebant iustificationes dei, cum hymnum deo de creaturarum laudatione cantarent. ### English translation (Claude) But it is not enough for someone to have God’s statutes as songs, unless he goes out from the servitude of earthly cares. And so he added: “in the place of my sojourning.” This agrees with itself, since elsewhere too he says: “I am a stranger in this land.” Hence the apostle too does not wish us, in the house of God and in the calling of faith, to be strangers and sojourners, but fellow citizens of the saints and members of God’s household. For he who is of God’s household is an exile from the world; he whose citizenship is in heaven is a pilgrim on earth. The Hebrews were pilgrims in this world, not feeling the nature of the fire; they had the statutes of God as songs when they sang a hymn to God of the praise of creatures. ### Scripture references - Ps 119:54 (118:54 LXX): quotation, high confidence - Ps 119:19 (118:19 LXX): quotation, high confidence - Eph 2:19: allusion, high confidence - Phil 3:20: allusion, high confidence - Dan 3:27: allusion, high confidence ### Extrabiblical texts - Pr Azar 35 (Prayer of Azariah and Song of the Three Young Men): allusion, high confidence ### Translation notes - Ps 119:54, 19; Eph 2:19; Phil 3:20; Dan 3:23–27 and the Song of the Three Young Men (Greek additions to Daniel). ### Citation (SBL) Ambrose, Exp. Ps. 118 7.28.1 (CSEL 62:143–144; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-28-1). ## Exposition of Psalm 118 7.29.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-29-1 - Source: CSEL 62:144 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Singing frees the mind from cares, as David sang free of bodily passions. ### Latin text Denique qui cantat uacuus est et diuersarum cogitationum curas relegat, sequestrat auaritiam et non solum corporis uoce, sed etiam mentis uiuacitate se mulcet. non enim tamquam maestus inopiae sollicitudine, sed tamquam liber ab omnibus corporalium affectibus passionum canebat idem propheta: psallam tibi, deus, in cithara, sanctus Israel. gaudebunt ### English translation (Claude) Indeed he who sings is free and banishes the cares of various thoughts, puts greed aside, and soothes himself not only with the voice of the body but also with the liveliness of the mind. For not as one sad with the anxiety of poverty, but as one free from all the affections of bodily passions, the same prophet sang: “I will sing to you, O God, on the lyre, Holy One of Israel. My lips will rejoice ### Scripture references - Ps 71:22 (70:22 LXX): quotation, high confidence ### Translation notes - Ps 71:22 (LXX 70:22). ### Citation (SBL) Ambrose, Exp. Ps. 118 7.29.1 (CSEL 62:144; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-29-1). ## Exposition of Psalm 118 7.29.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-29-2 - Source: CSEL 62:144 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: For the saints even the law’s precepts are songs, as Moses sang after crossing the sea. ### Latin text labia mea cum cantauero tibi, et anima mea quam redemisti. cantabat haec laetus, tamquam his melioribus epulis pasceretur; epulabatur enim animus piae deuotionis alimento. non solum itaque hymni et psalmi, sed etiam legis praecepta cantabilia sanctis sunt. denique cantabat Moyses, qui legem accepit, cum praetergressus pedibus mare seruati populi ductor iustificationes domini praedicaret. ### English translation (Claude) when I sing to you, and my soul, which you have redeemed.” He sang these things gladly, as though he were fed on these better feasts; for his mind feasted on the food of godly devotion. So not only hymns and psalms but also the precepts of the law are songs to the saints. Indeed Moses sang, who received the law, when, having crossed the sea on foot, as leader of the people that was saved, he proclaimed the statutes of the Lord. ### Scripture references - Ps 71:23 (70:23 LXX): quotation, high confidence - Exod 15:1: allusion, high confidence - Exod 15:26: allusion, medium confidence ### Translation notes - Ps 71:23 (LXX 70:23); Exod 15:1, 25–26. The digital text’s “1abia” is read as “labia”. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.29.2 (CSEL 62:144; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-29-2). ## Exposition of Psalm 118 7.30.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-30-1 - Source: CSEL 62:144–145 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 55: the righteous remember God by night and prove it by keeping his law. ### Latin text Superest adhuc propositum egregium uiri iusti, quia omni tempore circa dei laudes esse debet intentus, non solum die, sed etiam nocte. ideo addidit: memor fui nocte nominis tui, domine, et custodiui legem tuam. uideamus, si et ille memor est, qui uocat dominum uerbo, non custodit autem mandata diuina. de quo satis dictum est, quia non quicumque dicit domine domine acceptus est Christo, sed qui operibus bonis fidelem suum probare potuerit affectum. fides ergo, probitas, innocentia memorem probant. quod autem ait: memor fui nominis tui, plena deuotio est, quia nemo dicit dominum Iesum nisi in spiritu sancto. hoc nomen inuocetur diebus et noctibus, nullum tempus precandi uacuum sinat sancta deuotio praeterire. ### English translation (Claude) There remains still an excellent purpose of the righteous man, that he ought to be intent on the praises of God at all times, not only by day but also by night. So he added: “I remembered your name in the night, Lord, and I have kept your law.” Let us see whether he too is mindful who calls on the Lord in word but does not keep the divine commandments. Of him enough has been said, that not everyone who says “Lord, Lord” is accepted by Christ, but he who can prove his faithful affection by good works. Faith, then, uprightness, innocence prove one mindful. But his saying, “I remembered your name,” is full devotion, because no one says “Lord Jesus” except in the Holy Spirit. Let this name be called on day and night; let holy devotion let no time pass empty of prayer. ### Scripture references - Ps 119:55 (118:55 LXX): quotation, high confidence - Matt 7:21: allusion, high confidence - 1 Cor 12:3: quotation, high confidence ### Translation notes - Ps 118:55 (Ps 119:55); Matt 7:21; 1 Cor 12:3. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.30.1 (CSEL 62:144–145; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-30-1). ## Exposition of Psalm 118 7.31.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-31-1 - Source: CSEL 62:145 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David wept and prayed at night; we should not give the whole night to sleep. ### Latin text Si studentes igitur doctrinis saecularibus perparum somno indulgent, quanto magis, qui deum cupiunt cognoscere, non debent somno corporis inpediri, nisi quantum naturae satis est! Dauid per singulas noctes lectum suum lacrimis diluebat, surgebat etiam noctis medio, ut domino confiteretur, et tu totam noctem sopori existimas deputandam? ### English translation (Claude) If, then, those who study worldly learning indulge very little in sleep, how much more should those who long to know God not be hindered by the sleep of the body, except as much as is enough for nature! David bathed his bed with tears every night; he also rose at midnight to confess to the Lord; and do you think the whole night should be given to sleep? ### Scripture references - Ps 6:6 (6:7 LXX): allusion, high confidence - Ps 119:62 (118:62 LXX): allusion, high confidence ### Translation notes - Ps 6:6 (LXX 6:7); Ps 119:62. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.31.1 (CSEL 62:145; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-31-1). ## Exposition of Psalm 118 7.31.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-31-2 - Source: CSEL 62:145 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Night, when sin seems hidden, is the time to pray, for God sees all. ### Latin text tunc magis tibi orandus est dominus, tunc praesidia postulanda, culpa cauenda, quando uidetur habere secretum; tunc maxime, quando tenebrae in circuitu meo et parietes me operiunt, considerandum, quia deus omnia intuetur abscondita. ne dixeris ergo: circumfusus sum tenebris; quis me uidet et quem uereor saeptus parietibus et inclusus?, quia uultus domini super facientes mala. ### English translation (Claude) Then above all the Lord must be prayed to by you, then his protection must be asked, guilt guarded against, when it seems to have secrecy; then above all, when “darkness is round about me and the walls cover me,” it must be considered that God sees all hidden things. Do not say, then, “I am surrounded by darkness; who sees me, and whom do I fear, walled in and shut up?”, because “the face of the Lord is against those who do evil.” ### Scripture references - Ps 34:16 (33:17 LXX): quotation, high confidence ### Extrabiblical texts - Sir 23:18 (Sirach): quotation, high confidence ### Translation notes - Sir 23:18 (Vulgate 23:26); Ps 34:16 (LXX 33:17). ### Citation (SBL) Ambrose, Exp. Ps. 118 7.31.2 (CSEL 62:145; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-31-2). ## Exposition of Psalm 118 7.31.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-31-3 - Source: CSEL 62:145 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Night incites sin; it was night when Judas betrayed and Peter denied. ### Latin text deinde, si arbitrum non uides, te ipsum non uides, tuae conscientiae testimonium non uereris? nescis illam caliginem noctis non opertorium, sed incentiuum esse peccati? cum somno et cibo feruent corpora, tunc etiam mentis uigor sopore laxatur, somno resoluitur, tunc inrepit inpuri libido concubitus, tunc perturbatur cor, squalor inmunditiae non ueretur, castitatis puritas non consideratur, pudicitiae gloria non recensetur. nox erat, quando ludas prodidit, quando Petrus negauit. ### English translation (Claude) Then, if you do not see a judge, do you not see yourself, do you not fear the testimony of your conscience? Do you not know that the darkness of the night is not a covering but an incitement to sin? When bodies are heated with sleep and food, then the vigor of the mind too is loosened by drowsiness and dissolved by sleep; then the lust of impure intercourse creeps in; then the heart is disturbed, the filth of uncleanness is not dreaded, the purity of chastity is not considered, the glory of modesty is not recalled. It was night when Judas betrayed, when Peter denied. ### Scripture references - John 13:30: allusion, high confidence - Luke 22:60: allusion, high confidence ### Translation notes - John 13:30; Luke 22:54–60. The digital text’s “arbitmm” is read as “arbitrum”. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.31.3 (CSEL 62:145; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-31-3). ## Exposition of Psalm 118 7.32.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-32-1 - Source: CSEL 62:145–146 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At night we should recall God’s precepts on chastity to quench lust. ### Latin text Illo igitur praecipue tempore iustificationes dei animo retexendae sunt, relegenda mandata hortatoria, illa de castitate praecepta non absint, ut his occupata mens flagrantiam libidinis, carnis restinguat ardorem. tene illud animo: lauabo per singulas noctes lectum meum. qui enim stupris deditus, flagitiis inuolutus est, non lauat per singulas noctes lectum suum. ### English translation (Claude) At that time above all, then, God’s statutes must be gone over in the mind, the exhorting commandments reread; let those precepts about chastity not be absent, so that the mind, occupied with them, may quench the burning of lust and the heat of the flesh. Hold this in mind: “I will wash my bed every night.” For he who is given to debauchery and wrapped in vice does not wash his bed every night. ### Scripture references - Ps 6:6 (6:7 LXX): quotation, high confidence ### Translation notes - Ps 6:6 (LXX 6:7). stupris is rendered “debauchery”. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.32.1 (CSEL 62:145–146; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-32-1). ## Exposition of Psalm 118 7.32.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-32-2 - Source: CSEL 62:146 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The penitent washes his bed with tears; we should give most of the night to reading and prayer. ### Latin text nescit flere qui flenda committit et, cum sit ipse lacrimabilis, non habet poenae lacrimas suae. at ille, qui castigat corpus suum et sui sollicitus gubernator est atque ingemescens et dolens lapsus superioris offensam quaerit quomodo abluat fletibus paenitentiae. hic lauat per singulas noctes lectum suum. non dormiamus ergo totis noctibus, sed maximam partem earum lectioni et orationibus deputemus. ### English translation (Claude) He does not know how to weep who commits what is to be wept for, and though he himself is lamentable, he has no tears for his punishment. But he who chastises his body and is an anxious governor of himself, groaning and grieving, seeks how to wash away the offense of his former fall with tears of repentance; he washes his bed every night. Let us not, then, sleep whole nights, but assign the greater part of them to reading and prayers. ### Scripture references - 1 Cor 9:27: allusion, high confidence - Ps 6:6 (6:7 LXX): quotation, high confidence ### Translation notes - 1 Cor 9:27; Ps 6:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.32.2 (CSEL 62:146; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-32-2). ## Exposition of Psalm 118 7.33.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-33-1 - Source: CSEL 62:146 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church sought Christ in the night of the prophets and believed. ### Latin text Audi ecclesiae uocem quaerentis etiam in noctibus Christum: in cubili, inquit, meo in noctibus quaesiui quem dilexit anima mea. accipe secundum litteram. quaesiuit in noctibus orando, deprecando, etiam lacrimis deplorando. quaesiuit in noctibus, quia posuit tenebras latibulum suum, ut quaerere eum sollicitius disceremus. quaesiuit igitur in prophetis ecclesia ex gentibus congregata, et ideo credidit. denique aduentus dominici testimonia de prophetis euangelistae Paulusque posuerunt, unde scriptum est. ### English translation (Claude) Hear the voice of the church seeking Christ even in the nights: “On my bed,” she says, “in the nights I sought him whom my soul loved.” Take it according to the letter. She sought in the nights by praying, entreating, even lamenting with tears. She sought in the nights, because he made darkness his hiding place, so that we might learn to seek him more anxiously. The church gathered from the Gentiles sought him, then, in the prophets, and so she believed. Indeed the evangelists and Paul set out the testimonies of the Lord’s coming from the prophets; hence it is written: ### Scripture references - Song 3:1: quotation, high confidence - Ps 18:11 (17:12 LXX): quotation, high confidence ### Translation notes - Song 3:1; Ps 18:11 (LXX 17:12). ### Citation (SBL) Ambrose, Exp. Ps. 118 7.33.1 (CSEL 62:146; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-33-1). ## Exposition of Psalm 118 7.33.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-33-2 - Source: CSEL 62:146–147 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Night is any time of persecution or insecurity; our works must shine in God’s light. ### Latin text Quia nox nocti indicat scientiam. quaesiuit in noctibus, in persecutionibus et aduersis, in tribulationibus et laboribus duris. nox est omnibus quibus non est perfecta securitas. unde ait dominus: ueniet nox, quando nemo potest operari. cum in hoc mundo sum, lux huius mundi sum. non ergo operemur in tenebris. si enim lucent opera nostra, non operamur in tenebris, sed in lumine dei; (in lumine dei) est cui adest Christus. ### English translation (Claude) “For night to night shows knowledge.” She sought in the nights, in persecutions and adversities, in tribulations and hard labors. It is night for all who do not have perfect security. Hence the Lord says: “Night will come, when no one can work. While I am in this world, I am the light of this world.” Let us not, then, work in darkness. For if our works shine, we do not work in darkness but in the light of God; (in the light of God) is he with whom Christ is present. ### Scripture references - Ps 19:2 (18:3 LXX): quotation, high confidence - John 9:4: quotation, high confidence - John 9:5: quotation, high confidence ### Translation notes - Ps 19:2 (LXX 18:3); John 9:4–5. “(in lumine dei)” is the editor’s supplement. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.33.2 (CSEL 62:146–147; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-33-2). ## Exposition of Psalm 118 7.34.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-34-1 - Source: CSEL 62:147 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The test is to remember God in the night of bereavement, exile, or persecution. ### Latin text Non magnum igitur, si tunc domino gratias agas, quando in prosperis et secundis es, sed si tunc adhaereas Christo, quando te persecutor exagitat, quando aliqua procella perturbat. amisisti filium: in illo dolore, in illa nocte, in illa destitutione memento domini dei tui, ne quasi non exauditus ingratus sis et in tua praeuariceris aerumna. pulsus es in exilium: memento domini dei tui, ne patriae interdictae tibi caritatem deo praeferas. ### English translation (Claude) It is no great thing, then, if you give thanks to the Lord when you are in prosperity and good fortune, but if you cleave to Christ when the persecutor harasses you, when some storm disturbs you. You have lost a son: in that grief, in that night, in that bereavement, remember the Lord your God, lest, as though unheard, you be ungrateful and transgress in your distress. You have been driven into exile: remember the Lord your God, lest you prefer to God the love of the fatherland forbidden to you. ### Scripture references - Job 1:21: allusion, low confidence ### Translation notes - Job 1:21. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.34.1 (CSEL 62:147; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-34-1). ## Exposition of Psalm 118 7.34.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-34-2 - Source: CSEL 62:147 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In poverty too we must seek God in the night, so as to be heard. ### Latin text alicuius diuitis oppressus potentia amisisti proprias facultates, indiges sumptu: memento domini dei tui, ne nox te egestatis abducat a deuotionis affectu. hoc est enim mandatum legis, ut in nocte magis quaeras, ut, quando magis exaudiaris a domino, et possis dicere: in tribulatione inuocaui dominum et exaudiuit me in latitudine. ### English translation (Claude) Overwhelmed by the power of some rich man, you have lost your own property, you lack means: remember the Lord your God, lest the night of poverty draw you away from the affection of devotion. For this is the commandment of the law, that you seek more in the night, so that, when you are heard the more by the Lord, you may also be able to say: “In tribulation I called on the Lord, and he heard me in a broad place.” ### Scripture references - Ps 118:5 (117:5 LXX): quotation, high confidence ### Translation notes - Ps 118:5 (LXX 117:5). The digital text’s “dnutis” is read as “diuitis”. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.34.2 (CSEL 62:147; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-34-2). ## Exposition of Psalm 118 7.35.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-35-1 - Source: CSEL 62:147 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The bride did not find her beloved on her bed, but sought him in the city and marketplace. ### Latin text Sed nec quaerere perfunctorie abundat ad gratiam, sed ut insistas et intendas muneri. denique ista uel ecclesia uel anima quae requisiuit in cubili, quaesiuit in noctibus, primo non inuenit, quia fortasse in cubili quaesiuit, sed posteaquam surrexit et abiit in ciuitatem — uide ne in illam ciuitatem, in quam dominus celebraturus pascha discipulos destinauit: ite in ciuitatem ad quendam —, posteaquam in foro, ut dixi, quaesiuit, ubi oleum uenditur, quod expectantes sponsum emere consuerunt, ubi ius, ubi leges. ### English translation (Claude) But even seeking perfunctorily is not enough for grace, but you must persist and apply yourself to the task. Indeed this church or soul that sought on her bed, sought in the nights, did not find at first, perhaps because she sought on her bed; but after she rose and went into the city (see whether it is not that city into which the Lord, about to celebrate the Passover, sent his disciples: “Go into the city to a certain man”), after she sought in the marketplace, as I said, where oil is sold, which those waiting for the bridegroom were accustomed to buy, where there is justice, where there are laws: ### Scripture references - Song 3:1: allusion, high confidence - Song 3:2: allusion, high confidence - Matt 26:18: quotation, high confidence - Matt 25:9: allusion, high confidence ### Translation notes - Song 3:1–2; Matt 26:18; Matt 25:9. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.35.1 (CSEL 62:147; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-35-1). ## Exposition of Psalm 118 7.35.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-35-2 - Source: CSEL 62:147–148 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After searching the spiritual marketplace and streets, the bride met the watchmen and then found her beloved. ### Latin text si lex spiritalis, et forum est utique spiritale, ubi disputant periti legis aeternae, quod forum non litibus tumultuosum est, sed Christi tribunalibus gloriosum. ubi quaesiuit, inquam, in foro et post quaesiuit in plateis — de quibus hi, qui ad patris familias euangelici prandium conuenirent, colligebantur, qui uocati excusandum ab huiusmodi epulis non putarunt —, posteaquam in foro, inquam, et plateis quaesiuit, incidit in eos, qui circumeunt ciuitatem, et tunc demum potuit inuenire quod quaesiuit, fortasse quod in tribulatione et metu posita magis inuenit gratiam. ### English translation (Claude) if the law is spiritual, the marketplace too is surely spiritual, where those skilled in the eternal law dispute, a marketplace not turbulent with lawsuits but glorious with the tribunals of Christ; where, I say, she sought in the marketplace and afterwards sought in the streets (from which those were gathered who came to the dinner of the householder in the gospel, who, being invited, did not think they should excuse themselves from such feasts), after, I say, she sought in the marketplace and streets, she fell in with those who go about the city, and then at last she could find what she sought, perhaps because, placed in tribulation and fear, she found grace the more. ### Scripture references - Rom 7:14: allusion, high confidence - Song 3:2: allusion, high confidence - Song 3:3: allusion, high confidence - Luke 14:21: allusion, high confidence ### Translation notes - Rom 7:14; Song 3:2–3; Luke 14:21. The digital text’s “inc-idit” is read as “incidit”. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.35.2 (CSEL 62:147–148; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-35-2). ## Exposition of Psalm 118 7.35.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-35-3 - Source: CSEL 62:148 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose asks why the watchmen took the bride’s cloak only in the later passage. ### Latin text denique in posterioribus ait: inuenerunt me qui circumeunt ciuitatem, tulerunt mihi pallium. habuit ergo certamen; sed qua ratione supra non tulerint pallium, haereo reperire, nisi forte quia ibi interrogasse se dixit: numquid quem dilexit anima mea uidistis? quae Christum loquebatur, nec exuta est pallio et quem quaerebat inuenit. ### English translation (Claude) Indeed in later passages she says: “Those who go about the city found me; they took my cloak from me.” She had a struggle, then; but why they did not take her cloak above, I am at a loss to find, unless perhaps because there she says she asked: “Have you seen him whom my soul loved?” She who spoke of Christ was not stripped of her cloak, and she found him whom she sought. ### Scripture references - Song 5:7: quotation, high confidence - Song 3:3: quotation, high confidence - Song 3:4: allusion, high confidence ### Translation notes - Song 5:7; Song 3:3–4. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.35.3 (CSEL 62:148; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-35-3). ## Exposition of Psalm 118 7.36.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-36-1 - Source: CSEL 62:148 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is found by those who seek him earnestly and hold him by faith; beyond the angels one finds the Word. ### Latin text Disce, quemadmodum Christus quaeratur ab his utique, qui non perfunctorie quaerunt, uiolenter retinent, sicut ista, quae ait: tenui eum et non dimisi eum, fide inuenit, meditatione constrinxit. si bonos custodes accipimus, utique angeli sunt. qui ergo angelos transit, uerbum inuenit. ### English translation (Claude) Learn how Christ is sought, surely by those who do not seek perfunctorily, who hold him by force, like her who says, “I held him and did not let him go”; she found him by faith, she held him fast by meditation. If we take the watchmen as good, they are surely angels. He who passes beyond the angels, then, finds the Word. ### Scripture references - Song 3:4: quotation, high confidence - Matt 11:12: allusion, medium confidence ### Translation notes - Song 3:4; Matt 11:12. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.36.1 (CSEL 62:148; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-36-1). ## Exposition of Psalm 118 7.36.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-36-2 - Source: CSEL 62:148 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The removal of the cloak may mean putting off the old self or worldly wisdom to come to Christ. ### Latin text ideo non multum interualli fuit, cum transiuit ab his et inuenit Iesum. quomodo ergo infra tulerunt pallium, nisi forte quia processu operosae fidei ecclesia dum nudatur, a domino plus amatur, expolians se ueterem hominem, ut nouum induat, quem non operiunt indumenta, sed mentis secreta clarificant, aut quia amictum sapientiae saecularis ad Christum uentura deposuit? et Noe exutus est pallium, posteaquam coepit esse perfectior. ### English translation (Claude) So there was no great interval when she passed from them and found Jesus. How, then, did they take her cloak further on, unless perhaps because by the advance of active faith the church, while she is stripped, is loved more by the Lord, putting off the old man so as to put on the new, whom garments do not cover but the secrets of the mind make bright; or because, about to come to Christ, she laid aside the covering of worldly wisdom? Noah too was stripped of his cloak after he began to be more perfect. ### Scripture references - Song 3:4: allusion, high confidence - Song 5:7: allusion, high confidence - Col 3:9: allusion, high confidence - Col 3:10: allusion, high confidence - Gen 9:21: allusion, high confidence ### Translation notes - Song 3:4; 5:7; Col 3:9–10; Gen 9:21. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.36.2 (CSEL 62:148; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-36-2). ## Exposition of Psalm 118 7.37.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-7-37-1 - Source: CSEL 62:148–149 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 56: by seeking God’s statutes the psalmist remembers his name even by night; Ambrose ends the sermon with a doxology. ### Latin text Simus ergo memores iustificationum caelestium, ut, dum eas secreta mentis uoce cantamus, memores simus in nocte nominis domini et dicamus, ut scriptum est: haec facta est mihi, quoniam iustificationes tuas exquisiui, hoc est: haec memoria facta est mihi, ut memor essem et in nocte nominis tui, non ebrietate sopitus, non epulis resolutus in somnum, non curis saecularibus occupatus, ut obliuia mihi tuae uenerationis inreperent, sed cotidiana meditatione membra castigans et intentionem mentis exercens, ut adsiduitate fiat nobis cursus iste sollemnis, ut dominum Iesum etiam in noctibus toto ueneremur affectu, cui est gloria, laus, perpetuitas a saeculis et nunc et semper et in omnia saecula saeculorum. ### English translation (Claude) Let us, then, be mindful of the heavenly statutes, so that, while we sing them with the voice of the secret mind, we may be mindful in the night of the name of the Lord and may say, as it is written: “This has happened to me, because I sought out your statutes,” that is: this remembrance has happened to me, that I was mindful even in the night of your name, not lulled by drunkenness, not relaxed into sleep by feasting, not occupied with worldly cares so that forgetfulness of your worship crept in on me, but chastising my members by daily meditation and exercising the intention of my mind, so that by persistence this course may become habitual to us, so that we may worship the Lord Jesus even in the nights with our whole affection, to whom is glory, praise, and everlastingness from the ages and now and always and to all the ages of ages. ### Scripture references - Ps 119:56 (118:56 LXX): quotation, high confidence - Ps 119:55 (118:55 LXX): allusion, high confidence ### Translation notes - Ps 118:56 (Ps 119:56). The digital text’s “dum t as” and “quoniamiustificationes” are read as “dum eas” and “quoniam iustificationes”. ### Citation (SBL) Ambrose, Exp. Ps. 118 7.37.1 (CSEL 62:148–149; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/7-37-1). ## Exposition of Psalm 118 8.1.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-8-1-1 - Source: CSEL 62:149 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heth means dread, which in the saints is holy reverence, the beginning of wisdom. ### Latin text Littera octaua Eth, quae interpretatione Latina dicitur pauor. sanctorum pauor esse consueuit. denique pauor cecidit in Abraham, cum sacrificium offerret plenum mysterii spiritalis. ipse quoque Dauid ait: ego dixi in pauore meo: omnis homo mendax. religionis enim reuerentiam significat magis quam infirmitatem timoris, licet etiam ipse timor secundum deum sanctus sit; initium enim sapientiae timor domini. ### English translation (Claude) The eighth letter is Heth, which in Latin interpretation is called “dread.” Dread is wont to belong to the saints. Indeed dread fell upon Abraham when he was offering a sacrifice full of spiritual mystery. David himself too says: “I said in my dread: Every man is a liar.” For it signifies the reverence of religion rather than the weakness of fear, though even fear itself, if it is according to God, is holy; for “the beginning of wisdom is the fear of the Lord.” ### Scripture references - Gen 15:12: allusion, high confidence - Ps 116:11 (115:2 LXX): quotation, high confidence - Ps 111:10 (110:10 LXX): quotation, high confidence ### Translation notes - Gen 15:12; Ps 116:11 (LXX 115:2); Ps 111:10 (LXX 110:10). ### Citation (SBL) Ambrose, Exp. Ps. 118 8.1.1 (CSEL 62:149; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-1-1). ## Exposition of Psalm 118 8.1.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-8-1-2 - Source: CSEL 62:149 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who fear God are wise and blessed. ### Latin text ergo qui timentes deum, sapientes, qui autem sapientes, beati; beatus enim quem tu erudieris, domine, et de lege tua docueris eum. hi quoque, qui timent deum, beati sunt, sicut exempli extat auctoritas, quia beati omnes qui timent dominum. ita colligitur, quia timentes deum et sapientes sunt et beati. sanctus igitur timor domini, quia uere sanctorum est pauor. ### English translation (Claude) So those who fear God are wise, and those who are wise are blessed; for “blessed is the man whom you instruct, Lord, and teach from your law.” These too who fear God are blessed, as the authority of the example stands: “Blessed are all who fear the Lord.” So it is gathered that those who fear God are both wise and blessed. Holy, then, is the fear of the Lord, because dread truly belongs to the saints. ### Scripture references - Ps 94:12 (93:12 LXX): quotation, high confidence - Ps 128:1 (127:1 LXX): quotation, high confidence ### Translation notes - Ps 94:12 (LXX 93:12); Ps 128:1 (LXX 127:1). ### Citation (SBL) Ambrose, Exp. Ps. 118 8.1.2 (CSEL 62:149; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-1-2). ## Exposition of Psalm 118 8.2.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-8-2-1 - Source: CSEL 62:149–150 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 57: Ambrose explains that this verse begins Heth, though many manuscripts put it at the end of Zain. ### Latin text Denique praemissa hac littera statim sequitur persona iusti dicens: portio mea, domine; dixi custodire legem tuam. plerique codices hunc uersiculum, qui primus est litterae octauae, ultimo loco litterae habent septimae; sed secundum Hebraeos emendatus apud Graecos Psalmorum liber hunc uersum docuit nos octauae litterae copulandum. deinde ordo ipse et numerus uersuum ita conuenit, ut ab eo incipiat octaua littera. ### English translation (Claude) Indeed, once this letter is set first, the person of the righteous man at once follows, saying: “My portion, Lord; I have said that I will keep your law.” Most manuscripts have this verse, which is the first of the eighth letter, in the last place of the seventh letter; but the book of Psalms among the Greeks, corrected according to the Hebrews, has taught us to join this verse to the eighth letter. Then the order itself and the number of the verses so agree that the eighth letter begins with it. ### Scripture references - Ps 119:57 (118:57 LXX): quotation, high confidence ### Translation notes - Ps 118:57 (Ps 119:57). The digital text’s “p or tio m ea” is read as “portio mea”. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.2.1 (CSEL 62:149–150; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-2-1). ## Exposition of Psalm 118 8.3.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-8-3-1 - Source: CSEL 62:150 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only one free of every worldly desire, a true minister of the altar, can say that the Lord is his portion. ### Latin text Portio, inquit, mea dominus. quam rarus in terris, qui possit dicere: portio mea dominus, quam alienus a uitiis, quam segregatus ab omni labe peccati, qui nihil habeat commune cum saeculo, nihil mundi huius sibi uindicet, non sit corporalium possessio cupiditatum, quem non inflammet libido, non stimulet auaritia, non lasciuia effeminet, non luxuria decoloret, non sternat ambitio, non maceret inuidia, non aliqua negotiorum saecularium cura sollicitet, uerus minister altaris, deo, non sibi natus! ### English translation (Claude) “My portion,” he says, “is the Lord.” How rare on earth is he who can say, “My portion is the Lord”; how free of vices, how separated from every stain of sin, who has nothing in common with the world, claims nothing of this world for himself, is not possessed by bodily desires, whom lust does not inflame, greed does not goad, wantonness does not make effeminate, luxury does not discolor, ambition does not lay low, envy does not waste, no care of worldly business disturbs: a true minister of the altar, born for God, not for himself! ### Scripture references - Ps 119:57 (118:57 LXX): quotation, high confidence ### Translation notes - The digital text opens “inquit, inquit, mea dominus”: the word “Portio” has been lost and “inquit” doubled; translated by sense. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.3.1 (CSEL 62:150; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-3-1). ## Exposition of Psalm 118 8.4.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-8-4-1 - Source: CSEL 62:150 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose gives the meanings of the name Levi. ### Latin text Leui enim, ut habet interpretatio, significat ipse mihi adsumptus, significat et ipse meus significat et tantum adsumptus, significat et adsumptus mihi ipse. idem et mihi Leui et deo est, quomodo idem et mihi sacerdos et deo est, et mihi aduocatus ### English translation (Claude) For Levi, as the interpretation has it, signifies “he himself taken up for me,” it also signifies “he himself mine,” and it signifies “only taken up,” and it signifies “taken up, he himself, for me.” The same is Levi both to me and to God, just as the same is priest both to me and to God, and advocate for me ### Scripture references - Gen 29:34: allusion, low confidence ### Translation notes - The meanings come from the onomastic tradition (compare Gen 29:34). ### Citation (SBL) Ambrose, Exp. Ps. 118 8.4.1 (CSEL 62:150; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-4-1). ## Exposition of Psalm 118 8.4.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-8-4-2 - Source: CSEL 62:150 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Levi is “for me”: offering and interceding for the people, and belonging to God alone. ### Latin text et domini deprecator, pro me offerens sacrificium et idem se offerens domino. denique et alia Leui interpretatione dicitur, id est pro me. etenim si a me nominetur Leui, pro me est, si pro me offerat, pro me est, si pro me interueniat, pro me est. sin autem uocetur a domino, ipse mihi dicitur, hoc est non alii tributarius, non decimarius, non de possessione munificus. ### English translation (Claude) and intercessor with the Lord, offering sacrifice for me and the same offering himself to the Lord. Indeed Levi is said by another interpretation too, that is, “for me.” For if he is named Levi by me, he is for me; if he offers for me, he is for me; if he intercedes for me, he is for me. But if he is called by the Lord, he is called “he himself for me,” that is, not tributary to another, not a payer of tithes, not generous from a possession. ### Translation notes - The stray “\\” in the digital text is not translated. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.4.2 (CSEL 62:150; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-4-2). ## Exposition of Psalm 118 8.4.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-8-4-3 - Source: CSEL 62:150–151 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God claims the Levite himself as his possession, taken up by grace. ### Latin text ipse mihi, hoc est tamquam abundans pro his omnibus. non ab hoc decimas, non fructus, non dona quaero, non munera. ipse mihi pro munere est, ipse est pro tributo, non in possessione sua munificus mihi, sed ipse mihi possessio, ipse meus fructus, ipse meus census, adsumptus mihi uel adsumptus a me. non potest hoc sine diuina esse gratia. sicut enim possessio non potest mea esse nisi emero eam, sic non potest esse Leui nisi fuerit adsumptus a domino; cum enim adsumptus fuerit, recte dicitur ipse meus. ### English translation (Claude) “He himself for me,” that is, as one abundant in place of all these. From him I do not seek tithes, nor fruits, nor gifts, nor presents. He himself is a gift to me, he himself is in place of tribute; not generous to me from his possession, but he himself my possession, he himself my fruit, he himself my revenue, taken up for me or taken up by me. This cannot be without divine grace. For just as a possession cannot be mine unless I buy it, so there cannot be a Levi unless he has been taken up by the Lord; for when he has been taken up, he is rightly called “mine.” ### Scripture references - Num 3:12: allusion, medium confidence - Num 8:14: allusion, medium confidence ### Translation notes - Num 3:12; 8:14–16. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.4.3 (CSEL 62:150–151; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-4-3). ## Exposition of Psalm 118 8.4.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-8-4-4 - Source: CSEL 62:151 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Levites received no land, for the Lord was their portion. ### Latin text denique cum Moysi dictum esset, ut populo Iudaeorum per tribus singulas diuideret incolatus et distribueret singulis tribubus portionem, tribum Leuiticam excepit deus dicens: filiis Leui non erit portio neque sors in medio fratrum suorum, quia dominus deus pars eorum est, et alibi ego dominus portio eorum. ### English translation (Claude) Indeed, when Moses had been told to divide the dwellings among the people of the Jews by individual tribes and to distribute a portion to each tribe, God excepted the tribe of Levi, saying: “The sons of Levi shall have no portion or lot among their brothers, because the Lord God is their portion,” and elsewhere: “I the Lord am their portion.” ### Scripture references - Deut 10:9: quotation, high confidence - Deut 18:2: allusion, high confidence - Num 18:20: quotation, high confidence ### Translation notes - Deut 10:9; 18:1–2; Num 18:20. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.4.4 (CSEL 62:151; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-4-4). ## Exposition of Psalm 118 8.5.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-8-5-1 - Source: CSEL 62:151 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Levite, possessing nothing, is richer than landowners, for his portion is God, possessor of all. ### Latin text Negatur his terrena diuisio, ut ipsi, dum saecularem sibi non uindicant portionem, fiant caelestis possessio; uel hoc solum nouerint possidere, hoc est fidei et deuotionis obsequium, multo ditiores quam qui possessionum suarum spatia ampla diffundunt. quantumlibet fines extendant suos, et terra deficit et mare includit insanas cupiditates et pendunt tributa maiora quam fructus sunt. at uero iste nihil sibi possidens nulli nisi deo militat, supra terram eius est portio, non eum terra deficit, non mari clauditur. cui portio deus est, totius possessor est naturae. ### English translation (Claude) An earthly division is denied them, so that, while they claim no worldly portion for themselves, they may become a heavenly possession; or that they may know how to possess only this, that is, the service of faith and devotion, much richer than those who spread out the wide spaces of their possessions. However far they extend their boundaries, the land gives out, the sea shuts in their mad desires, and they pay taxes greater than the produce. But he, possessing nothing for himself, serves none but God; his portion is above the earth; the land does not fail him, he is not shut in by the sea. He whose portion is God is possessor of all nature. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.5.1 (CSEL 62:151; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-5-1). ## Exposition of Psalm 118 8.5.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-8-5-2 - Source: CSEL 62:151 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The one whose portion is God is God’s temple and glories only in the cross; the devil finds nothing in him. ### Latin text pro agris igitur ipse sibi satis est, habens bonum fructum qui numquam possit perire; pro domibus satis est sibi, ut sit habitatio domini et dei templum, quo nihil potest esse pretiosius. quid enim pretiosius deo aut quid deest ei uiro, qui potest dicere: non contingat mihi gloriari nisi in cruce domini nostri Iesu Christi, per quem mihi mundus crucifixus est et ego mundo? non potest in hoc princeps mundi huius sibi consortium uindicare, in quo nihil suum inuenit. ### English translation (Claude) In place of fields, then, he is enough for himself, having good fruit that can never perish; in place of houses he is enough for himself, being the dwelling of the Lord and the temple of God, than which nothing can be more precious. For what is more precious than God, or what does that man lack who can say: “Far be it from me to glory except in the cross of our Lord Jesus Christ, through whom the world is crucified to me and I to the world”? In such a one the prince of this world cannot claim a share for himself, since he finds nothing of his own in him. ### Scripture references - 1 Cor 3:16: allusion, high confidence - Gal 6:14: quotation, high confidence - John 14:30: allusion, high confidence ### Translation notes - 1 Cor 3:16; Gal 6:14; John 14:30. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.5.2 (CSEL 62:151; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-5-2). ## Exposition of Psalm 118 8.6.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-8-6-1 - Source: CSEL 62:151–152 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ taught us to have God as portion, and Peter, without silver or gold, healed in his name. ### Latin text Ideoque dominus, qui uenit docere, ut fieret nobis deus portio, ait: uenit enim huius mundi princeps et in me inuenit nihil, meritoque imitatores (nos) sui esse uolens ait: nolite possidere aurum neque argentum neque pecuniam. unde Petrus ostendens in deo portionem sibi esse, non in saeculo, ait: argentum et aurum non habeo, sed quod habeo do tibi: in nomine Iesu Nazareni surge et ambula, hoc est: portio mea Christus est; in nomine igitur Iesu Christi surge et ambula, hoc est: ### English translation (Claude) And so the Lord, who came to teach that God should become our portion, says, “For the prince of this world comes and finds nothing in me”; and rightly, wishing us to be his imitators, he says: “Do not possess gold or silver or money.” Hence Peter, showing that his portion was in God, not in the world, says: “Silver and gold I have not, but what I have I give you: in the name of Jesus of Nazareth, rise and walk,” that is: my portion is Christ; in the name of Jesus Christ, then, rise and walk, that is: ### Scripture references - John 14:30: quotation, high confidence - Matt 10:9: quotation, high confidence - Acts 3:6: quotation, high confidence ### Translation notes - John 14:30; Matt 10:9; Acts 3:6. “(nos)” is the editor’s supplement. The digital text’s “no-. mine” is read as “nomine”. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.6.1 (CSEL 62:151–152; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-6-1). ## Exposition of Psalm 118 8.6.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-8-6-2 - Source: CSEL 62:152 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter, rich in Christ his portion, restored the lame man. ### Latin text in portione mea diues sum, in portione mea potens sum. merito tales praesumo fructus istius portionis, ut salus et uita donetur. quia hoc est istius patrimonium portionis quam elegi mihi. dixit hoc claudo, et surrexit qui erat claudus ab utero matris suae. quomodo ergo Petrus poterat portionis suae damna sentire qui naturae reparabat? ### English translation (Claude) in my portion I am rich, in my portion I am powerful. Rightly I presume on such fruits of this portion, that health and life may be given, because this is the patrimony of the portion which I have chosen for myself. He said this to the lame man, and he rose who had been lame from his mother’s womb. How, then, could Peter feel the loss of his portion, who was repairing the losses of nature? ### Scripture references - Acts 3:2: allusion, high confidence - Acts 3:8: allusion, high confidence ### Translation notes - Acts 3:2, 7–8. “naturae” is read as “naturae damna” (“losses of nature”), as the sense requires. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.6.2 (CSEL 62:152; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-6-2). ## Exposition of Psalm 118 8.7.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-8-7-1 - Source: CSEL 62:152 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter left everything for Christ; what he has is Christ himself. ### Latin text Quare non habeas argentum atque aurum, Petre, dic nobis; dic etiam quid sit istud quod habere te dicis, qui omnia quae habebas te reliquisse dixisti. sic enim locutus es domino: ecce nos omnia dereliquimus et secuti sumus te, hoc est: non quaesiuimus quae saeculi sunt, non quaesiuimus partem de possessionibus, sed te elegimus portionem. reliquisti ergo, Petre ante omnia quae habebas: unde habes quod habere te dicis? ### English translation (Claude) Why do you not have silver and gold, Peter, tell us; tell us also what that is which you say you have, you who said you had left everything you had. For so you spoke to the Lord: “Behold, we have left everything and followed you,” that is: we have not sought the things of the world, we have not sought a share of possessions, but we have chosen you as our portion. You left, then, Peter, before all, everything you had: whence do you have what you say you have? ### Scripture references - Matt 19:27: quotation, high confidence - Acts 3:6: allusion, high confidence ### Translation notes - Matt 19:27; Acts 3:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.7.1 (CSEL 62:152; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-7-1). ## Exposition of Psalm 118 8.7.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-8-7-2 - Source: CSEL 62:152–153 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is Peter’s portion, which no weather can destroy. ### Latin text surgit claudus et sono tui sermonis erigitur; sanitatem donas aliis qui indigebas ipse tuae salutis auxilio. reliquisti ergo quae habebas et cepisti quae non habebas. Christus tibi portio, Christus tibi possessio est; illius nomen tibi munificum, illius nomen tibi est fructuosum, illius nomen tibi tributa dependit et bona tributa, non pecuniae, sed gratiae. portio tua non ariditate siccatur, non imbre diluitur, non frigore uritur, non tempestate quassatur; per diem sol non uret te neque luna per noctem. ### English translation (Claude) The lame man rises and is raised up at the sound of your word; you give health to others, you who yourself needed the help of salvation. You left, then, what you had and took what you did not have. Christ is your portion, Christ is your possession; his name is generous to you, his name is fruitful to you, his name pays you taxes, and good taxes, not of money but of grace. Your portion is not dried up by drought, not washed away by rain, not burned by cold, not shaken by storm; “the sun will not burn you by day, nor the moon by night.” ### Scripture references - Ps 121:6 (120:6 LXX): quotation, high confidence ### Translation notes - Ps 121:6 (LXX 120:6). ### Citation (SBL) Ambrose, Exp. Ps. 118 8.7.2 (CSEL 62:152–153; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-7-2). ## Exposition of Psalm 118 8.7.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-8-7-3 - Source: CSEL 62:153 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No earthly share equals having God dwell and walk in us. ### Latin text serua portionem quam elegisti; ea est enim portio, quam terrenae partes aequare non possunt. quid enim est quod conferri possit his, de quibus deus dicit: et inhabitabo in his? quid magnificentius hospitio caelesti, quid beatius possessione diuina? et deambulabo, inquit, in his. ### English translation (Claude) Keep the portion you have chosen; for it is a portion which earthly shares cannot equal. For what can be compared with those of whom God says, “And I will dwell in them”? What is more magnificent than heavenly hospitality, what more blessed than a divine possession? “And I will walk,” he says, “in them.” ### Scripture references - 2 Cor 6:16: quotation, high confidence - Lev 26:12: allusion, high confidence ### Translation notes - 2 Cor 6:16 (Lev 26:12). ### Citation (SBL) Ambrose, Exp. Ps. 118 8.7.3 (CSEL 62:153; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-7-3). ## Exposition of Psalm 118 8.7.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-8-7-4 - Source: CSEL 62:153 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God, who holds the earth in his hand, finds a broad house in the faithful; the martyr says “my portion is the Lord.” ### Latin text alii queruntur de sui ruris angustiis; in te deo est ampla possessio, in quo deambulare se dicit, hoc est laxae spatia habitationis inueniens qui terram includit manu: sic enim scriptum est: quis mensus est manu aquas et caelum palmo et uniuersam terram clausa manu? cui mundus angustus est, tu ei ampla es domus. portio, inquit, mea dominus. dicit hoc martyr: ipsi ergo uiuamus, cui mori est gloriosum. ### English translation (Claude) Others complain about the narrowness of their land; in you God has a broad possession, in whom he says he walks, that is, finding wide spaces for dwelling, he who encloses the earth in his hand: for so it is written: “Who has measured the waters with his hand and heaven with his palm and enclosed the whole earth in his hand?” To him for whom the world is narrow you are a broad house. “My portion,” he says, “is the Lord.” The martyr says this: let us live, then, for him for whom to die is glorious. ### Scripture references - Isa 40:12: quotation, high confidence - Ps 119:57 (118:57 LXX): quotation, high confidence - Rom 14:8: allusion, medium confidence ### Translation notes - Isa 40:12 (Greek form); Ps 119:57; Rom 14:8. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.7.4 (CSEL 62:153; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-7-4). ## Exposition of Psalm 118 8.7.5 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-8-7-5 - Source: CSEL 62:153 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul’s sufferings show that he had no portion in this world. ### Latin text aliis uerbis quam bene dixit hoc Paulus, ostendens nullam habere se in saeculo portionem! sic enim scriptum est: usque a d hanc horam et esurimus et sitimus et nudi sumus et colaphis uapulamus et instabiles sumus et laboramus operantes manibus nostris; maledicimur et benedicimus, persecutionem patimur et sustinemus. blasphemamur et obsecramus; tamquam lustramenta huius mundi facti sumus, omnium lustramenta usque adhuc. ### English translation (Claude) In other words, how well Paul said this, showing that he had no portion in the world! For so it is written: “To this very hour we both hunger and thirst, and are naked and beaten with fists, and are unsettled, and labor working with our own hands; we are cursed and we bless, we suffer persecution and endure it, we are blasphemed and we entreat; we have become as the refuse of this world, the offscouring of all until now.” ### Scripture references - 1 Cor 4:11: quotation, high confidence - 1 Cor 4:12: quotation, high confidence - 1 Cor 4:13: quotation, high confidence ### Translation notes - 1 Cor 4:11–13. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.7.5 (CSEL 62:153; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-7-5). ## Exposition of Psalm 118 8.8.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-8-8-1 - Source: CSEL 62:153–154 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul is “refuse” only in the eyes of worldly men who honor wealth. ### Latin text Fortasse moueat, quod purgamentum se esse dixit: non enim est. sed hoc saecularibus uidetur, qui putant summam in diuitiis esse gloriam uel decorem. nonne isti uniuersos purgamenta esse putant, quicumque illis obsecuntur propter diuitias et mirantur ### English translation (Claude) Perhaps it may trouble someone that he said he was refuse: for he is not. But so it seems to worldly men, who think that the highest glory or beauty is in riches. Do these not think all men refuse who do not submit to them for their riches and admire ### Scripture references - 1 Cor 4:13: allusion, high confidence ### Translation notes - 1 Cor 4:13. The stray “sp” in the digital text is not translated. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.8.1 (CSEL 62:153–154; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-8-1). ## Exposition of Psalm 118 8.8.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-8-8-2 - Source: CSEL 62:154 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul counted all worldly gains as loss for Christ. ### Latin text eos propter opes, timent propter potentiam, laudant propter nobilitatem? sed haec omnia Paulus detrimenta magis putabat esse quam commoda, ideoque ait: quae mihi lucra fuerunt, haec duxi propter Christum detrimenta esse, propter eminentem scientiam Christi Iesu domini mei, propter quem omnium detrimen- ### English translation (Claude) them for their wealth, fear them for their power, praise them for their nobility? But Paul thought all these things losses rather than gains, and so he says: “What things were gains to me, these I counted losses for Christ, for the surpassing knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things ### Scripture references - Phil 3:7: quotation, high confidence - Phil 3:8: quotation, high confidence ### Translation notes - Phil 3:7–8. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.8.2 (CSEL 62:154; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-8-2). ## Exposition of Psalm 118 8.8.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-8-8-3 - Source: CSEL 62:154 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The poor are despised, but their portion and treasure are in heaven. ### Latin text tum passus sum et aestimor stercora, ut Christum lucri faciam. aestimor', inquit. non est haec mea, sed aliena sententia; frequenter enim aestimatur pauper ille inridendus et exsecrandus propter inluuiem uestium aut uulnerum cicatrices, eo quod in terra nullam habeat portionem. et tamen portio eius in caelo est, anima eius ibi sibi patrimonium conlocauit, quia audiuit Iesum dicentem: nolite thesaurum uobis condere in terra, sed thesaurum, inquit, uobis condite in caelo. ### English translation (Claude) and am counted as dung, so that I may gain Christ.” “I am counted,” he says. This is not his judgment but another’s; for often the poor man is counted someone to be mocked and cursed for the filth of his clothes or the scars of his wounds, because he has no portion on earth. And yet his portion is in heaven; his soul has placed its patrimony there, because it has heard Jesus saying: “Do not lay up treasure for yourselves on earth, but lay up treasure,” he says, “for yourselves in heaven.” ### Scripture references - Phil 3:8: quotation, high confidence - Matt 6:19: quotation, high confidence - Matt 6:20: quotation, high confidence ### Translation notes - Phil 3:8 (Ambrose reads “I am counted as dung”); Matt 6:19–20. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.8.3 (CSEL 62:154; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-8-3). ## Exposition of Psalm 118 8.9.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-8-9-1 - Source: CSEL 62:154 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The rich, deafened by money, do not hear; so it was with the rich young man. ### Latin text Sed hoc diuites audire non possunt, clausas aures habent et sono aeris obtusas; nummus magis illis resonat quam uerba diuina. denique accessit quidam diues ad dominum, qui portionem dominum non habebat. habebat enim multas possessiones, sed dominus non inter multa numeratur; ### English translation (Claude) But the rich cannot hear this; they have their ears closed and dulled by the sound of bronze; coin resounds more to them than divine words. Indeed a certain rich man came to the Lord who did not have the Lord as his portion. For he had many possessions, but the Lord is not numbered among many things; ### Scripture references - Matt 19:16: allusion, high confidence - Matt 19:22: allusion, high confidence ### Translation notes - Matt 19:16–22. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.9.1 (CSEL 62:154; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-9-1). ## Exposition of Psalm 118 8.9.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-8-9-2 - Source: CSEL 62:154 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The rich man asks how to gain eternal life, and Jesus points him to the commandments. ### Latin text non enim dignatur cum saeculo habere consortium. quae enim portio iustitiae cum iniquitate? dicit ergo hic diues: quid faciens uitam aeternam possidebo? respondet ei dominus: m a ndata nosti: non homicidium facies, non adul- ### English translation (Claude) for he does not deign to have fellowship with the world. For what share has righteousness with iniquity? This rich man, then, says: “What shall I do to possess eternal life?” The Lord answers him: “You know the commandments: You shall not commit murder, you shall not commit ### Scripture references - 2 Cor 6:14: quotation, high confidence - Luke 18:18: quotation, high confidence - Luke 18:20: quotation, high confidence ### Translation notes - 2 Cor 6:14; Luke 18:18–20. The digital text’s “saeeulo” is read as “saeculo”. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.9.2 (CSEL 62:154; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-9-2). ## Exposition of Psalm 118 8.9.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-8-9-3 - Source: CSEL 62:154–155 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jesus told the rich man to sell everything so that God might be his portion. ### Latin text terabis, non falsum testimonium dices, ostendens uitam aeternam in his esse mandatis. at ille iustificare se uolens dicit: haec omnia feci; quid mihi restat? ad quem dominus, uolens ei dominum fieri portionem, non pecuniam, non possessiones, sed deum uerum, ait: si uis perfectus esse, uade uende omnia quae habes et d a pauperibus, et habebis thesaurum in caelo, et ueni sequere me. ### English translation (Claude) adultery, you shall not bear false witness,” showing that eternal life is in these commandments. But he, wishing to justify himself, says: “All these I have done; what remains for me?” To him the Lord, wishing the Lord to become his portion, not money, not possessions, but the true God, says: “If you wish to be perfect, go, sell all that you have and give to the poor, and you will have treasure in heaven, and come, follow me.” ### Scripture references - Luke 18:20: quotation, high confidence - Matt 19:20: quotation, high confidence - Matt 19:21: quotation, high confidence - Luke 10:29: allusion, low confidence ### Translation notes - Luke 18:20–22; Matt 19:20–21; Luke 10:29. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.9.3 (CSEL 62:154–155; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-9-3). ## Exposition of Psalm 118 8.9.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-8-9-4 - Source: CSEL 62:155 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The rich man went away sad; what is impossible to human greed is possible by God’s grace. ### Latin text uerum ille, cui portio aurum atque argentum erat, sine quibus esse non poterat et cum quibus dominus illi portio esse non poterat, contristatus est. unde dominus pronuntiauit inpossibile esse, ut diues intret in regnum caelorum, sed quod inpossibile per humanas cupiditates, hoc per diuinam gratiam solam posse esse possibile. ### English translation (Claude) But he, whose portion was gold and silver, without which he could not be, and with which the Lord could not be his portion, was saddened. Hence the Lord pronounced that it is impossible for a rich man to enter the kingdom of heaven, but that what is impossible through human desires can be possible through divine grace alone. ### Scripture references - Matt 19:22: allusion, high confidence - Matt 19:24: allusion, high confidence - Matt 19:26: allusion, high confidence ### Translation notes - Matt 19:22–26. The digital text’s “aurimi atque arg-entum” is read as “aurum atque argentum”. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.9.4 (CSEL 62:155; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-9-4). ## Exposition of Psalm 118 8.10.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-8-10-1 - Source: CSEL 62:155 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An objection: if the Lord repays a hundredfold in this age, then the rich enter the kingdom after all. ### Latin text Alibi quoque ait: quicumque remiserit patrem aut matrem, domum aut fratres aut sorores, centuplum accipiet in hoc saeculo et uitam aeternam possidebit. forsitan dicas: utique qui relinquendo domum — per domum autem totum censum intellege —, qui relinquendo propinquos deum secutus fuerit, portio domini est et illi portio deus est, habet etiam uitam aeternam et, quia accepto centuplo fit in hoc saeculo diues, diues, inquis, intrat in regnum caelorum. deinde si centuplum dat dominus eorum, quae etiam simpla inpedimentum adferre consuerunt ad perceptionem hereditatis aeternae, centum ergo possessiones reddit pro una possessione, centum pondo auri pro uno pondere. ### English translation (Claude) Elsewhere too he says: “Whoever has left father or mother, house or brothers or sisters, will receive a hundredfold in this age and will possess eternal life.” Perhaps you say: surely he who by leaving his house (by house understand his whole property), who by leaving his relatives has followed God, is the Lord’s portion and God is his portion; he also has eternal life, and because, having received a hundredfold, he becomes rich in this age, a rich man, you say, enters the kingdom of heaven. Then, if the Lord gives a hundredfold of the things which even singly are wont to be a hindrance to receiving the eternal inheritance, he gives back, then, a hundred possessions for one possession, a hundred pounds of gold for one pound. ### Scripture references - Matt 19:29: quotation, high confidence - Mark 10:30: allusion, high confidence ### Translation notes - Matt 19:29; Mark 10:29–30. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.10.1 (CSEL 62:155; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-10-1). ## Exposition of Psalm 118 8.11.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-8-11-1 - Source: CSEL 62:155–156 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God himself, not worldly wealth, is the hundredfold reward of those who give up everything. ### Latin text Multos quidem in hoc saeculo, qui sua pauperibus donauerunt, uberiore thesauro locupletatos fuisse cognouimus. et pulcherrimus locus, ut etiam ad misericordiam prouocentur. sed non debent a domino saecularem huiusmodi exigere mercedem nec sperare quae mundi sunt, sed magis, quia his qui omnia reliquerint deus portio est. ipse est utique merces perfecta uirtutum, qui non ### English translation (Claude) We know indeed of many in this world who gave their goods to the poor and were enriched with a richer treasure. And the passage is most beautiful, so that they may also be provoked to mercy. But they ought not to demand such a worldly reward from the Lord nor hope for the things of the world, but rather, because God is the portion of those who have left everything. He himself is surely the perfect reward of virtues, who is reckoned not ### Citation (SBL) Ambrose, Exp. Ps. 118 8.11.1 (CSEL 62:155–156; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-11-1). ## Exposition of Psalm 118 8.11.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/7-20-1/#p-8-11-2 - Source: CSEL 62:156 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God gives himself at once as reward, as Christ promised the thief paradise “today.” ### Latin text centupli enumeratione, sed perfectae plenitudinis aestimatione censetur. ego, inquit, deus tuus sum. non dixit ero sed iam sum, iam inhabito, iam possideo. aufert dilationem, ubi inuenit iusti confessionem. sane alibi ait: hodie mecum eris in paradiso. futurum promittit, sed id quod futurum est unius diei spatio non patitur protelari. denique potuit dicere: mecum eris in paradiso, sed addidit hodie, ne dilatione gratia minueretur. ### English translation (Claude) by the counting of a hundredfold but by the estimate of perfect fullness. “I,” he says, “am your God.” He did not say “I will be” but “I am already,” I already dwell, I already possess. He takes away delay where he finds the confession of the righteous. Indeed elsewhere he says: “Today you will be with me in paradise.” He promises what is future, but what is future he does not allow to be put off by the space of one day. Indeed he could have said, “You will be with me in paradise,” but he added “today,” so that grace might not be lessened by delay. ### Scripture references - Exod 20:2: quotation, medium confidence - Ps 50:7 (49:7 LXX): allusion, medium confidence - Luke 23:43: quotation, high confidence ### Translation notes - Exod 20:2; Ps 50:7 (LXX 49:7); Luke 23:43. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.11.2 (CSEL 62:156; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-11-2). ## Exposition of Psalm 118 8.12.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-12-1 - Source: CSEL 62:156 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ promises paradise to all who confess him, but “today” to the martyr. ### Latin text Sed non illi soli dicit dominus Iesus: hodie mecum eris in paradiso, sed et tibi dicit: mecum eris in paradiso, si confitearis dominum Iesum, si eius patrocinium tibi poscas, si et ipse dicas: memento, domine, mei. cum ueneris in regnum tuum. sed tibi non dicit: hodie mecum eris; dicit martyri: ### English translation (Claude) But the Lord Jesus does not say to him alone, “Today you will be with me in paradise”; he says to you too, “You will be with me in paradise,” if you confess the Lord Jesus, if you ask his protection for yourself, if you too say: “Remember me, Lord, when you come into your kingdom.” But to you he does not say “Today you will be with me”; he says to the martyr: ### Scripture references - Luke 23:42: quotation, high confidence - Luke 23:43: quotation, high confidence ### Translation notes - Luke 23:42–43. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.12.1 (CSEL 62:156; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-12-1). ## Exposition of Psalm 118 8.12.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-12-2 - Source: CSEL 62:156 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When the believer is freed from this body of death, Christ will say to him too, “Today you will be with me in paradise.” ### Latin text hodie mecum eris in paradiso. tibi non dicit, quia adhuc in hoc febrienti corpore constitutus, in hoc concupiscenti, in hoc terrena adhuc desideranti. sed cum potueris dicere: disrupisti uincula mea, hoc est: soluisti cursum istius uitae, liberasti me ex hoc mortis corpore, tunc tibi dicet: hodie mecum eris in paradiso. ### English translation (Claude) “Today you will be with me in paradise.” To you he does not say it, because you are still placed in this feverish body, in this one that desires, in this one that still longs for earthly things. But when you can say, “You have broken my bonds,” that is, you have ended the course of this life, you have freed me from this body of death, then he will say to you: “Today you will be with me in paradise.” ### Scripture references - Luke 23:43: quotation, high confidence - Ps 116:16 (115:7 LXX): quotation, high confidence - Rom 7:24: allusion, high confidence ### Translation notes - Luke 23:43; Ps 116:16 (LXX 115:7); Rom 7:24. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.12.2 (CSEL 62:156; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-12-2). ## Exposition of Psalm 118 8.13.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-13-1 - Source: CSEL 62:156–157 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Of all portions, God offers himself; choosing him means sharing Christ’s sufferings, as Paul, Jeremiah, and David show. ### Latin text Habes igitur, homo, inter multa proposita etiam huiusmodi portionem. proposuit tibi dominus in portione possessiones, in portione aurum, in portione argentum, in portione honores, in portione nobilitatem, proposuit etiam in portione se ipsum. habes plurimas portiones, elige quam putas. non te numerus perturbet, sed excitet gratia, non labor auertat, sed fructus inuitet. in portione diuina gemitus et labores sunt. unde et sanctus apostolus, cui portio deus erat, ait: heredes sumus dei, coheredes autem Christi, si tamen conpatimur ut simul glorificemur. uides quia, ubi hereditas Christi est, ibi debeat esse conpassio. qui autem conpatitur, non perfunctorie conpatitur, sed ut tribulationes Christi in corpore suo impleat, sicut implebat et Paulus, implebat et Hieremias, qui ait sub hac ipsa littera: misericordiae domini est quod non defecimus, quia non sunt consummatae miserationes eius. renouabit illas sicut lux matutina. multi sunt gemitus mei et cor meum defecit. sors mea dominus, dixi; ideo sustinebo eum. qui ergo sustinuit dominum, sors domini est. unde et Dauid, qui ait: sustinui dominum, et respexit me, hoc loco portionem sibi deum esse profitetur. ### English translation (Claude) You have, then, O man, among many things set before you, a portion of this kind too. The Lord has set before you as a portion possessions, as a portion gold, as a portion silver, as a portion honors, as a portion nobility; he has also set before you himself as a portion. You have very many portions; choose which you think best. Let not the number confuse you, but let grace rouse you; let not the labor turn you away, but let the fruit invite you. In the divine portion there are groans and labors. Hence the holy apostle too, whose portion was God, says: “We are heirs of God and fellow heirs with Christ, if indeed we suffer with him so that we may be glorified together.” You see that where the inheritance of Christ is, there suffering with him ought to be. And he who suffers with him does not suffer perfunctorily, but so as to fill up the tribulations of Christ in his body, as Paul filled them up, and Jeremiah filled them up, who says under this very letter: “It is of the Lord’s mercies that we have not failed, because his compassions are not consumed. He will renew them like the morning light. Many are my groans and my heart has failed. The Lord is my lot, I said; therefore I will wait for him.” He, then, who has waited for the Lord is the Lord’s lot. Hence David too, who says, “I waited for the Lord, and he looked on me,” professes in this place that God is his portion. ### Scripture references - Rom 8:17: quotation, high confidence - Col 1:24: allusion, high confidence - Lam 3:22: quotation, high confidence - Lam 3:23: quotation, high confidence - Lam 3:24: quotation, high confidence - Ps 40:1 (39:2 LXX): quotation, high confidence ### Translation notes - Rom 8:17; Col 1:24; Lam 3:22–24 (Greek form; in the Hebrew this is under the letter Heth, as Ambrose says); Ps 40:1 (LXX 39:2). ### Citation (SBL) Ambrose, Exp. Ps. 118 8.13.1 (CSEL 62:156–157; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-13-1). ## Exposition of Psalm 118 8.14.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-14-1 - Source: CSEL 62:157–158 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon confesses in Wisdom that a king is born mortal like everyone else. ### Latin text Quam rarus qui istud usurpet sibi, non nobilitate, non diuitiis usurpatur! denique rex ille diues ait: sum quidem et ego mortalis homo similis omnibus et ex genere terreno illius qui prior factus est: et in uentre matris figuratus sum caro decem mensum tempore, coagulatus in sanguine ex semine hominis et delectamento somni conueniente; et ego natus hausi communem aerem et similiter in terram decidi et primam uocem similem omnibus natiuitatis; in inuolumentis nutritus sum et curis magnis. et addidit: nemo enim ex regibus diuersum habuit natiuitatis initium; unus ergo omnibus est ### English translation (Claude) How rare is he who claims this for himself! It is not claimed by nobility nor by riches. Indeed that rich king says: “I too am a mortal man like all, and of the earthly race of him who was first made; and in my mother’s womb I was formed as flesh in the space of ten months, curdled in blood from the seed of man and the pleasure that accompanies sleep; and when I was born I drew in the common air and fell upon the earth likewise, and my first voice was like that of all at birth; I was nursed in swaddling clothes and with great cares.” And he added: “For no king had any other beginning of birth; there is one ### Extrabiblical texts - Wis 7:1 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Wis 7:1–5 (Vulgate form). ### Citation (SBL) Ambrose, Exp. Ps. 118 8.14.1 (CSEL 62:157–158; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-14-1). ## Exposition of Psalm 118 8.14.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-14-2 - Source: CSEL 62:158 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon chose God as his portion, while the luxurious choose pleasure as theirs. ### Latin text introitus [natiuitatis] ad uitam et similis exitus. et quia uidit commune esse emisi plorans exordium, elaborauit esse portio dei et inuocauit et uenit in eum spiritus sapientiae. sed luxuriosi aliam partem eligunt, qui dicunt: uino pretioso et unguentis nos impleamus, et non praetereat nos flos temporis; coronemus nos rosis antequam marcescant, et infra: quoniam haec pars nostra et haec sors. ### English translation (Claude) entrance for all into life and a like exit.” And because he saw that it is common to send forth a weeping beginning, he labored to be God’s portion, and he called on him, and the spirit of wisdom came upon him. But the luxurious choose another part, who say: “Let us fill ourselves with costly wine and ointments, and let not the flower of the season pass us by; let us crown ourselves with roses before they wither,” and further on: “for this is our part and this our lot.” ### Extrabiblical texts - Wis 7:6 (Wisdom of Solomon): quotation, high confidence - Wis 2:7 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Wis 7:6–7; Wis 2:7–9. The editor deletes “natiuitatis”. The digital text’s “emisi” is read as “emitti”, and “nosflos” as “nos flos”. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.14.2 (CSEL 62:158; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-14-2). ## Exposition of Psalm 118 8.16.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-16-1 - Source: CSEL 62:158 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses, who could have been king, chose Christ’s reproach over Egypt’s treasures. ### Latin text Quam magnum contemnere diuitias, sed quam rarum hoc ipsum est! utique et Moyses potuit regis esse successor, nutritus a regis filia. potuit ergo esse non solum quasi Pharao sed etiam Pharao, et Pharao potuit esse sicut Moyses - uterque enim homo —, sed omnis potentia hominis in affectu. Moyses noluit rex esse, natiuitatis posset, sed obprobrium Christi thesauris Aegypti arbitratus est praeferendum. ### English translation (Claude) How great a thing it is to despise riches, but how rare this very thing is! Surely Moses too could have been the king’s successor, nursed by the king’s daughter. He could, then, have been not only like Pharaoh but even Pharaoh, and Pharaoh could have been like Moses (for each was a man), but all the power of man lies in his disposition. Moses did not wish to be king, though by birth he could have been, but judged the reproach of Christ to be preferred to the treasures of Egypt. ### Scripture references - Exod 2:10: allusion, high confidence - Heb 11:24: allusion, high confidence - Heb 11:26: quotation, high confidence ### Translation notes - Exod 2:10; Heb 11:24–26. The words “natiuitatis posset” are elliptical in the text; translated by sense. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.16.1 (CSEL 62:158; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-16-1). ## Exposition of Psalm 118 8.16.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-16-2 - Source: CSEL 62:158–159 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses, fleeing power, was made a god to Pharaoh; whoever prefers Christ’s reproach to wealth gains the power of holiness. ### Latin text sed fugiendo potentiam potentior factus est: factus est enim in deum regi Pharao. rex erat Pharao, sed deus non erat; Moyses factus est illi deus, hoc est regi ipsi terribilis, quem rex metueret et timeret. sed haec erat potentia sanctitatis; in talium congregatione deorum deus stat atque discernit. et tu, si uis deus peccatoribus esse, terrori regibus, reuerentiae aliis, ut tamquam deo tibi uideantur esse subiecti, quia operaris in dei nomine, contemne quae saeculi sunt et dominicae passionis obprobrium contende omnibus praeferre diuitiis. obprobrium dico quod illis uideatur obprobrium, hoc est: Iudaeis scandalum, gentibus stultitia, nobis autem uirtus dei atque sapientia. ### English translation (Claude) But by fleeing power he became more powerful: for he was made a god to King Pharaoh. Pharaoh was king, but he was not god; Moses was made a god to him, that is, terrible to the king himself, whom the king feared and dreaded. But this was the power of holiness: “In the assembly of such gods God stands and judges.” And you too, if you wish to be a god to sinners, a terror to kings, an object of reverence to others, so that they may be subject to you as to a god because you work in God’s name, despise the things of the world and strive to prefer the reproach of the Lord’s passion to all riches. I say reproach, which seems a reproach to them, that is, “a stumbling block to Jews, folly to Gentiles, but to us the power and wisdom of God.” ### Scripture references - Exod 7:1: quotation, high confidence - Ps 82:1 (81:1 LXX): quotation, high confidence - 1 Cor 1:23: quotation, high confidence - 1 Cor 1:24: quotation, high confidence ### Translation notes - Exod 7:1; Ps 82:1 (LXX 81:1); 1 Cor 1:23–24. The stray “i.” in the digital text is not translated. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.16.2 (CSEL 62:158–159; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-16-2). ## Exposition of Psalm 118 8.16.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-16-3 - Source: CSEL 62:159 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pharaoh chose the devil’s portion; David, God’s portion, keeps the law in its spiritual sense. ### Latin text sed hoc Pharao obprobrium putans, hoc est inopiam ignobilitatem contumelias, maluit diaboli esse quam dei portio et ideo, qui deo subiectus esse nolebat, intercessioni hominis se ipse subiecit. ergo quia portio dei erat sanctus propheta Dauid, recte ait: dixi custodire legem tuam; spiritalem utique legem dicit, sicut et Paulus ostendit. nam qui corporaliter legem interpretati sunt, non custodiunt legem, sed praeuaricantur. ### English translation (Claude) But Pharaoh, thinking this a reproach, that is, poverty, low birth, insults, preferred to be the devil’s portion rather than God’s, and so he who would not be subject to God subjected himself to the intercession of a man. Since, then, the holy prophet David was God’s portion, he rightly says: “I have said that I will keep your law”; he means surely the spiritual law, as Paul too shows. For those who have interpreted the law bodily do not keep the law but transgress it. ### Scripture references - Exod 8:8: allusion, high confidence - Ps 119:57 (118:57 LXX): quotation, high confidence - Rom 7:14: allusion, high confidence ### Translation notes - Exod 8:8, 28; 9:28; Ps 119:57; Rom 7:14. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.16.3 (CSEL 62:159; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-16-3). ## Exposition of Psalm 118 8.17.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-17-1 - Source: CSEL 62:159 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 58: like Moses, the psalmist seeks God’s face; mystically Moses stands for the law. ### Latin text Ueniamus ad secundum uersum, qui ita est: deprecabar uultum tuum, domine, in toto corde meo, miserere mei secundum eloquium tuum. legimus in ueteri testamento, quod deprecatus sit Moyses, ut uultum dei uideret, et responsum sit ei: nemo uidebit faciem meam et uiuet. mystice hoc primum intellegamus. Moyses legis figuram accepit. ### English translation (Claude) Let us come to the second verse, which is as follows: “I entreated your face, Lord, with my whole heart; have mercy on me according to your word.” We read in the old testament that Moses entreated to see the face of God, and it was answered him: “No one shall see my face and live.” Let us understand this first mystically. Moses received the figure of the law. ### Scripture references - Ps 119:58 (118:58 LXX): quotation, high confidence - Exod 33:18: allusion, high confidence - Exod 33:20: quotation, high confidence ### Translation notes - Ps 118:58 (Ps 119:58); Exod 33:18, 20. The digital text’s “de precabar” and “m miserere” are read as “deprecabar” and “miserere”. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.17.1 (CSEL 62:159; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-17-1). ## Exposition of Psalm 118 8.17.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-17-2 - Source: CSEL 62:159–160 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The law showed Christ only in figures; the gospel shows him face to face, and in baptism we die to the law to belong to the risen Christ. ### Latin text lex per occulta mysteria nuntiat Christum, non facie ad faciem demonstrauit, sicut euangelium demonstrauit. in ipso enim facie ad faciem loquebatur. licet in euangelio homo natus ex uirgine apparuerit, uerbum autem se per opera demonstrauerit. et fortasse hoc declaratum sit Moysi, quod populus Iudaeorum moriturus esset, eo quod facie ad faciem Christum uidisset et non credidisset. quod si ad legem referas, etiam legis finis Christus secundum illud apostolicum: finis enim Christus est secundum legem omni credenti et mortua est legis interpretatio corporalis, ubi dominus Christus Iesus spiritalem eius gratiam demonstrauit. uel certe quia omnes, qui Christum induimus et baptizati in Christo sumus, mortui sumus peccato, quia uiuentes legis uinculis tenebamur. ubi autem in Christo mortui sumus, mortificati utique sumus legi per corpus Christi, ut simus alterius qui ex mortuis resurrexit. sed hoc mysticum est. ### English translation (Claude) The law proclaims Christ through hidden mysteries; it did not show him face to face, as the gospel showed him. For in the gospel he spoke face to face, although in the gospel a man born of a virgin appeared, while the Word showed himself through his works. And perhaps this was declared to Moses, that the Jewish people would die because it had seen Christ face to face and had not believed. But if you refer it to the law, Christ is also the end of the law, according to the apostle’s saying: “For Christ is the end of the law to everyone who believes”; and the bodily interpretation of the law died when the Lord Christ Jesus showed its spiritual grace. Or surely because all of us who have put on Christ and been baptized into Christ have died to sin, since while we lived we were held by the bonds of the law. But when we died in Christ, we were surely put to death to the law through the body of Christ, so as to belong to another, who rose from the dead. But this is mystical. ### Scripture references - Rom 10:4: quotation, high confidence - Gal 3:27: allusion, high confidence - Rom 6:2: allusion, high confidence - Rom 7:4: quotation, high confidence - Rom 7:6: allusion, medium confidence ### Translation notes - Rom 10:4 (Ambrose’s form); Gal 3:27; Rom 6:2–3; Rom 7:4, 6. Ambrose’s remark on the Jewish people is translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.17.2 (CSEL 62:159–160; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-17-2). ## Exposition of Psalm 118 8.18.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-18-1 - Source: CSEL 62:160 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Morally, Moses, knowing God is invisible, still longed in devotion to see him. ### Latin text Morale autem historiae ueteris facit nos meminisse debere quae est de sancto Moyse, qui rogauit deum, ut se demonstraret ei deus et facie ad faciem eum uideret. norat utique sanctus uates domini, quod inuisibilem deum facie ad faciem uidere non posset. sed mensuram supergreditur sancta deuotio et putauit deo etiam ### English translation (Claude) But the moral sense of the old history, which concerns holy Moses, makes us remember that he asked God to show himself to him and that he might see him face to face. Surely the holy prophet of the Lord knew that he could not see the invisible God face to face. But holy devotion goes beyond measure, and he thought that even this was possible to God, ### Scripture references - Exod 33:18: allusion, high confidence - Exod 33:11: allusion, medium confidence ### Translation notes - Exod 33:11, 18. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.18.1 (CSEL 62:160; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-18-1). ## Exposition of Psalm 118 8.18.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-18-2 - Source: CSEL 62:160 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses’ longing to see God was no fault; he had already seen the angel in the burning bush. ### Latin text hoc esse possibile, ut corporeis oculis faceret id quod est incorporeum conprehendi. non reprehensibilis hic error, sed etiam grata cupiditas atque inexplebilis, quod dominum suum uelut manu tenere et obtutu oculorum uidere cupiebat. sciebat ad imaginem et similitudinem dei factum esse hominem. quando enim electus a domino est ad populum liberandum, impletus est spiritu sapientiae, uiderat angelum illum et faciem eius in gloria. denique fulgente eius lumine pauefactus est et uidit rubum uri et non exuri. uisum coepit fulgoremque mirari: ### English translation (Claude) to make what is incorporeal grasped by bodily eyes. This error is not blameworthy, but rather a welcome and insatiable longing, that he desired to hold his Lord as it were by the hand and to see him with the gaze of his eyes. He knew that man was made in the image and likeness of God. For when he was chosen by the Lord to free the people, he was filled with the spirit of wisdom; he had seen that angel and his face in glory. Indeed he was terrified by its shining light and saw the bush burning and not consumed. He began to wonder at the sight and its brightness: ### Scripture references - Gen 1:26: allusion, high confidence - Exod 3:2: allusion, high confidence - Exod 3:3: allusion, high confidence ### Translation notes - Gen 1:26; Exod 3:2–3. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.18.2 (CSEL 62:160; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-18-2). ## Exposition of Psalm 118 8.18.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-18-3 - Source: CSEL 62:160–161 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the angel in the bush so moved Moses, how much more he longed for God’s face; God’s majesty is beyond comprehension. ### Latin text accessit cupiditate et gratia prouocatus, ut diligentius fulgorem illum in rubo consideraret. itaque si tantum accepit ardorem, tantam subiit cupiditatem, cum angelum uidisset in flamma ignis de rubo, ut, licet pauore adprehensus considerare non auderet, considerare tamen uellet, quanto magis domini uultum corporaliter uidere desiderabat, dicens intra se uultum illum plenum lucis, plenum gloriae, plenum uirtutis, plenum diuinitatis! non possum plus dicere uel sentire de deo: cum enim consummauerit homo, incipit. et cum finierit, tunc aporiabitur, ut scriptum est, quia inconprehensibilis est dei aeterna maiestas. ### English translation (Claude) he drew near, called by desire and grace, to consider that brightness in the bush more carefully. And so, if he received such ardor and was seized by such longing when he had seen the angel in the flame of fire from the bush that, though gripped with dread and not daring to look, he still wished to look, how much more did he desire to see bodily the face of the Lord, saying within himself that that face is full of light, full of glory, full of power, full of divinity! I cannot say or think more of God: for “when man has finished, he begins; and when he has ended, then he will be at a loss,” as it is written, because the eternal majesty of God is incomprehensible. ### Scripture references - Exod 3:6: allusion, high confidence ### Extrabiblical texts - Sir 18:7 (Sirach): quotation, high confidence ### Translation notes - Exod 3:3–6; Sir 18:7 (Greek form). The digital text’s “aporiabitur” is translated “he will be at a loss”. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.18.3 (CSEL 62:160–161; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-18-3). ## Exposition of Psalm 118 8.19.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-19-1 - Source: CSEL 62:161 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses’ request failed, but his longing was good, and he knew of a future glory after death. ### Latin text Inritus quidem erat postulationis effectus, sed affectus probabilis serui, qui ultra naturam suam deuotione progressus de domini angelis aestimabat, quantum in domini uultu plus desideraret, quo cupiditatem suam gestiret explere. nouerat in ipso homine aliam post mortem futuram gloriam, aliam claritatem. ### English translation (Claude) The result of the request was indeed void, but the affection of the servant was praiseworthy, who, advancing beyond his nature by devotion, judged from the Lord’s angels how much more he desired in the Lord’s face, with which he longed to satisfy his desire. He knew that in man himself there would be another glory after death, another brightness. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.19.1 (CSEL 62:161; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-19-1). ## Exposition of Psalm 118 8.19.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-19-2 - Source: CSEL 62:161 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Knowing the glory of the resurrection, Moses rightly longed to see God, whom he would see after death. ### Latin text sicut enim stella a stella in claritate est, ita et resurrectio mortuorum; quae etsi seminatur in corruptione, surgit tamen in incorruptione, surgit in gloria, surgit in uirtute, surgit corpus spiritale. qui ergo hoc scire poterat, merito praesumebat, ut uultum dei uidere cuperet, quem esset obita corporis morte uisurus. talem certe etiam formam receperat, talem dominus iam probabat, ut non distaret ab angelis caelestis minister et exsecutor oraculi. ### English translation (Claude) For just as star differs from star in brightness, so also is the resurrection of the dead; which, though it is sown in corruption, yet rises in incorruption, rises in glory, rises in power, rises a spiritual body. He, then, who could know this rightly presumed to desire to see the face of God, which he would see after the death of the body had been met. Surely he had already received such a form, the Lord was already approving such a one, that the minister and executor of the heavenly oracle did not differ from the angels. ### Scripture references - 1 Cor 15:41: quotation, high confidence - 1 Cor 15:42: quotation, high confidence - 1 Cor 15:43: quotation, high confidence - 1 Cor 15:44: quotation, high confidence ### Translation notes - 1 Cor 15:41–44. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.19.2 (CSEL 62:161; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-19-2). ## Exposition of Psalm 118 8.19.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-19-3 - Source: CSEL 62:161 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses, like Paul caught up to the third heaven, forgot the body in his longing. ### Latin text et ideo cum sciret, quia angeli pusillorum cotidie uiderent faciem patris qui in caelis est, putauit quod iam eam uidere deberet, tamquam oblitus corporis et carne deposita, sicut ille, qui in corpore adhuc positus cum raperetur in paradisum, utrum in corpore siue extra corpus raptus esset ad tertium caelum, nescire se dixit. ### English translation (Claude) And so, since he knew that the angels of the little ones daily see the face of the Father who is in heaven, he thought that he ought already to see it, as though forgetful of the body and with the flesh laid aside, like him who, still placed in the body when he was caught up into paradise, said he did not know whether he had been caught up to the third heaven in the body or out of the body. ### Scripture references - Matt 18:10: allusion, high confidence - 2 Cor 12:2: allusion, high confidence - 2 Cor 12:4: allusion, high confidence ### Translation notes - Matt 18:10; 2 Cor 12:2–4. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.19.3 (CSEL 62:161; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-19-3). ## Exposition of Psalm 118 8.19.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-19-4 - Source: CSEL 62:161 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The saints, though in the body, live in the Spirit with their citizenship in heaven. ### Latin text sancti enim etiam cum gerunt corpus non sunt tamen in carne, sed in spiritu, quoniam qui in cupiditate et conuersatione carnali sunt deo placere non possunt. sancti autem conuersatio in carne non erat, sed in caelo, sicut Paulus ostendit. ### English translation (Claude) For the saints, even when they bear a body, are nevertheless not in the flesh but in the Spirit, since those who are in carnal desire and conduct cannot please God. But the saint’s conduct was not in the flesh but in heaven, as Paul shows. ### Scripture references - Rom 8:8: allusion, high confidence - Rom 8:9: allusion, high confidence - Phil 3:20: allusion, high confidence ### Translation notes - Rom 8:8–9; Phil 3:20. The digital text’s “emm” is read as “enim”. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.19.4 (CSEL 62:161; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-19-4). ## Exposition of Psalm 118 8.20.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-20-1 - Source: CSEL 62:161–162 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: People long to see the great and the emperor; how much more God. ### Latin text Et quid dicamus de probabili desiderio uultus diuini? homines sume: si quem nobilem, si quem fortem, si quem sapientem esse audiunt, tamquam supra hominem arbitrantes concupiscunt uidere. procedit imperator, cuius regiae potestati commissa pars est orbis terrarum: concurrunt omnes et in tanta multitudine illum ### English translation (Claude) And what shall we say of the praiseworthy longing for the divine face? Take men: if they hear that someone is noble, someone brave, someone wise, they long to see him as though they judged him above a man. An emperor goes forth, to whose royal power a part of the world has been entrusted: all run together, and in so great a crowd ### Citation (SBL) Ambrose, Exp. Ps. 118 8.20.1 (CSEL 62:161–162; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-20-1). ## Exposition of Psalm 118 8.20.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-20-2 - Source: CSEL 62:162 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If an emperor’s face is so desired, how much more God’s; the innocent gladly meet the emperor. ### Latin text solum aspicere gestiunt et de fulgore purpurae plus quiddam esse in uultu imperatoris existimant. miraris, si dei desiderabilis uultus est, cum conformem sui hominem humanus omnis miretur affectus? hinc datur intellegi etiam illud, quod imperatori unusquisque nullius reus criminis gestit occurrere. nam etsi crimen habeat con- ### English translation (Claude) they long to look at him alone, and from the gleam of the purple they think there is something more in the emperor’s face. Do you wonder if God’s face is desirable, when every human affection wonders at a man like itself? Hence that too may be understood, that everyone guilty of no crime longs to meet the emperor. For even if the conscience ### Citation (SBL) Ambrose, Exp. Ps. 118 8.20.2 (CSEL 62:162; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-20-2). ## Exposition of Psalm 118 8.20.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-20-3 - Source: CSEL 62:162 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The guilty are kept from the emperor’s sight, while the innocent come forward freely. ### Latin text scientia, tegunt illud tamen cordis occulta, dummodo publico non sit inuolutus reatu nec sit aliquod eius crimen expressum. denique ubi rei aliqui fuerint aduocati, et imperatori se et ipsis iudicibus offerre prohibentur, quemadmodum turpes lenonum meretricumque personae a conspectu uel iudicis uel imperatoris arcentur, ne turpissimorum uisus offendat uultus regii claritatem. qui autem bene sibi conscius est, nullius criminis reus, quasi innocens prodit in medium. ### English translation (Claude) has a crime, the hidden places of the heart cover it, provided it is not caught up in public guilt and no crime of his is exposed. Indeed, when some accused persons have been summoned, they are forbidden to present themselves to the emperor and to the judges themselves, just as the shameful persons of pimps and prostitutes are kept from the sight of judge or emperor, lest the sight of the most shameful offend the brightness of the royal countenance. But he who has a good conscience, guilty of no crime, comes forward into the midst as innocent. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.20.3 (CSEL 62:162; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-20-3). ## Exposition of Psalm 118 8.21.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-21-1 - Source: CSEL 62:162 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses and David, with clear consciences, wished to be fully known and tested by God. ### Latin text Ex his ergo sancti Moysi conprehendamus affectum. uidere dei uultum quasi innocens uelut quodam uultu conscientiae desiderabat, aperire ei faciem mentis internae. cognosci plenius gestiebat et Moyses et ipse sanctus Dauid, qui alibi ait: proba me, domine, et tempta me; non enim uellet probari, si ### English translation (Claude) From these things, then, let us grasp the affection of holy Moses. As one innocent, he desired to see God’s face with, as it were, a countenance of conscience, and to open to him the face of his inner mind. Both Moses and holy David himself longed to be known more fully, David who says elsewhere: “Prove me, Lord, and try me”; for he would not wish to be proved if ### Scripture references - Ps 26:2 (25:2 LXX): quotation, high confidence ### Translation notes - Ps 26:2 (LXX 25:2). ### Citation (SBL) Ambrose, Exp. Ps. 118 8.21.1 (CSEL 62:162; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-21-1). ## Exposition of Psalm 118 8.21.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-21-2 - Source: CSEL 62:162 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses was not yet perfect, still wearing the sandal of Egypt, and so could not yet see God’s face. ### Latin text in se crimen agnosceret, nec temptari, si passionibus grauibus se sciret obnoxium. liber igitur a peccato deo se cupidus offerebat. sed fortasse, quia adhuc frequentioribus dei uisitationibus mundus a uitio non foret, non fuerit in principio perfectus, utpote cui ante paululum dictum erat: solue calciamentum pedum tuorum, illud utique calciamentum quod de Aegypto detulerat, hoc est corporeae conuersationis inuolucrum. ideo dicit ei dominus: nemo homo uidebit faciem meam et uiuet. ### English translation (Claude) he recognized a crime in himself, nor to be tried if he knew himself liable to grave passions. Free from sin, then, he eagerly offered himself to God. But perhaps, because by the more frequent visitations of God he was not yet clean from vice, he was not perfect at the beginning, since a little before it had been said to him: “Loose the sandal from your feet,” surely that sandal which he had brought from Egypt, that is, the covering of bodily conduct. So the Lord says to him: “No man shall see my face and live.” ### Scripture references - Exod 3:5: quotation, high confidence - Exod 33:20: quotation, high confidence ### Translation notes - Exod 3:5; Exod 33:20. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.21.2 (CSEL 62:162; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-21-2). ## Exposition of Psalm 118 8.22.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-22-1 - Source: CSEL 62:162–163 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses was told “no man shall see my face” while still a man; he was to grow toward being called a god. ### Latin text Quando dictum sit, considera. nondum ei dictum erat: faciam te in deum regi Pharao. adhuc homo erat, ideo istud ei dicitur. processus ei debebatur, ut deus fieret, et ideo dictum est ei: de homine dixi. desiste hominis habere peccata et uidebis faciem meam: qui enim faciem meam uidet, debet esse sine peccato. sed quia homo sine peccato esse non potest, ideo, ut in dei appellationem possit excrescere, commonetur. ### English translation (Claude) Consider when it was said. Not yet had it been said to him: “I will make you a god to King Pharaoh.” He was still a man; so this is said to him. Progress was owed him, so that he might become a god, and so it was said to him: I spoke of a man. Cease to have the sins of a man, and you will see my face: for he who sees my face must be without sin. But because man cannot be without sin, he is therefore admonished, so that he may grow into the name of God. ### Scripture references - Exod 7:1: quotation, high confidence - Exod 33:20: allusion, high confidence ### Translation notes - Exod 7:1; Exod 33:20. The digital text’s “regiPharao” is read as “regi Pharao”. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.22.1 (CSEL 62:162–163; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-22-1). ## Exposition of Psalm 118 8.22.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-22-2 - Source: CSEL 62:163 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever serves God like an angel and is pure in heart will see God. ### Latin text et quid de dei appellatione dicam? esto angelus, hoc est diuini minister imperii, obsequere mandatis domini. cum fueris angelus, uidebis faciem dei. magnum est uidere dei uultum. lex tibi dicit, ut tertio te offeras in Hierusalem. ipse dominus Iesus ait: beati mundo corde, ipsi enim deum uidebunt. ### English translation (Claude) And what shall I say of the name of God? Be an angel, that is, a minister of the divine command; obey the commandments of the Lord. When you are an angel, you will see the face of God. It is a great thing to see God’s face. The law tells you to present yourself three times in Jerusalem. The Lord Jesus himself says: “Blessed are the pure in heart, for they will see God.” ### Scripture references - Exod 23:17: allusion, high confidence - Deut 16:16: allusion, high confidence - Matt 5:8: quotation, high confidence ### Translation notes - Exod 23:17; Deut 16:16; Matt 5:8. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.22.2 (CSEL 62:163; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-22-2). ## Exposition of Psalm 118 8.22.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-22-3 - Source: CSEL 62:163 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To see God, cleanse the heart; God shows himself to the pure when they have put off the body. ### Latin text aduertis quid a te exigatur, ut uideas deum, cui uitae proposita sit praerogatiua uidendi deum? emunda igitur cor tuum, ut quasi nouus creeris renouato spiritu, omnes pollutas cogitationes de corde tuo abice, nihil sit quo tuus inquinetur affectus, simplex mens, pura sinceritas sit. talibus se dominus, cum inuolucrum corporis deposuerint, demonstrare dignatur. ### English translation (Claude) Do you notice what is required of you, so that you may see God, you to whom the privilege of seeing God has been set as the aim of life? Cleanse, then, your heart, so that you may be created as new with a renewed spirit; cast away all polluted thoughts from your heart; let there be nothing by which your affection is defiled; let there be a simple mind, a pure sincerity. To such the Lord deigns to show himself, when they have laid aside the covering of the body. ### Scripture references - Ps 51:10 (50:12 LXX): allusion, high confidence ### Translation notes - Ps 51:10 (LXX 50:12). ### Citation (SBL) Ambrose, Exp. Ps. 118 8.22.3 (CSEL 62:163; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-22-3). ## Exposition of Psalm 118 8.23.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-23-1 - Source: CSEL 62:163–164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mercy to the poor is justice, for God gave the earth in common; greed made it private property. ### Latin text Nunc de reliqua ipsius uersus parte dicamus. miserere, inquit, mei secundum uerbum tuum. misericordia quidem iustitiae portio est, ut si uelis donare pauperibus, haec misericordia iustitia est secundum illud: dispersit, dedit pauperibus, iustitia eius manet in aeternum deinde quia conformis tuus iniustum est ut non adiuuetur a socio, cum praesertim dominus deus noster terram hanc possessionem omnium hominum uoluerit esse communem et fructus omnium ministrare: sed auaritia possessionum iura distribuit: iustum est igitur ut, si tibi aliquid priuatum uindicas, quod generi humano, immo omnibus animantibus in commune conlatum est, saltem aliquid inde pauperibus aspergas, ut, quibus iuris tui consortium debes, his alimenta non deneges. ### English translation (Claude) Now let us speak of the rest of this verse. “Have mercy on me,” he says, “according to your word.” Mercy is indeed a part of justice, so that, if you wish to give to the poor, this mercy is justice, according to the saying: “He has scattered, he has given to the poor; his righteousness remains for ever.” Then, because he is like you, it is unjust that he should not be helped by his fellow, especially since the Lord our God willed this earth to be the common possession of all men and to supply fruits to all; but greed distributed the rights of possession. It is just, then, that if you claim for yourself as private something that was granted in common to the human race, indeed to all living creatures, you should at least sprinkle something from it to the poor, so that you do not deny food to those to whom you owe a share in your right. ### Scripture references - Ps 119:58 (118:58 LXX): quotation, high confidence - Ps 112:9 (111:9 LXX): quotation, high confidence - 2 Cor 9:9: allusion, high confidence ### Translation notes - Ps 119:58; Ps 112:9 (LXX 111:9); 2 Cor 9:9. Ambrose’s teaching on common possession is translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.23.1 (CSEL 62:163–164; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-23-1). ## Exposition of Psalm 118 8.24.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-24-1 - Source: CSEL 62:164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Forgiving sin is both mercy and justice, as the blessed wood of the cross shows. ### Latin text Est etiam misericordiae donare peccatum; et misericordia est et iustitia est. denique iustitiae adscribit scriptura diuina ueniam peccatorum secundum illud. quod hodie lectum est: benedictum lignum quod fit per iustitiam, maledictum autem lignum quod fit per manum hominum. ### English translation (Claude) It belongs also to mercy to forgive sin; and it is both mercy and justice. Indeed divine Scripture ascribes the pardon of sins to justice, according to what was read today: “Blessed is the wood through which justice comes, but cursed is the wood made by the hands of men.” ### Extrabiblical texts - Wis 14:7 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Wis 14:7–8. The digital text’s “per r in st it ia m” is read as “per iustitiam”. “Read today” refers to the service’s readings. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.24.1 (CSEL 62:164; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-24-1). ## Exposition of Psalm 118 8.24.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-24-2 - Source: CSEL 62:164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The justice of the cross is that Christ nailed our debt to it and washed away the world’s sin. ### Latin text superius ad crucem domini retulit, posterius ad errorem gentilium qui ligna uenerantur. iustitia autem quae est crucis, nisi quod ascendens illud patibulum dominus Iesus Christus peccatorum nostrorum chirographum crucifixit et totius orbis peccatum suo cruore mundauit? in quo ergo iustus deus nisi in eo, ### English translation (Claude) The former he referred to the Lord’s cross, the latter to the error of the Gentiles who worship wood. And what is the justice of the cross, but that the Lord Jesus Christ, mounting that gibbet, crucified the bond of our sins and cleansed the sin of the whole world with his blood? In what, then, is God just, but in this, ### Scripture references - Col 2:14: allusion, high confidence - 1 John 1:7: allusion, medium confidence ### Extrabiblical texts - Wis 14:8 (Wisdom of Solomon): allusion, high confidence ### Translation notes - Wis 14:7–8; Col 2:14; 1 John 1:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.24.2 (CSEL 62:164; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-24-2). ## Exposition of Psalm 118 8.24.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-24-3 - Source: CSEL 62:164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God, knowing man was made from earth and frail in body, justly forgives the sins of weak nature. ### Latin text quia sciuit quod de limo terrae hominem figurauit, quae terra utique corruptelae obnoxia est ac uitio lubricae passionis? propterea ergo dominus, qui secundum animam te ad imaginem et similitudinem sui fecit, hoc est rationabilem iustum pudicum — in eo enim ad imaginem dei es, si sis iustus, ut sis imago iustitiae, si sis castus, ut inmaculati in te figura praefulgeat —, sciens ergo secundum corporis fragilitatem corruptelae patere hominem quasi iustus fragili lubricaeque naturae delicta concessit. ### English translation (Claude) that he knew that he formed man from the clay of the earth, which earth is surely liable to corruption and to the vice of slippery passion? Therefore the Lord, who according to the soul made you in his image and likeness, that is, rational, just, chaste (for you are in the image of God in this, if you are just, so that you are the image of justice; if you are chaste, so that the figure of the spotless one shines forth in you), knowing, then, that according to the frailty of the body man is open to corruption, as one just he granted pardon for the sins of a frail and slippery nature. ### Scripture references - Gen 2:7: allusion, high confidence - Gen 1:26: allusion, high confidence ### Translation notes - Gen 2:7; Gen 1:26. The digital text’s “terraehominemfigurauit” is read as “terrae hominem figurauit”. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.24.3 (CSEL 62:164; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-24-3). ## Exposition of Psalm 118 8.25.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-25-1 - Source: CSEL 62:164 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Adam was condemned because he transgressed a clear command, not merely because he was weak. ### Latin text Ac ne forte dicat aliquis: cur ergo Adam maledicto sententiaeque subiacuit? numquid iniustus deus? non utique. sed quia quasi fragili atque infirmo quid caueret ante praescripsit — infirmus enim non usurpare debet, sed oboedire mandatis —, ideo praeuaricationis reum tenuit quam prolapsionis addixit. in illum ### English translation (Claude) And lest anyone perhaps say: “Why, then, was Adam subject to the curse and the sentence? Is God unjust?” Surely not. But because he had prescribed beforehand to one frail and weak what he should beware of (for the weak man ought not to presume but to obey the commandments), he held him guilty of transgression rather than consigning him for a slip. Against him, ### Scripture references - Gen 2:17: allusion, high confidence - Gen 3:17: allusion, high confidence ### Translation notes - Gen 2:17; 3:17–19. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.25.1 (CSEL 62:164; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-25-1). ## Exposition of Psalm 118 8.25.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-25-2 - Source: CSEL 62:164–165 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God justly condemned Adam but justly pardons us, his heirs, bound by inherited weakness. ### Latin text igitur iusta seueritatis processit sententia, Quia scire uoluit quod scire non profuit. nobis autem, qui hereditario uinculo tenemur adstricti, qui in hac carne sumus, quae priorum praeiudicio detrita iam atque adsuefacta peccatis non poterat emergere, quasi iustus indulsit: iuste enim ignouit heredi qui praeiudicio laborat auctoris. ### English translation (Claude) then, the just sentence of severity went forth, because he wished to know what it did not profit him to know. But to us, who are held bound by a hereditary bond, who are in this flesh, which, worn down by the prejudgment of those before and accustomed to sins, could not emerge, he granted pardon as one just: for he justly forgave the heir who labors under the prejudgment of the author. ### Scripture references - Gen 3:5: allusion, medium confidence ### Translation notes - Gen 3:5–6. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.25.2 (CSEL 62:164–165; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-25-2). ## Exposition of Psalm 118 8.26.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-26-1 - Source: CSEL 62:165 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: There is unjust mercy, like Saul’s sparing of Agag or acquitting an unrepentant robber. ### Latin text Est ergo iusta misericordia, sed est etiam iniusta misericordia. denique in lege scriptum est de quodam: non misereberis illius et in libris Regnorum legis, quia Saul propterea contraxit offensam, quia miseratus est Agag hostium regem, quem prohibuerat sententia diuina seruari. ut si quis latronem filiis deprecantibus motus et lacrimis coniugis eius inflexus absoluendum putet, cui adhuc latrocinandi adspiret affectus, nonne innocentes tradet exitio qui liberat multorum exitia cogitantem? ### English translation (Claude) There is, then, just mercy, but there is also unjust mercy. Indeed it is written in the law of someone, “You shall not have mercy on him,” and in the books of Kingdoms you read that Saul incurred offense because he had mercy on Agag, king of the enemies, whom the divine sentence had forbidden to be spared. As if someone, moved by the pleading of a robber’s children and swayed by his wife’s tears, should think he should be acquitted, when the desire to rob still breathes in him: will he not hand over the innocent to destruction who frees one who plots the destruction of many? ### Scripture references - Deut 13:8: quotation, high confidence - Deut 19:13: allusion, medium confidence - 1 Sam 15:9: allusion, high confidence ### Translation notes - Deut 13:8; 19:13; 1 Sam 15:9, 23. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.26.1 (CSEL 62:165; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-26-1). ## Exposition of Psalm 118 8.26.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-26-2 - Source: CSEL 62:165 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mercy that endangers others or perverts judgment is not just mercy. ### Latin text certe si gladium reprimit, uincla dissoluit, cur laxat exilio? cur latrocinandi qua potest clementiore uia non eripit facultatem, qui uoluntatem extorquere non potuit? deinde inter duos, hoc est accusatorem et reum pari periculo de capite decernentes, alterum si non probasset, alterum si non esset ab accusatore conuictus, non id quod iustitiae est iudex sequatur, sed, dum miseretur rei, damnet probantem aut, dum accusatori fauet qui probare non possit, addicat innoxium? non potest igitur haec dici iusta misericordia. ### English translation (Claude) Surely, if he holds back the sword and loosens the chains, why does he release him to exile? Why does he not take away by whatever milder way he can the ability to rob, from one whose will he could not wrest away? Then between two, that is, an accuser and an accused deciding at equal risk of their heads, if the one has not proved his case and the other has not been convicted by the accuser, shall the judge not follow what belongs to justice, but, while he has mercy on the accused, condemn the one who proves, or, while he favors the accuser who cannot prove, consign the innocent? This, then, cannot be called just mercy. ### Translation notes - In Roman law an accuser who failed to prove a capital charge risked the same penalty (talio). ### Citation (SBL) Ambrose, Exp. Ps. 118 8.26.2 (CSEL 62:165; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-26-2). ## Exposition of Psalm 118 8.27.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-27-1 - Source: CSEL 62:165 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the church’s penance, excommunicated sinners must not be readmitted too easily, for easy pardon invites sin. ### Latin text In ipsa ecclesia, ubi maxime misereri decet, teneri quam maxime debet forma iustitiae, ne quis a consortio communionis abstentus breui lacrimula atque ad tempus parata uel etiam uberioribus fletibus communionem, quam plurimis debet postulare temporibus, facilitate sacerdotis extorqueat. nonne, cum uni indulget indigno, plurimos facit ad prolapsionis contagium prouocari? facilitas enim ueniae incentiuum tribuit delinquendi. ### English translation (Claude) In the church itself, where it is most fitting to show mercy, the form of justice must be kept as much as possible, lest someone excluded from the fellowship of communion should, by a brief little tear, ready for the moment, or even by more abundant weeping, extort through the priest’s easiness the communion which he ought to ask for over a very long time. When he indulges one unworthy man, does he not provoke very many to the contagion of falling? For easy pardon gives an incentive to sin. ### Translation notes - Ambrose refers to the public penance of his day; sacerdos here is the bishop. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.27.1 (CSEL 62:165; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-27-1). ## Exposition of Psalm 118 8.27.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-27-2 - Source: CSEL 62:165–166 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mercy must follow reason, like a physician who must cut despite the patient’s tears. ### Latin text hoc eo dictum est, ut sciamus secundum uerbum dei, secundum rationem dispensandam esse misericordiam debitoribus. medicus ipse si serpentis interius inueniat uulneris cicatricem, cum debeat resecare ulceris uitium, ne latius serpat, tamen a secandi urendique proposito lacrimis inflexus aegroti medicamentis tegat quod ferro aperiendum fuit, nonne ista inutilis misericordia est, si propter ### English translation (Claude) This has been said so that we may know that mercy must be dispensed to debtors according to the word of God, according to reason. If a physician himself finds within the scar of a creeping wound, though he ought to cut away the fault of the ulcer lest it spread more widely, yet, swayed by the sick man’s tears from his purpose of cutting and burning, covers with medicines what should have been opened with the knife, is not this useless mercy, if, because of ### Citation (SBL) Ambrose, Exp. Ps. 118 8.27.2 (CSEL 62:165–166; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-27-2). ## Exposition of Psalm 118 8.27.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-27-3 - Source: CSEL 62:166 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The bishop must cut off the infected member to protect the whole church. ### Latin text breuem incisionis uel exustionis dolorem corpus omne tabescat, uitae usus intereat? recte igitur et sacerdos uulnus, ne latius serpat, a toto corpore ecclesiae quasi bonus medicus debet abscidere et prodere uirus criminis quod latet, non fouere, ne, dum unum excludendum non putat, plures dignos faciat quos excludat ab ecclesia. ### English translation (Claude) the brief pain of cutting or burning, the whole body wastes away and the use of life perishes? Rightly, then, the priest too, as a good physician, must cut off the wound from the whole body of the church, lest it spread more widely, and expose the hidden poison of the crime, not cherish it, lest, while he does not think one should be excluded, he make many worthy of being excluded from the church. ### Scripture references - 1 Cor 5:6: allusion, medium confidence - 1 Cor 5:13: allusion, medium confidence ### Translation notes - 1 Cor 5:6, 13. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.27.3 (CSEL 62:166; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-27-3). ## Exposition of Psalm 118 8.28.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-28-1 - Source: CSEL 62:166 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul’s “goodness and severity of God” shows both the separation of the unbelieving and the welcome of the Gentiles. ### Latin text Iure ergo apostolus diuino nos hortatur exemplo dicens: uide ergo bonitatem et seueritatem dei: in eos quidem qui ceciderunt seueritatem, in te autem bonitatem, si permanseris in bonitate, ostendens Iudaeorum populum iure esse a corpore ecclesiae separatum, ne perfidiae uirus contaminaret ecclesiam, populum au- ### English translation (Claude) Rightly, then, the apostle exhorts us by a divine example, saying: “See, then, the goodness and severity of God: on those who have fallen, severity, but on you goodness, if you continue in goodness,” showing that the Jewish people has rightly been separated from the body of the church, lest the poison of unbelief contaminate the church, while the people ### Scripture references - Rom 11:22: quotation, high confidence ### Translation notes - Rom 11:22. Ambrose’s remark on the Jewish people is translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.28.1 (CSEL 62:166; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-28-1). ## Exposition of Psalm 118 8.28.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-28-2 - Source: CSEL 62:166 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Gentiles keep God’s favor only while they remain in his goodness; God is both light and fire. ### Latin text tem gentium bonitate domini receptum et oboedientiae munere gloriari. iure igitur huic diuina bonitas suffragatur, cum in diuina bonitate permaneat: si uero et ipse desciscat, pro criminis sui qualitate damnabitur. qua gratia dominus et lux et ignis esse describitur, ### English translation (Claude) of the Gentiles, received by the Lord’s goodness, glories in the gift of obedience. Rightly, then, divine goodness supports it, as long as it remains in divine goodness; but if it too falls away, it will be condemned according to the quality of its crime. For this reason the Lord is described as both light and fire, ### Scripture references - Rom 11:22: allusion, high confidence - 1 John 1:5: allusion, medium confidence - Heb 12:29: allusion, medium confidence ### Translation notes - Rom 11:21–22; 1 John 1:5; Heb 12:29. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.28.2 (CSEL 62:166; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-28-2). ## Exposition of Psalm 118 8.28.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-28-3 - Source: CSEL 62:166 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is light to guide and fire to burn away worthless works, saving us by loss. ### Latin text ut in tenebris ambulanti luceat quasi lumen, ne diutius possit errare qui quaerit luminis claritatem. ei autem, qui multa fuerit operatus quae manere non debeant, sed ardere, ignis est dominus, ut operis nostri faenum stipulamque consumat atque utili nos saluos faciat detrimento, sicut aurum quod excoquitur plus probatur. ### English translation (Claude) so that he may shine like a light for one walking in darkness, lest he who seeks the brightness of light wander any longer. But to him who has done many works which ought not to remain but to burn, the Lord is fire, so that he may consume the hay and stubble of our work and make us saved by a useful loss, as gold that is refined is proved the more. ### Scripture references - 1 Cor 3:12: allusion, high confidence - 1 Cor 3:15: allusion, high confidence - 1 Pet 1:7: allusion, medium confidence ### Translation notes - 1 Cor 3:12–15; 1 Pet 1:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.28.3 (CSEL 62:166; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-28-3). ## Exposition of Psalm 118 8.29.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-29-1 - Source: CSEL 62:166–167 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Why does the psalmist ask for mercy according to God’s word, which is justice? ### Latin text Fortasse dicat aliquis, qua ratione scripserit propheta: miserere mei secundum eloquium tuum; uerbum enim dei iustitia est. si igitur iustitia fretus erat, cur misericordiam ante praemisit, aut si misericordiam requirebat, cur eam ad mensuram iustitiae putauit esse poscendam? qui enim bene agit et bene uiuit, opus non habet misericordia, quia misericordia a peccato liberat. ### English translation (Claude) Perhaps someone may say for what reason the prophet wrote: “Have mercy on me according to your word”; for the word of God is justice. If, then, he relied on justice, why did he first put mercy? Or if he sought mercy, why did he think it should be asked according to the measure of justice? For he who acts well and lives well has no need of mercy, because mercy frees from sin. ### Scripture references - Ps 119:58 (118:58 LXX): quotation, high confidence ### Translation notes - Ps 119:58. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.29.1 (CSEL 62:166–167; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-29-1). ## Exposition of Psalm 118 8.29.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-29-2 - Source: CSEL 62:167 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mercy is for the needy; so whoever needs mercy is a sinner. ### Latin text denique non diuitibus, non fortibus et felicitate subnixis misericordia conferri consueuit a nobis, sed egentibus uel debilibus uel his, qui ex diuitiis in paupertatem aut captiuitatem aut necessitatem aliquam deciderunt. ergo qui eget misericordia peccator est, qui autem peccator non est utique iustus est et non eget misericordia dei. ### English translation (Claude) Indeed we are not accustomed to grant mercy to the rich, to the strong, and to those supported by good fortune, but to the needy or the weak or those who have fallen from riches into poverty or captivity or some necessity. So he who needs mercy is a sinner, but he who is not a sinner is surely righteous and does not need God’s mercy. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.29.2 (CSEL 62:167; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-29-2). ## Exposition of Psalm 118 8.30.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-30-1 - Source: CSEL 62:167 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Angels and men need mercy differently: angels to be kept from falling, men because of past sins. ### Latin text Secundum quid igitur unusquisque, hoc est secundum quem statum egeat misericordia aut iustitiam habeat, considerandum est. aliter enim eget iustitia dei angelus, aliter homo, aliter eget misericordia archangelus, aliter homo. angelica enim natura non utique ita corruptelae obnoxia est ut natura generis humani, et ideo illa eget misericordia dei, ne possit errare et auersa a se dei gratia labatur in uitium, homo autem, etsi iam firmiore proposito est, tamen propter contractorum seriem peccatorum misericordiam quaerit. ### English translation (Claude) According to what, then, that is, according to what state each one needs mercy or has justice, must be considered. For an angel needs God’s justice in one way, a man in another; an archangel needs mercy in one way, a man in another. For the angelic nature is surely not as liable to corruption as the nature of the human race, and so it needs God’s mercy lest it should err and, with God’s grace turned away from it, slip into vice; but man, even if he is now of firmer purpose, nevertheless seeks mercy because of the sequence of sins he has contracted. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.30.1 (CSEL 62:167; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-30-1). ## Exposition of Psalm 118 8.30.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-30-2 - Source: CSEL 62:167 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Faults are weighed by the nature and age of the one who sins. ### Latin text itaque etsi uterque misericordia indiget, aliter tamen angelo misericordia, aliter homini debetur. leue enim uitium in angelo iudicio grauiore censetur, peccatum quoque adulescentiae in homine mitiore sententia quam peccatum senectutis adstringitur et citius relaxatur. ### English translation (Claude) And so, although both need mercy, mercy is owed differently to an angel and to a man. For a slight fault in an angel is judged with a heavier judgment, and the sin of youth in a man is bound with a milder sentence than the sin of old age, and is more quickly released. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.30.2 (CSEL 62:167; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-30-2). ## Exposition of Psalm 118 8.31.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-31-1 - Source: CSEL 62:167–168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The psalmist asks mercy as a sinner and justice as one who has repented, for God’s word promises pardon to the converted. ### Latin text Propheta igitur in isto uersiculo diuidit causas, ut et misericordiam quasi homo postulet, quia nemo sine sorde peccati, et iustitiam quasi propheta deposcat uel certe quoniam, licet peccauerit sicut homo et quasi peccator misericordia egeat, tamen correxit errorem, paenitentiam gessit, abstinuit a temulentia delinquendi sobrietate uirtutis. petit ergo iustitiam secundum uerbum dei, quia uerbi dei sententia est, ut conuersis uenia donetur, si legitime est facta conuersio. ### English translation (Claude) The prophet, then, in this verse divides the cases, so that he asks for mercy as a man, because no one is without the stain of sin, and asks for justice as a prophet; or surely because, though he sinned as a man and needs mercy as a sinner, yet he corrected his error, did penance, and abstained from the drunkenness of sinning by the sobriety of virtue. He asks, then, for justice according to the word of God, because it is the sentence of God’s word that pardon be granted to those who turn, if the conversion has been done lawfully. ### Scripture references - Ps 119:58 (118:58 LXX): allusion, high confidence - Ezek 18:21: allusion, medium confidence ### Translation notes - Ps 119:58; Ezek 18:21–23. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.31.1 (CSEL 62:167–168; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-31-1). ## Exposition of Psalm 118 8.32.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-32-1 - Source: CSEL 62:168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 59: thinking on his past sinful ways, the psalmist turns his feet to God’s testimonies. ### Latin text Cogitaui uias meas et auerti pedes meos in testimonia tua. diuiduus sensus: aut quia uias superiores meas cogitaui plenas lapsus atque peccati, et ideo, ut remissionem peccatorum possim mereri morum conuersione studioque uirtutum, auerti pedes meos in testimonia tua, ut non iam meis gressibus, quibus ante sum lapsus, sed testimoniorum tuorum iti- ### English translation (Claude) “I have thought on my ways and turned my feet to your testimonies.” The sense is twofold: either “because I have thought on my former ways, full of falling and sin, and therefore, so that I may deserve the forgiveness of sins by conversion of conduct and zeal for virtues, I have turned my feet to your testimonies,” so that I might walk no longer in my own steps, by which I fell before, but on the roads ### Scripture references - Ps 119:59 (118:59 LXX): quotation, high confidence ### Translation notes - Ps 118:59 (Ps 119:59). ### Citation (SBL) Ambrose, Exp. Ps. 118 8.32.1 (CSEL 62:168; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-32-1). ## Exposition of Psalm 118 8.32.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-32-2 - Source: CSEL 62:168 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As travelers do best to keep to the highway, so we should keep to God’s commandments. ### Latin text neribus ambularem, quo tuorum semitae mandatorum me errare non sinerent nec uestigium in deuia et tortuosa deflecterem. frequenter enim ignorantes iter, si strata uiarum sequantur, perueniunt quo desiderant peruenire et carent erroris anfractu; sin autem usurpent scire quod nesciunt et putent aliqua sequenda conpendia, a publici tractus itinere recedentes erroris labyrinthos frequenter incurrunt, ut eos de itinere deflexisse paeniteat, et ideo post multa laborum dispendia ad iter quod reliquerant redire contendunt. ### English translation (Claude) of your testimonies, so that the paths of your commandments might not let me go astray, nor turn my step aside into byways and crooked places. For often those who do not know the route, if they follow the paved roads, reach where they wish to arrive and are free of the windings of error; but if they presume to know what they do not know and think some shortcuts should be followed, leaving the public highway they often run into labyrinths of error, so that they repent of having turned aside from the road, and so after much loss of labor they strive to return to the road they had left. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.32.2 (CSEL 62:168; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-32-2). ## Exposition of Psalm 118 8.33.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-33-1 - Source: CSEL 62:168–169 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Alternatively: think ahead before acting or speaking, as in Christ’s order for correcting a brother. ### Latin text Hic ergo sensus unus est, alius autem ita: cogitaui uias meas, non superiores, sed futuras, ut ante meos actus cogitationibus praeuenirem, ne inconsulta operatione progressus aliquid in ipsis conationibus offensionis inciderem, ut, si agere aliquid uelim, ante cogitem utrum agendum sit illud quod desidero aut quo agendum modo, similiter si adloquendum, utrum adloqui debeam, deinde publice an secreto loqui, praesentibus aliquibus aut nullis; sicut illud est ut, si uelis fratrem corripere, primo solus corripias, secundo praesentibus duobus aut tribus testibus. tertio, si non audierit, coram ecclesia. itaque si praetermisso ordine uelis coram ecclesia fratrem increpare quem ante monere debueras, erratum ipse cognoscis. omnia igitur cum cogitatione facito, ut non te paeniteat operis tui. ### English translation (Claude) This, then, is one sense; the other is this: “I have thought on my ways,” not past but future, so that I might anticipate my actions with thought, lest, proceeding by ill-considered action, I should fall into some offense in my very attempts; so that, if I wish to do something, I first consider whether what I desire should be done, or in what way; likewise, if I must speak to someone, whether I ought to speak, then whether to speak publicly or privately, with some present or none; as in that saying, that if you wish to correct a brother, first correct him alone, second with two or three witnesses present, third, if he does not listen, before the church. And so, if, neglecting the order, you wish to rebuke before the church a brother whom you ought first to have warned, you yourself recognize the mistake. Do everything, then, with thought, so that you may not repent of your work. ### Scripture references - Matt 18:15: allusion, high confidence - Matt 18:16: allusion, high confidence - Matt 18:17: allusion, high confidence ### Extrabiblical texts - Sir 32:19 (Sirach): quotation, medium confidence ### Translation notes - Matt 18:15–17; Sir 32:19 (Vulgate 32:24). ### Citation (SBL) Ambrose, Exp. Ps. 118 8.33.1 (CSEL 62:168–169; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-33-1). ## Exposition of Psalm 118 8.33.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-33-2 - Source: CSEL 62:169 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As a traveler stops to choose his road at a crossroads, so much more must we choose the way to the heavenly Jerusalem. ### Latin text an uero si uiam ingressus, cum ueneris ad competum aliquod — ita enim appellatur plurimarum uelut quidam concursus uiarum —, si nescias quod iter ingredi debeas, stas tamen et cogitas ipse tecum, utrum primam an secundam an tertiam an quartam uel certe quintam, si ita est, uiam eligas quam sequaris nec putas prius adoriundum iter quam animo definieris et pleniore mentis intentione decideris, stas igitur cogitans quae sit uia, quae in ciuitatem ducat ad quam tibi putas esse pergendum, quanto igitur magis animo debes ac mente consistere, qui ad regnum caeleste contendis, et cogitare tecum, quia non omnis uia illo ducit, non omnis uia illo dirigit ad Hierusalem illam quae in caelo est! ### English translation (Claude) Or if, having set out on a road, when you come to a crossroads (for so a kind of meeting of many roads is called), if you do not know which road you should take, you nevertheless stop and think with yourself whether you should choose the first or the second or the third or the fourth or even the fifth road, if there are so many, to follow, and you do not think you should set out on the journey before you have defined it in your mind and decided with fuller attention; you stop, then, thinking which is the road that leads to the city to which you think you must go: how much more ought you to stand firm in mind and spirit, you who strive toward the heavenly kingdom, and think with yourself that not every road leads there, not every road directs to that Jerusalem which is in heaven! ### Scripture references - Gal 4:26: allusion, medium confidence - Heb 12:22: allusion, medium confidence ### Translation notes - Gal 4:26; Heb 12:22. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.33.2 (CSEL 62:169; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-33-2). ## Exposition of Psalm 118 8.34.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-34-1 - Source: CSEL 62:169 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some roads that seem right end in death; the way to God is narrow, so we must choose carefully. ### Latin text Sunt uiae quae malos exitus habent, quas diaboli temptamenta triuerunt, et ideo exitus earum exitus mortis sunt. hae nempe sunt uiae, de quibus legisti in Prouerbiis, quia sunt uiae quae uidentur uiro rectae esse, ultima autem earum aspiciunt in profundum inferni. est autem uia angustior illa quae ducit ad dei regnum. uolens igitur eam ingredi uiam, quae ad deum ducit, non circumspicies, non tecum ipse tractabis, non considerabis, ne facile capiaris affectu, si uiae latitudine prouocatus ingrediaris iter quod ad inferna deducat? cogita ergo ante atque perpende quid facias. ### English translation (Claude) There are roads that have evil ends, which the temptations of the devil have worn, and so their ends are the ends of death. These are surely the roads of which you have read in Proverbs, that “there are ways which seem right to a man, but their last parts look into the depth of hell.” But the way that leads to the kingdom of God is narrower. Wishing, then, to enter on the way that leads to God, will you not look around, will you not discuss with yourself, will you not consider, lest you be easily caught by affection, if, enticed by the breadth of a road, you enter on a journey that leads down to hell? Think, then, beforehand and weigh what you do. ### Scripture references - Prov 14:12: quotation, high confidence - Prov 16:25: allusion, medium confidence - Matt 7:13: allusion, high confidence - Matt 7:14: allusion, high confidence ### Translation notes - Prov 14:12; 16:25 (Greek form); Matt 7:13–14. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.34.1 (CSEL 62:169; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-34-1). ## Exposition of Psalm 118 8.35.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-35-1 - Source: CSEL 62:169–170 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The man who looks at a woman to lust has already sinned; another falls by a sudden glance for lack of forethought. ### Latin text Qui uiderit, inquit, mulierem ad concupiscendum eam, iam adulterauit eam in corde suo. hic utique cogitauit, ut uideret mulierem, ut uideret ad concupiscendum; sed mala haec cogitatio relinquat uias suas. alius non cogitauit quidem, sed subito aspexit et captus est et uidit et concupiuit et ideo lapsus est. quodsi fragilem suum considerasset affectum et ante ### English translation (Claude) “Whoever looks at a woman,” he says, “to lust after her has already committed adultery with her in his heart.” This man surely thought about seeing a woman, about seeing her to lust; but let this evil thought leave its ways. Another did not think about it, but suddenly looked and was caught, and saw and lusted, and so fell. But if he had considered his frail affection and had first ### Scripture references - Matt 5:28: quotation, high confidence ### Translation notes - Matt 5:28. The digital text’s “concupiscen dum” and “s u o” are read as “concupiscendum” and “suo”. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.35.1 (CSEL 62:169–170; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-35-1). ## Exposition of Psalm 118 8.35.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-35-2 - Source: CSEL 62:170 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Forethought guards against lust; even after a sudden glance, turning to God’s testimonies frees one from captivity. ### Latin text timuisset, ne, cum uidisset mulierem, mente caperetur et animo, utique non prospexisset ad mulierem, ne concupisceret eam. uidens ergo mulierem non direxit pedem suum in testimonia domini, qui, si ante lapsum suum cogitare potuisset, forsitan direxisset. unusquisque ergo prius cogitet quomodo uideat mulierem, ut non uideat ad concupiscendum eam, ut non adtendat eam. si autem uidens repente uel bona cogitatione fundatus dirigat pedem suum ad testimonia domini, ne in captiuitate permaneat, utique ei profuit cogitatio. ### English translation (Claude) feared that, when he saw a woman, he would be captured in mind and spirit, he surely would not have looked toward the woman, so as not to lust after her. Seeing the woman, then, he did not direct his foot to the testimonies of the Lord, he who, if he had been able to think before his fall, would perhaps have directed it. Let each one, then, first think how he looks at a woman, so as not to look at her to lust after her, so as not to attend to her. But if, seeing her suddenly, or grounded in good thought, he directs his foot to the testimonies of the Lord, so as not to remain in captivity, surely the thought has profited him. ### Scripture references - Matt 5:28: allusion, high confidence - Ps 119:59 (118:59 LXX): allusion, high confidence ### Translation notes - Matt 5:28; Ps 119:59. The digital text’s “concupisc-endum” is read as “concupiscendum”. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.35.2 (CSEL 62:170; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-35-2). ## Exposition of Psalm 118 8.35.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-35-3 - Source: CSEL 62:170 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One gripped by love for a woman should consider Christ and dash his desires against the rock of Christ. ### Latin text postremo amans mulierem diligens concupiscens Christum consideret, iudicium eius, testimonia eius de praemiis castitatis et relinquat uias concupiscentiae, sequatur uias Christi et habebit laudem in eis, si contemplatus dominum Iesum contemnat carnis ardorem, flammam libidinis quasi quodam fonte restinguat, adlidat teneras et infirmas cupiditates ad petram Christi. ### English translation (Claude) Finally, let one loving a woman, cherishing, desiring her, consider Christ, his judgment, his testimonies on the rewards of chastity, and let him leave the ways of desire, follow the ways of Christ, and he will have praise in them, if, contemplating the Lord Jesus, he despises the heat of the flesh, quenches the flame of lust as with a spring, and dashes his tender and weak desires against the rock of Christ. ### Scripture references - Ps 137:9 (136:9 LXX): allusion, medium confidence - 1 Cor 10:4: allusion, medium confidence ### Translation notes - Ps 137:9 (LXX 136:9), read allegorically; 1 Cor 10:4. The digital text’s “concupisc-ens” is read as “concupiscens”. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.35.3 (CSEL 62:170; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-35-3). ## Exposition of Psalm 118 8.36.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-36-1 - Source: CSEL 62:170 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Forethought must also govern speech, as the psalmist prays for a guard on his mouth. ### Latin text Cogitet ergo primum, ut eadem repetam, quemadmodum uideat, quemadmodum loquatur. bene cogitauit qui dixit: pone, domine, custodiam ori meo, ne forte, dum mens inflam- ### English translation (Claude) Let him think first, then, to repeat the same things, how he looks, how he speaks. He thought well who said: “Set a guard, Lord, on my mouth,” lest perhaps, while the mind inflames ### Scripture references - Ps 141:3 (140:3 LXX): quotation, high confidence ### Translation notes - Ps 141:3 (LXX 140:3). ### Citation (SBL) Ambrose, Exp. Ps. 118 8.36.1 (CSEL 62:170; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-36-1). ## Exposition of Psalm 118 8.36.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-36-2 - Source: CSEL 62:170–171 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Forethought restrains tongue and hand; the foot turned to God’s testimonies is the step of faith. ### Latin text mat ardorem, lingua sermone labatur aut multiloquio incauto etiam, quod mens non cogitauit, incurrat loquendi facilitate. cogitet, quemadmodum pedem suum dirigat, manum adferat, ne impetu indignationis inpulsus, cum repellere debeat iniuriam, ipse alteri iactum notabilis caedis inlidat. cogitandum est igitur quid geramus; ubi enim praecedit cogitatio, maturitas operationis adhibetur. itaque pes iste fidei uestigium est, quem meditatione perpensa a corporalibus motibus ad testimonia diuina deflexit. ### English translation (Claude) its ardor, the tongue slip in speech, or by careless talkativeness run into what the mind did not even think, through facility of speaking. Let him think how he directs his foot, how he lays his hand, lest, driven by an impulse of indignation, when he ought to repel an injury, he himself deal another a blow of notable slaughter. We must think, then, what we do; for where thought goes before, ripeness of action is applied. And so this foot is the footstep of faith, which, after weighing it in meditation, he turned from bodily movements to the divine testimonies. ### Scripture references - Prov 10:19: allusion, medium confidence - Ps 119:59 (118:59 LXX): allusion, high confidence ### Translation notes - Prov 10:19; Ps 119:59. The digital text’s “multiloauio” is read as “multiloquio”; the stray “25” is a line number. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.36.2 (CSEL 62:170–171; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-36-2). ## Exposition of Psalm 118 8.37.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-37-1 - Source: CSEL 62:171 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 60: whoever thinks ahead is ready and untroubled by ambition, injustice, or temptation. ### Latin text Quid igitur prosit cogitare ante, quod postea facturus sis, docet uersiculus qui sequitur: paratus sum e t non sum turbatus, ut custodiam mandata tua. ubi cogitatione quis praeuenit quod acturus est, semper paratus ad agendum est, semper fixus et ualidus, ut non queat subita aliqua accidentium offensione turbari. nulla eum flabra scopulosae nimis ambitionis excutiunt, nulla procella atque tempestas iniustae inuasionis exagitat, non petulantis oculus meretricis inlaqueat; oculus enim meretricis laqueus amatoris est. ### English translation (Claude) What profit there is, then, in thinking beforehand what you will afterwards do, the following verse teaches: “I am ready and I am not troubled, to keep your commandments.” When someone anticipates by thought what he is about to do, he is always ready to act, always fixed and strong, so that he cannot be troubled by any sudden offense of events. No blasts of very rocky ambition shake him, no squall and storm of unjust seizure harass him, the eye of a wanton harlot does not ensnare him; for the eye of a harlot is the snare of a lover. ### Scripture references - Ps 119:60 (118:60 LXX): quotation, high confidence - Prov 6:25: allusion, medium confidence ### Translation notes - Ps 118:60 (Ps 119:60, Greek form); Prov 6:25–26. The digital text’s “e t non” and “m mandata” are read as “et non” and “mandata”. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.37.1 (CSEL 62:171; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-37-1). ## Exposition of Psalm 118 8.37.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-37-2 - Source: CSEL 62:171 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Forethought prepares one for persecution and slander, for the disciple is not above his master. ### Latin text in aliena miser capitur possessione, qui inprouiso igne praeuentus possessionem suae mentis amisit. si persecutio ingruit, inuenit iam paratum, ut, ubi possit esse perturbatio salutis incertae, ibi sperata sacri corona certaminis prouida futuri meditatione demulceat. si a maledicis obtrectatoribus frequenter obroditur, cogitet, quia non est discipulus super magistrum neque seruus supra dominum. si supra dei filium obprobria exprobrantium nefanda ceciderunt, quemadmodum seruus exortem eorum sperare se poterit? ### English translation (Claude) The wretch is caught in another’s property who, overtaken by an unforeseen fire, has lost possession of his own mind. If persecution falls upon him, it finds him already prepared, so that, where there could be disturbance over uncertain safety, there the hoped-for crown of the holy contest may soothe him through provident meditation on the future. If he is often gnawed at by slanderous detractors, let him think that the disciple is not above the master nor the servant above the lord. If the abominable reproaches of those reproaching fell upon the Son of God, how can a servant hope to be exempt from them? ### Scripture references - Matt 10:24: quotation, high confidence - Ps 69:9 (68:10 LXX): allusion, medium confidence - Rom 15:3: allusion, medium confidence ### Translation notes - Matt 10:24–25; Ps 69:9 (LXX 68:10); Rom 15:3. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.37.2 (CSEL 62:171; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-37-2). ## Exposition of Psalm 118 8.37.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-37-3 - Source: CSEL 62:171–172 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A prepared mind can say with Paul that nothing can separate us from God’s love in Christ. ### Latin text ideoque mentem suam praeparare debet, ut, cum ista acciderint, turbare se non queant. praeparet animum et meditatione conponat, ut possit dicere, si tamen possit: quis nos separabit a caritate Christi? tribulatio an angustia an fames? et cetera. quare autem non separetur, adiecit: sed i n his omnibus superamus, inquit, et uincimus propter eum qui dilexit nos. meritoque confirmatus ait: confido enim quia neque mors neque uita neque angeli neque potestates neque praesentia neque futura separare nos poterunt a caritate dei quae est in Christo Iesu. ### English translation (Claude) And so he must prepare his mind, so that, when these things happen, they cannot trouble him. Let him prepare his spirit and compose it by meditation, so that he can say, if indeed he can: “Who will separate us from the love of Christ? Tribulation or distress or famine?” and the rest. And why he is not separated, he added: “But in all these things we overcome,” he says, “and conquer because of him who loved us.” And rightly, strengthened, he says: “For I am persuaded that neither death nor life nor angels nor powers nor things present nor things to come can separate us from the love of God which is in Christ Jesus.” ### Scripture references - Rom 8:35: quotation, high confidence - Rom 8:37: quotation, high confidence - Rom 8:38: quotation, high confidence - Rom 8:39: quotation, high confidence ### Translation notes - Rom 8:35, 37–39. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.37.3 (CSEL 62:171–172; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-37-3). ## Exposition of Psalm 118 8.38.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-38-1 - Source: CSEL 62:172 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul’s “height and depth” are grave temptations, as Isaiah’s sign to Ahaz shows. ### Latin text Multa apostolus dixit contra quae lucta nobis est; sed alia facilia sunt uel certe non huius temporis aut loci, ut discutere omnia debeamus, quae sint quae nos separare possint a caritate dei, nisi diligentius resistamus. illud nunc, quod uidetur obscurius, non praetermittimus, quia ait: ne que altitudo ne que profundum, quae sunt grauia temptamenta. denique habes in Esaia scriptum ad regem Achaz: pete tibi signum a domino in profun dum aut in altum. ### English translation (Claude) The apostle named many things against which we struggle; but some are easy, or certainly not for this time or place, that we should discuss them all, which are those that could separate us from the love of God unless we resist more carefully. That which seems more obscure we will not pass over now, because he says: “neither height nor depth,” which are grave temptations. Indeed you have written in Isaiah to King Ahaz: “Ask for yourself a sign from the Lord, in the depth or in the height.” ### Scripture references - Rom 8:39: quotation, high confidence - Isa 7:11: quotation, high confidence ### Translation notes - Rom 8:39; Isa 7:11. The digital text’s “ne que” and “profun dum” are read as “neque” and “profundum”. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.38.1 (CSEL 62:172; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-38-1). ## Exposition of Psalm 118 8.38.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-38-2 - Source: CSEL 62:172 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sign given to Ahaz is the virgin birth; Christ, equal with God, humbled himself. ### Latin text respondit ille: non petam neque temptabo dominum. mysticum illi propositum est, sed non intellexit et ueritus est, ne temptare dominum uideretur, si signum peteret in altum aut in profundum. dominus autem uolens grauia temptamenta remedio subplantare diuino, ait: ecce uirgo in utero concipiet. hoc est magnum signum, quod altitudinis et profundi temptamenta destruxit. dominus enim Iesus non rapinam arbitratus est esse se aequalem deo neque quae sua sunt ### English translation (Claude) He answered: “I will not ask, nor will I tempt the Lord.” A mystical proposal was made to him, but he did not understand it and feared that he would seem to tempt the Lord if he asked for a sign in the height or in the depth. But the Lord, wishing to undermine grave temptations by a divine remedy, said: “Behold, a virgin will conceive in the womb.” This is the great sign, which destroyed the temptations of height and depth. For the Lord Jesus did not think it robbery to be equal with God, nor did he seek his own things, ### Scripture references - Isa 7:12: quotation, high confidence - Isa 7:14: quotation, high confidence - Phil 2:6: quotation, high confidence ### Translation notes - Isa 7:12, 14; Phil 2:6; 1 Cor 13:5. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.38.2 (CSEL 62:172; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-38-2). ## Exposition of Psalm 118 8.38.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-12-1/#p-8-38-3 - Source: CSEL 62:172–173 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, neither exalted by power nor shaken by death, is the remedy for the temptations of height and depth. ### Latin text requisiuit, sed formam serui accepit, humiliauit se usque ad mortem. itaque neque elatus est potestate neque mortis quadam deiectione turbatus. hoc igitur signum proponitur regi, ut petat sibi remedium, per quod nec regiae potestatis extolleretur supercilio nec certe aerumnae alicuius exceptione perturbaretur, ut erat corde turbatus, cum bellum sibi uideret a Syris inferri. diuini igitur exemplo oraculi uoluimus ostendere quae essent haec grauia temptamenta, quibus remedium solus potuit Christus adferre. ### English translation (Claude) but took the form of a servant, humbled himself even to death. And so he was neither lifted up by power nor troubled by any casting down of death. This sign, then, is set before the king, so that he may ask for himself the remedy by which he would neither be lifted up by the haughtiness of royal power nor be troubled by the onset of any hardship, as he was troubled in heart when he saw war being brought against him by the Syrians. By the example of the divine oracle, then, we wished to show what these grave temptations were, for which Christ alone could bring the remedy. ### Scripture references - Phil 2:7: quotation, high confidence - Phil 2:8: quotation, high confidence - Isa 7:2: allusion, high confidence ### Translation notes - Phil 2:7–8; Isa 7:2. The digital text’s “mortein” is read as “mortem”. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.38.3 (CSEL 62:172–173; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-38-3). ## Exposition of Psalm 118 8.39.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-39-1 - Source: CSEL 62:173 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon prayed to be spared both riches and poverty, the two greatest temptations. ### Latin text 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. ### English translation (Claude) 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.” ### Scripture references - Prov 30:8: quotation, high confidence - Prov 30:9: quotation, high confidence ### Translation notes - Prov 30:8–9 (Greek form). ### Citation (SBL) Ambrose, Exp. Ps. 118 8.39.1 (CSEL 62:173; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-39-1). ## Exposition of Psalm 118 8.39.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-39-2 - Source: CSEL 62:173 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even Solomon feared riches and poverty; few, like Job, remain unshaken through loss. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 1 Kgs 3:9–12; Job 1:13–22; 2:7–8; 7:5; Rom 8:35. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.39.2 (CSEL 62:173; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-39-2). ## Exposition of Psalm 118 8.39.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-39-3 - Source: CSEL 62:173 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s word “let not your heart be troubled” prepares us against greed, terror, and persecution. ### Latin text 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'. ### English translation (Claude) 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.” ### Scripture references - John 14:27: quotation, high confidence - John 14:1: allusion, high confidence ### Translation notes - John 14:1, 27. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.39.3 (CSEL 62:173; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-39-3). ## Exposition of Psalm 118 8.39.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-39-4 - Source: CSEL 62:173–174 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In every storm Christ says “It is I”; before any trial we should say “I am ready and not troubled.” ### Latin text 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. ### English translation (Claude) 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.” ### Scripture references - Rom 8:18: quotation, high confidence - Matt 14:27: quotation, high confidence - Ps 119:60 (118:60 LXX): quotation, high confidence ### Translation notes - Rom 8:18; Matt 14:24–27; Ps 119:60. The stray “\\” in the digital text is not translated. ### Citation (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). ## Exposition of Psalm 118 8.40.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-40-1 - Source: CSEL 62:174 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We must be prepared also against the unseen war within ourselves. ### Latin text 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; ### English translation (Claude) 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; ### Scripture references - 2 Cor 7:5: quotation, high confidence ### Translation notes - 2 Cor 7:5. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.40.1 (CSEL 62:174; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-40-1). ## Exposition of Psalm 118 8.40.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-40-2 - Source: CSEL 62:174 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The skilled helmsman is proved in the storm, not in calm. ### Latin text 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, ### English translation (Claude) 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, ### Citation (SBL) Ambrose, Exp. Ps. 118 8.40.2 (CSEL 62:174; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-40-2). ## Exposition of Psalm 118 8.40.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-40-3 - Source: CSEL 62:174 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul that steers itself through prosperity and adversity is ready for battle with spiritual evil. ### Latin text 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. ### English translation (Claude) 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.” ### Scripture references - Eph 6:12: allusion, high confidence - Ps 119:60 (118:60 LXX): quotation, high confidence ### Translation notes - Eph 6:12; Ps 119:60. The digital text’s “noti” and “cumeleuatur” are read as “non” and “cum eleuatur”. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.40.3 (CSEL 62:174; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-40-3). ## Exposition of Psalm 118 8.41.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-41-1 - Source: CSEL 62:174–175 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 61: the cords of sinners entangle, unlike the measuring cords of the inheritance. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 119:61 (118:61 LXX): quotation, high confidence - Ps 16:6 (15:6 LXX): quotation, high confidence ### Translation notes - 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. ### Citation (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). ## Exposition of Psalm 118 8.41.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-41-2 - Source: CSEL 62:175 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sins are drawn like a long rope, as an untamed heifer drags its strap. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Deut 32:9: quotation, high confidence - Isa 5:18: quotation, high confidence ### Translation notes - Deut 32:9 (Greek form); Isa 5:18 (Greek form). ### Citation (SBL) Ambrose, Exp. Ps. 118 8.41.2 (CSEL 62:175; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-41-2). ## Exposition of Psalm 118 8.41.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-41-3 - Source: CSEL 62:175 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sinner who thinks himself free is entangled in his own sins like the heifer in its strap. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Prov 5:22: allusion, high confidence ### Translation notes - Prov 5:22. The digital text’s “lUgl” is read as “iugi”. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.41.3 (CSEL 62:175; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-41-3). ## Exposition of Psalm 118 8.41.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-41-4 - Source: CSEL 62:175 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, who frees prisoners and saved the thief in a moment, can free the worst sinner. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - Mark 2:10; Isa 49:9; 1 Tim 1:15; Luke 23:43. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.41.4 (CSEL 62:175; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-41-4). ## Exposition of Psalm 118 8.42.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-42-1 - Source: CSEL 62:175–176 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The bonds of sin, though invisible, must be broken. ### Latin text 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- ### English translation (Claude) 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 ### Scripture references - Ps 2:3: quotation, high confidence ### Translation notes - Ps 2:3. ### Citation (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). ## Exposition of Psalm 118 8.42.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-42-2 - Source: CSEL 62:176 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Almsgiving and intercession for the condemned loose our own bonds of sin. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Prov 24:11: quotation, high confidence ### Extrabiblical texts - Tob 12:9 (Tobit): quotation, high confidence ### Translation notes - Tob 4:10; 12:9; Prov 24:11. The appeal to priest and emperor reflects the bishop’s practice of interceding for the condemned. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.42.2 (CSEL 62:176; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-42-2). ## Exposition of Psalm 118 8.43.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-43-1 - Source: CSEL 62:176 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Greed, drunkenness, lust, and pride bind us, and the devil binds too. ### Latin text 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: ### English translation (Claude) 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: ### Scripture references - Prov 5:22: allusion, high confidence ### Translation notes - Prov 5:22. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.43.1 (CSEL 62:176; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-43-1). ## Exposition of Psalm 118 8.43.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-43-2 - Source: CSEL 62:176 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil binds us with fornication, adultery, unbelief, envy, and cruelty, until Christ frees us as he freed the bent woman. ### Latin text 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. ### English translation (Claude) “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. ### Scripture references - Luke 13:16: quotation, high confidence - Luke 13:12: quotation, high confidence - Luke 13:11: allusion, high confidence ### Translation notes - Luke 13:11–16. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.43.2 (CSEL 62:176; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-43-2). ## Exposition of Psalm 118 8.43.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-43-3 - Source: CSEL 62:176–177 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The hunters Nimrod and Esau figure the devil and his ministers; no hunter in Scripture is righteous. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Gen 10:9: allusion, high confidence - Gen 25:27: allusion, high confidence ### Translation notes - Gen 10:8–9; 25:27. ### Citation (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). ## Exposition of Psalm 118 8.44.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-44-1 - Source: CSEL 62:177 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s bonds of love and faith lead to freedom; we must flee the hunters’ snares. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Isa 45:14: quotation, high confidence - Hos 11:4: allusion, medium confidence ### Translation notes - Isa 45:14 (Greek form: “they will follow you bound in fetters”); Hos 11:4. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.44.1 (CSEL 62:177; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-44-1). ## Exposition of Psalm 118 8.44.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-44-2 - Source: CSEL 62:177 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil’s hunters set their snares especially when we grow careless in prosperity. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 142:3 (141:4 LXX): allusion, medium confidence ### Translation notes - Ps 142:3 (LXX 141:4). ### Citation (SBL) Ambrose, Exp. Ps. 118 8.44.2 (CSEL 62:177; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-44-2). ## Exposition of Psalm 118 8.45.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-45-1 - Source: CSEL 62:177 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Avoid pride and worldliness, for God rains snares on sinners; remembering his law protects us. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Isa 3:16: allusion, high confidence - Ps 11:6 (10:6 LXX): quotation, high confidence - Ps 119:61 (118:61 LXX): allusion, high confidence ### Translation notes - Isa 3:16 (daughters of Zion); Ps 11:6 (LXX 10:6); Ps 119:61. The digital text’s “cireumspice” is read as “circumspice”. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.45.1 (CSEL 62:177; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-45-1). ## Exposition of Psalm 118 8.45.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-45-2 - Source: CSEL 62:177–178 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As a prisoner pleads by the law, so the sinner should remember Christ, who blots out sins. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Isa 43:25: quotation, high confidence ### Translation notes - Isa 43:25. The digital text is garbled (“liberatatem suam non libertatem suam non desinit”, stray “25”); translated by sense. ### Citation (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). ## Exposition of Psalm 118 8.46.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-46-1 - Source: CSEL 62:178 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 62: we should rise at midnight to pray, as Christ spent nights in prayer. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 119:62 (118:62 LXX): quotation, high confidence - Luke 6:12: allusion, high confidence ### Translation notes - Ps 118:62 (Ps 119:62); Luke 6:12. The digital text’s “Iesum:m media i a” is read as “Iesum: media”. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.46.1 (CSEL 62:178; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-46-1). ## Exposition of Psalm 118 8.46.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-46-2 - Source: CSEL 62:178 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ prayed for our pardon; the psalmist teaches rising at night and especially at midnight. ### Latin text 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: ### English translation (Claude) 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: ### Scripture references - Ps 119:55 (118:55 LXX): quotation, high confidence ### Translation notes - Ps 119:55. The digital text’s “eunt surrexerit” is read as “cum surrexerit”. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.46.2 (CSEL 62:178; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-46-2). ## Exposition of Psalm 118 8.46.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-46-3 - Source: CSEL 62:178 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Midnight is the time to confess and guard against temptation. ### Latin text 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. ### English translation (Claude) “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. ### Scripture references - Ps 119:62 (118:62 LXX): quotation, high confidence ### Translation notes - Ps 119:62. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.46.3 (CSEL 62:178; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-46-3). ## Exposition of Psalm 118 8.47.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-47-1 - Source: CSEL 62:178 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At night the body is heavy and the tempter lays his nets. ### Latin text 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. ### English translation (Claude) 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. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.47.1 (CSEL 62:178; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-47-1). ## Exposition of Psalm 118 8.47.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-47-2 - Source: CSEL 62:178–179 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At night evil spirits tempt with the example of saints who sinned and were forgiven. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Eph 6:12: allusion, high confidence - Ps 32:1 (31:1 LXX): allusion, low confidence ### Translation notes - Eph 6:12; Ps 32:1 (LXX 31:1). ### Citation (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). ## Exposition of Psalm 118 8.47.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-47-3 - Source: CSEL 62:179 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The tempter promises future pardon to urge present sin, then suggests God does not see. ### Latin text 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. ### English translation (Claude) 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. ### Extrabiblical texts - Sir 23:18 (Sirach): quotation, high confidence ### Translation notes - Sir 23:18 (Vulgate 23:26). ### Citation (SBL) Ambrose, Exp. Ps. 118 8.47.3 (CSEL 62:179; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-47-3). ## Exposition of Psalm 118 8.48.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-48-1 - Source: CSEL 62:179 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Midnight is also the time of punishment, when the firstborn of Egypt died. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Exod 12:29: allusion, high confidence ### Translation notes - Exod 12:29. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.48.1 (CSEL 62:179; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-48-1). ## Exposition of Psalm 118 8.48.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-48-2 - Source: CSEL 62:179–180 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses had the lamb eaten in the evening so that Israel would be protected at midnight. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Exod 12:6: allusion, high confidence - Exod 12:11: allusion, high confidence - Exod 12:23: allusion, high confidence - Eph 6:16: allusion, medium confidence ### Translation notes - 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”. ### Citation (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). ## Exposition of Psalm 118 8.49.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-49-1 - Source: CSEL 62:180 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like Israel, we should forestall the tempter by first sharing the heavenly banquet. ### Latin text 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. ### English translation (Claude) 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. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.49.1 (CSEL 62:180; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-49-1). ## Exposition of Psalm 118 8.49.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-49-2 - Source: CSEL 62:180 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Latin text 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 ### English translation (Claude) 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 ### Translation notes - On fast days the Eucharist was celebrated later in the day; Ambrose urges the faithful to keep the fast and receive the sacrament. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.49.2 (CSEL 62:180; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-49-2). ## Exposition of Psalm 118 8.49.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-49-3 - Source: CSEL 62:180 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Where Christ’s body is received, Christ is present, and the adversary finds no room. ### Latin text 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 ### English translation (Claude) 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 ### Citation (SBL) Ambrose, Exp. Ps. 118 8.49.3 (CSEL 62:180; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-49-3). ## Exposition of Psalm 118 8.49.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-49-4 - Source: CSEL 62:180 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ received in the evening sacrament guards the night and rouses us to pray at midnight. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 141:2 (140:2 LXX): allusion, medium confidence ### Translation notes - 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”. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.49.4 (CSEL 62:180; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-49-4). ## Exposition of Psalm 118 8.50.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-50-1 - Source: CSEL 62:180–181 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul and Silas prayed at midnight in prison and were freed. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Acts 16:24: allusion, high confidence - Acts 16:25: allusion, high confidence - Acts 16:26: quotation, high confidence ### Translation notes - Acts 16:24–26. The stray “49” at the start and the doubled “u” in the digital text are not translated. ### Citation (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). ## Exposition of Psalm 118 8.50.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-50-2 - Source: CSEL 62:181 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Midnight is the hour of temptation and of heavenly help, so we must rise and pray. ### Latin text 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. ### English translation (Claude) 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. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.50.2 (CSEL 62:181; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-50-2). ## Exposition of Psalm 118 8.51.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-51-1 - Source: CSEL 62:181 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As the adversary works at midnight, God’s light works at midday. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - 2 Cor 6:14: quotation, high confidence - Exod 12:29: allusion, high confidence ### Translation notes - 2 Cor 6:14; Exod 12:29. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.51.1 (CSEL 62:181; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-51-1). ## Exposition of Psalm 118 8.51.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-51-2 - Source: CSEL 62:181 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At midday Abraham received the Lord with two angels. ### Latin text 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? ### English translation (Claude) 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? ### Scripture references - Gen 18:1: allusion, high confidence - Gen 18:2: allusion, high confidence ### Translation notes - Gen 18:1–2. The digital text doubles “inlumnareinluminare”; translated as “inluminare”. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.51.2 (CSEL 62:181; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-51-2). ## Exposition of Psalm 118 8.51.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-51-3 - Source: CSEL 62:181–182 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Joseph’s midday feast for his brothers shows the light of grace in his heart. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Gen 43:16: allusion, high confidence - Gen 45:5: allusion, high confidence - Gen 50:20: allusion, high confidence ### Translation notes - Gen 43:16, 25; 45:5–8; 50:19–21. The stray “25” and doubled “o” in the digital text are not translated. ### Citation (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). ## Exposition of Psalm 118 8.52.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-52-1 - Source: CSEL 62:182 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We have a midday within when the sun of righteousness shines on us through faith and innocence. ### Latin text 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- ### English translation (Claude) 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 ### Scripture references - Mal 4:2: allusion, high confidence - Ps 37:5 (36:5 LXX): quotation, high confidence - Ps 37:6 (36:6 LXX): quotation, high confidence ### Translation notes - Mal 4:2 (Hebrew 3:20); Ps 37:5–6 (LXX 36:5–6). The digital text’s “indicium” is read as “iudicium”. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.52.1 (CSEL 62:182; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-52-1). ## Exposition of Psalm 118 8.52.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-52-2 - Source: CSEL 62:182 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the spiritual midday we feast with Christ; in the night of temptation we must rise, pray, and sing psalms until he dawns. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Rev 3:20: allusion, medium confidence - 2 Pet 1:19: allusion, high confidence ### Translation notes - Rev 3:20; 2 Pet 1:19. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.52.2 (CSEL 62:182; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-52-2). ## Exposition of Psalm 118 8.53.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-53-1 - Source: CSEL 62:182–183 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rise and keep watch, for Christ calms the storm in the watchful heart and the bridegroom comes at midnight. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 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”. ### Citation (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). ## Exposition of Psalm 118 8.53.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-53-2 - Source: CSEL 62:183 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We must rise to thank God and ascribe every good to his justice and mercy, always. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 119:62 (118:62 LXX): allusion, high confidence - Job 1:21: allusion, medium confidence - 1 Thess 5:18: allusion, medium confidence ### Translation notes - 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”. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.53.2 (CSEL 62:183; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-53-2). ## Exposition of Psalm 118 8.54.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-54-1 - Source: CSEL 62:183 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 63: Christ has companions in the flesh and in prophecy, being the prophet foretold by Moses. ### Latin text 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. ### English translation (Claude) 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.” ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.54.1 (CSEL 62:183; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-54-1). ## Exposition of Psalm 118 8.54.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-54-2 - Source: CSEL 62:183–184 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the true prophet who spoke through the prophets; the law is his. ### Latin text 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 ### English translation (Claude) 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 ### Scripture references - 1 Pet 1:11: allusion, high confidence - Luke 16:31: quotation, high confidence ### Translation notes - 1 Pet 1:10–11; Luke 16:31. The digital text’s “Iutura” is read as “futura”. ### Citation (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). ## Exposition of Psalm 118 8.54.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-54-3 - Source: CSEL 62:184 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ shares with us baptism, righteousness, truth, resurrection, and a spotless life. ### Latin text 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. ### English translation (Claude) 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, ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.54.3 (CSEL 62:184; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-54-3). ## Exposition of Psalm 118 8.54.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-54-4 - Source: CSEL 62:184 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We share Christ’s tribulations and, through baptism, his burial. ### Latin text 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. ### English translation (Claude) 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.” ### Scripture references - Col 1:24: quotation, high confidence - Rom 6:4: allusion, high confidence - Heb 3:14: quotation, high confidence ### Translation notes - Col 1:24; Rom 6:4; Heb 3:14. The digital text’s “partieeps” is read as “particeps”. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.54.4 (CSEL 62:184; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-54-4). ## Exposition of Psalm 118 8.55.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-55-1 - Source: CSEL 62:184–185 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever comforts mourners and serves prisoners, the sick, the naked, and the hungry is Christ’s companion. ### Latin text 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. ### English translation (Claude) 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.” ### Scripture references - Matt 25:36: allusion, high confidence - Matt 25:43: quotation, high confidence - Matt 25:45: quotation, high confidence ### Translation notes - Matt 25:36, 43, 45. ### Citation (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). ## Exposition of Psalm 118 8.55.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-55-2 - Source: CSEL 62:185 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever is joined in love to all who fear God, despising none, shares in Christ’s body, the church. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - John 14:6; 1 Cor 1:30; 1 Cor 12:15–21; Col 1:24. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.55.2 (CSEL 62:185; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-55-2). ## Exposition of Psalm 118 8.55.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-55-3 - Source: CSEL 62:185 - Translation: Claude (claude-opus-5-5), 2026-09-27 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.” ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 1 Cor 12:22–26; Rom 12:5; Ps 119:63. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.55.3 (CSEL 62:185; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-55-3). ## Exposition of Psalm 118 8.56.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-56-1 - Source: CSEL 62:185 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Humbly, the psalmist calls himself a companion of those who fear God; holy fear is itself a virtue. ### Latin text 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. ### English translation (Claude) 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.” ### Scripture references - 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 ### Translation notes - Ps 119:63; Ps 111:10 (LXX 110:10); Ps 34:9 (LXX 33:10). ### Citation (SBL) Ambrose, Exp. Ps. 118 8.56.1 (CSEL 62:185; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-56-1). ## Exposition of Psalm 118 8.57.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-57-1 - Source: CSEL 62:185–186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He adds “and keep your commandments” to show that his fear is holy, not cowardly or idle. ### Latin text 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; ### English translation (Claude) 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; ### Scripture references - Ps 119:63 (118:63 LXX): quotation, high confidence ### Translation notes - Ps 119:63. ### Citation (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). ## Exposition of Psalm 118 8.57.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-57-2 - Source: CSEL 62:186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose confesses that he falls short; only one who helps the God-fearing in need can claim to be their companion. ### Latin text 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. ### English translation (Claude) 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. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.57.2 (CSEL 62:186; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-57-2). ## Exposition of Psalm 118 8.58.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-58-1 - Source: CSEL 62:186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 64: the earth is full of God’s mercy through Christ’s passion, which the prophet speaks of as already done. ### Latin text 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. ### English translation (Claude) “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. ### Scripture references - Ps 119:64 (118:64 LXX): quotation, high confidence ### Translation notes - Ps 118:64 (Ps 119:64). The digital text’s “iusti ficationes tua sdoce” is read as “iustificationes tuas doce”. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.58.1 (CSEL 62:186; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-58-1). ## Exposition of Psalm 118 8.58.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-58-2 - Source: CSEL 62:186 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, the sun of righteousness, rose and suffered for all; unbelievers shut themselves off from his light. ### Latin text 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. ### English translation (Claude) 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 ### Scripture references - 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 ### Translation notes - Matt 5:45; Mal 4:2; John 1:29; 2 Cor 5:15. The digital text’s “om nibus” is read as “omnibus”. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.58.2 (CSEL 62:186; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-58-2). ## Exposition of Psalm 118 8.58.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-58-3 - Source: CSEL 62:186–187 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s mercy, like rain, is for all; through the church it has spread to all nations. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Matt 5:45: quotation, high confidence - Ps 24:1 (23:1 LXX): quotation, high confidence - Ps 24:2 (23:2 LXX): quotation, high confidence ### Translation notes - Matt 5:45; Ps 24:1–2 (LXX 23:1–2). The editor’s punctuation after “quod inprudentis” is translated by sense. ### Citation (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). ## Exposition of Psalm 118 8.59.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-59-1 - Source: CSEL 62:187 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The verse speaks of the earth, for it is earthly, fleshly beings who most need God’s mercy. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Eph 6:12: allusion, high confidence - Matt 25:41: allusion, high confidence ### Translation notes - Eph 6:12; Matt 25:41. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.59.1 (CSEL 62:187; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-59-1). ## Exposition of Psalm 118 8.59.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-59-2 - Source: CSEL 62:187 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heaven of heaven is pure; the lower, airy heaven between sky and earth holds the evil spirits. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Ps 115:16 (113:24 LXX): quotation, high confidence - Eph 6:12: allusion, high confidence ### Translation notes - Ps 115:16 (LXX 113:24); Matt 6:26 (or Gen 1:26); Eph 6:12. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.59.2 (CSEL 62:187; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-59-2). ## Exposition of Psalm 118 8.59.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-59-3 - Source: CSEL 62:187 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No temptation works in the true heaven; the devil and his angels are held by earthly enticements. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Job 1:6: allusion, high confidence - Gen 6:2: allusion, high confidence ### Translation notes - Job 1:6; Gen 6:2. Here Ambrose reads the “angels” of Gen 6:2 as fallen spirits, unlike 4.8.1. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.59.3 (CSEL 62:187; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-59-3). ## Exposition of Psalm 118 8.59.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-59-4 - Source: CSEL 62:187–188 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Earth, unlike heaven, is full of injustice and idolatry, so it most needs God’s mercy. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Matt 6:10: quotation, high confidence - Ps 33:6 (32:6 LXX): quotation, high confidence ### Translation notes - 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. ### Citation (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). ## Exposition of Psalm 118 8.60.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-60-1 - Source: CSEL 62:188 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The psalmist asks God himself to teach him, for only God is the true teacher. ### Latin text 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- ### English translation (Claude) 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 ### Scripture references - Ps 119:64 (118:64 LXX): allusion, high confidence - Ps 116:11 (115:2 LXX): allusion, medium confidence ### Translation notes - Ps 119:64; Ps 116:11 (LXX 115:2). ### Citation (SBL) Ambrose, Exp. Ps. 118 8.60.1 (CSEL 62:188; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-60-1). ## Exposition of Psalm 118 8.60.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-60-2 - Source: CSEL 62:188 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: There is one master; God teaches whoever opens his heart and seeks. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Matt 23:8: allusion, high confidence - Ps 94:10 (93:10 LXX): quotation, high confidence - Matt 7:8: quotation, high confidence ### Translation notes - Matt 23:8–10; Ps 94:10 (LXX 93:10); Matt 7:8. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.60.2 (CSEL 62:188; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-60-2). ## Exposition of Psalm 118 8.60.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-60-3 - Source: CSEL 62:188–189 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only Christ, the Lamb who opens the sealed book, opens the obscure Scriptures to those who knock. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Rev 5:5: allusion, high confidence - Rev 5:9: allusion, high confidence - Luke 11:52: allusion, high confidence ### Translation notes - Rev 5:1–9; Luke 11:52. The digital text’s “lib rum” is read as “librum”. ### Citation (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). ## Exposition of Psalm 118 8.61.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-61-1 - Source: CSEL 62:189 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who deny Christ, the author of knowledge, cannot have the key to the Scriptures. ### Latin text 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? ### English translation (Claude) 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? ### Scripture references - Luke 11:52: quotation, high confidence - Matt 23:13: allusion, high confidence ### Translation notes - Luke 11:52 (with Matt 23:13). Ambrose’s remark on the Jews is translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.61.1 (CSEL 62:189; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-61-1). ## Exposition of Psalm 118 8.61.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/8-39-1/#p-8-61-2 - Source: CSEL 62:189 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David turns to Christ, righteousness, wisdom, and the door, who alone opens heart and Scripture. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - 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 ### Translation notes - 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”. ### Citation (SBL) Ambrose, Exp. Ps. 118 8.61.2 (CSEL 62:189; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/8-61-2). ## Exposition of Psalm 118 9.1.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-1-1 - Source: CSEL 62:189 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Teth means exclusion, but not the exclusion of the foolish virgins, since the next verse speaks of God’s kindness. ### Latin text Incipit littera Teth, cuius interpretatio est exclusio. quid est exclusio? numquid sicut domo aliquis excluditur hospitioque deicitur, ita qui excluditur a dei regno bonis suis fraudatur, sicut illae exclusae sunt uirgines, quae secum oleum non tulerunt et, dum uenit sponsus, extinctae sunt faces earum atque emendo oleo inflammandisque facibus occupatae fecerunt moram et ingresso iam sponso introire cupientes leguntur exclusae? non arbitror. nam quomodo diceret bonus et sanctus propheta deiectus atque exclusus a dei regno: iucunditatem fecisti cum seruo tuo? ### English translation (Claude) The letter Teth begins, whose interpretation is “exclusion.” What is exclusion? Is it that, as someone is shut out of a house and thrown from hospitality, so he who is shut out from God’s kingdom is cheated of his goods, as those virgins were shut out who did not take oil with them, and, when the bridegroom came, their lamps went out, and, busy buying oil and lighting their lamps, they caused delay, and, when the bridegroom had already entered, desiring to enter, they are read to have been shut out? I do not think so. For how could the good and holy prophet, cast down and shut out from God’s kingdom, say: “You have made gladness with your servant”? ### Scripture references - Matt 25:10: allusion, high confidence - Matt 25:8: allusion, high confidence - Ps 119:65 (118:65 LXX): quotation, high confidence ### Translation notes - Matt 25:1–12; Ps 118:65 (Ps 119:65, Ambrose’s form: “you have made gladness”). ### Citation (SBL) Ambrose, Exp. Ps. 118 9.1.1 (CSEL 62:189; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-1-1). ## Exposition of Psalm 118 9.1.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-1-2 - Source: CSEL 62:189–190 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The psalmist who loves God’s law cannot be meant as excluded from the kingdom. ### Latin text nec prophetae meritum huiusmodi intellectum uidetur admittere nec series subditorum. audis dicentem: suauis es, domine, et in iucunditate tua doce me iustificationes tuas; audis dicentem: bonum mihi lex oris tui super milia auri et argenti: et potes dicere quod sit exclusus a regno, qui non est exclusus a lege? quid ergo intellegemus? haeret interpretatio: obscuritatem sensui sui sermonis uidetur offundere. ### English translation (Claude) Neither the merit of the prophet nor the sequence of what follows seems to admit an understanding of this kind. You hear him saying: “You are sweet, Lord, and in your sweetness teach me your statutes”; you hear him saying: “The law of your mouth is good to me above thousands of gold and silver”: and can you say that he is shut out from the kingdom who is not shut out from the law? What, then, shall we understand? The interpretation hangs back; it seems to pour obscurity over the sense of its word. ### Scripture references - Ps 119:68 (118:68 LXX): quotation, high confidence - Ps 119:72 (118:72 LXX): quotation, high confidence ### Translation notes - Ps 119:68, 72. The digital text’s “suauises” is read as “suauis es”; the stray “25” is a line number. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.1.2 (CSEL 62:189–190; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-1-2). ## Exposition of Psalm 118 9.2.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-2-1 - Source: CSEL 62:190 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Exclusion can also be good. ### Latin text Uocant merita prophetae, uocat eius gratia, uocat subiectorum series, ut altioris intellectus aliquid debeamus eruere. e t occurrit in tempore, quod interdum excludamus in bono. ### English translation (Claude) The prophet’s merits call us, his grace calls, the sequence of what follows calls us, to draw out something of a higher understanding. And it occurs at the right time that we sometimes exclude in a good sense. ### Translation notes - The digital text’s “e t occurrit” is read as “et occurrit”. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.2.1 (CSEL 62:190; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-2-1). ## Exposition of Psalm 118 9.2.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-2-2 - Source: CSEL 62:190 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Love shuts out fear, as in the soldier, the servant, the parent, and above all the martyrs. ### Latin text scriptum est enim: perfecta caritas timorem excludit foris. et generaliter quidem caritas excludit timorem, ut miles, qui imperatorem diligit, bella pro imperatore suscepta non metuit, ut seruus amans dominum, quamuis per deuia et praerupta mittatur, tamen omnia pericula domini amore contemnit ac, si quis dominum petat, se ipsum offerre non trepidat: ut, qui trans mare positos filios uidere desiderat, non metuit naufragia, liberorum caritate ingreditur maris fluctus, subit incerta nauigii, sed metum discriminis leuant desideria filiorum. quam pulchre etiam de martyribus dicitur, qui uere militant Christo, qui persecutiones ungulas gladios incendia non timentes infestis se regibus obtulerunt! timorem etenim quem poterant habere poenarum excluserunt amore martyrii. ### English translation (Claude) For it is written: “Perfect love casts fear out.” And in general love excludes fear: as a soldier who loves his emperor does not fear wars undertaken for the emperor; as a servant who loves his master, though he is sent through pathless and steep places, nevertheless despises all dangers for love of his master and does not tremble to offer himself if anyone attacks his master; as one who longs to see his children placed across the sea does not fear shipwreck; for love of his children he enters the waves of the sea and undergoes the uncertainties of sailing, but longing for his children lightens the fear of danger. How beautifully this is also said of the martyrs, who truly serve as soldiers of Christ, who, not fearing persecutions, hooks, swords, fires, offered themselves to hostile kings! For the fear they could have had of punishments they shut out by love of martyrdom. ### Scripture references - 1 John 4:18: quotation, high confidence ### Translation notes - 1 John 4:18. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.2.2 (CSEL 62:190; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-2-2). ## Exposition of Psalm 118 9.3.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-3-1 - Source: CSEL 62:190–191 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jeremiah’s verses under the same letter show this good exclusion: patient hope shuts out impatience. ### Latin text Hunc sensum autem esse interpretationis huius etiam de Threnis Hieremiae possumus adprobare. nam et ibi sub hac littera scriptum est: bonus est dominus sustinentibus eum, animae quae quaerit eum; bonum est sustinere et sperare in salutare dei. bonum est u i ro cum portauerit iugum graue a iuuentute sua, sedebit singulariter et silebit, quia tulit iugum graue. haec utique quid aliud adstruunt nisi bonae exclusionis hanc interpretationem uideri? quis enim sustinet dominum nisi studio caritatis? quis est qui sperat nisi qui quod sperat optat et diligit: quod enim speramus, per patientiam expectamus. ### English translation (Claude) That this is the sense of this interpretation we can also prove from the Lamentations of Jeremiah. For there too under this letter it is written: “The Lord is good to those who wait for him, to the soul that seeks him; it is good to wait and to hope for the salvation of God. It is good for a man when he has borne a heavy yoke from his youth; he will sit alone and keep silence, because he has borne a heavy yoke.” What else do these things establish but that this interpretation is seen to be a good exclusion? For who waits for the Lord except by the zeal of love? Who is it that hopes except one who desires and loves what he hopes for? For what we hope for we await with patience. ### Scripture references - Lam 3:25: quotation, high confidence - Lam 3:26: quotation, high confidence - Lam 3:27: quotation, high confidence - Lam 3:28: quotation, high confidence - Rom 8:25: quotation, high confidence ### Translation notes - Lam 3:25–28 (Greek form; these verses fall under Teth in the Hebrew acrostic); Rom 8:25. The digital text’s spaced letters are translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.3.1 (CSEL 62:190–191; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-3-1). ## Exposition of Psalm 118 9.3.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-3-2 - Source: CSEL 62:191 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Waiting, bearing the yoke, and sitting alone shut out impatience, pleasure, and fear. ### Latin text ergo qui sperat sustinet, qui sustinet inpatientiae utique excludit affectum. quis est qui portat iugum graue a iuuentute sua nisi qui deliciis renuntiat, luxuriam fugit? quis est qui singulariter sedet nisi qui saecularibus uoluptatibus abdicatis molestiarum omnium excludit tumultus? iste ergo timere nil poterit qui caritatis gratia uim timoris absorbuit. ### English translation (Claude) So he who hopes waits; he who waits surely shuts out the feeling of impatience. Who is it that bears a heavy yoke from his youth but one who renounces delights and flees luxury? Who is it that sits alone but one who, having given up worldly pleasures, shuts out the tumults of all troubles? This one, then, can fear nothing, who by the grace of love has swallowed up the force of fear. ### Scripture references - Lam 3:27: allusion, high confidence - Lam 3:28: allusion, high confidence ### Citation (SBL) Ambrose, Exp. Ps. 118 9.3.2 (CSEL 62:191; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-3-2). ## Exposition of Psalm 118 9.4.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-4-1 - Source: CSEL 62:191 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Exclusion from the church for penance, as with the Corinthian sinner, is exclusion for good. ### Latin text Est et alius qui excludatur in bono, ut ille qui apostolica auctoritate sublatus e medio plebis est, quia malum opus fecit, traditus in carnis interitum, ut eius spiritus saluaretur. ex quo intellegimus, quia in bono excluditur qui iubetur agere paenitentiam, ut humilietur et conpungatur corde; haec enim reconciliationis solent esse suffragia. ### English translation (Claude) There is also another who is excluded for good, like him who by apostolic authority was removed from the midst of the people because he did an evil work, handed over to the destruction of the flesh so that his spirit might be saved. From this we understand that he is excluded for good who is ordered to do penance, so that he may be humbled and pierced in heart; for these are wont to be the supports of reconciliation. ### Scripture references - 1 Cor 5:2: allusion, high confidence - 1 Cor 5:5: allusion, high confidence ### Translation notes - 1 Cor 5:2–5. paenitentia is rendered “penance”, the church’s discipline. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.4.1 (CSEL 62:191; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-4-1). ## Exposition of Psalm 118 9.5.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-5-1 - Source: CSEL 62:191 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Humbled Jerusalem is told that her iniquity has ended, as it is for every penitent. ### Latin text Denique etiam in Hieremia scripta sub hac littera id uidentur significare; sic enim legimus de Hierusalem illa terrena: inmunditia eius ante pedes eius, non fuit memor nouissimorum suorum et cecidit inualide: non est qui consoletur eam. uide, domine, humilitatem eius, quia magnificatus est inimicus. et quia humiliata est Hierusalem, merito postea ei dicitur: defecit iniquitas tua, filia Sion. et omni qui paenitentiam egerit, lacrimis propriis peccata defleuerit, bene dicitur: defecit iniquitas tua. ### English translation (Claude) Indeed what is written in Jeremiah under this letter seems to signify this too; for so we read of that earthly Jerusalem: “Her uncleanness was before her feet; she did not remember her last end, and she fell powerless; there is none to comfort her. See, Lord, her humiliation, for the enemy has been magnified.” And because Jerusalem was humbled, rightly it is afterwards said to her: “Your iniquity has come to an end, daughter of Zion.” And to everyone who has done penance and wept for his sins with his own tears it is well said: “Your iniquity has come to an end.” ### Scripture references - Lam 1:9: quotation, high confidence - Lam 4:22: quotation, high confidence ### Translation notes - Lam 1:9 (Teth verse, Greek form); Lam 4:22. The digital text’s “in munditia” is read as “inmunditia”. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.5.1 (CSEL 62:191; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-5-1). ## Exposition of Psalm 118 9.5.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-5-2 - Source: CSEL 62:191–192 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jeremiah’s word about the pierced points to compunction in penance. ### Latin text alibi quoque sub hac littera dicit Hieremias: boni erant uulnerati gladio quam uulnerati fame; abierunt conpuncti a natiuitate agrorum. conpungimur igitur, quando nostrorum agimus paenitentiam delictorum, conpungimur etiam recordatione dictorum. unde ait propheta Dauid: quae dicitis ### English translation (Claude) Elsewhere too under this letter Jeremiah says: “Better were those wounded by the sword than those wounded by hunger; they went away pierced from the produce of the fields.” We are pierced, then, when we do penance for our sins; we are pierced also by remembering what was said. Hence the prophet David says: “What you say ### Scripture references - Lam 4:9: quotation, high confidence ### Translation notes - Lam 4:9 (Teth verse, Greek form). ### Citation (SBL) Ambrose, Exp. Ps. 118 9.5.2 (CSEL 62:191–192; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-5-2). ## Exposition of Psalm 118 9.5.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-5-3 - Source: CSEL 62:192 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Compunction shuts out love of sin and shame; David confessed and was forgiven. ### Latin text in cordibus uestris, et in cubilibus uestris conpungimini. qui autem conpungitur, utique delectationem excludit erroris et qui agit paenitentiam, excludit pudorem, sequestrat uerecundiam flagitii confitendi, ut recuperandae spem salutis inueniat. meritoque et ipse Dauid, ubi agnouit errorem: peccaui, inquit, domino. tantus rex, tantus propheta non erubuit peccatum proprium confiteri et ideo dictum est ei: et dominus abstulit peccatum tuum. ### English translation (Claude) in your hearts, be pierced for it on your beds.” He who is pierced surely shuts out the delight of error, and he who does penance shuts out shame, puts aside the bashfulness of confessing his wrongdoing, so as to find the hope of recovering salvation. And rightly David himself, when he recognized his error, said: “I have sinned against the Lord.” So great a king, so great a prophet did not blush to confess his own sin, and so it was said to him: “And the Lord has taken away your sin.” ### Scripture references - Ps 4:4 (4:5 LXX): quotation, high confidence - 2 Sam 12:13: quotation, high confidence ### Translation notes - Ps 4:4 (LXX 4:5, Greek form); 2 Sam 12:13. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.5.3 (CSEL 62:192; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-5-3). ## Exposition of Psalm 118 9.6.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-6-1 - Source: CSEL 62:192 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 65: true gladness comes from God; worldly pleasures turn bitter. ### Latin text Sublato igitur peccato ait: iucunditatem fecisti cum seruo tuo, domine, secundum uerbum tuum. multa uidentur in hoc saeculo iucunda esse quae non sunt, multa suauia, bona plurima. luxuries uidetur esse iucunda, sed exhausto fit amara patrimonio; dulcis libido cum feruet, sed eadem horrida et execranda cum proditur: ### English translation (Claude) When his sin had been taken away, then, he says: “You have made gladness with your servant, Lord, according to your word.” Many things in this world seem to be glad which are not, many sweet, very many good. Luxury seems glad, but when the inheritance is exhausted it becomes bitter; lust is sweet when it burns, but the same is horrible and accursed when it is exposed; ### Scripture references - Ps 119:65 (118:65 LXX): quotation, high confidence ### Translation notes - Ps 119:65. The digital text’s “secundum um uerbum” is read as “secundum uerbum”. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.6.1 (CSEL 62:192; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-6-1). ## Exposition of Psalm 118 9.6.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-6-2 - Source: CSEL 62:192 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Worldly goods are left at death; true gladness is in virtue according to God’s word. ### Latin text suaues epulae cum sumuntur, sed faetidae cum digeruntur. bona multa in hoc saeculo dum uiuimus aestimantur, quia usui nobis sunt, ut pecunia honor aurum argentum possessiones: eadem nihil possunt prodesse defunctis, hic omnia relinquuntur, quin etiam maiore dolore quis moritur, cum se his fraudari copiis ingemescit. non est ergo iucunditas uera nisi illa quae secundum uerbum est dei, ut quis bonorum meritorum atque uirtutum subsidiis gaudeat se esse munitum. ### English translation (Claude) feasts are sweet when they are eaten, but foul when they are digested. Many things in this world are thought good while we live, because they are useful to us, like money, honor, gold, silver, possessions; the same can profit the dead nothing; here all things are left behind; indeed one dies with greater grief when he groans at being cheated of these resources. There is, then, no true gladness except that which is according to the word of God, that one should rejoice to be fortified with the supports of good merits and virtues. ### Scripture references - 1 Tim 6:7: allusion, medium confidence - Luke 12:20: allusion, low confidence ### Translation notes - 1 Tim 6:7; Luke 12:20. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.6.2 (CSEL 62:192; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-6-2). ## Exposition of Psalm 118 9.7.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-7-1 - Source: CSEL 62:192–193 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David waited for God rather than kill Saul; God’s goodness is toward all, his severity toward few. ### Latin text Hac Dauid iucunditate dei uel bonitate laetatur, quia iugum graue a iuuentute portauit et sustinuit atque expectauit domini in se gratiam, non praeripuit, qui saepe occidendi regis Saul tributa sibi copia maluit tamen expectare a domino deferendi tempus imperii quam occiso rege praeripere. semper deus bonus est, ideoque et Paulus ait: uide ergo bonitatem et seueritatem dei; bonitas enim in omnes est, seueritas in paucos. ### English translation (Claude) In this gladness, or goodness, of God David rejoices, because he bore a heavy yoke from his youth and waited and awaited the Lord’s grace toward him; he did not seize it beforehand, he who, though often given the opportunity of killing King Saul, preferred nevertheless to wait for the time when the kingdom would be conferred by the Lord rather than seize it by killing the king. God is always good, and so Paul too says: “See, then, the goodness and severity of God”; for goodness is toward all, severity toward few. ### Scripture references - Lam 3:27: allusion, medium confidence - 1 Sam 24:6: allusion, high confidence - 1 Sam 26:9: allusion, high confidence - Rom 11:22: quotation, high confidence ### Translation notes - Lam 3:27; 1 Sam 24:4–7; 26:9–11; Rom 11:22. Ambrose’s word bonitas here stands for the Greek χρηστότης of the psalm. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.7.1 (CSEL 62:192–193; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-7-1). ## Exposition of Psalm 118 9.7.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-7-2 - Source: CSEL 62:193 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God remains good even in severity, which aims to bring the sinner back. ### Latin text denique subdidit idem apostolus: in eos quidem qui ceciderunt seueritatem, in te autem bonitatem; si enim non cecidissent, utique uterentur et ipsi dei bonitate. nam et tibi ideo bonus est, quia permanes; quodsi non permanseris in bonitate, et tu excideris. non ergo deus propterea bonus esse desistet, quia tu lapsus es et indiges seueritate, siquidem et seueritas dei in bonitate recurrat, unusquisque castigatus pedem referat a peccatis et ad uirtutum tramitem bonamque conuersationem recurrat. ### English translation (Claude) Indeed the same apostle added: “On those who have fallen, severity, but on you goodness”; for if they had not fallen, surely they too would enjoy God’s goodness. For he is good to you too for this reason, that you continue; but if you do not continue in goodness, you too will be cut off. God will not, then, cease to be good because you have fallen and need severity, since God’s severity too returns into goodness, so that each one, chastised, may draw back his foot from sins and return to the path of the virtues and good conduct. ### Scripture references - Rom 11:22: quotation, high confidence ### Translation notes - Rom 11:22. The digital text’s “bonit atem” is read as “bonitatem”. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.7.2 (CSEL 62:193; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-7-2). ## Exposition of Psalm 118 9.7.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-7-3 - Source: CSEL 62:193–194 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God can graft the fallen in again; his chastisement, like a physician’s or teacher’s, is an act of love. ### Latin text denique docet de illis qui ceciderunt apostolus, quia s i non permanserint in incredulitate inserentur; potens est enim deus iterum inserere illos, ut, quemadmodum desecta uirgulta, ita et homines uelut caudicibus quibusdam uirtutis inserti bonorum fructus possint ferre meritorum, accuses necesse est medicum crudelitatis, quia putrefactas uulnerum fibras ferro putauerit exsecandas, quia noxia et serpentia ulcera igni adusserit, ne uirus in ulteriora proserperet, uel quia magister discipulum uerberauerit neglegentem, ut metu uerberum indueret diligentiam. castigare enim amantis est, non execrantis, et ideo bonitatis est, non crudelitatis. recte ergo et dominus ubique est bonus, et cum remittit flagitia et cum peccata castigat; castigat enim dominus quem diligit. ### English translation (Claude) Indeed the apostle teaches of those who have fallen that, if they do not continue in unbelief, they will be grafted in; “for God is able to graft them in again,” so that, like cut-off shoots, so men too, grafted as it were onto stocks of virtue, may bear the fruits of good merits. Or else you must accuse the physician of cruelty because he thought the putrefied fibers of wounds should be cut away with the knife, because he cauterized harmful and creeping ulcers with fire lest the poison spread further; or because a teacher beat a negligent pupil, so that by fear of beating he might put on diligence. For to chastise belongs to one who loves, not one who curses, and so it belongs to goodness, not to cruelty. Rightly, then, the Lord is good everywhere, both when he remits offenses and when he chastises sins; for the Lord chastises him whom he loves. ### Scripture references - Rom 11:23: quotation, high confidence - Heb 12:6: quotation, high confidence - Prov 3:12: allusion, high confidence ### Translation notes - Rom 11:23; Heb 12:6; Prov 3:12. The digital text’s “s i” and “i illo s” are read as “si” and “illos”. The sentence beginning “accuses” lacks a connecting word (“alioquin”, “or else”), supplied in the translation. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.7.3 (CSEL 62:193–194; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-7-3). ## Exposition of Psalm 118 9.8.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-8-1 - Source: CSEL 62:194 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David understood that God’s chastisement had done him good by turning him from vice. ### Latin text Castigatus est etiam Dauid; denique ait: et fui flagellatus tota die. sed uir sapiens, qui intellexit castigationem illam sibi domini profuisse, ait: bonitatem fecisti cum seruo tuo, domine, secundum uerbum tuum, hoc est: etsi illa mihi ad tempus amara uisa est castigatio, mihi secundum carnem, mihi secundum maestitiam corporis, tamen secundum uerbum tuum castigatio illa fructus bonitatis adtulit. illam mihi castigationem intellego profuisse, illa castigatione me a uitiis esse reuocatum, illa castigatione non diu aliquid in me ### English translation (Claude) David too was chastised; indeed he says: “And I was scourged all the day.” But the wise man, who understood that that chastisement of the Lord had profited him, says: “You have done goodness with your servant, Lord, according to your word,” that is: even if that chastisement seemed bitter to me for a time, to me according to the flesh, to me according to the sadness of the body, yet according to your word that chastisement brought the fruits of goodness. I understand that that chastisement profited me, that by that chastisement I was called back from vices, that by that chastisement nothing was long permitted in me ### Scripture references - Ps 73:14 (72:14 LXX): quotation, high confidence - Ps 119:65 (118:65 LXX): quotation, high confidence ### Translation notes - Ps 73:14 (LXX 72:14); Ps 119:65 (Greek: “you have done goodness”). ### Citation (SBL) Ambrose, Exp. Ps. 118 9.8.1 (CSEL 62:194; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-8-1). ## Exposition of Psalm 118 9.8.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-8-2 - Source: CSEL 62:194 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God chastises those he receives, not to death; he is good to all, but the crooked heart turns from his grace. ### Latin text licuisse flagitiis, per illam castigationem domini nihil in me aduersario licuisse, nil morti. denique: castigans castigauit me dominus et morti non tradidit me ipse propheta memorauit; castigatur enim qui recipitur, qui autem non recipiuntur non flagellantur; in laboribus enim hominum non sunt et cum hominibus non flagellabuntur. ideoque supra ait: quam bonus Israel deus rectis corde! ergo bonus omnibus, quia omnes recto uult esse corde. qui autem cor declinauerit, ipse a se gratiam diuinae bonitatis auertit. ### English translation (Claude) to crimes, that through that chastisement of the Lord nothing was permitted in me to the adversary, nothing to death. Indeed the prophet himself recalled: “The Lord has chastened me sorely and has not given me over to death”; for he is chastised who is received, but those who are not received are not scourged; for “they are not in the labors of men, and they will not be scourged with men.” And so above he says: “How good is the God of Israel to the upright of heart!” Good, then, to all, because he wishes all to be upright of heart. But he who has turned aside his heart himself turns away from himself the grace of divine goodness. ### Scripture references - Ps 118:18 (117:18 LXX): quotation, high confidence - Heb 12:6: allusion, high confidence - Ps 73:5 (72:5 LXX): quotation, high confidence - Ps 73:1 (72:1 LXX): quotation, high confidence ### Translation notes - Ps 118:18 (LXX 117:18); Heb 12:6; Ps 73:5 (LXX 72:5); Ps 73:1 (LXX 72:1). The digital text’s “aduersano”, “demque:castigans”, and “f 1 age 11 abuntur” are read as “aduersario”, “denique: castigans”, and “flagellabuntur”. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.8.2 (CSEL 62:194; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-8-2). ## Exposition of Psalm 118 9.9.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-9-1 - Source: CSEL 62:194 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 66: the Greek word means both “good” and “sweet.” ### Latin text Sequitur: iucunditatem et disciplinam et scientiam doce me, quia in mandatis tuis credidi, iuxta apostolum χρστὸν bonum intellegimus, quia dixit: uide ergo bonitatem domini; iuxta euangelium χρηστὸν suaue accipimus; dixit enim: tollite iugum ### English translation (Claude) There follows: “Teach me gladness and discipline and knowledge, for I have believed in your commandments.” According to the apostle we understand chrēston as “good,” because he said: “See, then, the goodness of the Lord”; according to the gospel we take chrēston as “sweet”; for he said: “Take my yoke, ### Scripture references - Ps 119:66 (118:66 LXX): quotation, high confidence - Rom 11:22: quotation, high confidence - Matt 11:29: quotation, high confidence ### Translation notes - Ps 118:66 (Ps 119:66; Greek χρηστότητα); Rom 11:22; Matt 11:29–30. The Greek in the digital text is garbled. The digital text’s “qui a in mandati s” is read as “quia in mandatis”. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.9.1 (CSEL 62:194; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-9-1). ## Exposition of Psalm 118 9.9.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-9-2 - Source: CSEL 62:194–195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s goodness is no excuse for sin; it looks for growth in discipline. ### Latin text meum, quia leue est, et onus meum, quia suaue est; dixit enim: ro ϕορτίον fiov χϱηστόν. unde merito bonitatem dei ab ipso quaerit doceri, ne forte quis perfunctorie accipiens bonum deum esse in erroribus perseueret, quod per misericordiam dei sciat inpunitatem suis dari posse peccatis, cum, etsi indulgeat dominus, tamen foeda est conuersatio in criminibus semper haerere. non ergo bonitas ista uulgaris est, sed quae semper disciplinae expectet profectum. ### English translation (Claude) for it is light, and my burden, for it is sweet”; for he said: to phortion mou chrēston. Hence rightly he asks to be taught God’s goodness by God himself, lest perhaps someone, taking it superficially that God is good, persevere in errors because he knows that by God’s mercy impunity can be given to his sins, since, even if the Lord pardons, it is a foul way of life always to cling to crimes. This goodness, then, is not the common sort, but one that always looks for the progress of discipline. ### Scripture references - Matt 11:30: quotation, high confidence ### Translation notes - Matt 11:30 (Greek: τὸ φορτίον μου χρηστόν; garbled in the digital text). The digital text’s “onusmeum” is read as “onus meum”. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.9.2 (CSEL 62:194–195; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-9-2). ## Exposition of Psalm 118 9.10.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-10-1 - Source: CSEL 62:195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Discipline, though sad for a time, later becomes pleasant; correction may be gentle or severe. ### Latin text Ideoque qui intellegit altam dei esse bonitatem doceri desiderat etiam disciplinam. nam plerique auertuntur ab studio disciplinae, dum eam seueram et tristem arbitrantur; sed perspicacior sensu intellegit, quod disciplina, etsi tristis ad tempus sit, posterioribus fiat iucunda temporibus. sed est disciplina uel correptio seuerior, est etiam moderatior. moderatior est, de qua dicit dominus: corripiam eos in auditu tribulationis eorum. est seuerior quae est in ira et furore correptio. ### English translation (Claude) And so he who understands that God’s goodness is deep desires to be taught discipline too. For most turn away from the pursuit of discipline, thinking it severe and sad; but one of keener sense understands that discipline, though it is sad for a time, becomes pleasant in later times. But there is a more severe discipline or correction, and there is also a more moderate one. The more moderate is that of which the Lord says: “I will correct them in the hearing of their tribulation.” The more severe is correction in anger and wrath. ### Scripture references - Heb 12:11: allusion, high confidence - Hos 7:12: quotation, high confidence ### Translation notes - Heb 12:11; Hos 7:12 (Greek form). ### Citation (SBL) Ambrose, Exp. Ps. 118 9.10.1 (CSEL 62:195; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-10-1). ## Exposition of Psalm 118 9.10.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-10-2 - Source: CSEL 62:195 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David and Jeremiah ask to be corrected gently; all discipline later yields peaceful fruit. ### Latin text unde refugiens eam correptionem dicit Dauid: domine, ne in ira tua arguas me neque in furore tuo corripias me, et Hieremias: corripe nos, domine, in iudicio et non in furore. omnis ergo disciplina, etsi ad tempus habeat amaritudinem, habeat perturbationem, postea tamen pacificos fructus generare consueuit. ### English translation (Claude) Hence, shrinking from that correction, David says: “Lord, do not rebuke me in your anger, nor correct me in your wrath,” and Jeremiah: “Correct us, Lord, in judgment and not in wrath.” All discipline, then, even if for a time it has bitterness, has disturbance, is nevertheless wont afterwards to produce peaceful fruits. ### Scripture references - Ps 6:1 (6:2 LXX): quotation, high confidence - Jer 10:24: quotation, high confidence - Heb 12:11: allusion, high confidence ### Translation notes - Ps 6:1 (LXX 6:2); Jer 10:24; Heb 12:11. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.10.2 (CSEL 62:195; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-10-2). ## Exposition of Psalm 118 9.11.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-11-1 - Source: CSEL 62:195–196 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Knowledge, given by God, makes discipline bearable. ### Latin text Sed qui petit doceri bonitatem et disciplinam, debet petere etiam scientiam doceri. nisi enim habeat scientiam, molesta est disciplina, molesta correptio. quid sit scientia, doceat te Salomon, qui ait de domino deo nostro: ipse enim mihi dedit eorum quae sunt cognitionem ueram. et alibi hic idem propheta ait: qui docet hominem scientiam. qui autem petit scientiam, credit mandatis dei. ### English translation (Claude) But he who asks to be taught goodness and discipline ought also to ask to be taught knowledge. For unless he has knowledge, discipline is troublesome, correction troublesome. What knowledge is, let Solomon teach you, who says of the Lord our God: “For he himself gave me true knowledge of the things that are.” And elsewhere this same prophet says: “who teaches man knowledge.” But he who asks for knowledge believes in God’s commandments. ### Scripture references - Ps 94:10 (93:10 LXX): quotation, high confidence ### Extrabiblical texts - Wis 7:17 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Wis 7:17; Ps 94:10 (LXX 93:10). ### Citation (SBL) Ambrose, Exp. Ps. 118 9.11.1 (CSEL 62:195–196; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-11-1). ## Exposition of Psalm 118 9.12.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-12-1 - Source: CSEL 62:196 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believing in God’s commandments means living in them; faith leads to knowledge, knowledge to discipline. ### Latin text Aliud est autem in mandatis dei credere, aliud mandatis credere. qui enim mandatis dei credit, cito efficit ut sit in mandatis dei et in ipsis conuersetur. per fidem igitur scientia adsumitur, per scientiam disciplina; quod enim scimus placere posse, in eo nos conuersatio ipsa delectat. denique scriptum est: nostra autem conuersatio in caelis est. praecessit scientia, secuta est conuersatio. de mandatis dei credere diximus; in mandatis autem dei hoc est: in ipsis esse et credere quia uera mandata sunt. nisi autem credideris mandatis dei, eorum utique scientiam quae per mandata dei docemur habere non poteris. ### English translation (Claude) But it is one thing to believe in God’s commandments, another to believe the commandments. For he who believes in God’s commandments quickly brings it about that he is in God’s commandments and lives in them. Through faith, then, knowledge is taken up, through knowledge discipline; for in what we know can please, our very way of life delights us. Indeed it is written: “But our citizenship is in heaven.” Knowledge went before, conduct followed. We have spoken of believing in God’s commandments; but “in God’s commandments” means this: to be in them and to believe that the commandments are true. But unless you believe God’s commandments, you will surely not be able to have the knowledge of those things which we are taught through God’s commandments. ### Scripture references - Phil 3:20: quotation, high confidence ### Translation notes - Phil 3:20 (conuersatio rendered “citizenship” and “way of life”). ### Citation (SBL) Ambrose, Exp. Ps. 118 9.12.1 (CSEL 62:196; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-12-1). ## Exposition of Psalm 118 9.13.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-13-1 - Source: CSEL 62:196 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 67: Ambrose rejects a variant reading taken by some to mean the soul existed before entering the body, and follows the Septuagint. ### Latin text Sequitur uersus tertius: priusquam humiliarer ego deliqui, propter hoc uerbum tuum ego custodiui. alia traditio habet: priusquam humiliarer ego nesciui. unde putant aliqui, quod anima hominis hoc dicat: priusquam humiliarer, ut in hoc lutum corporis introirem, tua quae non legeram mandata nesciui. sed quia Septuaginta uirorum sententias magis sequitur ecclesia et hic sensus est planior et nihil offensionis admittit, quod possit aliquibus scrupulum commouere, ### English translation (Claude) The third verse follows: “Before I was humbled I sinned; therefore I have kept your word.” Another tradition has: “Before I was humbled I did not know.” Hence some think that the soul of man says this: “Before I was humbled so as to enter into this clay of the body, I did not know your commandments, which I had not read.” But because the church rather follows the judgments of the Seventy, and this sense is plainer and admits nothing offensive that could stir a scruple in some, ### Scripture references - Ps 119:67 (118:67 LXX): quotation, high confidence ### Translation notes - Ps 118:67 (Ps 119:67). The interpretation rejected (the soul’s descent into the body) recalls Origenist speculation on the soul’s pre-existence. The digital text’s “eg o” is read as “ego”. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.13.1 (CSEL 62:196; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-13-1). ## Exposition of Psalm 118 9.13.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-13-2 - Source: CSEL 62:196–197 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He was humbled through sin; humiliation often means adversity. ### Latin text ideo ita accipiamus, ut humiliarer sit dictum, eo quod peccato uideatur humiliatus. propter peccatum enim temptationes saepe nascuntur; denique Adam et Eua post culpam utique deiecti sunt. ergo humilitatis nostrae causa peccatum est uel humiliationis; non enim hoc fugio. potest enim de aduersis plerumque intellegi humilitas, ut est: bonum mihi quod humiliasti me, ut discam iustificationes tuas, et: nisi lex tua meditatio mea sit, tunc forsitan perissem in humilitate mea, et: humiliatus sum ualde. ### English translation (Claude) let us therefore take it so that “I was humbled” is said because he seems to have been humbled by sin. For temptations often arise because of sin; indeed Adam and Eve were surely cast down after their fault. So the cause of our humility, or humiliation, is sin; for I do not shun this word. For humility can often be understood of adversities, as in: “It is good for me that you have humbled me, that I may learn your statutes,” and: “Unless your law had been my meditation, I should perhaps have perished in my humiliation,” and: “I am humbled exceedingly.” ### Scripture references - Gen 3:23: allusion, medium confidence - Ps 119:71 (118:71 LXX): quotation, high confidence - Ps 119:92 (118:92 LXX): quotation, high confidence - Ps 119:107 (118:107 LXX): quotation, high confidence ### Translation notes - Gen 3:23; Ps 119:71, 92, 107. The digital text’s “peccato.uideatur” is read as “peccato uideatur”. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.13.2 (CSEL 62:196–197; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-13-2). ## Exposition of Psalm 118 9.13.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-13-3 - Source: CSEL 62:197 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Humiliation following guilt, like the Corinthian sinner’s, leads to reconciliation. ### Latin text hic ergo ostendit humilitatem ortam esse de culpa. et quia culpa praecessit, ideo humiliatum ostendit, hoc est adtritum temptationibus et aduersis et traditum anxietatibus, quemadmodum et ille, qui traditus est a Paulo in interitum carnis, humiliatus utique est, ut postea posset reconciliationem mereri. ### English translation (Claude) Here, then, he shows that humiliation arose from guilt. And because guilt went before, he therefore shows himself humbled, that is, worn down by temptations and adversities and handed over to anxieties, as he too who was handed over by Paul to the destruction of the flesh was surely humbled, so that afterwards he might deserve reconciliation. ### Scripture references - 1 Cor 5:5: allusion, high confidence - 2 Cor 2:7: allusion, medium confidence ### Translation notes - 1 Cor 5:5; 2 Cor 2:6–8. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.13.3 (CSEL 62:197; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-13-3). ## Exposition of Psalm 118 9.14.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-14-1 - Source: CSEL 62:197 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Humiliation accepted as due to one’s sins becomes a remedy and makes one righteous. ### Latin text Sed quamuis humilitas ista, hoc est uelut quaedam deiectio, perturbationis, non uirtutis sit, generat tamen saepe uirtutem et fit non poena, sed remedium delinquentis. nam si peccatis tuis tribuas quod humiliatus es, quicquid acciderit in te retorques et ex reo incipies esse iustus qui te ipse condemnas; iustus enim accusator est sui in exordio sermonis. ### English translation (Claude) But although this humiliation, that is, a kind of casting down, belongs to disturbance, not to virtue, yet it often produces virtue and becomes not a punishment but a remedy for the one who sins. For if you attribute to your sins that you have been humbled, you turn back on yourself whatever has happened, and from guilty you will begin to be righteous, you who condemn yourself; for the righteous man is his own accuser at the beginning of his speech. ### Scripture references - Prov 18:17: quotation, high confidence ### Translation notes - Prov 18:17 (Greek form). ### Citation (SBL) Ambrose, Exp. Ps. 118 9.14.1 (CSEL 62:197; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-14-1). ## Exposition of Psalm 118 9.14.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-14-2 - Source: CSEL 62:197 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Humbled because of sin, we should keep God’s word more carefully and not despair. ### Latin text nec potes indignum te iudicare humilitate qui propria errata cognoscis, in quibus erubescendo non utique extolleris, sed humiliaris. uides ergo, quia ideo humiliatus es, quia deliquisti et non seruasti eloquia dei. unde serua diligentius, ne pecces, ne iterum, quia deiectus es, tristitia absorbearis et fiat tibi deiectio tua incrementum iniquitatis, quae debet esse correctionis occasio. ### English translation (Claude) Nor can you judge yourself unworthy of humiliation, you who know your own errors, in which, by blushing, you are surely not lifted up but humbled. You see, then, that you were humbled because you sinned and did not keep the words of God. Hence keep them more carefully, so as not to sin, lest again, because you have been cast down, you be swallowed up by sadness, and your casting down become for you an increase of iniquity, when it ought to be an occasion of correction. ### Scripture references - 2 Cor 2:7: allusion, medium confidence ### Translation notes - 2 Cor 2:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.14.2 (CSEL 62:197; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-14-2). ## Exposition of Psalm 118 9.14.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-14-3 - Source: CSEL 62:197 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He sinned by neglecting God’s word and was amended by submitting to it. ### Latin text etenim in temptationibus homo sicut aurum in conflatorio conprobatur. uides propheta quid dicat: priusquam humiliarer, inquit, deliqui. iure ergo temptationibus traditus est, quoniam delinquebat, delinquebat autem, quia dei eloquium non tenebat. uerum inde ordinem emendationis inuenit, unde culpa processerat; coepit esse subiectus eloquio diuino et culpa desiuit. ### English translation (Claude) For in temptations man is proved like gold in the furnace. You see what the prophet says: “Before I was humbled,” he says, “I sinned.” Rightly, then, he was handed over to temptations, since he sinned; and he sinned because he did not hold to God’s word. But he found the order of amendment from where the fault had come forth; he began to be subject to the divine word, and the fault ceased. ### Scripture references - Ps 119:67 (118:67 LXX): quotation, high confidence ### Extrabiblical texts - Sir 2:5 (Sirach): allusion, medium confidence ### Translation notes - Sir 2:5; Wis 3:6; Ps 119:67. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.14.3 (CSEL 62:197; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-14-3). ## Exposition of Psalm 118 9.15.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-15-1 - Source: CSEL 62:197–198 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 68: as Paul praised Agrippa before his defense, the psalmist begins by praising God. ### Latin text Sequitur uersus quartus: bonus es, domine, e t in bonitate tua d o ce m e iustif icationes tuas. etiam usus disciplinae saecularis accepit, ut unusquisque iudicem suum laudet. unde apostolus sequens diuinarum ordinem scripturarum, cum diceret causam, ita coepit: d e omnibus quibus accusor, rex Agrippa, a Iudaeis, aestimo me felicem apud te incipiens rationem reddere, et infra: credis, rex Agrippa, prophetis? ### English translation (Claude) The fourth verse follows: “You are good, Lord, and in your goodness teach me your statutes.” Even the practice of worldly discipline has accepted that each one should praise his judge. Hence the apostle, following the order of the divine Scriptures, when he pleaded his case, began thus: “Concerning all the things of which I am accused by the Jews, King Agrippa, I think myself happy to be making my defense before you,” and further on: “Do you believe the prophets, King Agrippa? ### Scripture references - Ps 119:68 (118:68 LXX): quotation, high confidence - Acts 26:2: quotation, high confidence - Acts 26:27: quotation, high confidence ### Translation notes - Ps 118:68 (Ps 119:68); Acts 26:2, 27. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.15.1 (CSEL 62:197–198; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-15-1). ## Exposition of Psalm 118 9.15.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-15-2 - Source: CSEL 62:198 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If praise softens human judges, how much more fitting to praise God, without whose goodness none could stand. ### Latin text scio quia credis. ergo si laudantur homines, in quibus plerumque aliena laudantur, quanto magis unusquisque dei sibi conciliare gratiam debet, ut dicat: bonus es, domine! nam si hoc dicat homini, ut esse admoneatur quod forsitan non sit, et bonitatis etiam ipse praedicatione mitescit terroremque inmitis deponit affectus; quanto magis deo laus sua est deferenda, qui nisi bonus esset, super terram stare quis posset? ### English translation (Claude) I know that you believe.” So, if men are praised, in whom often what belongs to others is praised, how much more ought each one to win God’s favor for himself, so as to say: “You are good, Lord!” For if he says this to a man, so that he is reminded to be what perhaps he is not, even he grows gentle at the proclamation of goodness and lays aside the terror of a harsh disposition; how much more must praise be offered to God, who, if he were not good, who could stand upon the earth? ### Scripture references - Acts 26:27: quotation, high confidence - Ps 130:3 (129:3 LXX): allusion, medium confidence ### Translation notes - Acts 26:27; Ps 130:3 (LXX 129:3). The digital text’s “m quibus” is read as “in quibus”. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.15.2 (CSEL 62:198; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-15-2). ## Exposition of Psalm 118 9.15.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-15-3 - Source: CSEL 62:198 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is good by nature, like the good tree whose fruits are angels, holy men, and virtues. ### Latin text proprium est autem dei ut bonus sit. denique in euangelio habes, quia arbor bona fructus bonos facit. fructus eius angeli sunt, fructus eius homines sunt, hoc est rationabiles, sancti, si domini praecepta custodiunt, fructus eius sunt hi qui nascuntur in terris, fructus eius sunt uirtutes hominum. merito ergo arbor bona bonos fructus facit. prius igitur radix laudetur, ut fructus possit probari. sed et alibi ait idem dominus Iesus: et pater uester qui bonus est dabit bona data petentibus se ### English translation (Claude) But it is proper to God that he be good. Indeed in the gospel you have: “A good tree bears good fruit.” His fruits are angels, his fruits are men, that is, rational beings, holy, if they keep the Lord’s precepts; his fruits are those who are born on earth, his fruits are the virtues of men. Rightly, then, the good tree bears good fruits. First, then, let the root be praised, so that the fruit may be approved. But elsewhere too the same Lord Jesus says: “And your Father who is good will give good gifts to those who ask him.” ### Scripture references - Matt 7:17: quotation, high confidence - Matt 7:11: quotation, high confidence - Luke 11:13: allusion, medium confidence ### Translation notes - Matt 7:17; Matt 7:11; Luke 11:13. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.15.3 (CSEL 62:198; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-15-3). ## Exposition of Psalm 118 9.16.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-16-1 - Source: CSEL 62:198 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Though God’s bitter remedies help, the psalmist asks to be taught gently, like a patient asking a physician for mildness. ### Latin text Sed quamuis bonus deus sit, cuius etiam amara plus prosunt —non enim inferuntur ut noceant, sed ut corrigant —, rogatur tamen, ut in bonitate sua doceat nos iustitias suas. considera medicum utilia adponentem medicamenta uulneribus, ea tamen, quae mordeant ulceris uirus, aut certe ferro putrefacta resecantem. ### English translation (Claude) But although God is good, whose bitter things too profit more (for they are not brought on to harm but to correct), yet he is asked to teach us his righteous ordinances in his goodness. Consider a physician applying useful medicines to wounds, yet ones that bite the poison of the ulcer, or certainly cutting away putrefied parts with the knife. ### Scripture references - Ps 119:68 (118:68 LXX): allusion, high confidence ### Translation notes - Ps 119:68. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.16.1 (CSEL 62:198; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-16-1). ## Exposition of Psalm 118 9.16.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-16-2 - Source: CSEL 62:198–199 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The weak patient asks the good physician to treat him gently. ### Latin text cum in eo ipso sit bonus medicus, quia utilitatem operatur aegroti, et faciat quod prodesse nouerit, tamen, quia aeger dolorem aut non uult aut non potest sustinere propter infirmitatem affectus sui, rogat ut medicus eum quadam bonitate et suauitate sua curet, non asperitatem adhibeat medicamentorum, non ferro incidat uulnerum fibras aut, si aliter non potest, ut cum moderatione faciat et quadam subtilitate mitiget uim doloris. ### English translation (Claude) Although he is a good physician in this very thing, that he works for the benefit of the sick man and does what he knows will profit, yet, because the sick man either will not or cannot bear the pain through the weakness of his feeling, he asks that the physician treat him with a certain goodness and gentleness of his own, not apply harsh medicines, not cut the fibers of the wounds with the knife, or, if he cannot do otherwise, that he do it with moderation and soften the force of the pain with a certain delicacy. ### Translation notes - The digital text’s “cum m eo ipso” is read as “cum in eo ipso”. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.16.2 (CSEL 62:198–199; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-16-2). ## Exposition of Psalm 118 9.16.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-16-3 - Source: CSEL 62:199 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gospel teaches God’s statutes more gently than the law; the Pharisees refused the repentance of John’s baptism. ### Latin text et ideo in euangelii bonitate melius docentur iustificationes dei quam in legis seueritate. opus autem iustitiae iustificatio est. unde scriptum est, quia Pharisaei se iustificare noluerunt non baptizati baptismo Iohannis. in eo enim iustificationem non fecerunt, quia noluerunt agere paenitentiam delictorum, quam propheta in bonitate uult agere, ut ei fiat peccatorum remissio sine atrocitate damnationis cum remissionis gratia. ### English translation (Claude) And so God’s statutes are better taught in the goodness of the gospel than in the severity of the law. The work of righteousness is justification. Hence it is written that the Pharisees would not justify themselves, not being baptized with the baptism of John. In this they did not perform justification, because they would not do penance for their sins, which the prophet wishes to do in goodness, so that the forgiveness of sins may come to him without the harshness of condemnation, with the grace of remission. ### Scripture references - Luke 7:30: allusion, high confidence - Luke 7:29: allusion, high confidence ### Translation notes - Luke 7:29–30. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.16.3 (CSEL 62:199; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-16-3). ## Exposition of Psalm 118 9.17.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-17-1 - Source: CSEL 62:199 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 69: the more one serves God, the more adversaries rise against him. ### Latin text Sequitur uersus quintus: multiplicata est super er me ini quit a s superborum, eg o autem in toto corde meo scrutabor mandata tua. quanto magis quis deo seruire desiderat, tanto magis in se excitat aduersarios et tamquam athleta fortis coronam iustitiae reportare desiderans inritat in se plurimos et lacessit, qui inuident nostro profectui. quod etiam in posterioribus euidenter ostendit: ### English translation (Claude) The fifth verse follows: “The iniquity of the proud has been multiplied against me, but I will search your commandments with my whole heart.” The more anyone desires to serve God, the more he stirs up adversaries against himself, and, like a strong athlete desiring to carry off the crown of righteousness, he provokes and challenges many against himself who envy our progress. This he also shows clearly in later verses: ### Scripture references - Ps 119:69 (118:69 LXX): quotation, high confidence - 2 Tim 4:8: allusion, medium confidence ### Translation notes - Ps 118:69 (Ps 119:69, Greek form); 2 Tim 4:8. The spaced letters of the verse in the digital text are translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.17.1 (CSEL 62:199; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-17-1). ## Exposition of Psalm 118 9.17.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-17-2 - Source: CSEL 62:199 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The psalmist was peaceful, but his enemies attacked him without cause. ### Latin text cum odiosis non habentibus pacem eram, inquit, pacificus. nihil tamen tranquillitas eius proficiebat, ut eos qui pacem oderant sua tranquillitate conponeret et eorum studia conprimeret; cum loquebar illis, inpugnabant me gratis, hoc est: cum causas inpugnandi non haberent, tamen inpugnandi studium non deponebant. ### English translation (Claude) “With those who hate peace I was peaceable,” he says. Yet his tranquility did not succeed in calming by his tranquility those who hated peace and in restraining their pursuits: “When I spoke to them, they fought against me without cause,” that is: though they had no reasons for attacking, yet they did not lay aside their eagerness to attack. ### Scripture references - Ps 120:7 (119:7 LXX): quotation, high confidence ### Translation notes - Ps 120:7 (LXX 119:7). The digital text’s “m e gratis” is read as “me gratis”. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.17.2 (CSEL 62:199; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-17-2). ## Exposition of Psalm 118 9.17.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-17-3 - Source: CSEL 62:199–200 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When the righteous suffer loss, the proud mock their righteousness. ### Latin text ita ergo multiplicantur siue nequitiae spiritales siue homines et multiplicatur eorum iniquitas super iustum. uerbi gratia si filium iustus amittat, quod saeculi usu saepe contingit, si amittat patrimonium uel diuersis adficiatur incommodis rerum uel corporis infirmitatibus, tunc dicunt superbi: ubi est iustitia eius, ubi misericordia? ### English translation (Claude) So, then, whether spiritual forces of wickedness or men are multiplied, their iniquity too is multiplied against the righteous. For example, if a righteous man loses a son, as often happens in the way of the world, if he loses his inheritance or is afflicted with various misfortunes or bodily infirmities, then the proud say: “Where is his righteousness, where is his mercy? ### Citation (SBL) Ambrose, Exp. Ps. 118 9.17.3 (CSEL 62:199–200; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-17-3). ## Exposition of Psalm 118 9.17.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-17-4 - Source: CSEL 62:200 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Job’s friends, who came to comfort him, insulted him instead. ### Latin text ecce quia sic multatus est, ecce quia ei innocentia sua nihil prodest ideoque ad uitae huius specimen extrahendum tres illi sancto specie amici, obtrectatione autem iniqui, probitatis atque iustitiae eius inuidi, exprobrantes grauia obprobria congerebant et qui uenerant ad consolandum insultare coeperunt. ### English translation (Claude) See, he has been so punished; see, his innocence profits him nothing.” And so, to draw out a model of this life, those three friends of the holy man, friends in appearance but wicked in slander, envious of his uprightness and righteousness, heaped up grievous reproaches against him, and those who had come to comfort began to insult. ### Scripture references - Job 2:11: allusion, high confidence - Job 16:2: allusion, medium confidence ### Translation notes - Job 2:11; 4:7–8; 16:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.17.4 (CSEL 62:200; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-17-4). ## Exposition of Psalm 118 9.18.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-18-1 - Source: CSEL 62:200 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like Job, the righteous bless God in loss, and God can restore better things. ### Latin text Sed iustus his non mouetur ideoque nec Iob frangebatur. denique in amissionibus filiorum uel patrimonii dicebat: dominus dedit, dominus abstulit; sit nomen domini benedictum. ergo et in aduersis positi dicamus: bonitatem fecisti cum seruo tuo. potest enim dominus in melius mutare quae facta sunt, ut Iob sancti habemus exemplum, et quae amissa sunt reddere potest, qui ei et amissis filiis generaret meliores. ### English translation (Claude) But the righteous man is not moved by these things, and so Job was not broken either. Indeed in the loss of his children or his inheritance he said: “The Lord gave, the Lord has taken away; blessed be the name of the Lord.” So, placed in adversity, let us too say: “You have done goodness with your servant.” For the Lord can change into better what has been done, as we have the example of holy Job, and he can restore what has been lost, he who begot for him better children after the children he had lost. ### Scripture references - Job 1:21: quotation, high confidence - Job 42:10: allusion, high confidence - Job 42:13: allusion, high confidence - Ps 119:65 (118:65 LXX): quotation, high confidence ### Translation notes - Job 1:21; Job 42:10–13; Ps 119:65. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.18.1 (CSEL 62:200; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-18-1). ## Exposition of Psalm 118 9.18.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-18-2 - Source: CSEL 62:200 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even loss may be God’s provision: children spared from future wickedness, the soul from the dangers of wealth. ### Latin text numquid deo est difficile meliora donare? potest, etiamsi nihil donet, hoc ipso tamen iusto esse prospectum, si forte futuri inprobi rapti sunt, ne mutaret malitia cor eorum. similiter et de patrimonio: quasi non uideamus plurimos propter opes patrimonii in periculum salutis esse deductos, plurimis ex diuitiarum abundantia causam ortam esse peccandi. qui enim non habet quod donet, adscribi ei culpa non potest quod non donauerit; qui autem habet quod donet et non dat, utique obnoxius incipit esse peccato. ### English translation (Claude) Is it difficult for God to give better things? Even if he gives nothing, he can by this very thing have provided for the righteous man, if perhaps children who would have been wicked were taken away, lest malice change their heart. Likewise with the inheritance: as though we did not see very many led into danger of salvation because of the wealth of their inheritance, and for very many a cause of sinning arising from the abundance of riches. For he who has nothing to give cannot be blamed for not giving; but he who has something to give and does not give surely begins to be liable to sin. ### Extrabiblical texts - Wis 4:11 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Wis 4:11. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.18.2 (CSEL 62:200; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-18-2). ## Exposition of Psalm 118 9.19.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-19-1 - Source: CSEL 62:200–201 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 70: the hearts of the proud curdle like spoiled milk. ### Latin text Sequitur uersus sextus: co ag u l atum est u t lac cor eorum, ego autem legem tuam me d it ab ar. subtile cor sanctorum, coagulatum est uero cor superborum. ut enim lac natura sui purum, speciosum atque sincerum est, sed corruptione coacescit, sic mentis et cordis humani natura pura sincera perspicua est, priusquam uitiorum admixtione coacescat. coagulato enim lacte fit quaedam concretio nec suauitatem habens eandem nec gratiam. ### English translation (Claude) The sixth verse follows: “Their heart has been curdled like milk, but I have meditated on your law.” The heart of the saints is fine, but the heart of the proud is curdled. For just as milk is by its nature pure, lovely, and clear, but turns sour by corruption, so the nature of the human mind and heart is pure, clear, transparent, before it turns sour by the admixture of vices. For when milk curdles there comes a kind of solidifying which has neither the same sweetness nor grace. ### Scripture references - Ps 119:70 (118:70 LXX): quotation, high confidence ### Translation notes - Ps 118:70 (Ps 119:70, Greek form). The spaced letters of the verse in the digital text are translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.19.1 (CSEL 62:200–201; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-19-1). ## Exposition of Psalm 118 9.19.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-19-2 - Source: CSEL 62:201 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Envy and pride curdle the heart; the righteous man is humbled by meditating on the law. ### Latin text ita homines, qui ante sedulitate gratia suauitate uerborum lactis speciem praeferebant nulla inuidia corruptam, hi si coeperint inuidere, coagulatur in uitium cor eorum et fit de suauitate amicitiae amaritudo maliuolentiae et insuauis quidam horror inuidiae. ergo coagulatum est cor per superbiam, per inuidiam, quae lenitatem naturae fluentem beniuolentiam malitiae concretione uitiarunt. iniquorum ergo cor coagulatur, iustus autem humiliatur legis praecepta meditando, qui habet humilitatis magisterium. ### English translation (Claude) So men who before, by their attentiveness, grace, and sweetness of words, showed the appearance of milk corrupted by no envy, if they begin to envy, their heart curdles into vice, and from the sweetness of friendship comes the bitterness of ill will and a kind of unpleasant horror of envy. So the heart is curdled through pride, through envy, which have spoiled the flowing gentleness of nature, its goodwill, by the solidifying of malice. The heart of the wicked, then, is curdled, but the righteous man is humbled by meditating on the precepts of the law, he who has the teaching of humility. ### Translation notes - The digital text’s “uitiarunt” is translated as “have spoiled”. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.19.2 (CSEL 62:201; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-19-2). ## Exposition of Psalm 118 9.20.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-20-1 - Source: CSEL 62:201 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 71: like Paul content in weakness, the psalmist is glad to be humbled by trials; Symmachus’s version makes the sense plain. ### Latin text Sequitur uersus septimus: bonu m m i hi quo d hu m iliasti me, ut dis c am iustif icationes tuas. hoc secutus apostolus: placeo mihi, ait, in infirmitatibus, in iniuriis, in necessitatibus, in persecutionibus, in angustiis. cum enim conplacet in infirmitatibus et non frangitur animo nec cedit iniuriae, discere iustificationes dei et meruit et impleuit. ergo hic humiliasti me, hoc est: diuersis temptationibus et incommodis exercuisti, dicit. quod aperuit et Symmachus scribens: profuit mihi quod adflictus sum, ut discerem iustitias tuas. ### English translation (Claude) The seventh verse follows: “It is good for me that you humbled me, that I may learn your statutes.” Following this the apostle says: “I am content in weaknesses, in insults, in necessities, in persecutions, in distresses.” For when he is well pleased in weaknesses and is not broken in spirit nor yields to insult, he has both deserved and fulfilled the learning of God’s statutes. So here “you humbled me,” that is, “you exercised me with various temptations and troubles,” he says. Symmachus too made this plain, writing: “It profited me that I was afflicted, that I might learn your righteous ordinances.” ### Scripture references - Ps 119:71 (118:71 LXX): quotation, high confidence - 2 Cor 12:10: quotation, high confidence ### Translation notes - Ps 118:71 (Ps 119:71); 2 Cor 12:10. Symmachus’s Greek translation of the Psalms is cited from Origen’s Hexapla tradition. The spaced letters of the verse in the digital text are translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.20.1 (CSEL 62:201; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-20-1). ## Exposition of Psalm 118 9.20.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-20-2 - Source: CSEL 62:201–202 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The humbled should grow through humility, as Christ, enduring insults, healed us by his wounds. ### Latin text ergo qui humiliatur non deiciat animum neque frangat, sed magis humiliando proficiat, ut superbum humilitate sua mitiget, insolentes morum seueritate confundat, contumeliosos patientia sua frangat, auaros nonnumquam etiam aequanimitate dispendii a iurgii intentione deducat. sic enim legisti, quia iustificata est sapientia a filiis suis, dum Christus se offert supplicio, dedit iniuriis, non subducit obprobriis nec a confusione sputorum auertit faciem suam; et ideo omnes patientia sua instruxit et liuore sanauit. ### English translation (Claude) So let him who is humbled not cast down or break his spirit, but rather advance by being humbled, so as to soften the proud by his humility, confound the insolent by the strictness of his conduct, break the insulting by his patience, and sometimes even lead the greedy away from their eagerness to quarrel by his calm acceptance of loss. For so you have read that “wisdom is justified by her children,” when Christ offers himself to punishment, gives himself to injuries, does not withdraw from reproaches nor turn his face from the shame of spitting; and so he instructed all by his patience and healed by his bruise. ### Scripture references - Matt 11:19: quotation, high confidence - Luke 7:35: allusion, medium confidence - Isa 50:6: allusion, high confidence - Isa 53:5: allusion, high confidence - 1 Pet 2:24: allusion, medium confidence ### Translation notes - Matt 11:19; Luke 7:35; Isa 50:6; Isa 53:5; 1 Pet 2:24. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.20.2 (CSEL 62:201–202; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-20-2). ## Exposition of Psalm 118 9.21.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-21-1 - Source: CSEL 62:202 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 72: few truly prefer God’s law to gold and silver. ### Latin text Sequitur uersus octauus: bonum mihi lex oris tui super milia auri et argenti. non quicumque hoc dicit, immo rarus hoc dicit, id est: qui legem dei auro atque argento praeferat, qui potest propter legem dei omnia relinquere. ### English translation (Claude) The eighth verse follows: “The law of your mouth is good to me above thousands of gold and silver.” Not just anyone says this; rather, one rarely says it, that is, one who prefers God’s law to gold and silver, who can leave everything for the sake of God’s law. ### Scripture references - Ps 119:72 (118:72 LXX): quotation, high confidence ### Translation notes - Ps 118:72 (Ps 119:72). ### Citation (SBL) Ambrose, Exp. Ps. 118 9.21.1 (CSEL 62:202; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-21-1). ## Exposition of Psalm 118 9.21.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-21-2 - Source: CSEL 62:202 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter, without silver or gold, truly preferred God’s law; the greedy and legacy-hunters do not. ### Latin text sed nec Christus hunc repperit nisi de his quos ipse docere dignatus est. Petrus hoc dixit et probauit effectu, quia pluris legem quam aurum habuit. ideoque ait: argentum et aurum non habeo. non auarus hoc dicit, qui defosso auro incubat, non dicit pecuniosus, qui cotidiana emolumenta sollicito rimatur affectu, qui cotidie opes aggerat, qui hereditatis tendit aucupia, qui circa aegrotantis lectulum indefessas exercet excubias. ### English translation (Claude) Even Christ found such a one only among those whom he himself deigned to teach. Peter said this and proved it in effect, that he held the law of more value than gold. And so he says: “Silver and gold I have not.” The greedy man does not say this, who broods over buried gold; the moneyed man does not say it, who searches out daily gains with anxious affection, who heaps up wealth daily, who lays traps for inheritances, who keeps tireless watch around the bed of a sick man. ### Scripture references - Acts 3:6: quotation, high confidence ### Translation notes - Acts 3:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.21.2 (CSEL 62:202; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-21-2). ## Exposition of Psalm 118 9.22.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-9-22-1 - Source: CSEL 62:202 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “The law of your mouth” may mean the Word, as Peter confessed, or Moses, through whom God gave the law. ### Latin text Hic aliqui legem oris dei tamquam legem uerbi dei accipiunt, ut si dicas legem dexterae dei. bene ergo et hoc conuenit Petro dicenti: uerba uitae aeternae habes, et non relinquemus te, hoc est: Lex tui oris super milia auri et argenti est; et possumus tantum deserere bonum et saeculi huius emolumenta captare? sed et Moyses lex oris dei potest dici, per quem locutus est dominus et dedit legem. ### English translation (Claude) Here some take “the law of God’s mouth” as the law of the Word of God, as if you were to say “the law of God’s right hand.” This, then, also fits Peter well, who says: “You have the words of eternal life, and we will not leave you,” that is: “The law of your mouth is above thousands of gold and silver; and can we desert so great a good and grasp at the gains of this world?” But Moses too can be called the law of God’s mouth, through whom the Lord spoke and gave the law. ### Scripture references - John 6:68: quotation, high confidence - Ps 119:72 (118:72 LXX): quotation, high confidence ### Translation notes - John 6:68; Ps 119:72. The digital text’s “t e” and “Lextui” are read as “te” and “Lex tui”. ### Citation (SBL) Ambrose, Exp. Ps. 118 9.22.1 (CSEL 62:202; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/9-22-1). ## Exposition of Psalm 118 10.1.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-10-1-1 - Source: CSEL 62:202–203 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Iod means confession or desolation; the desolate are quicker to confess and seek God’s help. ### Latin text Incipit littera apud Hebraeos decima Ioth, quae Latina significatione confessio dicitur uel certe desolatio. nec discors ac dissonans uidetur interpretatio, siquidem qui desolati sunt citius confitentur. magis enim secundis rebus animus extolli solet, cum autem urgetur aduersis, tunc diuinum inplorat auxilium. nam et in his quae humana sunt hunc usum esse cognoscimus, ut, cui succedunt prospera, animus elatior sit, cui mundi huius infesta sunt et potentia alicuius aduersa, tunc confugiat, tunc opem quaerat, ut uel rogando superioris mitiget potestatem uel se uiribus armet adiunctis, ne quasi inferior potentioribus uiribus obprimatur. ### English translation (Claude) There begins among the Hebrews the tenth letter, Iod, which in Latin meaning is called “confession” or certainly “desolation.” Nor does the interpretation seem discordant or out of tune, since those who are desolate confess more quickly. For the mind is usually lifted up in prosperity, but when it is pressed by adversities, then it implores divine help. For even in human affairs we know this to be the practice: the one to whom prosperity comes is more elated in mind; the one for whom the things of this world are hostile and someone’s power adverse, then takes refuge, then seeks help, so as either to soften the power of a superior by asking or to arm himself with added forces, lest, as the weaker, he be overwhelmed by more powerful forces. ### Translation notes - The meanings come from the onomastic tradition. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.1.1 (CSEL 62:202–203; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-1-1). ## Exposition of Psalm 118 10.2.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-10-2-1 - Source: CSEL 62:203 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jeremiah’s lament under the same letter shows that Jerusalem’s desolation came first so that confession might follow. ### Latin text Denique Hieremias sub hac littera sic ait: manus suas extendit qui tribulat in omnia desideria eius; uidit enim gentes introeuntes in sanctificationem suam, quibus mandasti ne introirent in ecclesiam eius. de Hierusalem utique hoc dicit propheta, cuius deplorat aerumnam, cuius praecessit desolatio ac destitutio, ut postea sequeretur confessio; castigat enim dominus omnem filium quem recipit. recepturus igitur Hierusalem ante captiuitatis flagellauit aerumnis. ### English translation (Claude) Indeed Jeremiah under this letter says thus: “The oppressor has stretched out his hands upon all her desirable things; for she has seen the Gentiles entering her sanctuary, whom you commanded not to enter into your assembly.” The prophet surely says this of Jerusalem, whose misery he laments, whose desolation and destitution came first, so that confession might follow afterwards; for the Lord chastises every son whom he receives. Being about to receive Jerusalem, then, he first scourged her with the miseries of captivity. ### Scripture references - Lam 1:10: quotation, high confidence - Heb 12:6: quotation, high confidence ### Translation notes - Lam 1:10 (Iod verse, Greek form); Heb 12:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.2.1 (CSEL 62:203; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-2-1). ## Exposition of Psalm 118 10.2.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-10-2-2 - Source: CSEL 62:203 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Proud Jerusalem was chastised like a severe wound, but God’s chastisement heals. ### Latin text nimium enim insoluerat et inflato se corde iactauerat, ut caput tenere non posset dominum Iesum, id est humilitatem gratiam iustitiam sapientiam, hoc est uerae fidei magisterium non teneret. et ideo dominus castigauit eam, qui moderator omnium nouit quemadmodum unumquemque castiget. ut enim medicus grauiora uulnera asperioribus medicamentis curare consueuit, leuiora leuioribus, ita et deus noster grauiora peccata maiore seueritate castigat, sed ipsa castigatio ad salutem proficit; dixit enim dominus: percutiam, et ego sanabo. ### English translation (Claude) For she had grown too insolent and had boasted with puffed-up heart, so that she could not hold the head, the Lord Jesus, that is, humility, grace, righteousness, wisdom; that is, she did not hold the teaching of the true faith. And so the Lord chastised her, who, as ruler of all, knows how to chastise each. For as a physician is wont to treat graver wounds with harsher medicines and lighter ones with lighter, so our God chastises graver sins with greater severity; but the chastisement itself avails for salvation; for the Lord said: “I will strike, and I will heal.” ### Scripture references - Col 2:19: allusion, high confidence - Deut 32:39: quotation, high confidence ### Translation notes - Col 2:19; Deut 32:39. The digital text’s “iustit am”, “leuiuraleuiora”, and “itaet” are read as “iustitiam”, “leuiora”, and “ita et”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.2.2 (CSEL 62:203; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-2-2). ## Exposition of Psalm 118 10.3.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-10-3-1 - Source: CSEL 62:203–204 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jeremiah’s words about offering the cheek anticipate Christ’s teaching on patience. ### Latin text Denique de Hierusalem spem coepit Hieremias propheta promittere; nam in posterioribus sub hac littera ait: dabit percutienti maxillam suam et satiabitur in obprobriis. dabit in sepultura os suum, si tamen est spes patientiae. in euangelio dominus Iesus docens uirtutem atque insigne patientiae ait: qui te percusserit in maxillam praebe ei et alteram; ### English translation (Claude) Indeed the prophet Jeremiah began to promise hope for Jerusalem; for later under this letter he says: “He will give his cheek to the one who strikes him, and he will be filled with reproaches. He will put his mouth in the dust, if perhaps there is hope of patience.” In the gospel the Lord Jesus, teaching the virtue and mark of patience, says: “Whoever strikes you on the cheek, offer him the other too”; ### Scripture references - Lam 3:30: quotation, high confidence - Lam 3:29: quotation, high confidence - Matt 5:39: quotation, high confidence - Luke 6:29: allusion, high confidence ### Translation notes - Lam 3:30, 29 (Iod verses, Greek form); Matt 5:39; Luke 6:29. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.3.1 (CSEL 62:203–204; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-3-1). ## Exposition of Psalm 118 10.3.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-10-3-2 - Source: CSEL 62:204 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Patience under blows is a sign of humility, as desolate Jerusalem must learn. ### Latin text uult enim discipulos suos et iniuriarum esse patientes nec referire facile, nedum ferire; patientia enim humilitatis indicium est. et ideo, quoniam desolata erat ac destituta Hierusalem: dabit, inquit, percutienti maxillam suam, ut non se subducat iniuriae nec declinet caedis dolorem, sed percutienti maxillam offerat. utrumque intellegi potest, siue ei qui percutere incipiat siue ei qui iam percusserit, ut illud euangelicum compleatur: ### English translation (Claude) for he wishes his disciples to be patient of injuries and not to strike back readily, much less to strike; for patience is a sign of humility. And so, since Jerusalem was desolate and destitute: “He will give,” it says, “his cheek to the one who strikes him,” so as not to withdraw from injury nor avoid the pain of the blow, but to offer his cheek to the one who strikes. Both can be understood, whether to one who is beginning to strike or to one who has already struck, so that that word of the gospel may be fulfilled: ### Scripture references - Lam 3:30: quotation, high confidence ### Translation notes - Lam 3:30. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.3.2 (CSEL 62:204; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-3-2). ## Exposition of Psalm 118 10.3.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-10-3-3 - Source: CSEL 62:204 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jerusalem will be freed from captivity only by taking up the gospel and Christ’s yoke. ### Latin text qui te percusserit in maxillam praebe ei alteram. et prophetice hoc positum est, ut doceret Hierusalem, hoc est plebis Iudaicae ecclesiam non aliter esse saluandam nisi per euangelii disciplinam, ut, cum coeperit euangelii praecepta seruare et operibus implere mandatum domini Iesu, tunc iugum captiuitatis de suae animae ceruice deponat, cum se subdiderit iugo Christi. ### English translation (Claude) “Whoever strikes you on the cheek, offer him the other.” And this was set down prophetically, to teach Jerusalem, that is, the church of the Jewish people, that she can be saved in no other way than through the discipline of the gospel, so that, when she has begun to keep the precepts of the gospel and to fulfill in works the commandment of the Lord Jesus, then she may lay down the yoke of captivity from the neck of her soul, when she has subjected herself to the yoke of Christ. ### Scripture references - Matt 5:39: quotation, high confidence - Matt 11:29: allusion, medium confidence ### Translation notes - Matt 5:39; Matt 11:29. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.3.3 (CSEL 62:204; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-3-3). ## Exposition of Psalm 118 10.4.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-10-4-1 - Source: CSEL 62:204 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To be filled with reproaches moves God’s mercy more than a single insult. ### Latin text Et satiabitur, inquit, in obprobriis. non dixit: subibit obprobrium; facile est enim unam aut alteram contumeliam sustinere. addidit: satiabitur in obprobriis, quo facilius domini moueat misericordiam obprobriorum conplurium deformitate miserabilis. ### English translation (Claude) “And he will be filled,” it says, “with reproaches.” He did not say, “he will undergo reproach”; for it is easy to bear one or another insult. He added, “he will be filled with reproaches,” so that, pitiable in the disfigurement of many reproaches, he may more easily move the Lord’s mercy. ### Scripture references - Lam 3:30: quotation, high confidence ### Translation notes - Lam 3:30. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.4.1 (CSEL 62:204; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-4-1). ## Exposition of Psalm 118 10.4.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-10-4-2 - Source: CSEL 62:204–205 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David, cursed by Shimei, stayed silent and humble rather than avenge himself. ### Latin text quod utique ex libro Regnorum potes intellegere. quippe cum conuiciaretur Semei filius Gera sancto Dauid, uirum sanguinarium appellans, et malediceret ei, quando fugiebat filium suum Abessalon parricidalia ad tempus bella declinans, tacebat rex et summum patientiae insigne praestabat. etenim cum temptationis suae tempus intellegeret, ut ei parricidale proelium moueretur, magis humilem se uolebat uideri, quo domini mitigaret offensam, quam exasperandum eius arbitrabatur in sua temptatione iudicium, si forte suas iniurias ultum iret. ### English translation (Claude) This you can surely understand from the book of Kingdoms. For when Shimei son of Gera reviled holy David, calling him a man of blood, and cursed him when he was fleeing his son Absalom, avoiding for a time a parricidal war, the king was silent and showed the highest mark of patience. For since he understood the time of his temptation, that a parricidal battle was being stirred up against him, he wished rather to appear humble, so as to soften the Lord’s displeasure, than to think he should provoke his judgment in his temptation, if perhaps he went to avenge his injuries. ### Scripture references - 2 Sam 16:5: allusion, high confidence - 2 Sam 16:7: allusion, high confidence ### Translation notes - 2 Sam 16:5–8. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.4.2 (CSEL 62:204–205; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-4-2). ## Exposition of Psalm 118 10.4.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-10-4-3 - Source: CSEL 62:205 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David told Abishai to let Shimei curse, trusting God to repay him with good. ### Latin text unde et ad populi ducem Abisai uindicare cupientem ait: quid mihi et tibi est, fili Saruiae? ideo maledicit mihi, quoniam dominus dixit illi ut maledicat. ecce filius meus, qui exiuit de uentre meo, quaerit animam meam. si autem modo extraneus maledicit mihi, dimitte illum, ut maledicat, quoniam dominus dixit illi, ut uideat humilitatem meam et retribuat mihi dominus bona pro maledicto hoc. quod et prophetico dixit spiritu et probauit euentu; ### English translation (Claude) Hence too he said to Abishai, the leader of the people, who wished to avenge him: “What have I to do with you, son of Zeruiah? He curses me because the Lord told him to curse. Behold, my son, who came out of my womb, seeks my life. And if now a stranger curses me, let him alone to curse, because the Lord told him, so that he may see my humiliation, and the Lord may repay me good for this cursing.” This he both said by prophetic spirit and proved by the outcome; ### Scripture references - 2 Sam 16:10: quotation, high confidence - 2 Sam 16:11: quotation, high confidence - 2 Sam 16:12: quotation, high confidence ### Translation notes - 2 Sam 16:9–12 (Greek form). ### Citation (SBL) Ambrose, Exp. Ps. 118 10.4.3 (CSEL 62:205; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-4-3). ## Exposition of Psalm 118 10.4.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-10-4-4 - Source: CSEL 62:205–206 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When humiliation is complete, sin is loosed; desolation leads through humility and patience to hope and the Spirit’s comfort. ### Latin text cum enim repleta fuerit humilitas, peccatum soluitur. denique et in Esaiae libro habes, quia dicit dominus sacerdotes, loquimini in cor Hierusalem, consolamini eam, quia repleta est humiliatio eius; solutum est peccatum eius, quia accepit de manu domini duplicia peccata sua. aduertis igitur quia, ubi desolatio, ibi humilitas; desolationem enim sequitur humilitas iusto ordine, humilitatem patientia, patientiam probatio, consolatio probationem. quod habes et in apostolo scriptum, quia tribulatio patientiam operatur patientia autem probationem, probatio autem spem; spes autem non confundit, quia caritas dei diffusa est in cordibus nostris per spiritum sanctum, qui utique nostrorum est consolator affectuum. ### English translation (Claude) for when humiliation has been filled up, sin is loosed. Indeed in the book of Isaiah too you have that the Lord says: “Priests, speak to the heart of Jerusalem, comfort her, for her humiliation is fulfilled; her sin is loosed, for she has received from the hand of the Lord double for her sins.” You notice, then, that where there is desolation, there is humility; for humility follows desolation in just order, patience humility, proof patience, consolation proof. This you also have written in the apostle: “Tribulation works patience, and patience proof, and proof hope; and hope does not put to shame, because the love of God has been poured out in our hearts through the Holy Spirit,” who is surely the comforter of our affections. ### Scripture references - Isa 40:1: quotation, high confidence - Isa 40:2: quotation, high confidence - Rom 5:3: quotation, high confidence - Rom 5:4: quotation, high confidence - Rom 5:5: quotation, high confidence ### Translation notes - Isa 40:1–2 (Greek form, “priests”); Rom 5:3–5. The digital text’s “t r ibulatio” and “sanctum u m” are read as “tribulatio” and “sanctum”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.4.4 (CSEL 62:205–206; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-4-4). ## Exposition of Psalm 118 10.5.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-10-5-1 - Source: CSEL 62:206 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Putting the mouth in the dust means a silence of patience that no injury can break. ### Latin text Quod autem ait: dabit in sepultura os suum, ostendit quandam supra modum patientiae taciturnitatem, ut tamquam sepeliat os proprium, ne loquatur, et uelut quodam aggere uirtutum obstruat, ne uocem doloris emittat, tantum pondus adserens patientiae quam spes foueat, ut uocem ipsam uelut busto quodam ac tumulo sepeliat ac concludat, quam nulla extorquere, nulla nec excitare possit iniuria. huius quoque litterae interpretationem ut potuimus explicauimus; ueniamus ad psalmum. ### English translation (Claude) But when he says, “He will put his mouth in the dust,” he shows a kind of silence of patience beyond measure, so that he as it were buries his own mouth so as not to speak, and blocks it as with a rampart of virtues so as not to utter a cry of pain, claiming so great a weight of patience, which hope fosters, that he buries and shuts up his very voice as in a tomb and a mound, a voice which no injury can wrest or even rouse. We have explained the interpretation of this letter too as we could; let us come to the psalm. ### Scripture references - Lam 3:29: quotation, high confidence ### Translation notes - Lam 3:29. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.5.1 (CSEL 62:206; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-5-1). ## Exposition of Psalm 118 10.6.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-10-6-1 - Source: CSEL 62:206 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 73: the psalmist appeals to God as his maker. ### Latin text Itaque primus uersiculus est: manus tuae fecerunt me et Parauerunt me,. da mihi intellectum, ut discam mandata tua. magno commendationis usus exordio est, ut opus dei esse se diceret, quo facilius circa operis sui gratiam fauor inclinaretur auctoris. grandis enim praerogatiua est etiam in rebus humanis, ut aliquis operibus et beneficiis faueat ### English translation (Claude) And so the first verse is: “Your hands have made me and prepared me; give me understanding, that I may learn your commandments.” He has used a great opening of commendation, so as to say that he was God’s work, so that the favor of the maker might more easily incline toward the grace of his work. For even in human affairs it is a great privilege that someone favors his own works and benefits ### Scripture references - Ps 119:73 (118:73 LXX): quotation, high confidence ### Translation notes - Ps 118:73 (Ps 119:73, Greek form: “prepared me”). The digital text’s “f ecerunt” and “Parauerunt me,.” are read as “fecerunt” and “parauerunt me;”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.6.1 (CSEL 62:206; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-6-1). ## Exposition of Psalm 118 10.6.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/9-1-1/#p-10-6-2 - Source: CSEL 62:206 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Though made from clay, man is God’s most precious work, upright and free, looking to heaven. ### Latin text suis nec meritum spectet alienum, sed in suae gratiae munus intendat, ne uideatur abrogare quod ipse donauit. itaque etsi de luto corporis nostri substantia sit, carne induamur et corpus ossibus intexatur et neruis, tamen quod simus pretiosissimum opus dei nemo dubitauerit. nam et fabricam ipsam humani corporis si quis considerare uelit, nihil poterit in terra pretiosius iudicare. est enim homo statu celsus, uultu decorus, caesarie gratus, non in aluum ceterarum more curuatus animantium, sed ipso naturae iure sublimis, qui in caelum libero spectet obtutu nulla captiuae seruitute ceruicis adpressus in terram, sed tamquam propriae conscius libertatis et locuples sui testis auctoris. ### English translation (Claude) and does not look to another’s merit, but attends to the gift of his own grace, lest he seem to annul what he himself has given. And so, although the substance of our body is from clay, we are clothed with flesh and the body is woven with bones and sinews, yet no one would doubt that we are a most precious work of God. For if anyone wishes to consider the very structure of the human body, he will be able to judge nothing on earth more precious. For man is upright in stature, comely in face, pleasing in his hair, not bent toward the belly in the manner of the other animals, but lofty by the very law of nature, so that he looks to heaven with free gaze, pressed down to the earth by no servitude of a captive neck, but as one conscious of his own freedom and a rich witness to his maker. ### Scripture references - Job 10:11: allusion, high confidence - Job 10:9: allusion, medium confidence ### Translation notes - Job 10:9–11. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.6.2 (CSEL 62:206; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-6-2). ## Exposition of Psalm 118 10.7.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-7-1 - Source: CSEL 62:206–207 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Man’s true beauty lies in what is unseen, the eternal soul joined to God. ### Latin text Uerumtamen in ceteris animantibus membrorum forma laudetur, in quibus praeter gratiam corporis nihil est aliud quod requiratur. homo in eo est pulchrior quod non uidetur, non in corpore quod uidetur, in se habens aeternitatis gratiam et praesentium uenustatem - quae enim uidentur temporalia sunt, nam quae non uidentur aeterna —, in hoc terrestri hospitio indutus habitatione caelesti, cui simul conpetit et in terris uideri et deo iungi. ### English translation (Claude) Yet in the other animals let the form of the limbs be praised, in which besides the grace of the body there is nothing else to be sought. Man is more beautiful in what is not seen, not in the body which is seen, having in himself the grace of eternity and the charm of present things (for “the things that are seen are temporal, but the things that are not seen are eternal”), clothed in this earthly lodging with a heavenly dwelling, to whom it belongs at once to be seen on earth and to be joined to God. ### Scripture references - 2 Cor 4:18: quotation, high confidence - 2 Cor 5:1: allusion, medium confidence ### Translation notes - 2 Cor 4:18; 2 Cor 5:1–2. The digital text’s “quae e enim” is read as “quae enim”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.7.1 (CSEL 62:206–207; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-7-1). ## Exposition of Psalm 118 10.7.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-7-2 - Source: CSEL 62:207 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Man is great when he knows himself, imitates God, and uses creation gratefully. ### Latin text magnum sane munus, si se ipse cognoscat, et quaedam forma Iustitiae, mundo magis quam sibi nasci. unde et Salomon ait: grande homo et pretiosum uir misericors, uirum autem fidelem opus est inuenire. et uere magnus est qui et diuini operis interpres est et imitator dei. homo est enim qui potuit dicere: imitatores mei estote, sicut et ego Christi. terram excolit, mari tamquam possessione utitur, caeli ornamenta gratus miratur adsertor. euanuerat rerum natura, nisi qui ea uteretur diuina prouidentia esset adiectus. ### English translation (Claude) A great gift indeed, if he knows himself, and a kind of form of justice: to be born for the world rather than for himself. Hence Solomon too says: “Man is a great thing, and a merciful man precious, but a faithful man it is hard to find.” And truly great is he who is both interpreter of God’s work and imitator of God. For it is man who could say: “Be imitators of me, as I also am of Christ.” He cultivates the earth, uses the sea as a possession, and gratefully admires and proclaims the ornaments of heaven. The world of nature would have been in vain, had not one who would use it been added by divine providence. ### Scripture references - Prov 20:6: quotation, high confidence - 1 Cor 11:1: quotation, high confidence ### Translation notes - Prov 20:6 (Greek form); 1 Cor 11:1. The digital text’s “Iustitiae” is read as “iustitiae”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.7.2 (CSEL 62:207; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-7-2). ## Exposition of Psalm 118 10.8.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-8-1 - Source: CSEL 62:207 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God made man last, in his image and likeness, above all creatures. ### Latin text Denique postquam fecit deus caelum et terram et maria, posteaquam omnia reptilia uolatilia animantia, postea hominem fecit quem animantibus uiuentibus anteferret, de quo non inmerito caelestis sententia resultauit: faciamus hominem ad imaginem et similitudinem nostram. ### English translation (Claude) Indeed, after God made heaven and earth and the seas, after all creeping things, birds, and animals, afterwards he made man, whom he would set above the living animals, of whom not without reason the heavenly sentence resounded: “Let us make man in our image and likeness.” ### Scripture references - Gen 1:26: quotation, high confidence ### Translation notes - Gen 1:1–26. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.8.1 (CSEL 62:207; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-8-1). ## Exposition of Psalm 118 10.8.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-8-2 - Source: CSEL 62:207–208 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God made man with special care; so we must not neglect the care of our own souls. ### Latin text cetera dixit et facta sunt, mandauit et creata sunt: ut homo fiat, specialis quidam dei accedit hortatus, ut tamquam laborantis dei in huius munere creaturae significaretur operatio. deus quidem expers laboris est; sed tamen scripturae uerba quid aliud nisi studiosam tui operationem eius ostendunt? ergo si deus maiore quodam studio te creauit, cur ipse tui studium derelinquas? si deus in te laborauit qui laborare non nouit, cur ipse fugitans sis laboris? ### English translation (Claude) The other things he spoke and they were made, he commanded and they were created: so that man might be made, a special exhortation of God was added, as though to signify the working of God laboring in the gift of this creature. God indeed is free of labor; but what else do the words of Scripture show than his zealous working on you? If, then, God created you with greater zeal, why do you yourself abandon zeal for yourself? If God labored on you, who knows no labor, why do you shun labor? ### Scripture references - Ps 33:9 (32:9 LXX): quotation, high confidence - Ps 148:5: allusion, medium confidence ### Translation notes - Ps 33:9 (LXX 32:9); Ps 148:5. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.8.2 (CSEL 62:207–208; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-8-2). ## Exposition of Psalm 118 10.9.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-9-1 - Source: CSEL 62:208 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The psalmist appeals to God not to abandon the work of his hands. ### Latin text Manus tuae, inquit, fecerunt me et parauerunt me. clamat ad deum propheta: opus tuum, domine, ne deseras, non derelinquas. te auctorem conuenio, te teneo conditorem, praesidia aliena non quaero. in adiumentum accingere qui accinctus es ut creares. dic ipse, Dauid, quid senseris, cur dixeris: manus tuae fecerunt me. sed dixisti inferius: domine, retribues propter me; domine, miseri- ### English translation (Claude) “Your hands,” he says, “have made me and prepared me.” The prophet cries to God: “Do not desert your work, Lord, do not abandon it. You I appeal to as author, you I hold as founder; I do not seek another’s protection. Gird yourself for my help, you who were girded to create.” Say yourself, David, what you meant, why you said: “Your hands have made me.” But you said further on: “Lord, you will repay on my behalf; Lord, your mercy ### Scripture references - Ps 119:73 (118:73 LXX): quotation, high confidence - Ps 138:8 (137:8 LXX): quotation, high confidence ### Translation notes - Ps 119:73; Ps 138:8 (LXX 137:8). ### Citation (SBL) Ambrose, Exp. Ps. 118 10.9.1 (CSEL 62:208; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-9-1). ## Exposition of Psalm 118 10.9.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-9-2 - Source: CSEL 62:208 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God made the animals by a word but formed man with his own hands. ### Latin text cordia tua in saeculum, opera manuum tuarum non omittas. hoc est dicere: bestias non fecerunt manus tuae, sed dixisti: producant aquae reptilia animarum uiuentium, et produxit terra secundum genus quadrupedia et reptilia et bestias terrae. me autem, inquit, fecisti, me tuis manibus figurasti, hoc est: non figurasti bestias manibus tuis, non reptilia, non uolatilia; me autem fecerunt manus tuae et parauerunt me. ### English translation (Claude) is for ever; do not neglect the works of your hands.” This is to say: your hands did not make the beasts, but you said, “Let the waters bring forth creeping things with living souls,” and “the earth brought forth according to their kind four-footed creatures and creeping things and beasts of the earth.” But me, he says, you made; me you formed with your hands, that is: you did not form beasts with your hands, not creeping things, not birds; but your hands made me and prepared me. ### Scripture references - Ps 138:8 (137:8 LXX): quotation, high confidence - Gen 1:20: quotation, high confidence - Gen 1:24: quotation, high confidence ### Translation notes - Ps 138:8; Gen 1:20, 24–25. The digital text’s “m e autem” is read as “me autem”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.9.2 (CSEL 62:208; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-9-2). ## Exposition of Psalm 118 10.10.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-10-1 - Source: CSEL 62:208 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To be prepared by God is to be arranged by his wisdom. ### Latin text Non mediocre opus est quod paratum est, cum sapientia unumquodque disponitur et paratur. denique Sapientia dicit: cum pararet caelos, cum illo eram. quod de hominibus idem dicit propheta: uox domini praeparantis ceruos. quae uox domini est nisi: faciamus hominem? ### English translation (Claude) What is prepared is no slight work, when each thing is arranged and prepared with wisdom. Indeed Wisdom says: “When he was preparing the heavens, I was with him.” The prophet says the same of men: “The voice of the Lord preparing the stags.” What is the voice of the Lord but “Let us make man”? ### Scripture references - Prov 8:27: quotation, high confidence - Ps 29:9 (28:9 LXX): quotation, high confidence - Gen 1:26: quotation, high confidence ### Translation notes - Prov 8:27; Ps 29:9 (LXX 28:9, Greek form). ### Citation (SBL) Ambrose, Exp. Ps. 118 10.10.1 (CSEL 62:208; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-10-1). ## Exposition of Psalm 118 10.10.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-10-2 - Source: CSEL 62:208–209 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul, breathed into man by God, should know its dignity and hasten to its maker. ### Latin text qui sunt isti cerui nisi inimici serpentibus, qui super aspides ambulant et uenena non sentiunt? non uile igitur, non corporale arbitror quod parauit deus. nosce te ipsum, homo; tuae animae dicitur in Canticis: nisi cognoueris te formosam in mulieribus. cognosce te, anima, quia non de terra, non de luto es, quia insufflauit te deus et fecit in animam uiuentem. opus es magnificum, dei generatione inspiratum. adtende tibi, ut lex dicit; hoc est tibi, id est animae tuae. saecularia te et mundana non teneant, terrestria non morentur. ad illum tota intentione festina, ex cuius inspiratione consistis. ### English translation (Claude) Who are these stags but enemies of serpents, who walk upon asps and do not feel the poisons? I do not think, then, that what God prepared is cheap or bodily. Know yourself, O man; it is said to your soul in the Song: “Unless you know yourself, fair among women.” Know yourself, O soul, that you are not from the earth, not from clay, because God breathed into you and made you a living soul. You are a magnificent work, inspired by God’s begetting. “Attend to yourself,” as the law says; that is, to yourself, that is, to your soul. Let worldly and earthly things not hold you, let earthly things not delay you. Hasten with all your intention to him by whose breath you exist. ### Scripture references - Ps 91:13 (90:13 LXX): allusion, medium confidence - Song 1:8: quotation, high confidence - Gen 2:7: allusion, high confidence - Deut 15:9: quotation, high confidence ### Translation notes - Ps 91:13 (LXX 90:13); Song 1:8; Gen 2:7; Deut 15:9. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.10.2 (CSEL 62:208–209; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-10-2). ## Exposition of Psalm 118 10.10.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-10-3 - Source: CSEL 62:209 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Man is precious by virtue, faith, and the image of God that should shine in his heart. ### Latin text grande, inquit, homo et pretiosum uir misericors, uirum autem fidelem opus est inuenire. disce, homo, ubi grandis atque pretiosus sis. uilem te terra demonstrat, sed gloriosum uirtus facit, fides rarum, imago pretiosum. an quicquam tam pretiosum quam imago est dei, quae tibi primo fidem debet infundere, ut in corde tuo refulgeat quaedam auctoris effigies, ne, qui mentem tuam interrogat, non agnoscat auctorem? ### English translation (Claude) “Man is a great thing,” it says, “and a merciful man precious, but a faithful man it is hard to find.” Learn, O man, where you are great and precious. The earth shows you cheap, but virtue makes you glorious, faith rare, the image precious. Is anything so precious as the image of God, which ought first to pour faith into you, so that a kind of likeness of your maker may shine in your heart, lest he who questions your mind not recognize its maker? ### Scripture references - Prov 20:6: quotation, high confidence - Gen 1:26: allusion, high confidence ### Translation notes - Prov 20:6 (Greek form); Gen 1:26. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.10.3 (CSEL 62:209; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-10-3). ## Exposition of Psalm 118 10.10.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-10-4 - Source: CSEL 62:209 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Humility and mercy are precious; what we give to others returns to us. ### Latin text an quicquam tam pretiosum quam humilitas, ut naturam corporis et animae perspiciens altero te subicias, altero recognoscas? prona in uitium carnis inlecebra misericordiam suadet, quia quod alteri contuleris tibi soluis; quicquid a te procedit in te recurrit et quicquid feceris tibi soluis et quicquid profueris tibi proficit. ### English translation (Claude) Is anything so precious as humility, that, looking at the nature of body and soul, you subject yourself by the one and recognize yourself by the other? The enticement of the flesh, prone to vice, urges mercy, because what you have given to another you pay to yourself; whatever goes out from you returns to you, and whatever you have done you pay to yourself, and whatever you have profited others profits you. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.10.4 (CSEL 62:209; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-10-4). ## Exposition of Psalm 118 10.11.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-11-1 - Source: CSEL 62:209 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture calls man only the one who keeps God’s image; the sinner it calls by the names of beasts. ### Latin text Uiuacis animae uigor, sensus rationis et intellectus capax atque iudicii, ut digna domus tanto habitatore uideatur, non amittat suae praerogatiuam naturae, ne hominis nomen amittat. scriptura enim eum hominem dicit, qui est ad imaginem et similitudinem dei, peccantem autem non hominem, sed aut serpentem aut equum adhinnientem feminis aut uulpiculam aut iumentum uocare consueuit. ### English translation (Claude) Let the vigor of a living soul, a sense of reason capable of understanding and judgment, so that it may seem a worthy house for so great an inhabitant, not lose the privilege of its nature, lest it lose the name of man. For Scripture calls him man who is in the image and likeness of God, but the sinner it is accustomed to call not man but a serpent or a horse neighing after women or a little fox or a beast of burden. ### Scripture references - Gen 1:26: allusion, high confidence - Jer 5:8: allusion, high confidence - Luke 13:32: allusion, medium confidence ### Translation notes - Gen 1:26; Jer 5:8; Luke 13:32. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.11.1 (CSEL 62:209; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-11-1). ## Exposition of Psalm 118 10.11.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-11-2 - Source: CSEL 62:209–210 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sinners are called horse, fox, and vipers; we must not lose the great gift of God’s image. ### Latin text nolite fieri sicut equus et mulus,quibus non est intellectus; in freno et camo maxillas eorum constringe qui ad te non adpropinquant, et: dicite huic uulpi de Herode ait, generatio uiperarum uocatur ab Iohanne plebs hominum. magnum ergo opus dei es, homo, magnum est quod dedit tibi deus. uide ne quod deus tribuit amittas magnum illud munus, quod es ad imaginem dei, et hoc in te puniatur magis. deus enim non punit ### English translation (Claude) “Do not be like the horse and the mule, which have no understanding; with bit and bridle bind the jaws of those who do not come near to you”; and, “Tell that fox,” he says of Herod; the crowd of men is called a “brood of vipers” by John. You are, then, a great work of God, O man; great is what God has given you. See that you do not lose what God has granted, that great gift, that you are in the image of God, and that this be punished the more in you. For God does not punish ### Scripture references - Ps 32:9 (31:9 LXX): quotation, high confidence - Luke 13:32: quotation, high confidence - Luke 3:7: quotation, high confidence ### Translation notes - Ps 32:9 (LXX 31:9); Luke 13:32; Luke 3:7. The digital text’s “mulus,quibus” and “huicuulpi” are read as “mulus, quibus” and “huic uulpi”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.11.2 (CSEL 62:209–210; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-11-2). ## Exposition of Psalm 118 10.11.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-11-3 - Source: CSEL 62:210 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God does not punish his own image but the sin by which a man has lost it. ### Latin text similitudinem suam, sed eum punit, qui ad similitudinem dei factus hoc quod accepit seruare non potuit. punitur ergo illud quod ad similitudinem dei esse desistit, hoc est peccatum tuum. nam suam deus non damnat imaginem nec in illud incendium mittit aeternum, sed magis uindicat imaginem suam de eo qui imagini illi fecit iniuriam, ut per malitiam quod eras esse desineres et fieres mulus ex homine. uindicatur ergo imago, non condemnatur, uindicatur quasi expulsa, non condemnatur quasi rea. ### English translation (Claude) his likeness, but he punishes him who, made in the likeness of God, could not keep what he received. What is punished, then, is that which has ceased to be in the likeness of God, that is, your sin. For God does not condemn his own image nor send it into that eternal fire, but rather avenges his image on him who did injury to that image, so that through malice you ceased to be what you were and became a mule instead of a man. The image, then, is avenged, not condemned; avenged as one driven out, not condemned as guilty. ### Scripture references - Matt 25:41: allusion, medium confidence ### Translation notes - Matt 25:41. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.11.3 (CSEL 62:210; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-11-3). ## Exposition of Psalm 118 10.11.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-11-4 - Source: CSEL 62:210 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If God’s image is kept, it is crowned; the sinner is condemned for what he has become. ### Latin text postquam enim peccasti, aliud esse coepisti, illud quod eras esse desisti. quomodo igitur punitur in te quod in te non inuenitur? nam si inueniatur in te imago dei et similitudo, non supplicio incipis dignus esse, sed praemio. ita imago illa, qua ad imaginem et similitudinem dei factus es, non condemnatur, sed coronatur. condemnaris autem in eo quod ipse mutatus es, ut fieres ex homine serpens mulus equus uulpicula. his nos enim nominibus iam scriptura condemnauit, quia exuti caelestis imaginis ornamento etiam nomen hominis amittimus, qui gratiam hominis non tenemus. ### English translation (Claude) For after you sinned, you began to be something else; you ceased to be what you were. How, then, is that punished in you which is not found in you? For if the image and likeness of God is found in you, you begin to be worthy not of punishment but of reward. So that image, by which you were made in the image and likeness of God, is not condemned but crowned. But you are condemned in that in which you yourself have been changed, so as to become from a man a serpent, a mule, a horse, a little fox. For by these names Scripture has already condemned us, because, stripped of the ornament of the heavenly image, we lose even the name of man, we who do not keep the grace of man. ### Translation notes - Ambrose’s teaching on the image is translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.11.4 (CSEL 62:210; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-11-4). ## Exposition of Psalm 118 10.12.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-12-1 - Source: CSEL 62:210–211 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some manuscripts read “fashioned me,” as in Job; the psalmist asks God to remember our weakness. ### Latin text In aliquibus tamen codicibus inuenimus manus tuae fecerunt me et plasmauerunt me. nec istud alienum, quia et Iob dixit: manus tuae plasmauerunt me et fecerunt me. unde et hic dicitur, ut meminerit deus quia puluis sumus et uberioris gratiae munus infundat nec infirmum opus deserat. gubernator fluctuante nauigio plus laboris inpendit quam cum secundo remigio labitur fluctu et uentorum flatus supparo superante praecurrit. ### English translation (Claude) In some manuscripts, however, we find: “Your hands have made me and fashioned me.” Nor is this foreign, because Job too said: “Your hands have fashioned me and made me.” Hence it is said here too, so that God may remember that we are dust and pour in the gift of more abundant grace and not abandon a weak work. A helmsman spends more labor when the ship is tossing than when it glides on a favorable wave with the oars and runs ahead, the breath of the winds filling the topsail. ### Scripture references - Ps 119:73 (118:73 LXX): quotation, high confidence - Job 10:8: quotation, high confidence - Ps 103:14 (102:14 LXX): allusion, high confidence ### Translation notes - Ps 119:73 (variant); Job 10:8; Ps 103:14 (LXX 102:14). ### Citation (SBL) Ambrose, Exp. Ps. 118 10.12.1 (CSEL 62:210–211; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-12-1). ## Exposition of Psalm 118 10.13.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-13-1 - Source: CSEL 62:211 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One hand of God made the heavens, but both his hands formed man, made in his image. ### Latin text Manus tuae, inquit, plasmauerunt me. manus dicit pluraliter, non manum. at uero alibi ait: ego manu mea solidaui caelum, et: manus mea fecit haec. in hominis constitutione uidetur non abundasse quod toto mundo ut fieret abundauit. caelum manus una firmauit, ut scriptum est, et utraque dei manus hominem figurauit, ut legimus. caelum non ad similitudinem, homo ad similitudinem; angeli enim ad ministerium, homo ad imaginem. ### English translation (Claude) “Your hands,” he says, “have fashioned me.” He says “hands” in the plural, not “hand.” But elsewhere he says: “I with my hand have made the heaven firm,” and: “My hand has made these things.” In the constitution of man there seems not to have been enough of what was enough for the whole world to be made. One hand made heaven firm, as it is written, and both hands of God formed man, as we read. Heaven not in the likeness, man in the likeness; for angels were made for service, man for the image. ### Scripture references - Isa 48:13: quotation, high confidence - Isa 66:2: quotation, high confidence - Heb 1:14: allusion, medium confidence - Gen 1:26: allusion, high confidence ### Translation notes - Isa 48:13; Isa 66:2; Heb 1:14; Gen 1:26. The digital text’s “plasmaueruut me e” is read as “plasmauerunt me”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.13.1 (CSEL 62:211; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-13-1). ## Exposition of Psalm 118 10.14.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-14-1 - Source: CSEL 62:211 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Man has something angels may not: Christ born for us of a virgin. ### Latin text Esto ut et angeli ad imaginem; scriptura tamen de homine locuta est quod sit ad imaginem. habemus enim aliquid quod angeli fortasse non habeant; ubi enim abundauit peccatum, superabundauit gratia. nobis est natus Christus ex uirgine; legimus enim: puer natus est nobis, filius datus est nobis. ### English translation (Claude) Grant that the angels too are in the image; yet Scripture has said of man that he is in the image. For we have something that the angels perhaps do not have: for “where sin abounded, grace abounded the more.” For us Christ was born of a virgin; for we read: “A child is born to us, a son is given to us.” ### Scripture references - Rom 5:20: quotation, high confidence - Isa 9:6: quotation, high confidence ### Translation notes - Rom 5:20; Isa 9:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.14.1 (CSEL 62:211; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-14-1). ## Exposition of Psalm 118 10.14.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-14-2 - Source: CSEL 62:211 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In Christ’s flesh humanity is seated with God, an honor not given to angels. ### Latin text nobis carnem suscepit, immo potius nos in illa carne suscepit, quod filium hominis in dei sede constituit. non lego angelos in dei sede nisi stantes, nisi ministerium deferentes, non lego angelos, sed homines consepultos Christo et in Christo resuscitatos. denique ait apostolus, quia conuiuificauit nos in Christo—cuius gratia estis salui fecit simul suscitauit simulque fecit sedere in caelestibus in Christo Iesu. ### English translation (Claude) For us he took flesh; or rather he took us up in that flesh, because he set the Son of Man in the seat of God. I do not read of angels in God’s seat except standing, except bringing service; I do not read of angels, but of men buried with Christ and raised in Christ. Indeed the apostle says that “he made us alive together in Christ (by whose grace you are saved), raised us up together and made us sit together in the heavenly places in Christ Jesus.” ### Scripture references - Rom 6:4: allusion, medium confidence - Col 2:12: allusion, high confidence - Eph 2:5: quotation, high confidence - Eph 2:6: quotation, high confidence ### Translation notes - Rom 6:4; Col 2:12; Eph 2:5–6. The digital text’s “nosin” is read as “nos in”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.14.2 (CSEL 62:211; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-14-2). ## Exposition of Psalm 118 10.14.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-14-3 - Source: CSEL 62:211–212 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son of Man sits at God’s right hand, praised by angels, having made men like angels. ### Latin text filius ergo hominis ad dexteram dei, non angelus, non archangelus nec Cherubim et Seraphim. illa laudant, filius hominis sedet filius hominis angelorum ore laudatur, quod angelos malos uicerit, de nequitiis spiritalibus quae sunt in caelestibus triumphauerit, quod fecerit similes angelorum homines, in quibus ante erant contagia mortuorum. ### English translation (Claude) The Son of Man, then, is at the right hand of God, not an angel, not an archangel, nor Cherubim and Seraphim. They praise; the Son of Man sits; the Son of Man is praised by the mouth of angels, because he conquered the evil angels, triumphed over the spiritual forces of wickedness in the heavenly places, and made men, in whom before was the contagion of the dead, like angels. ### Scripture references - Heb 1:13: allusion, high confidence - Eph 6:12: allusion, high confidence - Col 2:15: allusion, high confidence - Luke 20:36: allusion, medium confidence ### Translation notes - Heb 1:13; Eph 6:12; Col 2:15; Luke 20:36. The digital text’s “homims” is read as “hominis”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.14.3 (CSEL 62:211–212; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-14-3). ## Exposition of Psalm 118 10.15.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-15-1 - Source: CSEL 62:212 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As the heavens were made by God’s breath, man’s life began with the divine breath. ### Latin text Uerbo, inquit, domini caeli firmati sunt et spiritu oris eius omnis uirtus eorum. homo quoque spiritu domini perfectionem uitae consummationemque uirtutis accepit. inspirauit in eum deus spiritum uitae et factus est homo in animam uiuentem. uita ergo nostra coepit ex inspiratione diuina, sed uita haec ### English translation (Claude) “By the word of the Lord,” he says, “the heavens were made firm, and all their power by the breath of his mouth.” Man too received by the Spirit of the Lord the perfection of life and the completion of virtue. God breathed into him the breath of life, and man became a living soul. Our life, then, began from the divine breath, but this life ### Scripture references - Ps 33:6 (32:6 LXX): quotation, high confidence - Gen 2:7: quotation, high confidence ### Translation notes - Ps 33:6 (LXX 32:6); Gen 2:7. The digital text’s “Ue rb o” and “uiuentem e m” are read as “Uerbo” and “uiuentem”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.15.1 (CSEL 62:212; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-15-1). ## Exposition of Psalm 118 10.15.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-15-2 - Source: CSEL 62:212 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture speaks twice of man’s creation: once as made in God’s image. ### Latin text secessione animae corporisque dissoluitur, inspiratio autem diuina non soluitur. et ideo intellege aliud esse quod figuratum est, aliud quod factum est uel paratum, meritoque dupliciter habes scriptum de homine. primum enim scriptum est: faciamus hominem ad imaginem et similitudinem nostram et: dominabuntur, inquit, uel principatum habebunt et: fecit deus hominem ad imaginem dei. ### English translation (Claude) is dissolved by the separation of soul and body, but the divine breath is not dissolved. And so understand that what was fashioned is one thing, what was made or prepared another, and rightly you have it written twofold about man. For first it is written: “Let us make man in our image and likeness,” and, “they shall have dominion,” it says, or “rule,” and, “God made man in the image of God.” ### Scripture references - Gen 1:26: quotation, high confidence - Gen 1:27: quotation, high confidence ### Translation notes - Gen 1:26–27. The digital text’s “d e i” is read as “dei”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.15.2 (CSEL 62:212; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-15-2). ## Exposition of Psalm 118 10.15.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-15-3 - Source: CSEL 62:212 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Man’s body was fashioned from dust, but the image of God is in the rational soul. ### Latin text secundo autem loco ita scriptum est, quia accepit deus puluerem de terra et plasmauit hominem. ubi puluis, ibi plasmatio, ubi autem non puluis, ibi non terra, non materia, sed incorporeum, sed admirabile; ibi non materia, sed inmateriale. quod enim secundum imaginem est, non est in corpore nec in materia, sed in anima rationabili. ibi operatur, ibi ostenditur homo ad similitudinem et imaginem dei, ubi iustitiae, ubi sapientiae, ubi omnis forma uirtutis adsumitur. ### English translation (Claude) But in the second place it is written thus, that God took dust from the earth and fashioned man. Where there is dust, there is fashioning; but where there is no dust, there is no earth, no matter, but something incorporeal, something admirable; there is no matter there, but the immaterial. For what is according to the image is not in the body nor in matter, but in the rational soul. There it works, there man is shown to be in the likeness and image of God, where righteousness, where wisdom, where every form of virtue is taken up. ### Scripture references - Gen 2:7: quotation, high confidence ### Translation notes - Gen 2:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.15.3 (CSEL 62:212; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-15-3). ## Exposition of Psalm 118 10.16.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-16-1 - Source: CSEL 62:212 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the image of God; man is made according to that image. ### Latin text Si intellegas imaginem, uidebis ad imaginem; homo enim non est imago dei, sed ad similitudinem factus est. alius est imago dei inuisibilis, primogenitus uniuersae creaturae, per quem facta sunt omnia. ille non ad imaginem, sed imago; tu non imago, sed ad imaginem. ### English translation (Claude) If you understand the image, you will see “according to the image”; for man is not the image of God, but was made according to the likeness. Another is the image of the invisible God, the firstborn of all creation, through whom all things were made. He is not according to the image but the image; you are not the image, but according to the image. ### Scripture references - Col 1:15: quotation, high confidence - Col 1:16: allusion, high confidence - John 1:3: allusion, high confidence ### Translation notes - Col 1:15–16; John 1:3. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.16.1 (CSEL 62:212; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-16-1). ## Exposition of Psalm 118 10.16.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-16-2 - Source: CSEL 62:212–213 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, the Image, comes to restore the image lost in us. ### Latin text habes ergo in tua substantia aliquid de imagine et similitudine dei, quod sit diuinae simile imaginis. propterea imago ad eum, qui est ad imaginem, uenit et quaerit imago eum, qui est ad similitudinem sui, ut iterum signet, ut iterum conformet, quia amisisti quod accepisti. insufflauerat enim tibi deus, ut inspirationis suae dono haberes gratiam, quam tibi tua culpa sustulerat. factus eras in animam uiuentem; audi quid dicat: non in carnem, sed in animam uiuentem. ### English translation (Claude) You have, then, in your substance something of the image and likeness of God, which is like the divine image. Therefore the Image comes to him who is according to the image, and the Image seeks him who is according to his likeness, so as to seal him again, to conform him again, because you lost what you received. For God had breathed into you, so that by the gift of his breath you might have the grace which your fault had taken from you. You had been made a living soul; hear what he says: not into flesh, but into a living soul. ### Scripture references - Gen 2:7: allusion, high confidence - 1 Cor 15:45: allusion, medium confidence ### Translation notes - Gen 2:7; 1 Cor 15:45. The digital text’s “amisisti. quod” is read as “amisisti quod”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.16.2 (CSEL 62:212–213; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-16-2). ## Exposition of Psalm 118 10.16.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-16-3 - Source: CSEL 62:213 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The risen Christ breathed the Spirit on his disciples to restore the lost seal. ### Latin text sed quia peccator signaculum tenere non potuit in crimine positus non habebat quae dei sunt sed quae hominum, propterea uenit dominus noster Iesus Christus, ut legisti in euangelio, et a mortuis surgens cum clausos discipulos repperisset, claustris ingressus est manentibus et dixit pax uobis; sicut misit me pater, et ego mitto uos. cum hoc dixisset, insufflauit eis et dixit: accipite spiritum sanctum. ### English translation (Claude) But because the sinner could not keep the seal, being placed in crime, he did not have the things of God but those of men; therefore our Lord Jesus Christ came, as you have read in the gospel, and, rising from the dead, when he had found the disciples shut in, he entered with the doors remaining closed and said: “Peace be with you; as the Father sent me, so I send you.” When he had said this, he breathed on them and said: “Receive the Holy Spirit.” ### Scripture references - Matt 16:23: allusion, medium confidence - John 20:19: allusion, high confidence - John 20:21: quotation, high confidence - John 20:22: quotation, high confidence ### Translation notes - Matt 16:23; John 20:19–22. The digital text’s “ex III crmine” is read as “in crimine”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.16.3 (CSEL 62:213; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-16-3). ## Exposition of Psalm 118 10.17.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-17-1 - Source: CSEL 62:213 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The hands of God made the new man in Christ, renewed after the image of the Creator. ### Latin text Uidesne ergo quae manus fecerint hominem aut quem hominem fecerint? illum utique, quem secundum Christum induimus, expoliantes ueterem hominem cum actibus eius, et induimus nouum qui renouatur in agnitionem secundum imaginem eius qui creauit eum, ubi non est seruus et liber, sed omnia et in omnibus Christus. ### English translation (Claude) Do you see, then, what hands made man, or what man they made? Surely that man whom we have put on according to Christ, stripping off the old man with his deeds, and we have put on the new, who is renewed in knowledge according to the image of him who created him, where there is not slave and free, but Christ is all and in all. ### Scripture references - Col 3:9: quotation, high confidence - Col 3:10: quotation, high confidence - Col 3:11: quotation, high confidence ### Translation notes - Col 3:9–11. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.17.1 (CSEL 62:213; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-17-1). ## Exposition of Psalm 118 10.17.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-17-2 - Source: CSEL 62:213 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Having put on Christ, we receive the Spirit, who forgives sins and makes priests to forgive others; the Spirit is God’s hand. ### Latin text Christum ergo induimus, sicut et alibi dictum est: Christum induistis. accepimus spiritum sanctum, qui non solum nostra peccata dimittit, sed etiam nos facit sacerdotes suos aliis peccata dimittere. ideo ait propheta: tu finxisti me et posuisti super me manum tuam. finxit per lutum, posuit per gratiam spiritalem, licet plerique hunc psalmum ex persona dictum saluatoris accipiant. audi quia manus domini etiam spiritus dicitur. clamat Iob: spiritus diuinus qui fecit me. ### English translation (Claude) We have put on Christ, then, as it is said elsewhere too: “You have put on Christ.” We have received the Holy Spirit, who not only forgives our sins but also makes us his priests to forgive sins to others. So the prophet says: “You formed me and laid your hand upon me.” He formed by clay, he laid it by spiritual grace, although many take this psalm as said in the person of the Savior. Hear that the Spirit too is called the hand of the Lord. Job cries: “The divine Spirit who made me.” ### Scripture references - Gal 3:27: quotation, high confidence - John 20:23: allusion, high confidence - Ps 139:5 (138:5 LXX): quotation, high confidence - Job 33:4: quotation, high confidence ### Translation notes - Gal 3:27; John 20:23; Ps 139:5 (LXX 138:5); Job 33:4. Ambrose’s statement on priests forgiving sins is translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.17.2 (CSEL 62:213; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-17-2). ## Exposition of Psalm 118 10.17.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-17-3 - Source: CSEL 62:213–214 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ and the Spirit are the hands that made man; Christ made both soul and body and saves the whole man. ### Latin text istae sunt ergo manus quae hominem parauerunt, Christus et spiritus. ergo dominus Iesus et corporis auctor est nostri, qui primum fecit hominem ad imaginem et postea de luto finxit et uoluit seruare quod fecerat, saluare quod plasmauerat, ut totum hominem saluum faceret, sicut ipse dixit in euangelio: ### English translation (Claude) These, then, are the hands that prepared man: Christ and the Spirit. So the Lord Jesus is also the author of our body, who first made man in the image and afterwards formed him from clay, and willed to keep what he had made, to save what he had fashioned, so as to make the whole man whole, as he himself said in the gospel: ### Citation (SBL) Ambrose, Exp. Ps. 118 10.17.3 (CSEL 62:213–214; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-17-3). ## Exposition of Psalm 118 10.17.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-17-4 - Source: CSEL 62:214 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Both soul and flesh are saved: the soul by knowing God, the flesh by resurrection. ### Latin text mihi irascimini, quia totum hominem saluum feci in sabbato? quod specialiter ecclesia docet, quia non solum anima, sed etiam caro nostra seruatur, anima per cognitionem dei, caro per resurrectionem; quorum alterum docuit diuini auctoritate sermonis, alterum propriae resurrectionis exemplo. ### English translation (Claude) “Are you angry with me because I made a whole man well on the sabbath?” This the church teaches especially, that not only the soul but also our flesh is saved: the soul through the knowledge of God, the flesh through the resurrection; of which he taught the one by the authority of the divine word, the other by the example of his own resurrection. ### Scripture references - John 7:23: quotation, high confidence ### Translation notes - John 7:23. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.17.4 (CSEL 62:214; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-17-4). ## Exposition of Psalm 118 10.18.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-18-1 - Source: CSEL 62:214 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Man is twofold: the body from clay, which will rise, and the soul from God’s Spirit, which rules creation. ### Latin text Sic est ergo homo geminae substantiae; alia est enim facti substantia, alia figurati; ista de dei spiritu, illa de limo. propterea ait Iob: resuscitabit corium meum, quia quod de limo est resuscitatur — terra enim in terram redit —, quod autem factum est, ut principatum haberet super ceteras animantes, id praestantius esse intellegis; intellegis enim etiam bestiis nobiscum commune consortium est. et ideo homini specialis praerogatiua donata est, id est anima qua ceteris animantibus imperat; ### English translation (Claude) So man is of a twofold substance; for the substance of what was made is one, that of what was fashioned another; the one from the Spirit of God, the other from clay. Therefore Job says, “He will raise up my skin,” because what is from clay is raised (for earth returns to earth); but what was made, so as to have rule over the other animals, you understand to be more excellent; for you understand that the beasts too share a common fellowship with us. And so a special privilege was given to man, that is, the soul, by which he rules the other animals; ### Scripture references - Job 19:26: quotation, high confidence - Gen 3:19: allusion, high confidence - Gen 1:26: allusion, high confidence ### Translation notes - Job 19:26 (Greek form); Gen 3:19; Gen 1:26. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.18.1 (CSEL 62:214; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-18-1). ## Exposition of Psalm 118 10.18.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-18-2 - Source: CSEL 62:214–215 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To rule, man must serve God; serving Christ means loving truth, righteousness, chastity, and light. ### Latin text sed ut possit imperare, debet deo esse subiectus. docetur igitur seruire, ut ad regnum peruenire mereatur; qui enim seruit Christo, placet deo. qui seruit Christo placet utique ueritati et debet nescire mendacium, qui seruit iustitiae debet repellere iniquitatem, qui seruit inmaculato debet tenere castimoniae disciplinam, qui seruit luci debet odisse tenebras peccatorum. ergo, quia corpus infirmum est, uisitationem domini postulemus, unde propheta ait: quid est homo quod memor es eius, aut filius hominis quia uisitas eum? ### English translation (Claude) but so that he can rule, he must be subject to God. He is taught, then, to serve, so as to deserve to come to the kingdom; for he who serves Christ pleases God. He who serves Christ surely pleases the truth and ought not to know lying; he who serves righteousness ought to repel iniquity; he who serves the spotless one ought to hold the discipline of chastity; he who serves the light ought to hate the darkness of sins. Since, then, the body is weak, let us ask for the Lord’s visitation; hence the prophet says: “What is man, that you are mindful of him, or the son of man, that you visit him?” ### Scripture references - Rom 14:18: allusion, high confidence - Ps 8:4 (8:5 LXX): quotation, high confidence ### Translation notes - Rom 14:18; Ps 8:4 (LXX 8:5). ### Citation (SBL) Ambrose, Exp. Ps. 118 10.18.2 (CSEL 62:214–215; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-18-2). ## Exposition of Psalm 118 10.19.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-19-1 - Source: CSEL 62:215 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Understanding is a gift of the Spirit, asked for so that we may learn God’s commandments. ### Latin text Et nunc in reliqua uersiculi portione ait: da mihi intellectum, ut discam mandata tua. spiritalem igitur se esse cognoscens propheta petit gratiam spiritus sancti. etenim intellectum dari a domino et inter munera gratiarum primo constitui loco in apostolica lectione didicisti, quia unicuique datur manifestatio spiritus ad utilitatem, et in propheta primo loco sapientiae et intellectus spiritalis gratia postulatur. petitur ergo ut dei donum. deinde uide ordinem: da mihi, inquit, intellectum, ut discam mandata tua. ### English translation (Claude) And now in the remaining part of the verse he says: “Give me understanding, that I may learn your commandments.” Knowing himself to be spiritual, then, the prophet asks for the grace of the Holy Spirit. For you have learned in the apostolic reading that understanding is given by the Lord and is placed first among the gifts of grace, because “to each is given the manifestation of the Spirit for profit”; and in the prophet the spiritual grace of wisdom and understanding is asked for in the first place. It is sought, then, as God’s gift. Then see the order: “Give me,” he says, “understanding, that I may learn your commandments.” ### Scripture references - Ps 119:73 (118:73 LXX): quotation, high confidence - 1 Cor 12:7: quotation, high confidence - 1 Cor 12:8: allusion, high confidence - Isa 11:2: allusion, high confidence ### Translation notes - Ps 119:73; 1 Cor 12:7–8; Isa 11:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.19.1 (CSEL 62:215; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-19-1). ## Exposition of Psalm 118 10.19.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-19-2 - Source: CSEL 62:215 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Understanding comes before learning; reading without understanding profits nothing. ### Latin text intellectus praemittitur, ut scientia sequatur; nam nisi quis intellexerit, doctus esse non poterit. doctrinam igitur intellectus facit, non memoria; nihil enim prodest multa legisse, nisi intellegas ipse quae legeris. et in apostolo post manifestationem spiritus sermonem scientiae legisti postea substitutum, ut scias intellectum memoriae praeferendum et illum posse habere scientiam, cui ante intellectus adfulserit. ### English translation (Claude) Understanding is put first, so that knowledge may follow; for unless one has understood, he cannot be learned. Understanding, then, makes learning, not memory; for it profits nothing to have read much unless you understand what you have read. And in the apostle you have read that after the manifestation of the Spirit the word of knowledge was placed afterwards, so that you may know that understanding is to be preferred to memory, and that he can have knowledge on whom understanding has shone first. ### Scripture references - 1 Cor 12:8: allusion, high confidence ### Translation notes - 1 Cor 12:7–8. The digital text’s “intellexectus” is read as “intellexerit”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.19.2 (CSEL 62:215; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-19-2). ## Exposition of Psalm 118 10.20.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-20-1 - Source: CSEL 62:215 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the prophet asks for understanding, no one may claim it as his own; the philosophers search the skies but do not know themselves. ### Latin text Simul humilitatem considera. si propheta intellectum dari sibi postulat, quis tam arrogans, qui profiteatur in sua potestate esse intellegentiam? intellectum petit, ut ipse se nouerit et naturae suae possit scire rationem. at illi, qui de rerum natura disputant, caeli scrutantur plagas; qui se ipsos scire non possunt, putant intellegentiam sine dei dono posse concedi. ### English translation (Claude) Consider at the same time his humility. If the prophet asks for understanding to be given him, who is so arrogant as to profess that intelligence is in his own power? He asks for understanding, so that he may know himself and be able to know the reason of his own nature. But those who dispute about the nature of things search the regions of heaven; though they cannot know themselves, they think intelligence can be granted without God’s gift. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.20.1 (CSEL 62:215; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-20-1). ## Exposition of Psalm 118 10.20.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-20-2 - Source: CSEL 62:215 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Understanding a parable or the literal sense should not make us proud. ### Latin text unde et nos humilitatem debemus adsumere, ne extollamur, si forte unam aliquam de scripturis parabolam cognouerimus aut, quia interdum secundum litteram plana legimus, si forte secundum litteram aliquid intellexerimus, doctrinae nobis adsumamus scientiam. ### English translation (Claude) Hence we too ought to take on humility, lest we be lifted up if perhaps we have understood some one parable of the Scriptures, or, because we sometimes read plain things according to the letter, if perhaps we have understood something according to the letter, we claim for ourselves the knowledge of doctrine. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.20.2 (CSEL 62:215; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-20-2). ## Exposition of Psalm 118 10.20.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-20-3 - Source: CSEL 62:215–216 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even David, anointed with the Spirit, asked God for understanding, as the apostles asked Jesus to explain the parables. ### Latin text propheta ille, qui accepit spiritum sanctum, postquam unctus in regnum est, unctus est in prophetam, centesimum et octauum decimum psalmum scribens intellectum sibi dari poscit, ut mandata dei intellegat, et scit, nisi a domino acceperit gratiam, intellegere eius se mandata non posse. in euangelio quoque lego, quia proponebat parabolas dominus Iesus et apostoli non intellegebant; denique explanationem propositae parabolae postulabant. ### English translation (Claude) That prophet, who received the Holy Spirit after he was anointed for the kingdom, was anointed as a prophet; writing the hundred and eighteenth psalm, he asks for understanding to be given him, so as to understand God’s commandments, and he knows that unless he receives grace from the Lord he cannot understand his commandments. In the gospel too I read that the Lord Jesus set forth parables and the apostles did not understand; indeed they asked for an explanation of the parable set forth. ### Scripture references - 1 Sam 16:13: allusion, high confidence - Matt 13:36: allusion, high confidence - Mark 4:10: allusion, medium confidence ### Translation notes - 1 Sam 16:13; Matt 13:36; Mark 4:10. The digital text’s “llle” and “m prophetam” are read as “ille” and “in prophetam”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.20.3 (CSEL 62:215–216; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-20-3). ## Exposition of Psalm 118 10.21.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-21-1 - Source: CSEL 62:216 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The wise man both hears and does Christ’s words. ### Latin text Ipse dominus Iesus cum diceret, ut legisti in libro euangelii secundum Matthaeum scriptum: beati pauperes spiritu, subiecit in posterioribus: omnis qui audierit uerba mea haec et fecerit ea, similis erit homini sapienti. non ergo qui audit tantummodo similis erit, sed qui facit quae audierit. ergo neque factum sine auditu neque auditio sine facto potest esse sapientis, sed qui audit et facit. audiamus igitur ut intellegamus, faciamus ut intellexisse nos quod audiuimus conprobemus. ### English translation (Claude) The Lord Jesus himself, when he said, as you have read written in the book of the gospel according to Matthew, “Blessed are the poor in spirit,” added later: “Everyone who hears these words of mine and does them will be like a wise man.” Not he, then, who only hears will be like him, but he who does what he has heard. So neither deed without hearing nor hearing without deed can belong to the wise man, but he who hears and does. Let us hear, then, so that we may understand; let us do, so that we may prove that we have understood what we heard. ### Scripture references - Matt 5:3: quotation, high confidence - Matt 7:24: quotation, high confidence ### Translation notes - Matt 5:3; Matt 7:24. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.21.1 (CSEL 62:216; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-21-1). ## Exposition of Psalm 118 10.22.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-22-1 - Source: CSEL 62:216 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 74: the righteous gladden the God-fearing, though many cannot bear to see them, as some rejected Jesus. ### Latin text Sequitur uersus secundus: qui timent te uidebunt me et laetabuntur, quia in uerba tua supersperaui. fortasse aliquibus uideatur hoc esse contrarium, quia iustus dicit: qui timent te uidebunt me et laetabuntur; multis enim iustus grauis est cum uidetur. denique in euangelio plerique dominum Iesum uidere non poterant, sicut Geraseni rogabant eum, ut abiret de regionibus eorum, et alii ei transitum denegabant, quando tamen per eos transire nolebat. ### English translation (Claude) The second verse follows: “Those who fear you will see me and be glad, because I have hoped exceedingly in your words.” Perhaps to some this may seem contrary, because the righteous man says, “Those who fear you will see me and be glad”; for to many the righteous man is burdensome when he is seen. Indeed in the gospel many could not bear to see the Lord Jesus, as the Gerasenes asked him to depart from their region, and others refused him passage, when nevertheless he did not wish to pass through them. ### Scripture references - Ps 119:74 (118:74 LXX): quotation, high confidence - Mark 5:17: allusion, high confidence - Luke 8:37: allusion, high confidence - Luke 9:53: allusion, high confidence ### Extrabiblical texts - Wis 2:14 (Wisdom of Solomon): allusion, medium confidence ### Translation notes - Ps 118:74 (Ps 119:74); Wis 2:14–15; Mark 5:17; Luke 8:37; Luke 9:52–53. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.22.1 (CSEL 62:216; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-22-1). ## Exposition of Psalm 118 10.22.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-22-2 - Source: CSEL 62:216–217 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The God-fearing rejoice to see the righteous, for they too wish to be righteous. ### Latin text unde puto quod, sicut illic Iudaicae forma impietatis exprimitur, ita hic ecclesiae gratia reueletur. prophetat enim totum orbem replendum esse timore diuino et ideo quasi timentes deum sanctorum dicit cognitione laetari; qui enim uidet iustum et gaudet, etiam ipse uult esse iustus. pulchrum est enim ut in aliis delectetur, quod uult ipse in se seruare, si possit. ### English translation (Claude) Hence I think that, just as there the form of Jewish ungodliness is expressed, so here the grace of the church is revealed. For he prophesies that the whole world is to be filled with divine fear, and so he says that those who fear God, as it were, rejoice in the knowledge of the saints; for he who sees a righteous man and rejoices himself wishes to be righteous too. For it is a fine thing to delight in others in what one wishes to keep in oneself, if one can. ### Scripture references - Ps 119:74 (118:74 LXX): allusion, high confidence ### Translation notes - Ambrose’s contrast with Jewish ungodliness is translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.22.2 (CSEL 62:216–217; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-22-2). ## Exposition of Psalm 118 10.22.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-22-3 - Source: CSEL 62:217 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The good love their own virtues in others; the sight of the righteous corrects some and gladdens others. ### Latin text est enim insitum bonis, ut castum pudicus, prudentem sapiens affectu pio diligat, misericors liberalem, et uirtutes suas in aliis amet. plerisque enim iusti aspectus admonitio correctionis est, perfectioribus uero laetitia est. quam pulchrum igitur, ut uidearis et prosis! bonum ergo uir iustus. ### English translation (Claude) For it is implanted in the good that the modest man loves the chaste, the wise man the prudent, with dutiful affection, the merciful man the generous, and that they love their own virtues in others. For to many the sight of a righteous man is a warning to correction, but to the more perfect it is joy. How fine, then, to be seen and to do good! A good thing, then, is the righteous man. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.22.3 (CSEL 62:217; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-22-3). ## Exposition of Psalm 118 10.23.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-23-1 - Source: CSEL 62:217 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul went to Jerusalem to see Peter and was welcomed by the church. ### Latin text Propterea denique apostolus Paulus ascendit Hierosolymam, ut iustos uideret, et cum Petro mansit diebus quindecim, ut ex eius aliquid cohabitatione proficeret. propterea ipse Paulus et Barnabas, cum Hierosolymam ingrederentur, magnifice excipiebantur ab ecclesia, ab apostolis et maioribus natu. ### English translation (Claude) For this reason, indeed, the apostle Paul went up to Jerusalem, to see the righteous, and he stayed with Peter fifteen days, so as to profit something from living with him. For this reason Paul himself and Barnabas, when they entered Jerusalem, were magnificently received by the church, by the apostles and the elders. ### Scripture references - Gal 1:18: allusion, high confidence - Acts 15:4: allusion, high confidence ### Translation notes - Gal 1:18; Acts 15:4. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.23.1 (CSEL 62:217; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-23-1). ## Exposition of Psalm 118 10.23.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-23-2 - Source: CSEL 62:217 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the sight of an animal can cure jaundice, as is said, the sight of a righteous man surely heals. ### Latin text cum autem abire uellent, ne discederent rogabantur et, ut postea de Paulo legimus, cum lacrimis deducebatur. nam si est tanta uis in naturalibus, ut animal uisum prosit ictericis, ita ut mortui quoque cornu eius animantis prodesse dicatur, si fuerit demonstratum his qui huiusmodi inciderint passionem, dubitare possumus, quod iusti sanet aspectus? ### English translation (Claude) And when they wished to leave, they were asked not to depart, and, as we read later of Paul, he was escorted with tears. For if there is such power in natural things that an animal, when seen, profits those with jaundice, so that even the horn of that animal when dead is said to profit, if it is shown to those who have fallen into this affliction, can we doubt that the sight of a righteous man heals? ### Scripture references - Acts 20:37: allusion, high confidence - Acts 21:13: allusion, medium confidence ### Translation notes - Acts 20:37–38; 21:12–13. The belief that seeing certain animals cures jaundice is reported by ancient natural history. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.23.2 (CSEL 62:217; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-23-2). ## Exposition of Psalm 118 10.23.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-23-3 - Source: CSEL 62:217 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The righteous man confers healing on those who look to him with faith. ### Latin text ergo animal uile inrationabile tantam uirtutem habet, ut sanare hominem possit momento exiguo quo uidetur: homo iustus, si tamen cum fide ab eo aspiciatur qui utilitatem ab eo percipere desiderat, nihil confert? non uel ipsi oculorum radii uirtutem quandam uidentur infundere his qui fideliter eum uidere desiderant? ### English translation (Claude) So a cheap, irrational animal has such power that it can heal a man in the brief moment it is seen: does a righteous man, if indeed he is looked at with faith by one who desires to gain profit from him, confer nothing? Do not even the very rays of his eyes seem to pour a certain power into those who faithfully desire to see him? ### Citation (SBL) Ambrose, Exp. Ps. 118 10.23.3 (CSEL 62:217; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-23-3). ## Exposition of Psalm 118 10.24.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-24-1 - Source: CSEL 62:217 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The wicked are tormented by the mere presence of the righteous. ### Latin text Sed quemadmodum iustus laetificat cor innocentium, cum uidetur, ita inprobi iustorum cognitione torquentur, quia uel tacitis sanctorum moribus arguuntur. torquet castitas incontinentiam, auaritiam liberalitas, impietatem fides. de hoc quoque parile uilis animantis sumamus exemplum. ### English translation (Claude) But just as the righteous man gladdens the heart of the innocent when he is seen, so the wicked are tormented by the knowledge of the righteous, because they are convicted even by the silent conduct of the saints. Chastity torments incontinence, generosity greed, faith ungodliness. Of this too let us take a like example from a cheap animal. ### Extrabiblical texts - Wis 2:14 (Wisdom of Solomon): allusion, medium confidence ### Translation notes - Wis 2:12–15. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.24.1 (CSEL 62:217; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-24-1). ## Exposition of Psalm 118 10.24.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-24-2 - Source: CSEL 62:217–218 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The wolf and the basilisk are said to harm by seeing first. ### Latin text nam sicut prodesse diximus mutum animal cum uidetur, ita obesse percipimus lupum, si aliquem uidendo praeuenerit; uocem enim feruntur amittere quos prius lupus uiderit. basiliscus quoque, hoc est noxius serpens, si quodcumque uiderit prior animal, fertur occidere, et allegatur statim necari qui potuerit a serpente huiusmodi praeuideri. ### English translation (Claude) For just as we said that a dumb animal profits when it is seen, so we observe that the wolf harms if it forestalls someone by seeing him first; for those whom a wolf sees first are said to lose their voice. The basilisk too, that is, a harmful serpent, is said to kill any animal it sees first, and it is alleged that he is killed at once who could be seen first by such a serpent. ### Translation notes - These beliefs are from ancient natural history (for example Pliny). ### Citation (SBL) Ambrose, Exp. Ps. 118 10.24.2 (CSEL 62:217–218; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-24-2). ## Exposition of Psalm 118 10.24.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-24-3 - Source: CSEL 62:218 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If eyes can kill, the gaze of the righteous, like Christ’s, can heal through faith. ### Latin text ipse quoque serpens mori dicitur, si fuerit hominis praeuentus aspectu. ergo si tanta uirtus uel in oculis serpentis uel in oculis est hominis, ut, si alterum alter prior uiderit, possit occidere, non est uirtus in oculis iusti qui repletus uirtutis est gratia, cum praesertim tantum operetur fides, ut et illa quae fimbriam domini tetigit sanaretur et ille cui intendit dominus Iesus statim ex eius oculis gratiam sanitatis hauriret? ### English translation (Claude) The serpent itself is also said to die if it is forestalled by the sight of a man. So if there is such power either in the eyes of a serpent or in the eyes of a man that, if one sees the other first, he can kill, is there no power in the eyes of a righteous man who is filled with the grace of virtue, especially since faith works so much that she who touched the Lord’s fringe was healed, and he on whom the Lord Jesus fixed his gaze at once drew the grace of healing from his eyes? ### Scripture references - Matt 9:20: allusion, high confidence - Matt 9:22: allusion, high confidence - Luke 13:12: allusion, medium confidence ### Translation notes - Matt 9:20–22; Luke 13:12; Mark 10:21. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.24.3 (CSEL 62:218; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-24-3). ## Exposition of Psalm 118 10.25.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-25-1 - Source: CSEL 62:218 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To see the righteous truly is to see his mind and hear his wisdom. ### Latin text Sed qui uidet iustum debet scire quod uideat. non illum uidet in corpore, non in uestimento, non in patrimonio, non in uultu, sed intus uidet. non, inquam, illum uidet nisi eius uiderit mentem, nisi eius sermonem intenderit, nisi sensus illius potuerit conprehendere, sapientiam de tractatu eius adsumere. ### English translation (Claude) But he who sees a righteous man ought to know what he sees. He does not see him in the body, not in his clothing, not in his inheritance, not in his face, but he sees within. He does not see him, I say, unless he has seen his mind, unless he has attended to his speech, unless he has been able to grasp his thoughts and take up wisdom from his discourse. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.25.1 (CSEL 62:218; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-25-1). ## Exposition of Psalm 118 10.25.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-25-2 - Source: CSEL 62:218 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like the woman who anointed Jesus, we should hasten to see the righteous. ### Latin text tunc igitur laetabitur, cum ista perspexerit, cum ista cognouerit. ita ergo et nos, sicubi audimus iustum, festinemus uidere, sicut illa mulier quae audiuit in domo Pharisaei discumbere dominum Iesum et ingressa est et eius pedes perfudit unguento. illius imitatores simus; namque ecclesiam in illa muliere figuratam esse quis dubitet? sicubi ergo iustus sedeat, sicubi accumbat, festinemus uidere eum. ### English translation (Claude) Then, therefore, he will rejoice, when he has perceived these things, when he has come to know them. So we too, wherever we hear of a righteous man, let us hasten to see him, like that woman who heard that the Lord Jesus was reclining in the Pharisee’s house and went in and poured ointment on his feet. Let us be her imitators; for who doubts that the church was figured in that woman? Wherever, then, a righteous man sits, wherever he reclines, let us hasten to see him. ### Scripture references - Luke 7:37: allusion, high confidence - Luke 7:38: allusion, high confidence ### Translation notes - Luke 7:36–38. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.25.2 (CSEL 62:218; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-25-2). ## Exposition of Psalm 118 10.25.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-25-3 - Source: CSEL 62:218–219 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the poor we honor the one in whose image they are made, Christ himself. ### Latin text pretiosum est uidere uirum iustum, ut uideas secundum imaginem dei. quod foris est nihil prodest, quod intus est sanat. sane et in eo qui foris est illum qui intus est frequenter aspicimus, ut, si uiderimus pauperem, illum ad cuius similitudinem factus est honoremus in paupere, de quo ait: dedistis mihi manducare, quia quod uni eorum dedistis mihi dedistis. ### English translation (Claude) It is precious to see a righteous man, so that you may see according to the image of God. What is outside profits nothing; what is inside heals. Indeed in him who is outside we often look upon him who is within, so that, if we see a poor man, we honor in the poor man him in whose likeness he was made, of whom he says: “You gave me to eat,” because “what you gave to one of these you gave to me.” ### Scripture references - Matt 25:35: quotation, high confidence - Matt 25:40: quotation, high confidence ### Translation notes - Matt 25:35, 40. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.25.3 (CSEL 62:218–219; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-25-3). ## Exposition of Psalm 118 10.25.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-25-4 - Source: CSEL 62:219 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As honor to an emperor’s statue honors him, so honor to man honors God’s invisible image. ### Latin text qui enim coronat imaginem imperatoris, utique illum honorat cuius imaginem coronauit, et qui statuam contempserit imperatoris, imperatori utique cuius statuam consputauerit fecisse uidetur iniuriam. gentiles lignum adorant, quia dei imaginem putant; sed inuisibilis dei imago non in eo est quod uidetur, sed in eo utique quod non uidetur. ### English translation (Claude) For he who crowns the emperor’s image surely honors him whose image he crowned, and he who despises the emperor’s statue is seen to have done injury to the emperor whose statue he spat upon. The Gentiles worship wood because they think it the image of God; but the image of the invisible God is not in what is seen, but surely in what is not seen. ### Scripture references - Col 1:15: allusion, medium confidence ### Translation notes - Col 1:15. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.25.4 (CSEL 62:219; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-25-4). ## Exposition of Psalm 118 10.26.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-26-1 - Source: CSEL 62:219 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We walk among Christ’s images; to harm the poor is to insult their maker. ### Latin text Uides ergo quia inter multas Christi imagines ambulamus. caueamus, ne coronam imagini detrahere uideamur, quam unicuique Christus inposuit. caueamus, ne aliquid detrahamus his quibus debemus adiungere. sed, quod peius est, non solum non honestamus pauperes, sed etiam dehonestamus destruimus persequimur, et ignoramus, quod has in imaginem dei congregamus iniurias, cum factos ad dei imaginem putamus esse laedendos; qui enim inridet pauperem exacerbat eum qui fecit illum. ### English translation (Claude) You see, then, that we walk among many images of Christ. Let us beware lest we seem to take away from an image the crown which Christ has placed on each. Let us beware lest we take anything from those to whom we ought to add. But, what is worse, we not only do not honor the poor, but even dishonor, destroy, persecute them, and we do not know that we heap these injuries on the image of God, when we think those made in God’s image may be harmed; for he who mocks the poor provokes him who made him. ### Scripture references - Prov 17:5: quotation, high confidence ### Translation notes - Prov 17:5 (Greek form). The digital text’s “i II u m” is read as “illum”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.26.1 (CSEL 62:219; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-26-1). ## Exposition of Psalm 118 10.26.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-26-2 - Source: CSEL 62:219–220 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ will judge us not only for neglecting the poor but for injuring them, for what is done to the least is done to him. ### Latin text sed aderit ille, qui dicat: esuriui et non dedistis illum manducare, sitiui et non dedistis mihi bibere, aeger eram et non uisitastis me. et quanto ista leuiora sunt, quam si dicat: iniurias mihi fecistis, nudastis me, uerberastis me! quem si quis interrogauerit: quando tibi iniurias fecimus, quando spoliauimus, quando etiam uerberauimus?, dicet: quamdiu uni horum minimorum fecistis, mihi fecistis. propterea caueamus diligentius, ne cui uel minimo contumeliam inrogemus, ne ipsi domino in illis minimis contumeliosi fuisse uideamur. ### English translation (Claude) But he will be present who says: “I was hungry and you did not give me to eat, I was thirsty and you did not give me drink, I was sick and you did not visit me.” And how much lighter are these things than if he says: “You did me injuries, you stripped me, you beat me!” And if anyone asks him, “When did we do you injuries, when did we strip you, when did we even beat you?”, he will say: “As long as you did it to one of these least, you did it to me.” Therefore let us take more careful heed not to inflict insult on anyone, even the least, lest we seem to have insulted the Lord himself in those least ones. ### Scripture references - Matt 25:42: quotation, high confidence - Matt 25:43: quotation, high confidence - Matt 25:40: quotation, high confidence ### Translation notes - Matt 25:42–45. Ambrose adapts “did not do” to “did”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.26.2 (CSEL 62:219–220; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-26-2). ## Exposition of Psalm 118 10.27.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-27-1 - Source: CSEL 62:220 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The God-fearing see the inner hope of the righteous and rejoice; the ungodly avoid the learned. ### Latin text Qua ratione autem dixerit: qui timent te uidebunt me et laetabuntur, ipse exposuit dicens: quia in uerba tua supersperaui. hoc est dicere: intus me uiderunt, intus me tetigerunt, intus me aspexerunt, ubi spem adsumpsi de tuis uerbis, ubi tua uerba percepi. beati ergo et qui uident iustum et laetantur, quia sperant in dei uerba. quam multi autem sunt qui oderunt iustos, quia perscrutantur dei uerba qui iusti sunt, et cum aliquos doctos audiunt impii eos propter doctrinam uitare consuerunt! ### English translation (Claude) But for what reason he said, “Those who fear you will see me and be glad,” he himself explained, saying: “because I have hoped exceedingly in your words.” This is to say: they saw me within, touched me within, looked at me within, where I took up hope from your words, where I received your words. Blessed, then, are those who see the righteous man and rejoice, because they hope in God’s words. But how many there are who hate the righteous because the righteous search out God’s words, and when the ungodly hear some learned men they are accustomed to avoid them because of their teaching! ### Scripture references - Ps 119:74 (118:74 LXX): quotation, high confidence ### Translation notes - Ps 119:74. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.27.1 (CSEL 62:220; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-27-1). ## Exposition of Psalm 118 10.28.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-28-1 - Source: CSEL 62:220 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 75: all things, health and sickness, wealth and poverty, happen by God’s just judgment. ### Latin text Sequitur uersus tertius: agnoui, domine, quoniam iustitia iudicia t u a, et in ueritate t u a h humil ias ti m e. qui potest intellegere quae sunt diuinae prouidentiae, utitur eo sermone quo usus propheta est sanctus Dauid, quia omnia iudicio dei fiunt, ut aegrum corpus aliquis habeat, ut salubre, ut diues, ut pauper sit, ut moriatur iuuenis uel senex. si quis intendat scripturis diuinis, intellegit haec fieri iudicio dei; ### English translation (Claude) The third verse follows: “I have known, Lord, that your judgments are righteousness, and in your truth you have humbled me.” He who can understand what belongs to divine providence uses the speech which the prophet, holy David, used: that all things happen by God’s judgment, that one has a sick body or a healthy one, that one is rich or poor, that one dies young or old. If anyone attends to the divine Scriptures, he understands that these things happen by God’s judgment; ### Scripture references - Ps 119:75 (118:75 LXX): quotation, high confidence ### Translation notes - Ps 118:75 (Ps 119:75). The spaced letters of the verse in the digital text are translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.28.1 (CSEL 62:220; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-28-1). ## Exposition of Psalm 118 10.28.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-28-2 - Source: CSEL 62:220 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Job’s losses came by God’s permission to test him. ### Latin text nihil enim est praeter dei scientiam. exemplum quaerimus? non est absconditum, siquidem Iob numquam amisisset proprias facultates, nisi esset traditus aduersariae potestati. dedit enim dominus potestatem diabolo in facultates eius, ut temptaretur, qualem amisso patrimonio haberet affectum; dedit in filios, dedit in corpus eius, ut probaretur, quod non dolore liberorum defunctorum aut cruciatu corporis a constantia mentis anima defetisceret. dominus ### English translation (Claude) for nothing is outside God’s knowledge. Do we seek an example? It is not hidden, since Job would never have lost his own property had he not been handed over to the adverse power. For the Lord gave the devil power over his property, so that he might be tested as to what disposition he would have when his inheritance was lost; he gave it over his children, he gave it over his body, so that it might be proved that his soul would not faint from steadfastness of mind through grief for his dead children or the torment of his body. The Lord ### Scripture references - Job 1:12: allusion, high confidence - Job 2:6: allusion, high confidence ### Translation notes - Job 1:12; 2:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.28.2 (CSEL 62:220; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-28-2). ## Exposition of Psalm 118 10.28.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-28-3 - Source: CSEL 62:220–221 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God tests those he knows, as with Abraham and the disciples, for his judgments are righteousness itself. ### Latin text quidem nouerat fortem, sed in illo docere atque examinare nos uoluit, utrum imitatores eius esse possemus. denique et Abraham temptauit, quando filium senis unicum sibi petiuit immolari. sciebat utique mentem Abrahae, sed sciens temptat dominus, sicut legisti in euangelio, quia, cum interrogasset dominus Iesus discipulos, quot panes haberent, et illi respondissent quia quinque tantum haberent panes, ipse ait: quid faciemus, inquit, inter tantos homines? hoc autem dicebat temptans eos; sciebat enim quid facturus esset. qui ergo iustus est, examine iustitiae suae credit, quia dei iusta iudicia sunt, uel secundum Graecum, quia iudicia dei sunt ipsa iustitia. ### English translation (Claude) indeed knew him to be strong, but in him he wished to teach and examine us, whether we could be his imitators. Indeed he tested Abraham too, when he asked that his only son, born to him in old age, be sacrificed. He surely knew Abraham’s mind, but the Lord tests knowingly, as you have read in the gospel, that when the Lord Jesus had asked the disciples how many loaves they had, and they had answered that they had only five loaves, he said: “What shall we do among so many men?” But this he said testing them; for he knew what he would do. He, then, who is righteous trusts the examination of his righteousness, because God’s judgments are just, or, according to the Greek, because the judgments of God are righteousness itself. ### Scripture references - Gen 22:1: allusion, high confidence - Gen 22:2: allusion, high confidence - John 6:6: quotation, high confidence - John 6:9: allusion, high confidence ### Translation notes - Gen 22:1–2; John 6:5–9; Ps 119:75 (Greek δικαιοσύνη). ### Citation (SBL) Ambrose, Exp. Ps. 118 10.28.3 (CSEL 62:220–221; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-28-3). ## Exposition of Psalm 118 10.29.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-29-1 - Source: CSEL 62:221 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Having asked for understanding, he came to know God’s judgments; knowledge goes beyond faith. ### Latin text Sed hoc ut agnosceret, fecit praemissa precatio, quoniam intellectum dari sibi poposcit, ut mandata dei disceret. accepta est ergo intellectus et cognitionis gratia, agnouit iusta dei esse iudicia. agnoscere autem perfecti est. denique aliud est credere, aliud agnoscere: fides timentis, agnitio sapientis. qui enim timet, rationem non quaerit, sapiens autem et agnitionem eorum inuestigat quaecumque percipere desiderat. credidi, inquit, propter quod locutus sum; cognouit autem intellegens quod locutus est. ### English translation (Claude) But that he might come to know this, the prayer he had made before brought it about, since he asked for understanding to be given him, so that he might learn God’s commandments. The grace of understanding and knowledge, then, was received; he knew that God’s judgments are just. But to know belongs to the perfect. Indeed it is one thing to believe, another to know: faith belongs to one who fears, knowledge to the wise. For he who fears does not seek a reason, but the wise man investigates also the knowledge of whatever he desires to grasp. “I believed,” he says, “therefore I have spoken”; but he knew, understanding what he spoke. ### Scripture references - Ps 119:73 (118:73 LXX): allusion, high confidence - Ps 116:10 (115:1 LXX): quotation, high confidence - 2 Cor 4:13: allusion, medium confidence ### Translation notes - Ps 119:73; Ps 116:10 (LXX 115:1); 2 Cor 4:13. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.29.1 (CSEL 62:221; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-29-1). ## Exposition of Psalm 118 10.30.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-30-1 - Source: CSEL 62:221 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s judgments are just because the crown comes through trials, as silver is tested by fire. ### Latin text In quo ergo iusta iudicia dei sunt? quia per labores et tribulationes et adflictiones ad caeleste praemium peruenitur. sicut enim certantibus athletis corona defertur iusto iudicio hominum, ita legitime certantibus christianis diuino iudicio palma decernitur. uincenti, inquit, dabo sedere mecum in sede mea. uita ergo nostra examinatur igne sicut splendor argenti, ut uirtus certaminibus adprobetur. transiuimus, inquit, per ignem et aquam, et induxisti nos in refrigerium. per haec igitur uera iudicia tua esse cognoui. ### English translation (Claude) In what, then, are God’s judgments just? Because through labors and tribulations and afflictions one comes to the heavenly reward. For just as the crown is conferred on athletes who contend by the just judgment of men, so the palm is decreed by divine judgment to Christians who contend lawfully. “To him who conquers,” he says, “I will give to sit with me on my throne.” Our life, then, is tested by fire like the brightness of silver, so that virtue may be proved by contests. “We passed,” he says, “through fire and water, and you brought us into refreshment.” Through these, then, I have known that your judgments are true. ### Scripture references - 2 Tim 2:5: allusion, high confidence - Rev 3:21: quotation, high confidence - Ps 66:10 (65:10 LXX): allusion, high confidence - Ps 66:12 (65:12 LXX): quotation, high confidence ### Translation notes - 2 Tim 2:5; Rev 3:21; Ps 66:10, 12 (LXX 65:10, 12). The digital text’s “perignem et a qua m” is read as “per ignem et aquam”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.30.1 (CSEL 62:221; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-30-1). ## Exposition of Psalm 118 10.30.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-30-2 - Source: CSEL 62:221–222 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Humiliation opens the eyes to truth and leads to salvation. ### Latin text humiliatus enim sum, ut haec uiderem, quia hi, qui exaltati sunt corde, oculos ad ueritatem aperire non possunt; cum autem humiliamur, peccata nostra cognoscimus et ipsa humilitate delicta nostra purgamus. humiliatus sum, inquit, et saluum me fecit. in ueritate ergo humiliatus qui humiliatus est ad salutem, nec uane pertulit passionem, qui salutem ueritatis secutus est. ### English translation (Claude) For I was humbled so that I might see these things, because those who are exalted in heart cannot open their eyes to the truth; but when we are humbled, we know our sins and by humility itself we purge our offenses. “I was humbled,” he says, “and he saved me.” He, then, was humbled in truth who was humbled unto salvation; nor did he suffer in vain who followed the salvation of truth. ### Scripture references - Ps 116:6 (114:6 LXX): quotation, high confidence ### Translation notes - Ps 116:6 (LXX 114:6). ### Citation (SBL) Ambrose, Exp. Ps. 118 10.30.2 (CSEL 62:221–222; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-30-2). ## Exposition of Psalm 118 10.31.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-31-1 - Source: CSEL 62:222 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Knowledge of the truth comes from remaining in Christ’s word. ### Latin text Distat igitur inter cognoscere et timere, ut eo reuertamur. denique euangelii lectio docere nos debet; ait enim dominus ad eos, qui credebant ei ex Iudaeis: si manseritis in uerbo meo, cognoscetis ueritatem et ueritas liberabit uos. si manseritis, inquit, cognoscetis. ### English translation (Claude) There is a difference, then, between knowing and fearing, to return to that. Indeed the reading of the gospel should teach us; for the Lord says to those of the Jews who believed in him: “If you remain in my word, you will know the truth, and the truth will set you free.” “If you remain,” he says, “you will know.” ### Scripture references - John 8:31: quotation, high confidence - John 8:32: quotation, high confidence ### Translation notes - John 8:31–32. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.31.1 (CSEL 62:222; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-31-1). ## Exposition of Psalm 118 10.31.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-31-2 - Source: CSEL 62:222 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Faith and knowledge are distinct gifts; knowledge includes faith but not the reverse. ### Latin text uides quia non a principio potuit cognoscere quicumque timens deum uerbum eius audiuit. non solum autem non idem est timor et cognitio, uerum etiam non idem est fides et cognitio, siquidem etiam apostolus docuit diuersa esse munera gratiarum. alii enim, inquit, datur per spiritum sermo sapientiae, alii sermo scientiae secundum eundem spiritum, alii fides in eodem spiritu. si ergo alii fides datur, alii cognitio, uides, ubi fides, non statim cognitio, ubi autem cognitio, et fides est et prudentia nec ab eo diligentiam possumus separare. ### English translation (Claude) You see that whoever, fearing God, heard his word could not know from the beginning. And not only are fear and knowledge not the same, but faith and knowledge are not the same either, since the apostle too taught that the gifts of grace are different. “For to one,” he says, “is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit, to another faith in the same Spirit.” If, then, faith is given to one and knowledge to another, you see that where there is faith there is not at once knowledge, but where there is knowledge there is also faith and prudence, nor can we separate diligence from it. ### Scripture references - 1 Cor 12:8: quotation, high confidence - 1 Cor 12:9: quotation, high confidence ### Translation notes - 1 Cor 12:8–9. The digital text’s “nides” is read as “uides”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.31.2 (CSEL 62:222; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-31-2). ## Exposition of Psalm 118 10.32.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-32-1 - Source: CSEL 62:222–223 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David knew that both adversity and prosperity are tests, and stayed humble in both. ### Latin text Habuit ergo cognitionem sanctus Dauid utpote propheta perfectus, quandoquidem ita perfecte cognouit, ut humiliaretur in ipsa ueritate. siue ergo in aduersis positus agnouit probationis gratia ea quae laboriosa et aduersa sunt sustinenda, iustum autem dei esse iudicium et ideo bene certantes numquam deseri uel relinqui et coronam his post labores posse deferri; siue in secundis et prosperis positus cognouit etiam diuitias rerum diuersosque successus temptationis causa solere suppetere, ut is qui his utitur rerum prosperitate temptetur. in eo igitur laudandus propheta Dauid, quia, cum ista agnosceret, humiliabatur, ut humilitate sua uel prosperum excluderet temptamenta uel aduersorum subiret constanti aequanimitate tolerantiam. ### English translation (Claude) Holy David, then, had knowledge, as a perfect prophet, since he knew so perfectly that he was humbled in the very truth. Whether, then, placed in adversity, he knew that by the grace of testing laborious and adverse things must be endured, and that God’s judgment is just, and so those who contend well are never deserted or abandoned and the crown can be conferred on them after their labors; or, placed in prosperity and success, he knew that the riches of things and various successes are wont to be supplied as a cause of temptation, so that he who uses them is tempted by the prosperity of things: in this, then, the prophet David is to be praised, that when he knew these things he was humbled, so that by his humility he might either shut out the temptations of prosperity or undergo with steady calm the endurance of adversity. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.32.1 (CSEL 62:222–223; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-32-1). ## Exposition of Psalm 118 10.33.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-7-1/#p-10-33-1 - Source: CSEL 62:223 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To praise God’s judgments in adversity is the true test; the church’s souls rejoice always in them. ### Latin text Non ergo magnopere laudabilis esset propheta, si laudaret iudicia dei usus affluentia secundorum. quid enim magnum facimus, si, quando in secundis sumus, laudamus deum, quando in diuitiis sumus, quando nullis uexamur iniuriis? illud est magnificum, si subiectus contumeliis iudicium dei laudes, si uexatus aegritudine iudicia dei praedices, si te inopia non reuocet, quominus laudes iustitiam dei. ergo semper laudanda sunt iudicia dei, sicut scriptum est. exultauerunt filiae Iudae propter Iudicia t u a. quae sunt filiae Iudae nisi animae religiosae, animae ecclesiae quae Iesum Christum dominum confitentur, quae uidentes rationem iudiciorum tuorum semper exultant? qui enim non ex aliquo secundorum prouentu, sed ex cognitione rationis induit laetitiam, non nisi in exultatione perpetua constitutus est. ### English translation (Claude) The prophet, then, would not be greatly praiseworthy if he praised God’s judgments while enjoying the abundance of prosperity. For what great thing do we do if, when we are in prosperity, we praise God, when we are in riches, when we are troubled by no injuries? This is magnificent: if, subjected to insults, you praise God’s judgment; if, troubled by sickness, you proclaim God’s judgments; if poverty does not keep you from praising God’s justice. God’s judgments, then, are always to be praised, as it is written: “The daughters of Judah rejoiced because of your judgments.” Who are the daughters of Judah but religious souls, the souls of the church who confess Jesus Christ the Lord, who, seeing the reason of your judgments, always rejoice? For he who puts on gladness not from some outcome of prosperity but from knowledge of the reason is placed in nothing but perpetual exultation. ### Scripture references - Ps 97:8 (96:8 LXX): quotation, high confidence - Ps 48:11 (47:12 LXX): allusion, medium confidence ### Translation notes - Ps 97:8 (LXX 96:8); Ps 48:11 (LXX 47:12). The digital text’s “Iudicia t u a” is read as “iudicia tua”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.33.1 (CSEL 62:223; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-33-1). ## Exposition of Psalm 118 10.34.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-10-34-1 - Source: CSEL 62:223–224 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 76: God’s mercy not only forgives but exhorts those who strive; the psalmist asks for strength, not relief. ### Latin text Sequitur uersus quartus: fiat nunc mi is e ricor di a tua, u t exhortetur me secundum uerbum tuum s eruo t u o. aliqui habent in hoc loco: consoletur me. sed etiam in apostolo legimus exhortationem pro consolatione dictam et consolationem pro exhortatione. magna est ergo misericordia dei, quae non solum remissionem tribuit peccatorum, sed etiam certantibus adhibet exhortationis calcaria, ne suscepti certaminis passiones inbelli formidine derelinquant. non ergo misericordiam, quasi is qui uictus cedat, aut ut ueniam peccator implorat, sed ut dei miseratione succinctus maiora uiribus tanto munere fultus expediat. egregiam et singularem prophetae spectato uirtutem. ### English translation (Claude) The fourth verse follows: “Let your mercy now be, so as to exhort me according to your word to your servant.” Some have in this place: “so as to console me.” But in the apostle too we read exhortation said for consolation and consolation for exhortation. Great, then, is the mercy of God, which not only grants forgiveness of sins but also applies the spurs of exhortation to those who contend, lest they abandon the sufferings of the contest they have undertaken from unwarlike fear. He does not, then, ask for mercy as one who yields defeated, or as a sinner implores pardon, but so that, girded by God’s compassion and supported by so great a gift, he may carry out things greater than his strength. Behold the excellent and singular virtue of the prophet. ### Scripture references - Ps 119:76 (118:76 LXX): quotation, high confidence - 2 Cor 1:4: allusion, medium confidence ### Translation notes - Ps 118:76 (Ps 119:76; Greek παρακαλέσαι, “exhort” or “console”); 2 Cor 1:4–6. The spaced letters of the verse in the digital text are translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.34.1 (CSEL 62:223–224; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-34-1). ## Exposition of Psalm 118 10.34.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-10-34-2 - Source: CSEL 62:224 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like a strong athlete, the psalmist asks not to be spared trials but to be strengthened in them. ### Latin text alius enim humiliatus aerumnis posceret, ut circa eum temptamenta desinerent et sedare aduersa dominus dignaretur, ne tribulationum procella in eum saeuiret; iste autem tamquam athleta fortis et patiens, qui exerceri et ungi animam suam tribulationibus nosset, non tristia dimouere, non inpugnantia declinare desiderat, non illud omne desinere quod fatigationem et laborem adferret exposcit, sed maioris in tempore laboris sui aduersus temptationum procellas dari sibi uerbum consolationis exposcit, ut possit forti quae ingruunt mente tolerare, ne aliqua maestitiae perturbatione lassetur. in eo igitur obsecrat misericordiam dei, ne auxilio destitutus expediendi coeptam militiam derelinquat. ### English translation (Claude) For another, humbled by miseries, would ask that the temptations around him cease and that the Lord deign to calm adversities, lest the storm of tribulations rage against him; but this one, like a strong and patient athlete, who knew that his soul was exercised and anointed by tribulations, does not wish to remove sad things or avoid attacks, does not ask that everything bringing weariness and labor should cease, but asks that in the time of his greater labor against the storms of temptations a word of consolation be given him, so that he may bear with strong mind what falls upon him and not be wearied by any disturbance of sadness. In this, then, he entreats God’s mercy, lest, deprived of help, he abandon the warfare he has begun to carry out. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.34.2 (CSEL 62:224; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-34-2). ## Exposition of Psalm 118 10.35.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-10-35-1 - Source: CSEL 62:224 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s mercy, as Paul says, is not of him who wills or runs; yet God deserts the negligent. ### Latin text Denique adhortationis diuinae esse misericordiam euidens testimonium docet. Moysi enim dicit deus: miserebor cui misertus ero et misericordiam praestabo cui misericordiam praestitero. igitur non est uolentis neque currentis, sed miserentis dei. forte dicas: ergo non debemus uelle, currere? atqui neglegentes deus deserere consueuit. ### English translation (Claude) Indeed clear testimony teaches that divine exhortation belongs to mercy. For God says to Moses: “I will have mercy on whom I have had mercy, and I will show mercy to whom I have shown mercy.” So it is not of him who wills nor of him who runs, but of God who has mercy. Perhaps you say: then we ought not to will, to run? Yet God is wont to desert the negligent. ### Scripture references - Exod 33:19: quotation, high confidence - Rom 9:15: quotation, high confidence - Rom 9:16: quotation, high confidence ### Translation notes - Exod 33:19; Rom 9:15–16. The digital text’s “misere b or” is read as “miserebor”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.35.1 (CSEL 62:224; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-35-1). ## Exposition of Psalm 118 10.35.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-10-35-2 - Source: CSEL 62:224–225 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perseverance is God’s gift; trials are his mercy, as Lazarus and Job show, while the rich man’s comfort here led to loss. ### Latin text non ergo hoc dicit, sed quid dicat consideremus. non uolentis neque currentis hominis perseuerantia est; non est in hominis potestate, sed miserentis dei est, ut possis complere quae coeperis. denique iterum Moysi dicit: quia in hoc ipsum te suscitaui, ut ostendam in te uirtutem meam. colligitur ergo adhortationem diuinae misericordiae deputandam. unde sequitur: ergo cui uult miseretur et quem uult obdurat. hunc miseratus hortatur, illum non reuocat exsecratus. et uere misericordia est dei nostrarum militia passionum, per quam nobis peccata minuuntur. denique Lazarus pauper, quia in hac uita tolerauit mala complurima, in gremio Abrahae requiem consolationis inuenit, ille autem diues, qui consolationem habuit in saeculo, post curricula uitae huius fructum quietis amisit; quem si miseratus esset deus, castigasset potius in hoc saeculo, ut postea non flagellaretur. denique Iob, licet grauiter flagellatus et quidem flagellis plurimis inopiae, amissionis filiorum, doloribus corporis, obprobriis amicorum, consolatione tamen fruitur aeterna. ### English translation (Claude) He does not, then, say this, but let us consider what he says. Perseverance does not belong to the man who wills or runs; it is not in man’s power, but it belongs to God who has mercy, that you can complete what you have begun. Indeed again he says to Moses: “For this very purpose I raised you up, that I might show my power in you.” It is gathered, then, that exhortation is to be attributed to divine mercy. Hence follows: “So he has mercy on whom he wills, and whom he wills he hardens.” This one, having mercy, he exhorts; that one, cursing, he does not call back. And truly the warfare of our sufferings is God’s mercy, by which our sins are lessened. Indeed the poor man Lazarus, because in this life he endured very many evils, found the rest of consolation in Abraham’s bosom; but that rich man, who had consolation in the world, after the course of this life lost the fruit of rest; if God had had mercy on him, he would rather have chastised him in this world, so that afterwards he would not be scourged. Indeed Job, though grievously scourged, and with many scourges of poverty, loss of children, pains of body, reproaches of friends, nevertheless enjoys eternal consolation. ### Scripture references - Rom 9:17: quotation, high confidence - Rom 9:18: quotation, high confidence - Exod 9:16: allusion, high confidence - Luke 16:25: allusion, high confidence - Luke 16:22: allusion, high confidence ### Translation notes - Rom 9:17–18 (the words to Pharaoh, which Ambrose attributes to Moses); Luke 16:22–25; Job 1–2; 42. Ambrose’s reading of Romans 9 is translated as written. The digital text’s “i-azarus” is read as “Lazarus”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.35.2 (CSEL 62:224–225; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-35-2). ## Exposition of Psalm 118 10.36.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-10-36-1 - Source: CSEL 62:225 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The greater the trial, the greater the consolation; we should ask for God’s exhortation, as Paul did. ### Latin text Ergo quanto maiores tribulationes fuerint, tanto uberior consolatio reseruatur. et tamen, ne cadas atque succumbas, quanto maiores temptationes uideris, tanto magis roga uerbum dei, ut adhortationem tibi adferat, sicut rogauit et Paulus, qui ait: benedictus deus et pater domini nostri Iesu Christi, pater misericordiarum et deus omnis consolationis, qui nos exhortatur in omni angustia, ut possimus et ipsi consolari eos qui sunt in omni tribulatione per exhortationem qua et ipsi aduocamur a deo. quoniam sicut abundant passiones Christi in nobis, ita per Christum abundat etiam consolatio nostra. ### English translation (Claude) So the greater the tribulations, the more abundant the consolation reserved. And yet, lest you fall and succumb, the greater the temptations you see, the more ask the word of God to bring you exhortation, as Paul too asked, who says: “Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all consolation, who exhorts us in every distress, so that we too may be able to console those who are in any tribulation through the exhortation with which we ourselves are called by God. For as the sufferings of Christ abound in us, so through Christ our consolation also abounds.” ### Scripture references - 2 Cor 1:3: quotation, high confidence - 2 Cor 1:4: quotation, high confidence - 2 Cor 1:5: quotation, high confidence ### Translation notes - 2 Cor 1:3–5. The digital text’s “be nedictus” and “misericor diarum” are read as “benedictus” and “misericordiarum”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.36.1 (CSEL 62:225; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-36-1). ## Exposition of Psalm 118 10.36.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-10-36-2 - Source: CSEL 62:225–226 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Consolation is given to those proved in tribulation, and only suffering for Christ merits Christ’s consolation. ### Latin text tanta ui apostolicae petitionis rogat, ut consolationem accipiat a domino in omni tribulatione, quo non solum ipse induat tolerantiam, uerum etiam alios consoletur, ut et ipsi possint propriae mentis angustias sustinere. si igitur ipse in omni tribulatione idoneus fueris adprobatus, tunc demum dignus eris qui consolationem accipias in omni tribulatione. et tamen non omnis passio digna consolatione est, sed quae passio per Christum est, haec consolationem Christi meretur. ### English translation (Claude) With such force of apostolic petition he asks to receive consolation from the Lord in every tribulation, so that not only might he himself put on endurance, but also console others, so that they too may be able to bear the distresses of their own minds. If, then, you yourself have been proved fit in every tribulation, then at last you will be worthy to receive consolation in every tribulation. And yet not every suffering is worthy of consolation, but the suffering that is through Christ merits the consolation of Christ. ### Scripture references - 2 Cor 1:4: allusion, high confidence - 2 Cor 1:5: allusion, high confidence ### Translation notes - 2 Cor 1:4–5. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.36.2 (CSEL 62:225–226; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-36-2). ## Exposition of Psalm 118 10.37.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-10-37-1 - Source: CSEL 62:226 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ promised to give words to those handed over for his name; we should pray for his exhortation. ### Latin text Pulchre autem addidit: secundum uerbum tuum seruo tuo. ipse enim dominus pro suo nomine proeliantibus auxilium pollicetur dicens: cum ergo tradent uos, nolite cogitare quomodo aut quid loquamini; dabitur nobis in illa die quid loquamini; non enim uos estis qui loquimini, sed pater meus qui loquitur in uobis. ergo, ne inpares simus certamini, diuinum semper oremus auxilium, ut nobis tribuat adhortationem; si enim habeamus eum qui nos exhortetur, non facile cedimus. ### English translation (Claude) And he beautifully added: “according to your word to your servant.” For the Lord himself promises help to those who fight for his name, saying: “When they hand you over, do not think how or what you should speak; it will be given you in that day what to speak; for it is not you who speak, but my Father who speaks in you.” So, lest we be unequal to the contest, let us always pray for divine help, that he may grant us exhortation; for if we have him who exhorts us, we do not easily yield. ### Scripture references - Ps 119:76 (118:76 LXX): quotation, high confidence - Matt 10:19: quotation, high confidence - Matt 10:20: quotation, high confidence ### Translation notes - Ps 119:76; Matt 10:19–20. The digital text’s “see u n dum” and “dabitur nobis” are read as “secundum” and “dabitur uobis”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.37.1 (CSEL 62:226; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-37-1). ## Exposition of Psalm 118 10.38.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-10-38-1 - Source: CSEL 62:226 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The variant “console” is close to “exhort”, for encouragement comforts the contender. ### Latin text Plerique autem habent: qui consoletur nos, nec abhorret a uero. instigantis enim aliquem blanda quaedam est exhortatio, quae certantem studio laudis accendat et uelut quadam consolatione demulceat, ne laborum asperitate reuocetur. ### English translation (Claude) But many have “to console us,” and it is not far from the truth. For the exhortation of one urging someone on is a kind of gentle thing, which kindles the contender with zeal for praise and soothes him as with a kind of consolation, lest he be called back by the harshness of labors. ### Scripture references - Ps 119:76 (118:76 LXX): allusion, high confidence ### Translation notes - Ps 119:76. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.38.1 (CSEL 62:226; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-38-1). ## Exposition of Psalm 118 10.39.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-10-39-1 - Source: CSEL 62:226 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 77: God’s mercies are at hand for those who meditate on his law. ### Latin text Sequitur uersus quintus: ueniant mihi miserationes tuae et uiuam, quoniam lex tua meditatio mea est. cui lex dei meditatio est, huic praesto sunt misericordiae, ut uiuat in aeternum. quomodo enim beatus quis potest esse sine miseratione diuina? beatus autem qui in lege domini die ac nocte meditatur. sed qui meditatur ### English translation (Claude) The fifth verse follows: “Let your compassions come to me, and I shall live, for your law is my meditation.” To him for whom God’s law is meditation, mercies are at hand, so that he may live for ever. For how can anyone be blessed without divine compassion? But “blessed is he who meditates on the law of the Lord day and night.” But he who meditates ### Scripture references - Ps 119:77 (118:77 LXX): quotation, high confidence - Ps 1:2: quotation, high confidence ### Translation notes - Ps 118:77 (Ps 119:77); Ps 1:1–2. The digital text’s “lex tua me meditatio” is read as “lex tua meditatio”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.39.1 (CSEL 62:226; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-39-1). ## Exposition of Psalm 118 10.39.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-10-39-2 - Source: CSEL 62:226–227 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever meditates on the law is taught by God; the righteous speak wisdom with the word near in mouth and heart. ### Latin text in lege eruditur in lege et quem lex erudierit dominus erudiuit, qui locutus est legem. ideoque scriptum est: b e at u s quem tu erudieris, domine, et de lege tua docueris eum. discamus ergo et nos in lege meditari, non auocemur saecularibus inlecebris, non occupemur inpedimentis, sed semper ad legem simus adtenti. scriptum est enim: os iusti meditabitur sapientiam et lingua eius loquetur iudicium. hoc in ueteri testamento; audi dicentem et in nouo: prope est uerbum in ore tuo et in corde tuo. ### English translation (Claude) on the law is instructed in the law, and whom the law has instructed, the Lord has instructed, who spoke the law. And so it is written: “Blessed is he whom you instruct, Lord, and teach from your law.” Let us too, then, learn to meditate on the law; let us not be called away by worldly enticements, not be occupied with hindrances, but be always attentive to the law. For it is written: “The mouth of the righteous will meditate wisdom, and his tongue will speak judgment.” This in the old testament; hear him say in the new too: “The word is near, in your mouth and in your heart.” ### Scripture references - Ps 94:12 (93:12 LXX): quotation, high confidence - Ps 37:30 (36:30 LXX): quotation, high confidence - Rom 10:8: quotation, high confidence ### Translation notes - Ps 94:12 (LXX 93:12); Ps 37:30 (LXX 36:30); Rom 10:8. The digital text’s “b e at u s” is read as “beatus”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.39.2 (CSEL 62:226–227; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-39-2). ## Exposition of Psalm 118 10.39.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-10-39-3 - Source: CSEL 62:227 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bishops above all must meditate on Scripture to teach and refute, as Paul told Titus and Timothy. ### Latin text et maxime hanc meditationem sacerdotibus necessariam ostendit ad Titum scribens, quia debet episcopus amplecti eum qui secundum doctrinam est fidelem sermonem, ut potens sit exhortari in doctrina sana et eos qui contradicunt arguere. quod utique sollicitae atque intentae meditationis est, non perfunctoriae lectionis. et ad Timotheum scribens ait: adtende lectioni, exhortationi, doctrinae. lectio enim frequens nec intermissione aliqua destituta doctrinae munus operatur. ### English translation (Claude) And he shows this meditation to be especially necessary for priests, writing to Titus that a bishop must hold fast the faithful word which is according to the teaching, so that he may be able to exhort in sound doctrine and refute those who contradict. This surely belongs to anxious and intent meditation, not to perfunctory reading. And writing to Timothy he says: “Attend to reading, to exhortation, to teaching.” For frequent reading, not deprived by any interruption, performs the office of teaching. ### Scripture references - Titus 1:9: quotation, high confidence - 1 Tim 4:13: quotation, high confidence ### Translation notes - Titus 1:9; 1 Tim 4:13. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.39.3 (CSEL 62:227; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-39-3). ## Exposition of Psalm 118 10.40.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-10-40-1 - Source: CSEL 62:227 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The true life he asks for is the future life in the land of the living. ### Latin text Quod autem poscit ut uiuat, frequenter ostendimus huius corporis uitam uerae uitae gratiam non habere, sed illam ueram uitam fore, cuius bona unusquisque sanctorum credit se uidere in terra uiuentium. quod credimus nos uisuros, non praesens utique, sed futurum est. ### English translation (Claude) But as to his asking that he may live, we have often shown that the life of this body does not have the grace of true life, but that that will be the true life whose good things each of the saints believes he will see in the land of the living. What we believe we shall see is surely not present but future. ### Scripture references - Ps 27:13 (26:13 LXX): allusion, high confidence ### Translation notes - Ps 27:13 (LXX 26:13). ### Citation (SBL) Ambrose, Exp. Ps. 118 10.40.1 (CSEL 62:227; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-40-1). ## Exposition of Psalm 118 10.41.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-10-41-1 - Source: CSEL 62:227–228 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 78: the psalmist does not curse his enemies but, like a physician, wishes them to blush and be healed. ### Latin text Sequitur uersus sextus: con fundantur sup erbi, quoni am iniuste iniquitatem gesserunt in m e; ego autem exercebor in praeceptis tuis. superius ait idem propheta: si reddidi retribuentibus mihi mala. numquid ille maledicit his qui in se iniqua gesserunt? non utique; uidebat enim caritatem etiam inimicissimis deferendam, cum uenisset euangelii praedicator. unde arbitror quia quasi medicus uelit eos ipsos sanare qui laeserint, ut iniquitatis suae contemplatione conuenti de propriis flagitiis erubescant, in quo ### English translation (Claude) The sixth verse follows: “Let the proud be put to shame, for they have unjustly done iniquity against me; but I will be exercised in your precepts.” Above the same prophet says: “If I have repaid those who repay me with evil.” Does he curse those who did wicked things against him? Surely not; for he saw that love must be shown even to the bitterest enemies, since the preacher of the gospel had come. Hence I think that, like a physician, he wishes to heal the very ones who hurt him, so that, confronted by the contemplation of their iniquity, they may blush for their own wrongdoings; in this ### Scripture references - Ps 119:78 (118:78 LXX): quotation, high confidence - Ps 7:4 (7:5 LXX): quotation, high confidence - Matt 5:44: allusion, high confidence ### Translation notes - Ps 118:78 (Ps 119:78); Ps 7:4 (LXX 7:5); Matt 5:44. The spaced letters of the verse in the digital text are translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.41.1 (CSEL 62:227–228; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-41-1). ## Exposition of Psalm 118 10.41.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-10-41-2 - Source: CSEL 62:228 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Shame often corrects; the psalmist wants his enemies to recognize their sin. ### Latin text non solum propheticam incipiunt probare patientiam, uerum etiam emendare insolentiam suam. pudor enim plerumque correctio est nostra et, dum incipit nos pudere commissi, ne diutius pudeat, deserere quae erubescenda sunt admonemur. non ergo maledicit propheta, sed quasi bonus medicus uult illos cognoscere quid fecerint, ut, cum in suam conscientiam receperint quanta suorum sit con- ### English translation (Claude) they not only begin to approve the prophet’s patience, but also to correct their own insolence. For shame is often our correction, and when we begin to be ashamed of what we have done, we are warned to abandon what is to be blushed at, so that we may not be ashamed longer. The prophet, then, does not curse, but like a good physician wishes them to know what they have done, so that, when they have taken into their conscience how great is the ### Citation (SBL) Ambrose, Exp. Ps. 118 10.41.2 (CSEL 62:228; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-41-2). ## Exposition of Psalm 118 10.41.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-10-41-3 - Source: CSEL 62:228 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some sinners even boast of fornication and oppression, glorying in their shame. ### Latin text luuies delictorum, incipiant erubescere, erubescentes autem possint prioribus renuntiare peccatis. considera mihi nunc aliquos fornicantes, inequitantes uiduis ac pupillis, aliena rapientes et in his non solum non erubescere, sed etiam gloriari solere, tamquam uel pulchritudinis uel potentiae suae titulos deferentes, de quibus bene dixit apostolus quod eorum gloria in confusione ipso- ### English translation (Claude) filth of their offenses, they may begin to blush, and, blushing, may renounce their former sins. Consider for me now some fornicators, men who ride roughshod over widows and orphans, who seize what belongs to others, and who in these things not only do not blush but are even wont to boast, as though bringing forward titles of their beauty or power, of whom the apostle well said that their glory is in their shame, ### Scripture references - Phil 3:19: quotation, high confidence ### Translation notes - Phil 3:19. The digital text’s “inequitantes” is translated “ride roughshod over”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.41.3 (CSEL 62:228; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-41-3). ## Exposition of Psalm 118 10.41.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-10-41-4 - Source: CSEL 62:228 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When such men come to the church and believe, they begin at last to see and be ashamed of their sins. ### Latin text r u m, eo detestabiliores ipsis criminibus suis, quod, cum tanta committant, non confundantur. uerum eorum si quis postea ueniat in ecclesiam, credat in dominum Iesum, audiat euangelium, conpungatur corde, tunc demum incipiet quam atrocia et grauia deliquerit agnoscere et in his quae agnouerit erubescere. ### English translation (Claude) the more detestable than their very crimes because, though they commit such things, they are not put to shame. But if any of them afterwards comes into the church, believes in the Lord Jesus, hears the gospel, and is pierced in heart, then at last he will begin to recognize how atrocious and grave are the offenses he has committed and to blush at what he has recognized. ### Scripture references - Acts 2:37: allusion, medium confidence ### Translation notes - Acts 2:37. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.41.4 (CSEL 62:228; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-41-4). ## Exposition of Psalm 118 10.42.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-10-42-1 - Source: CSEL 62:228–229 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Being exercised in God’s precepts means helping even an enemy; vengeance permitted by the law is not allowed by the gospel. ### Latin text Quid sit autem exerceri in praeceptis domini nostri, quia dixit: ego autem exercebor in praeceptis tuis, in lege didicisti, hoc est: si bos aduersarii ceciderit uel iumentum, ut non deserendum existimes, sed potius eleuandum. quod autem ait: iniuste iniquitatem gesserunt, in quem hoc dicatur considera nisi in eum, qui forte iuste iniquitatem gerat, id est: si laesus per legem se cupiat uindicare iuxta praecepta Moysi, iuste uidetur facere iniquitatem, sed non secundum euangelii praecepta. et ideo ait: non ueni uocare iustos, sed peccatores, quia Iudaei ad uindicandum se auctoritate legis utuntur. ### English translation (Claude) But what it is to be exercised in the precepts of our Lord, since he said, “But I will be exercised in your precepts,” you have learned in the law, that is: if your adversary’s ox or beast of burden has fallen, you should not think it should be left but rather lifted up. But as to his saying, “they have unjustly done iniquity,” consider against whom this is said, if not one who perhaps does iniquity justly; that is, if, when injured, he wishes to avenge himself by the law according to the precepts of Moses, he seems to do iniquity justly, but not according to the precepts of the gospel. And so he says: “I came not to call the righteous but sinners,” because the Jews use the authority of the law to avenge themselves. ### Scripture references - Exod 23:5: allusion, high confidence - Deut 22:4: allusion, high confidence - Exod 21:24: allusion, medium confidence - Matt 9:13: quotation, high confidence ### Translation notes - Exod 23:4–5; Deut 22:4; Exod 21:24; Matt 9:13. The digital text’s “ueliumentum” is read as “uel iumentum”. Ambrose’s remark on the Jews is translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.42.1 (CSEL 62:228–229; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-42-1). ## Exposition of Psalm 118 10.43.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-10-43-1 - Source: CSEL 62:229 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul calls us to be justly sober: sober not only from wine but from injustice. ### Latin text Habes hoc et in apostolo: sobrii estote et iuste. non solum sobrios nos, sed etiam iuste sobrios esse debere docuit euidenter. potest aliquis et sobrius esse et non iuste sobrius, ut sobrius sit a uino et non sit sobrius aequitate atque iustitia — est enim crapula iniquitatis —, potest et aliquis ebrietati et luxuriae semper indulgens, dum aliena tamen diripere conatur, eo occupatus studio sobrius esse a uino et non sobrius a rapinis; nec iste iuste sobrius. ### English translation (Claude) You have this in the apostle too: “Be sober, and justly.” He taught clearly that we ought to be not only sober but justly sober. Someone can be sober and not justly sober, so that he is sober from wine and is not sober in equity and justice (for there is a drunkenness of iniquity); someone too who always indulges in drunkenness and luxury, while yet trying to seize what belongs to others, occupied with that pursuit, can be sober from wine and not sober from robberies; nor is he justly sober. ### Scripture references - 1 Cor 15:34: quotation, high confidence ### Translation notes - 1 Cor 15:34. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.43.1 (CSEL 62:229; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-43-1). ## Exposition of Psalm 118 10.43.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-10-43-2 - Source: CSEL 62:229 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sobriety must be joined to sinlessness; bad company makes one drunk with error. ### Latin text ideo apostolus admonet, ut sit in nobis iusta sobrietas. denique addidit: et nolite peccare. qui enim peccat, etsi sobrius sit, non potest tamen tamquam iuste sobrius praedicari. nolite, inquit, seduci — hoc est: ne alieni erroris ebrietas uos faciat temulentos —; corrumpunt bonos mores conloquia mala, eo quod ore et labiis infidelium tamquam ebrietas quaedam moribus audientis infunditur. meritoque addidit: ### English translation (Claude) So the apostle warns that there should be just sobriety in us. Indeed he added: “and do not sin.” For he who sins, even if he is sober, cannot be proclaimed as justly sober. “Do not be deceived,” he says (that is, let not the drunkenness of another’s error make you drunk); “bad company corrupts good morals,” because from the mouth and lips of unbelievers a kind of drunkenness is poured into the morals of the hearer. And rightly he added: ### Scripture references - 1 Cor 15:33: quotation, high confidence - 1 Cor 15:34: quotation, high confidence ### Translation notes - 1 Cor 15:33–34. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.43.2 (CSEL 62:229; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-43-2). ## Exposition of Psalm 118 10.43.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-10-43-3 - Source: CSEL 62:229 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: True sobriety is knowledge of God joined to good works. ### Latin text sobrii estote iuste et nolite peccare. ignorantiam enim dei quidam habent, ut sobrius ille sit, qui non habet ignorantiam dei nec titubat ebrietate perfidiae; iuste autem sobrius, in quo operum gratia cum fidei sobrietate resplendet. ### English translation (Claude) “Be sober justly and do not sin. For some have ignorance of God,” so that he is sober who does not have ignorance of God nor staggers with the drunkenness of unbelief; but he is justly sober in whom the grace of works shines with the sobriety of faith. ### Scripture references - 1 Cor 15:34: quotation, high confidence ### Translation notes - 1 Cor 15:34. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.43.3 (CSEL 62:229; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-43-3). ## Exposition of Psalm 118 10.44.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-10-44-1 - Source: CSEL 62:229–230 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 79: those who fear God should turn to the prophet’s teaching and put off their sins. ### Latin text Sequitur uersus septimus: conuertant u r ad me qua timent t e et qui sciunt testimonia tua. alius habet maxime iuxta Graecum: conuertantur mihi. si ad me legimus, conuertantur qui timent deum, de commissis propriis erubescant uel certe luant supplicia delictorum, conuertantur autem ad dei seruulum propheticamque doctrinam, ut dediscant pudenda committere et tanti emendatione doctoris exuant mores suos delictorumque labe detersa uirtutum induant disciplinam. ### English translation (Claude) The seventh verse follows: “Let those who fear you turn to me, and those who know your testimonies.” Another has, especially according to the Greek: “Let them turn to me” (as dative). If we read “to me,” let those who fear God turn, blush for their own misdeeds, or certainly pay the penalties of their offenses, but turn to the little servant of God and the prophetic teaching, so as to unlearn the doing of shameful things and, by the correction of so great a teacher, put off their ways and, the stain of offenses wiped away, put on the discipline of the virtues. ### Scripture references - Ps 119:79 (118:79 LXX): quotation, high confidence ### Translation notes - Ps 118:79 (Ps 119:79). Ambrose distinguishes “ad me” and the dative “mihi” of the Greek. The digital text’s “conuertant u r ad me qua timent t e” is read as “conuertantur ad me qui timent te”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.44.1 (CSEL 62:229–230; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-44-1). ## Exposition of Psalm 118 10.44.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-10-44-2 - Source: CSEL 62:230 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Or: let those who have renounced sin turn to the righteous prophet, so that both may grow. ### Latin text si autem ita legimus: conuertantur mihi, hoc est: quoniam exercebor in praeceptis tuis, [ut] mihi conuertantur, mihi iam non peccanti, iam non erranti. conuertantur, inquit, qui timentes te propriis renuntiauere peccatis, ut consortio iustorum propheta ad uberius prouehatur et ipse de ea gratia, quae in ipso est, plurimum conferat audientibus. conuertantur igitur iam non peccante me iusti ad iustum. de testimoniis autem puto iam non opus esse repetere, cum ante iam dictum sit. ### English translation (Claude) But if we read thus, “Let them turn to me,” that is: since I will be exercised in your precepts, let them turn to me, to me who now no longer sin, who no longer go astray. “Let them turn,” he says, “who, fearing you, have renounced their own sins,” so that by the fellowship of the righteous the prophet may be carried forward more abundantly and may himself confer very much on his hearers from the grace that is in him. Let the righteous, then, turn to the righteous, now that I no longer sin. As for the testimonies, I think there is no need to repeat, since it has already been said before. ### Scripture references - Ps 119:79 (118:79 LXX): allusion, high confidence ### Translation notes - The editor deletes “ut”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.44.2 (CSEL 62:230; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-44-2). ## Exposition of Psalm 118 10.45.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-10-45-1 - Source: CSEL 62:230 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 80: so great a prophet humbly asks for a spotless heart. ### Latin text Sequitur uersus octauus: fiat cor meum inmaculatum in iustificationibus tuis, ut non confundar. quanto excelsior est propheta uel munere prophetiae uel regni gratia, tanto magis sequitur humilitatem et docet quid nos debeamus imitari, eo quod propheta tantus inmaculatum cor fieri sibi deposcit. supra postulauit: cor mundum crea in me, deus. ### English translation (Claude) The eighth verse follows: “Let my heart be made spotless in your statutes, so that I may not be put to shame.” The more exalted the prophet is, whether by the gift of prophecy or by the grace of the kingdom, the more he pursues humility and teaches what we ought to imitate, in that so great a prophet asks for his heart to be made spotless. Above he asked: “Create a clean heart in me, O God.” ### Scripture references - Ps 119:80 (118:80 LXX): quotation, high confidence - Ps 51:10 (50:12 LXX): quotation, high confidence ### Translation notes - Ps 118:80 (Ps 119:80); Ps 51:10 (LXX 50:12). The digital text’s “f iat” and “in maculatum” are read as “fiat” and “inmaculatum”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.45.1 (CSEL 62:230; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-45-1). ## Exposition of Psalm 118 10.45.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-10-45-2 - Source: CSEL 62:230 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He asks God to create his heart anew, a heart great enough to receive God himself. ### Latin text non dixit fac, sed crea, ut de integro cor eius instauret et mundet. maior quidam in hoc sermone ambitus est; grande enim cor est a domino creatum, quod recipiat uerbum de caelestibus uirtutibus ac potestatibus, grande cor, quod recipiat ipsum dominum dicentem: inhabitabo in illis et deambulabo in ipsis. ut haec igitur recipiat, creatorem sibi cordis sui non angelum fieri, sed ipsum dominum deprecatur, qui caelum creauit et terram. ### English translation (Claude) He did not say “make” but “create,” so that he might restore and cleanse his heart anew. There is a greater scope in this word; for great is the heart created by the Lord, which can receive the Word from the heavenly virtues and powers; great the heart that can receive the Lord himself, who says: “I will dwell in them and walk among them.” So that it may receive these things, then, he prays that the creator of his heart be not an angel but the Lord himself, who created heaven and earth. ### Scripture references - Ps 51:10 (50:12 LXX): allusion, high confidence - 2 Cor 6:16: quotation, high confidence ### Translation notes - Ps 51:10; 2 Cor 6:16. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.45.2 (CSEL 62:230; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-45-2). ## Exposition of Psalm 118 10.46.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-10-46-1 - Source: CSEL 62:230–231 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Unclean thoughts stain the heart, which, like Pilate’s, cannot be washed by washing hands. ### Latin text Et bene ait inmaculatum, quia cor hominis ueluti indecentium cogitationum conluuione maculatur. si cogitatio ipsa polluit, quanto etiam facta ipsa contaminant! noli extraordinariis cogitationibus [aduersa naturae] contaminare penetralia, ne id inquinamento graui polluas quod putas habere te mundum. manus lauas, quasi possis crimen eluere, cum mentem tuam inmundis cogitationibus inquinatam lauare non possis. et Pilatus manus lauit, sed cor suum lauare non potuit; mansit scelere pollutus, quamuis manus suas aquae infusione lauisset. ### English translation (Claude) And he well says “spotless,” because the heart of man is stained as it were by the filth of unseemly thoughts. If thought itself pollutes, how much more do deeds themselves contaminate! Do not contaminate your inner rooms with extraordinary thoughts, lest you pollute with grave defilement what you think you have clean. You wash your hands, as if you could wash away a crime, when you cannot wash your mind defiled with unclean thoughts. Pilate too washed his hands, but he could not wash his heart; he remained polluted with crime, though he had washed his hands with the pouring of water. ### Scripture references - Matt 27:24: allusion, high confidence ### Translation notes - Matt 27:24. The editor deletes “aduersa naturae” (“contrary to nature”). The digital text’s “manus lauas. quasi” is read as “manus lauas, quasi”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.46.1 (CSEL 62:230–231; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-46-1). ## Exposition of Psalm 118 10.46.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-10-46-2 - Source: CSEL 62:231 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ teaches that evil comes from the heart; we must cleanse the inside first. ### Latin text audi, quia et cogitatio inquinat: non quod intrat in os coinquinat hominem, sed quod exit de ore. de corde enim exeunt cogitationes malae, homicidia, adulteria, fornicationes, furta, falsa testimonia, blasphemiae. haec sunt quae coinquinant hominem. si ergo intus coinquinaris, munda prius quod intus est. ### English translation (Claude) Hear that thought too defiles: “Not what enters into the mouth defiles a man, but what comes out of the mouth. For out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. These are what defile a man.” If, then, you are defiled within, cleanse first what is within. ### Scripture references - Matt 15:11: quotation, high confidence - Matt 15:19: quotation, high confidence - Matt 15:20: quotation, high confidence - Matt 23:26: allusion, high confidence ### Translation notes - Matt 15:11, 19–20; Matt 23:26. The digital text’s “inqmnat” and “maiae” are read as “inquinat” and “malae”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.46.2 (CSEL 62:231; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-46-2). ## Exposition of Psalm 118 10.46.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-10-46-3 - Source: CSEL 62:231 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heart is the spring of thoughts; cleanse the spring and the stream runs clean. ### Latin text si quod intus est mundaueris, et exteriora mundasti, ut si aqua turum fluat frustra lacum putes esse mundandum, si fons profluat caenulentus; receptacula enim tersisse nihil proderit, cum in fonte sit uitium. ipse tibi ante purgandus es, ut fluat omne quod purum est. cor tuum cogitationum tuarum est scaturrigo. in illo fonte uel turbida aqua inpuritatis euomitur uel sincera pietatis unda prorumpit. ### English translation (Claude) If you cleanse what is within, you have also cleansed the outside; as, if water flows turbid, you would think in vain that the pool should be cleaned, if the spring flows muddy; for it will profit nothing to have wiped the reservoirs when the fault is in the spring. You must first be purified yourself, so that all that is pure may flow. Your heart is the wellspring of your thoughts. From that spring either the turbid water of impurity is spewed out or the clear wave of godliness bursts forth. ### Scripture references - Prov 4:23: allusion, medium confidence ### Translation notes - Prov 4:23. The digital text’s “rnundaueris” and “turum” are read as “mundaueris” and “turbida”. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.46.3 (CSEL 62:231; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-46-3). ## Exposition of Psalm 118 10.47.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-10-47-1 - Source: CSEL 62:231 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heart is cleansed by confession of sins, as the tax collector was justified. ### Latin text Didicisti cor esse mundandum; disce quemadmodum mundes. mundat hunc fontem iustificatio legitima, hoc est confessio peccatorum. denique publicanus ille, qui peccata propria fatebatur, iustificatus magis de templo quam Pharisaeus exiuit, quia ieiunia sua et munera Pharisaeus atque innocentiam praeferebat. munda ergo aquam tuam, illam aquam de qua dictum est: aqua alta consilium in corde uiri. ### English translation (Claude) You have learned that the heart must be cleansed; learn how you may cleanse it. Lawful justification cleanses this spring, that is, the confession of sins. Indeed that tax collector who confessed his own sins went out of the temple justified rather than the Pharisee, because the Pharisee put forward his fasts and gifts and innocence. Cleanse, then, your water, that water of which it was said: “Counsel in the heart of a man is deep water.” ### Scripture references - Luke 18:14: allusion, high confidence - Luke 18:12: allusion, high confidence - Prov 20:5: quotation, high confidence ### Translation notes - Luke 18:10–14; Prov 20:5. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.47.1 (CSEL 62:231; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-47-1). ## Exposition of Psalm 118 10.47.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-10-47-2 - Source: CSEL 62:231–232 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Our nature’s water is good; what defiles is the foreign water of sin. ### Latin text bonam tibi aquam natura dedit, nisi eam caeno tuo polluas; ipsa te diluit, si pura, si simplex, si etiam naturalis sit, si nihil habeat sordidum atque terrenum. quid mali est, si ea polluat aqua quae mundare debeat! sed non est aqua tua quae te polluit, ista aqua aliena est. denique dictum est tibi: ab aqua aliena abstine te. aliena aqua mentitur et fallit et contrarium naturae profluit. ideo ait: filii alieni mentiti sunt mihi; ### English translation (Claude) Nature gave you good water, unless you pollute it with your mud; it washes you if it is pure, simple, even natural, if it has nothing sordid and earthly. What evil it is if the water that should cleanse pollutes! But it is not your water that pollutes you; that water belongs to another. Indeed it was said to you: “Abstain from another’s water.” Another’s water lies and deceives and flows contrary to nature. Therefore he says: “Foreign sons have lied to me; ### Scripture references - Prov 9:18: quotation, high confidence - Ps 18:44 (17:45 LXX): quotation, high confidence ### Translation notes - Prov 9:18 (Greek addition, “abstain from strange water”); Ps 18:44–45 (LXX 17:45–46). ### Citation (SBL) Ambrose, Exp. Ps. 118 10.47.2 (CSEL 62:231–232; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-47-2). ## Exposition of Psalm 118 10.47.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-10-47-3 - Source: CSEL 62:232 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one may boast of a pure heart; God makes it spotless, and confession forestalls shame. ### Latin text nam si alieni non fuissent, utique non fefellissent. nemo ergo glorietur castum se habere cor, quemadmodum Salomon dixit, sed qui gloriatur in domino glorietur, qui sanctis suis cor mundum creare dignatus est et inmaculatum facere iustificationibus suis. quae sint iustificationes, audisti dicentem: dic iniquitates tuas, ut iustificeris. ergo qui iniquitates dicit iustificatur, qui autem iustificatur non confunditur, quia pudorem peccatorum matura confessione praeuenit. ### English translation (Claude) for if they had not been foreign, surely they would not have deceived.” Let no one, then, boast that he has a chaste heart, as Solomon said, but “let him who boasts boast in the Lord,” who has deigned to create a clean heart in his saints and to make it spotless by his statutes. What the statutes are, you have heard him say: “Tell your iniquities, so that you may be justified.” He, then, who tells his iniquities is justified, and he who is justified is not put to shame, because he has forestalled the shame of sins by timely confession. ### Scripture references - Prov 20:9: allusion, high confidence - 1 Cor 1:31: quotation, high confidence - Ps 51:10 (50:12 LXX): allusion, medium confidence - Isa 43:26: quotation, high confidence - Ps 119:80 (118:80 LXX): allusion, high confidence ### Translation notes - Prov 20:9; 1 Cor 1:31; Ps 51:10; Isa 43:26 (Greek form); Ps 119:80. ### Citation (SBL) Ambrose, Exp. Ps. 118 10.47.3 (CSEL 62:232; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/10-47-3). ## Exposition of Psalm 118 11.1.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-1-1 - Source: CSEL 62:232–233 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Caph means “bowed down”; the penitent must bow not only his neck but his heart. ### Latin text Incipit littera undecima Caph, quae Latina interpretatione significat curuati sunt. sonus interpretationis ipse nos docet quid sit curuari; qui enim inclinatur in terram, curuari uidetur. unde ait propheta sub hac littera: paulo minus consummauerunt me i n terra. curuatur autem qui agit paenitentiam, eo quod ceruicem suam curuat, dum humiliatur ad dominum, et interiorem magis ceruicem, id est ceruicem mentis et cordis. nam de hac ceruice dictum est: nec si flectas u t circulum collum tuum; qui enim cor suum non flectit, frustra ceruicem suam flexerit. ### English translation (Claude) The eleventh letter, Caph, begins, which in Latin interpretation means “they have been bowed down.” The sound of the interpretation itself teaches us what it is to be bowed; for he who is inclined toward the earth seems to be bowed. Hence the prophet says under this letter: “They almost made an end of me on the earth.” But he is bowed who does penance, because he bows his neck while he is humbled before the Lord, and more the inner neck, that is, the neck of mind and heart. For of this neck it was said: “Not even if you bend your neck like a ring”; for he who does not bend his heart will have bent his neck in vain. ### Scripture references - Ps 119:87 (118:87 LXX): quotation, high confidence - Isa 58:5: quotation, high confidence ### Translation notes - Ps 119:87; Isa 58:5 (Greek form). The digital text’s “i n terra” and “u t circulum” are read as “in terra” and “ut circulum”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.1.1 (CSEL 62:232–233; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-1-1). ## Exposition of Psalm 118 11.2.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-2-1 - Source: CSEL 62:233 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jeremiah’s verses under the same letter show that God has mercy on those he humbles. ### Latin text Docet etiam Hieremias propheta humilitatem hac interpretatione signari; ait enim sub hac littera in Threnis: quia non repellet in aeternum dominus, quia cum humiliauerit miserebitur secundum multitudinem misericordiae suae, quia non humiliauit toto corde suo neque reppulit filios hominum. bonum ergo curuari, ut humiliemur domino et dominus misereatur. ### English translation (Claude) The prophet Jeremiah too teaches that humility is signified by this interpretation; for he says under this letter in the Lamentations: “For the Lord will not cast off for ever, for when he has humbled he will have mercy according to the multitude of his mercy, for he has not humbled from his whole heart nor cast off the sons of men.” It is good, then, to be bowed, so that we may be humbled before the Lord and the Lord may have mercy. ### Scripture references - Lam 3:31: quotation, high confidence - Lam 3:32: quotation, high confidence - Lam 3:33: quotation, high confidence ### Translation notes - Lam 3:31–33 (Caph verses, Greek form). ### Citation (SBL) Ambrose, Exp. Ps. 118 11.2.1 (CSEL 62:233; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-2-1). ## Exposition of Psalm 118 11.2.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-2-2 - Source: CSEL 62:233 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The groaning people of Lamentations show that humility leads to God’s mercy. ### Latin text denique et in superioribus sub hac littera idem Hieremias propheta ostendens gemitus et humilitatem plebis ait: omnis populus eius ingemescentes, quaerentes panem, dederunt desideria sua in escam, ut reficiant animam. uide, domine, et aspice, quia facta est sine honore. ergo qui animae suae quaerit refectionem, humilitate curuetur, quo possit citius ad domini peruenire misericordiam. ### English translation (Claude) Indeed earlier too, under this letter, the same prophet Jeremiah, showing the groans and humility of the people, says: “All her people are groaning, seeking bread; they have given their desirable things for food, to refresh the soul. See, Lord, and behold, for she has become without honor.” So he who seeks the refreshment of his soul, let him be bowed by humility, so that he may come more quickly to the Lord’s mercy. ### Scripture references - Lam 1:11: quotation, high confidence ### Translation notes - Lam 1:11 (Caph verse, Greek form). The digital text’s “factaest” is read as “facta est”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.2.2 (CSEL 62:233; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-2-2). ## Exposition of Psalm 118 11.3.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-3-1 - Source: CSEL 62:233 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 81: the soul fainting for God’s salvation means intense longing, not bodily weakness. ### Latin text Ideoque, tamquam curuatus multo amplius anima ac mente quam corpore, exorsus est Dauid dicens: defecit in salutare tuum anima mea, et i n uerbum tuum spero. non usitatus sermo nos capiat, ut tamquam corporeae fatigationis defectionem huiusmodi iudicemus. neque enim hoc solum dixit: defecit anima mea, sed: defecit in salutare tuum. ### English translation (Claude) And so, as one bowed far more in soul and mind than in body, David began, saying: “My soul has fainted for your salvation, and I hope in your word.” Let not the ordinary use of speech catch us, so that we judge this to be a fainting from bodily weariness. For he did not say only, “My soul has fainted,” but, “has fainted for your salvation.” ### Scripture references - Ps 119:81 (118:81 LXX): quotation, high confidence ### Translation notes - Ps 118:81 (Ps 119:81). The digital text’s “i n uerbum” is read as “in uerbum”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.3.1 (CSEL 62:233; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-3-1). ## Exposition of Psalm 118 11.3.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-3-2 - Source: CSEL 62:233 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To faint for something means to be wholly consumed by longing for it. ### Latin text itaque ut de usu capiamus exemplum, si uerbi gratia dicamus: defecit ille in illam, uidetur exprimi hoc uerbo, quod totus in mulieris desiderium cupiditate transierit. et quicquid est quod uehementer expetimus, nisi eius maturiorem habeamus effectum, id nos uidetur longa quadam intentione lassare. ### English translation (Claude) And so, to take an example from usage, if, for example, we say, “He has fainted for her,” this word seems to express that he has passed wholly into desire for the woman with longing. And whatever it is that we eagerly seek, unless we obtain it rather soon, seems to weary us by a kind of long straining. ### Translation notes - The digital text’s “ille m illam” is read as “ille in illam”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.3.2 (CSEL 62:233; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-3-2). ## Exposition of Psalm 118 11.3.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-3-3 - Source: CSEL 62:233–234 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Delayed desire increases rather than ends love. ### Latin text amor inpatiens die noctuque meretricias fores pulsans, si diutius potiendi desideria differantur, ipsa deficit expectatione, dum sperat; in quo utique non finis amoris, sed incrementum est. et quicquid est desiderabile, si non contingat desideranti, deficit in illud et quasi ipsam ### English translation (Claude) Impatient love, knocking day and night at the harlot’s doors, if the desires of possessing are put off too long, faints in the very expectation, while it hopes; in which surely there is not the end of love but its increase. And whatever is desirable, if it does not come to the one desiring it, he who desires faints for it and as it were ### Translation notes - The digital text’s “sinon” is read as “si non”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.3.3 (CSEL 62:233–234; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-3-3). ## Exposition of Psalm 118 11.3.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-3-4 - Source: CSEL 62:234 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The farther the beloved, the more the lover faints with longing. ### Latin text deponit animam qui desiderat. si tamen spes propior adsurgat, dat uires spes proxima, si autem absentia sit dilecti, eo ipso quod absentem desiderat qui concupiuit animae suae patitur defectionem. itaque quanto longius est illud quod desideratur, tanto magis deficit qui desiderat. id est ergo deficere, in id unumquemque ### English translation (Claude) lays down his very soul. If, however, a nearer hope arises, the nearness of hope gives strength; but if the beloved is absent, by the very fact that he desires one absent, he who longs suffers a fainting of his soul. And so the farther off what is desired, the more he faints who desires. This, then, is to faint: for each one ### Citation (SBL) Ambrose, Exp. Ps. 118 11.3.4 (CSEL 62:234; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-3-4). ## Exposition of Psalm 118 11.3.5 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-3-5 - Source: CSEL 62:234 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As Tobit’s wife fainted waiting for her son, love grows the more it longs. ### Latin text totis studiis migrare quod diligat. illud cogitat, illi adhaeret, illud personat quod receperit diligendum, in id quadam animae defectione transfunditur, ut si mater filii expectet praesentiam, quemadmodum expectabat Tobiae uxor filium peregrinantem deficiens a desiderio et in angustiis constituta et tamquam resoluta uiribus. quid enim aliud nisi defectum quendam eius uerba significant? sed quo magis lassatur affectus, eo amplius amor crescit et, quo diutius abest qui desideratur, eo expectantis desideria maiore quadam ui amoris ignescunt. caro deficit, sed cupiditas alitur et augetur. ### English translation (Claude) to pass with all his zeal into what he loves. He thinks of that, cleaves to that, speaks of that which he has taken to love; into that he is poured as by a kind of fainting of the soul, as when a mother awaits her son’s presence, as the wife of Tobit awaited her son on his travels, fainting with longing, set in distress and as it were loosened in her strength. For what else do her words signify but a kind of fainting? But the more the affection is wearied, the more love grows, and the longer the one desired is absent, the more the desires of the one waiting burn with a greater force of love. The flesh fails, but the longing is fed and increased. ### Extrabiblical texts - Tob 10:4 (Tobit): allusion, high confidence ### Translation notes - Tob 10:4–7 (Anna mourning for Tobias). ### Citation (SBL) Ambrose, Exp. Ps. 118 11.3.5 (CSEL 62:234; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-3-5). ## Exposition of Psalm 118 11.4.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-4-1 - Source: CSEL 62:234 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul cleaving to God passes beyond itself and becomes one spirit with him. ### Latin text Hinc ergo colligere possumus quid sit: defecit in salutare tuum anima mea. etenim spiritui adhaerens anima deficit ab eo quod est anima et fit unus spiritus, quoniam qui adhaeret domino unus spiritus est. itaque sanctus ### English translation (Claude) From this, then, we can gather what “My soul has fainted for your salvation” means. For the soul cleaving to the spirit fails from what it is as soul and becomes one spirit, since “he who cleaves to the Lord is one spirit.” And so the saint ### Scripture references - Ps 119:81 (118:81 LXX): quotation, high confidence - 1 Cor 6:17: quotation, high confidence ### Translation notes - 1 Cor 6:17. The digital text’s “ab en” is read as “ab eo”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.4.1 (CSEL 62:234; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-4-1). ## Exposition of Psalm 118 11.4.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-4-2 - Source: CSEL 62:234 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The saint desires only Christ, God’s salvation, and faints the more with longing. ### Latin text et timens dominum nescit aliud desiderare nisi salutare dei, quod est Christus Iesus. illum concupiscit, illum desiderat, in illum totis intendit uiribus, illum gremio mentis fouet, illi se aperit et effundit et hoc solum ueretur, ne illum possit amittere. itaque quanto maiore desiderio exercitata fuerit anima cupiens adhaerere salutari suo, tanto magis deficit. ### English translation (Claude) who fears the Lord does not know how to desire anything but the salvation of God, which is Christ Jesus. Him he longs for, him he desires, toward him he strains with all his strength, him he cherishes in the bosom of his mind, to him he opens and pours himself out, and this only. He fears lest he lose him. And so the more the soul longing to cleave to its salvation has been exercised with greater desire, the more it faints. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.4.2 (CSEL 62:234; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-4-2). ## Exposition of Psalm 118 11.4.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-4-3 - Source: CSEL 62:234–235 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fainting for God weakens frailty but brings strength; God’s right hand makes the soul live by Christ. ### Latin text ergo ista defectio inminutionem quidem fragilitatis, sed adsumptionem uirtutis operatur. denique ipse alibi dicens: sitiuit in te anima mea subiecit infra: a d haesit post te anima mea, me suscepit dextera tua. qui enim sitit, cupit semper adhaerere fonti nec aliud nisi aquam sibi expetere et contingere uidetur, ut ipso pascatur affectu. suscipiens ergo dextera (tua) animam meam et de sua uirtute mihi inpertiens facit eam esse quod non erat, ut dicat: uiuo autem iam non ego, uiuit autem in me Christus. ### English translation (Claude) This fainting, then, works a lessening of frailty but a taking up of strength. Indeed he himself, saying elsewhere, “My soul has thirsted for you,” added below: “My soul has cleaved after you; your right hand has upheld me.” For he who thirsts desires always to cleave to the spring and seems to seek and touch nothing for himself but water, so as to be fed by that very affection. Your right hand, then, taking up my soul and imparting to me of its power, makes it to be what it was not, so that it says: “I live, yet no longer I, but Christ lives in me.” ### Scripture references - Ps 63:1 (62:2 LXX): quotation, high confidence - Ps 63:8 (62:9 LXX): quotation, high confidence - Gal 2:20: quotation, high confidence ### Translation notes - Ps 63:1, 8 (LXX 62:2, 9); Gal 2:20. “(tua)” is the editor’s supplement. The digital text’s “a d haesit” is read as “adhaesit”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.4.3 (CSEL 62:234–235; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-4-3). ## Exposition of Psalm 118 11.4.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-4-4 - Source: CSEL 62:235 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fainting comes from intense longing, like the psalmist’s for God’s courts and Jeremiah’s burning fire. ### Latin text disce autem etiam exemplo defectionem istam nimiae esse cupiditatis: concupiscit, inquit, e t deficit anima mea in atria domini. ante concupiscens, inquit, et quasi totam se effundens in concupiscentiam longo fine suspensa defectione dissoluitur. denique quomodo deficiat anima in salutare dei, Hieremias docet: et factum est, inquit, in corde meo ut ignis ardens flammans in ossibus meis, et dissolutus sum undique et ferre non possum. hoc igitur inflammatus desiderio ait Dauid: defecit in salutare tuum anima mea, et in uerbum tuum speraui. ### English translation (Claude) Learn from an example too that this fainting belongs to excessive longing: “My soul longs and faints,” it says, “for the courts of the Lord.” Longing first, he says, and as it were pouring itself out wholly into longing, suspended for a long time, it is dissolved by fainting. Indeed how the soul faints for God’s salvation Jeremiah teaches: “And there was,” he says, “in my heart as it were a burning fire flaming in my bones, and I was dissolved on every side and cannot bear it.” Inflamed with this desire, then, David says: “My soul has fainted for your salvation, and I have hoped in your word.” ### Scripture references - Ps 84:2 (83:3 LXX): quotation, high confidence - Jer 20:9: quotation, high confidence - Ps 119:81 (118:81 LXX): quotation, high confidence ### Translation notes - Ps 84:2 (LXX 83:3); Jer 20:9 (Greek form); Ps 119:81. The digital text’s “e t deficit” is read as “et deficit”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.4.4 (CSEL 62:235; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-4-4). ## Exposition of Psalm 118 11.5.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-5-1 - Source: CSEL 62:235 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He hoped in the Word, Christ, or in the prophetic word announcing his coming. ### Latin text Recte speraui dixit in uerbum; ante enim spes praecedit et ideo sequitur defectio. sperauit autem in uerbum quod praedicatum est esse uenturum, quod potest intellegi de deo uerbo. aut certe in uerbum sperauit qui uerbo caelesti credidit, quo domini nostri Iesu Christi adnuntiatur aduentus uel quo eius gloria declaratur. ### English translation (Claude) He rightly said “I have hoped in the word”; for hope goes before, and so fainting follows. And he hoped in the word that was proclaimed to be coming, which can be understood of God the Word. Or certainly he hoped in the word who believed the heavenly word by which the coming of our Lord Jesus Christ is announced or his glory declared. ### Translation notes - The digital text’s “glo ria” is read as “gloria”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.5.1 (CSEL 62:235; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-5-1). ## Exposition of Psalm 118 11.5.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-5-2 - Source: CSEL 62:235–236 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Absent from Christ while in the body, the prophet longed for him and denied himself to cleave to Christ. ### Latin text ergo propheta, considerans quae legerat et cernens quod, cum adesset corpori uelut quibusdam ligatus huius uinculis uitae, aberat a salutare dei, concupiscebat desiderabat deficiebat et toto dissoluebatur affectu, ut totus illius fieret quod desiderabat, sicut etiam ipse in posterioribus dicit: effundo in conspectu eius orationem meam, tribulationem meam ante ipsum pronuntio in deficiendo ex me spiritum meum. deficit enim eius spiritus, immo ab eo deficit spiritus suus qui se ipsum negat, ut adhaereat Christo. unde semitae eius cognoscuntur a domino, quia non sunt carnis, sed Christi semitae. ### English translation (Claude) So the prophet, considering what he had read and seeing that, while he was present in the body, bound as it were by the chains of this life, he was absent from God’s salvation, longed, desired, fainted, and was dissolved in his whole affection, so as to become wholly that which he desired, as he also says later: “I pour out my prayer before him, I declare my tribulation before him, when my spirit fails from me.” For his spirit fails, or rather his spirit fails from him, who denies himself so as to cleave to Christ. Hence his paths are known by the Lord, because they are not paths of the flesh but of Christ. ### Scripture references - 2 Cor 5:6: allusion, high confidence - Ps 142:2 (141:3 LXX): quotation, high confidence - Ps 142:3 (141:4 LXX): quotation, high confidence - Matt 16:24: allusion, medium confidence ### Translation notes - 2 Cor 5:6; Ps 142:2–3 (LXX 141:3–4); Matt 16:24. The digital text’s “qu» d” is read as “quod”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.5.2 (CSEL 62:235–236; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-5-2). ## Exposition of Psalm 118 11.6.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-6-1 - Source: CSEL 62:236 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We should long for God’s salvation, not money, another’s wife, ambition, or fraud. ### Latin text Etenim requirentium deum uia Christus est. et nos igitur illud concupiscamus aeternum, illud salutare dei; non concupiscamus pecuniam quam auarissimi concupiscunt, non concupiscamus alienae uxoris decorem, non ambitionis exagitemur desiderio, non saeculari intendamus gloriae, non fallacis circumscriptionis studiis occupemur, non proximum circumuenire iniquitate cupiamus, non postremo partes uulpium simus in terrenae uoluptatis interiora ### English translation (Claude) For Christ is the way of those who seek God. Let us too, then, long for that eternal thing, that salvation of God; let us not long for money, which the greediest long for; let us not long for the beauty of another man’s wife; let us not be harassed by the desire of ambition; let us not strain after worldly glory; let us not be occupied with the pursuits of deceitful fraud; let us not desire to cheat our neighbor by iniquity; let us not, finally, be the portion of foxes, sunk into the depths of earthly pleasure, ### Scripture references - John 14:6: allusion, high confidence - Ps 63:10 (62:11 LXX): allusion, high confidence ### Translation notes - John 14:6; Ps 63:10 (LXX 62:11, “portion of foxes”). ### Citation (SBL) Ambrose, Exp. Ps. 118 11.6.1 (CSEL 62:236; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-6-1). ## Exposition of Psalm 118 11.6.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-6-2 - Source: CSEL 62:236 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Failing in ourselves, we cleave to Jesus, “the Lord’s salvation,” and gain what is eternal. ### Latin text demersi tamquam exules aeternorum et de illa supernae spei praesumptione deiecti. adtollatur igitur anima nostra deficiens suis uiribus, ut adhaereat salutari dei qui est Christus dominus Iesus, quod interpretatione dicitur domini salus. ipse est enim salus, ueritas, uirtus atque sapientia. qui igitur deficit sibi, ut uirtuti adhaereat, amittit quod suum est, accipit quod aeternum est. ### English translation (Claude) like exiles from eternal things and cast down from that confident hope of things above. Let our soul, then, be lifted up, failing in its own strength, so as to cleave to the salvation of God, which is Christ the Lord Jesus, which by interpretation is called “the Lord’s salvation.” For he is salvation, truth, power, and wisdom. He, then, who fails to himself so as to cleave to power loses what is his own and receives what is eternal. ### Scripture references - Matt 1:21: allusion, medium confidence - 1 Cor 1:24: allusion, high confidence - John 14:6: allusion, medium confidence ### Translation notes - The name Jesus is interpreted as “salvation of the Lord” (Matt 1:21); 1 Cor 1:24; John 14:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.6.2 (CSEL 62:236; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-6-2). ## Exposition of Psalm 118 11.7.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-7-1 - Source: CSEL 62:236–237 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 82: the eyes that fail for God’s word are the eyes of the inner man, in contemplation. ### Latin text Sequitur uersus secundus: defecerunt oculi mei in eloquium tuum dicentes: quando consolaberis me? supra πϱατιxόν hic ϑεωϱητιxόν. ibi in salutare defecit anima, eo quod concupiscit eum cuius passione seruata est, hic in uerbum dei prophetae oculi defecerunt. et uideamus ne, quemadmodum illic adhaerens Christo animo deficit in unum spiritum et fit unus spiritus, ita et deficiant oculi, ut fiat una mens. oculi enim mentis isti sunt, oculi scilicet interioris hominis, non hi oculi qui ministerio funguntur obtutus. ### English translation (Claude) The second verse follows: “My eyes have failed for your word, saying: When will you comfort me?” Above it was the practical, here the contemplative. There the soul fainted for salvation, because it longs for him by whose passion it was saved; here the prophet’s eyes failed for the word of God. And let us see whether, as there the soul cleaving to Christ fails into one spirit and becomes one spirit, so too the eyes fail so as to become one mind. For these are the eyes of the mind, the eyes, that is, of the inner man, not these eyes which perform the service of sight. ### Scripture references - Ps 119:82 (118:82 LXX): quotation, high confidence ### Translation notes - Ps 118:82 (Ps 119:82). The Greek words (πρακτικόν, θεωρητικόν) are garbled in the digital text. The digital text’s “w e i” and “animo” are read as “mei” and “anima”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.7.1 (CSEL 62:236–237; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-7-1). ## Exposition of Psalm 118 11.7.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-7-2 - Source: CSEL 62:237 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church sees Christ with the inner eye of faith; of her two eyes, the mystical is keener and the moral sweeter. ### Latin text est enim oculus et mens carnis, sed ille caecus est oculus, qui non uidet quae diuina sunt, qui frustra mente carnis inflatus est. est et alius, sensus Christi, quo ecclesia uidet Christum, sicut ipse dicit ad sponsam: corde nos cepisti uno ab oculis tuis. merito uno oculo Christus uidetur, quia non uidetur oculo carnali. aut quia duos oculos habens ecclesia, moralem et mysticum, fidei oculo plus uidet Christum; mysticus enim oculus acutior est, moralis dulcior. ### English translation (Claude) For there is an eye and mind of the flesh, but that eye is blind which does not see divine things, which is vainly puffed up by the mind of the flesh. There is also another, the mind of Christ, by which the church sees Christ, as he himself says to the bride: “You have taken our heart with one of your eyes.” Rightly Christ is seen with one eye, because he is not seen with the fleshly eye. Or because the church, having two eyes, the moral and the mystical, sees Christ more with the eye of faith; for the mystical eye is keener, the moral sweeter. ### Scripture references - Col 2:18: allusion, high confidence - 1 Cor 2:16: allusion, high confidence - Song 4:9: quotation, high confidence ### Translation notes - Col 2:18; 1 Cor 2:16; Song 4:9 (Greek form). ### Citation (SBL) Ambrose, Exp. Ps. 118 11.7.2 (CSEL 62:237; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-7-2). ## Exposition of Psalm 118 11.8.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-8-1 - Source: CSEL 62:237 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul, blinded on the road, began to see Christ with the inner eyes. ### Latin text Et fortasse isti oculi sunt quibus Paulus uidebat aeterna, ubi coepit corporalia non uidere. denique qui Christum non uidebat, priusquam oculos amitteret, uidit eum, posteaquam uisum amisit oculorum. uidit enim qui dixit: quis es, domine? — uidebat utique Christum quem etiam dominum fatebatur — et infra: domine, inquit, quid me uis facere? non ergo uidebat eum cuius expectabat imperium? quibus igitur oculis uidere Paulus plus coepit nisi his, quos nobis ipse monstrauit dicens: orabo spiritu, orabo et mente? ### English translation (Claude) And perhaps these are the eyes with which Paul saw eternal things, when he began not to see bodily things. Indeed he who did not see Christ before he lost his eyes saw him after he lost the sight of his eyes. For he saw who said, “Who are you, Lord?” (he surely saw Christ, whom he even confessed as Lord), and further on, “Lord,” he says, “what do you wish me to do?” Did he not, then, see him whose command he was awaiting? With what eyes, then, did Paul begin to see more but those which he himself showed us, saying: “I will pray with the spirit, I will pray with the mind also”? ### Scripture references - Acts 9:5: quotation, high confidence - Acts 22:10: quotation, high confidence - Acts 9:8: allusion, high confidence - 1 Cor 14:15: quotation, high confidence ### Translation notes - Acts 9:5–8; 22:10; 1 Cor 14:15. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.8.1 (CSEL 62:237; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-8-1). ## Exposition of Psalm 118 11.8.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-8-2 - Source: CSEL 62:237–238 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul saw Christ in prayer; with such inner eyes the prophets were called seers. ### Latin text denique ut scias quia uidit orando, factum est, inquit, reuertenti mihi in Hierusalem. cum orarem in templo, pauorem habui, uidi illum dicentem mihi: festina et exi citius de Hierusalem; non enim recipiunt testimonium tuum de me. isti ergo oculi in uerbum dei deficiunt et dicunt: quando consolaberis me? istis oculis prophetae dicebantur uidentes, quia per reuelationem ea, quae erant abscondita, mente cernebant. ### English translation (Claude) Indeed, so that you may know that he saw by praying: “It happened,” he says, “when I returned to Jerusalem, while I was praying in the temple, I was in dread, I saw him saying to me: Hurry and go out quickly from Jerusalem; for they do not receive your testimony about me.” These eyes, then, fail for the word of God and say: “When will you comfort me?” By these eyes the prophets were called seers, because by revelation they discerned with the mind what was hidden. ### Scripture references - Acts 22:17: quotation, high confidence - Acts 22:18: quotation, high confidence - 1 Sam 9:9: allusion, high confidence ### Translation notes - Acts 22:17–18; 1 Sam 9:9. The digital text’s “factum e s t” is read as “factum est”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.8.2 (CSEL 62:237–238; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-8-2). ## Exposition of Psalm 118 11.9.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-9-1 - Source: CSEL 62:238 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eyes fail from long watching, as Tobit’s wife watched for her son and David for news of Absalom. ### Latin text Quid est oculos deficere? de corporalibus dicamus, ut intellegamus de spiritalibus. nonne, quando aliquem desideramus et speramus adfore, eo dirigimus oculos, unde speramus esse uenturum? itaque intenti diu cotidiana expectatione deficimus. sic Anna circumspiciens in uiam sollicitis aduentum filii explorabat excubiis. sic Dauid propheta currentem de proelio positis in turre exploratoribus interrogare de salute filii pater sedulus gestiebat. ### English translation (Claude) What is it for the eyes to fail? Let us speak of bodily things, so that we may understand spiritual ones. When we desire someone and hope he will come, do we not direct our eyes to where we hope he will come from? And so, intent for a long time with daily waiting, we fail. So Anna, looking around at the road, watched with anxious vigils for her son’s coming. So David the prophet, a devoted father, longed to question the scouts placed on the tower about the safety of his son when a runner came from the battle. ### Scripture references - 2 Sam 18:24: allusion, high confidence - 2 Sam 18:29: allusion, high confidence ### Extrabiblical texts - Tob 11:5 (Tobit): allusion, high confidence ### Translation notes - Tob 11:5 (Anna, Tobit’s wife); 2 Sam 18:24–32. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.9.1 (CSEL 62:238; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-9-1). ## Exposition of Psalm 118 11.9.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-9-2 - Source: CSEL 62:238 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A young wife watches the sea for her husband, longing to be first to see him. ### Latin text sic tenerae uxor aetatis de specula litorali indefessa expectatione uiri praestolatur aduentum, ut, quamcumque nauem uiderit, illic putet coniugem nauigare metuatque, ne uidendi gratiam dilecti alius anteuertat nec ipsa possit prima dicere: uideo te, marite, sicut Anna dicebat ad filium: uideo te, fili, amodo ### English translation (Claude) So a wife of tender age, from a watchtower on the shore, awaits her husband’s coming with tireless waiting, so that, whatever ship she sees, she thinks her husband is sailing there and fears lest another anticipate the joy of seeing her beloved and she herself be unable to say first, “I see you, husband,” as Anna said to her son: “I see you, son; from now on ### Extrabiblical texts - Tob 11:9 (Tobit): quotation, high confidence ### Translation notes - Tob 11:9. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.9.2 (CSEL 62:238; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-9-2). ## Exposition of Psalm 118 11.9.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-9-3 - Source: CSEL 62:238 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like a wife watching for her husband, the prophet strained his inner eyes for God’s word. ### Latin text libenter moriar, mortis uidelicet dolorem exoptati conspectus suauitate non sentiens. ergo ut illa, quae aduenienti uiro se optat offerre, ablegatis omnibus domesticis occupationibus semitas uiantis aut pedum uestigia legit, sic propheta curis exutus saecularibus interiorum oculorum in uerbum dei peruigil custos usque ad defectionem sui intendebat obtutus, corpus suum re- ### English translation (Claude) I will gladly die,” not feeling, that is, the pain of death through the sweetness of the longed-for sight. So, as she who wishes to present herself to her husband as he comes, putting aside all household occupations, reads the paths of the traveler or the traces of his feet, so the prophet, stripped of worldly cares, a wakeful guardian of his inner eyes, strained his gaze for the word of God even to the failing of himself, ### Extrabiblical texts - Tob 11:9 (Tobit): allusion, high confidence ### Translation notes - Tob 11:9. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.9.3 (CSEL 62:238; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-9-3). ## Exposition of Psalm 118 11.9.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-9-4 - Source: CSEL 62:238 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophet disciplined his body and thirsted for God like a stag for water. ### Latin text digens seruituti et animam suam ad humilitatis patientiam araneae modo tabescentis erudiens. desiderabat enim sicut ceruus fontes aquarum et sitiebat in dominum deum suum, cupiens eius uidere praesentiam et apparere ante faciem dei nimioque desiderio et ### English translation (Claude) bringing his body into subjection and training his soul to the patience of humility like a wasting spider. For he longed as the stag for springs of water and thirsted for the Lord his God, desiring to see his presence and to appear before the face of God, and, failing with excessive desire and ### Scripture references - 1 Cor 9:27: allusion, high confidence - Ps 39:11 (38:12 LXX): allusion, medium confidence - Ps 42:1 (41:2 LXX): allusion, high confidence - Ps 42:2 (41:3 LXX): allusion, high confidence ### Translation notes - 1 Cor 9:27; Ps 39:11 (LXX 38:12, “like a spider”); Ps 42:1–2 (LXX 41:2–3). ### Citation (SBL) Ambrose, Exp. Ps. 118 11.9.4 (CSEL 62:238; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-9-4). ## Exposition of Psalm 118 11.9.5 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-9-5 - Source: CSEL 62:238–239 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We should strain toward Scripture’s meaning, like watching a ship approach until we reach the harbor of truth. ### Latin text uehementi cupiditate deficiens tunc se habiliorem his quae de domino poposcerit inpetrandis prophetica gratia praesumebat. et nos igitur intendamus cor nostrum, ut possimus intellegere series scripturarum, et uerbum nobis uenire a domino postulemus atque intellectum dari. si quis de longinquo uerbum dei obtutu mentis aspexerit nondum planum atque distinctum, is uelut quibusdam oculis interioribus uerbi nauigium adpropinquare animae suae cernit. quo autem expressius uidere coeperit, eo magis quasi ad portum ueritatis festinat accedere, ut sit proximus inuehendae. ### English translation (Claude) vehement longing, he then presumed by prophetic grace that he was more fit to obtain what he had asked of the Lord. Let us too, then, strain our heart, so that we may understand the sequence of the Scriptures, and let us ask that the word come to us from the Lord and that understanding be given. If anyone has seen the word of God from afar with the gaze of the mind, not yet plain and distinct, he sees, as it were with certain inner eyes, the ship of the word approaching his soul. And the more clearly he begins to see, the more he hastens to come as to the harbor of truth, so as to be closest to the arrival. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.9.5 (CSEL 62:238–239; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-9-5). ## Exposition of Psalm 118 11.10.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-10-1 - Source: CSEL 62:239 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The eyes say “comfort me” in the singular because flesh and mind, united in one desire, become one eye. ### Latin text Defecerunt ergo oculi prophetae in uerbum dei dicentes: quando consolaberis me? si oculi isti significati sunt, quibus cernimus et uidemus, dicere debuerunt: quando consolaberis nos?, hoc est non singulariter, sed pluraliter. sed quia oculus mentis et oculus carnis unus oculus fiunt et tunc homo consolatione fulcitur, cum caro et mens diuersa non cupiunt, sed unum desiderant, unum requirunt, ideo intenti ad eum, qui ait: ego et pater unum sumus, isti quoque oculi unum esse se confitentur, quia uno atque eodem desiderio officioque funguntur. ### English translation (Claude) The prophet’s eyes, then, failed for the word of God, saying: “When will you comfort me?” If these eyes were meant by which we discern and see, they should have said, “When will you comfort us?”, that is, not singular but plural. But because the eye of the mind and the eye of the flesh become one eye, and then man is supported by consolation, when flesh and mind do not desire different things but desire one thing, seek one thing, therefore, intent on him who said, “I and the Father are one,” these eyes too confess themselves to be one, because they perform one and the same desire and office. ### Scripture references - Ps 119:82 (118:82 LXX): quotation, high confidence - John 10:30: quotation, high confidence ### Translation notes - Ps 119:82; John 10:30. The digital text’s “etpater” is read as “et pater”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.10.1 (CSEL 62:239; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-10-1). ## Exposition of Psalm 118 11.11.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-11-1 - Source: CSEL 62:239 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Studying the word is not idleness; wisdom is a work like the other cardinal virtues. ### Latin text Deficiebat ergo in uerbum propheta. nos autem otiosos nos putamus, si uerbo tantummodo studere uideamur, et pluris aestimamus eos, qui operantur, quam eos, qui studium cognoscendae diuinitatis exercent. dicunt enim plerique: ecce homo et opera eius, quasi qui uerbo studeat non operetur, cum magis opus istud quam cetera sint. si enim opus iustitia est, si opus temperantia, si opus fortitudo, utique opus est etiam sapientia; istae enim quattuor principales uirtutes habentur. ### English translation (Claude) The prophet, then, fainted for the word. But we think ourselves idle if we seem only to study the word, and we value more those who work than those who practice the study of knowing the divinity. For many say, “Behold the man and his works,” as though he who studies the word does not work, when this work is rather greater than the others. For if righteousness is a work, if temperance is a work, if fortitude is a work, surely wisdom too is a work; for these four are held to be the principal virtues. ### Extrabiblical texts - Wis 8:7 (Wisdom of Solomon): allusion, low confidence ### Translation notes - The four cardinal virtues: compare Wis 8:7. The stray marks in the digital text are not translated. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.11.1 (CSEL 62:239; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-11-1). ## Exposition of Psalm 118 11.11.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-11-2 - Source: CSEL 62:239–240 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, the Word, works and through him all things were made. ### Latin text nam si operatur Christus secundum quod iustitia est, utique operatur secundum quod uerbum est et operabatur, cum esset in principio apud patrem. denique per ipsum omnia facta sunt, et scias operatorem omnium esse et opus nostrum esse Christum Iesum. etenim secundum quod uerbum est, uerbum ### English translation (Claude) For if Christ works insofar as he is righteousness, surely he works insofar as he is the Word, and he was working when he was in the beginning with the Father. Indeed all things were made through him, and you may know that he is the worker of all things and that our work is Christ Jesus. For insofar as he is the Word, the Word ### Scripture references - John 1:1: allusion, high confidence - John 1:3: quotation, high confidence - John 5:17: allusion, medium confidence ### Translation notes - John 1:1–3; John 5:17. The digital text’s “aerum” is read as “uerbum”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.11.2 (CSEL 62:239–240; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-11-2). ## Exposition of Psalm 118 11.11.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-11-3 - Source: CSEL 62:240 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mary, listening to the word, chose the better part over Martha’s serving. ### Latin text inquirentibus, grande opus uerbum est. unde cum Martha festinaret circa ministerium, Maria autem uerbum domini audiret, ea quae audiebat ei quae ministrabat meruit anteferri. dicenti enim Marthae: domine, non est tibi curae quod soror mea reliquit me solam ministrare? dic ergo illi ut me adiuuet, respondens dixit dominus: Martha, Martha, Maria bonam partem elegit, quae non auferetur illi. ita uerbum cognoscere maius opus esse quam ministrare diuinae auctoritate sententiae definitur. ### English translation (Claude) to those who seek is a great work. Hence, when Martha was busy about serving, but Mary was listening to the word of the Lord, she who was listening deserved to be preferred to her who was serving. For when Martha said, “Lord, do you not care that my sister has left me to serve alone? Tell her, then, to help me,” the Lord answered and said: “Martha, Martha, Mary has chosen the good part, which shall not be taken from her.” So by the authority of the divine sentence it is defined that to know the word is a greater work than to serve. ### Scripture references - Luke 10:40: quotation, high confidence - Luke 10:41: quotation, high confidence - Luke 10:42: quotation, high confidence ### Translation notes - Luke 10:38–42. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.11.3 (CSEL 62:240; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-11-3). ## Exposition of Psalm 118 11.12.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-12-1 - Source: CSEL 62:240 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul’s “not in word but in power” refers to empty, puffed-up speech. ### Latin text Sed fortasse dicat aliquis dictum esse ab apostolo, quia non in sermone regnum est dei sed in uirtute. scriptum non nego, sed in quo sermone, cognosce: nempe quem inflatus effuderit, qui audientibus sermo prodesse non possit, qui sine ostensione sit spiritus atque uirtutis, hunc sermonem Paulus non dignatur cognoscere; ### English translation (Claude) But perhaps someone may say that it was said by the apostle that the kingdom of God is not in word but in power. I do not deny it is written, but know in what word: surely that which a puffed-up man pours out, a word that cannot profit the hearers, that is without demonstration of the Spirit and of power; this word Paul does not deign to know; ### Scripture references - 1 Cor 4:20: quotation, high confidence - 1 Cor 4:19: allusion, high confidence - 1 Cor 2:4: allusion, high confidence ### Translation notes - 1 Cor 4:19–20; 1 Cor 2:4. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.12.1 (CSEL 62:240; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-12-1). ## Exposition of Psalm 118 11.12.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-12-2 - Source: CSEL 62:240 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul’s preaching rested not on eloquence but on the Spirit’s power. ### Latin text uult enim magis uirtutem sermonis agnoscere. denique nolebat talem suum apostolus esse sermonem, qui in infirmitate ueniebat, ut alios faceret fortiores, in timore et tremore, ut timentes nihil metuerent nisi dominum Iesum, trementes pacem eius tranquillitatemque seruarent. audi ergo, qualem apostolus sermonem habebat: et sermo, inquit, meus et praedicatio mea non in persuasione sapientiae uerborum, sed in ostensione spiritus et uirtutis, quia fides non forensi sermone sapientiae, sed dei uirtute firmatur. ### English translation (Claude) for he wishes rather to recognize the power of the word. Indeed the apostle did not wish his word to be such, he who came in weakness to make others stronger, in fear and trembling, so that those who fear might fear nothing but the Lord Jesus, and those who tremble might keep his peace and tranquility. Hear, then, what kind of word the apostle had: “And my word,” he says, “and my preaching were not in the persuasiveness of wisdom of words, but in demonstration of the Spirit and of power,” because faith is made firm not by the forensic word of wisdom but by the power of God. ### Scripture references - 1 Cor 2:3: allusion, high confidence - 1 Cor 2:4: quotation, high confidence - 1 Cor 2:5: allusion, high confidence ### Translation notes - 1 Cor 2:3–5. The digital text’s “trementes. pacem” is read as “trementes pacem”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.12.2 (CSEL 62:240; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-12-2). ## Exposition of Psalm 118 11.12.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/10-34-1/#p-11-12-3 - Source: CSEL 62:240–241 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The holy word of the saints, the preaching of the gospel, has power. ### Latin text ergo in sermone sanctorum uirtus est, in sermone autem forensi isto ac philosophico uanitas mundi. uirtutem autem esse in sermone sanctorum etiam iste propheta te doceat, qui ait: dominus dabit uerbum euangelizantibus uirtute multa, hoc est ut multa possint uirtute euangelium praedicare. probatum est ergo, quod in euangelii praedicatione sit uirtus; praedicatio autem euangelii sermo sanctorum est. ita dubium non residet, quia in sancto sermone sit uirtus. ### English translation (Claude) So in the word of the saints there is power, but in this forensic and philosophical word the vanity of the world. Let this prophet too teach you that there is power in the word of the saints, who says: “The Lord will give the word to those who preach the gospel with much power,” that is, so that they may preach the gospel with much power. It is proved, then, that there is power in the preaching of the gospel; and the preaching of the gospel is the word of the saints. So no doubt remains that there is power in the holy word. ### Scripture references - Ps 68:11 (67:12 LXX): quotation, high confidence ### Translation notes - Ps 68:11 (LXX 67:12, Greek form). ### Citation (SBL) Ambrose, Exp. Ps. 118 11.12.3 (CSEL 62:240–241; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-12-3). ## Exposition of Psalm 118 11.13.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-13-1 - Source: CSEL 62:241 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 83: the righteous man is like a wineskin, made from dead skin: he has died to sin to live to God. ### Latin text Sequitur uersus tertius: q u oinam f actus sum sicut uter in gelicidio; uistificationes s tuas non sum oblitu s. uox ista uox iusti est qui mortificauerit suum corpus. recte enim uter dicitur iustus, qui expoliatus, non nudus inueniatur; uter namque de exuuiis fit animantis mortui. igitur et nos peccato moriamur, ut uiuamus deo. ### English translation (Claude) The third verse follows: “For I have become like a wineskin in the frost; I have not forgotten your statutes.” This voice is the voice of the righteous man who has mortified his body. For the righteous man is rightly called a wineskin, who, stripped, is not found naked; for a wineskin is made from the skin of a dead animal. Let us too, then, die to sin, so that we may live to God. ### Scripture references - Ps 119:83 (118:83 LXX): quotation, high confidence - 2 Cor 5:3: allusion, medium confidence - Rom 6:11: allusion, high confidence ### Translation notes - Ps 118:83 (Ps 119:83); 2 Cor 5:3; Rom 6:11. The digital text’s “q u oinam f actus” and “uistificationes s … oblitu s” are read as “quoniam factus” and “iustificationes … oblitus”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.13.1 (CSEL 62:241; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-13-1). ## Exposition of Psalm 118 11.13.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-13-2 - Source: CSEL 62:241 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Filled with the Spirit, we become new wineskins that keep the new wine of grace. ### Latin text repleti spiritus iucunditate et suauitate laetitiae erimus exuuiae spiritales, carentes infirmitate corporea et integro mentis sinu infusam nobis diuinorum mysteriorum gratiam reseruantes. de his utribus dicitur, quia uinum nouum in utres nouos mittunt qui uolunt utrumque seruare, et corpus et gratiam. ### English translation (Claude) Filled with the gladness of the Spirit and the sweetness of joy, we shall be spiritual skins, lacking bodily weakness and keeping in the whole bosom of the mind the grace of the divine mysteries poured into us. Of these wineskins it is said that those who wish to preserve both, both body and grace, put new wine into new wineskins. ### Scripture references - Matt 9:17: allusion, high confidence ### Translation notes - Matt 9:17. The digital text’s “nuuom” is read as “nouum”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.13.2 (CSEL 62:241; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-13-2). ## Exposition of Psalm 118 11.13.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-13-3 - Source: CSEL 62:241 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Keep the wineskin sound and cool, lest the new wine of grace be lost. ### Latin text non effluat igitur tuus hic uter, non rimosus sit, non terreno inueterascat situ, ne uinum nouum ueteres utres rumpat, scindantur utres, fundatur gratia. non iterum sole iniquitatis et nimia ui caloris arescant, sed feruentium uiscerum cupiditates diuersae niuali quodam frigore temperentur. ### English translation (Claude) Let this wineskin of yours, then, not leak, not be cracked, not grow old with earthly mold, lest the new wine burst old wineskins, the skins be torn, and grace be poured out. Nor again let them dry up from the sun of iniquity and excessive force of heat, but let the various desires of the burning inner parts be tempered by a kind of snowy cold. ### Scripture references - Matt 9:17: allusion, high confidence ### Translation notes - Matt 9:17. The digital text’s “nonum” is read as “nouum”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.13.3 (CSEL 62:241; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-13-3). ## Exposition of Psalm 118 11.13.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-13-4 - Source: CSEL 62:241 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cooling snow of God’s word, continence, and fasting quench the heat of lust. ### Latin text frigescat aestus libidinis et quodam continentiae gelu ieiuniorumque restrictus matutina oratione perfletur, quando sicut ros ita super terram nostram dei uerba descendunt, sicut imber super gramen et sicut nix super faenum. nescit utrem bonum ista nix laedere, nix quae diuini splendore fulget eloquii. nix haec refrigerat, non adurit, fecundat sata, non internecat. nix haec praeceptio continentiae est, quae calorem facit frigere corporeum et omnem naturae interioris restinguit ardorem. ### English translation (Claude) Let the heat of lust grow cold, and, held in by a kind of frost of continence and fasting, let it be blown upon by morning prayer, when the words of God come down upon our earth like dew, like rain upon the grass and like snow upon the hay. This snow does not know how to harm a good wineskin, the snow that shines with the splendor of the divine word. This snow cools, does not burn; it makes the crops fruitful, does not kill them. This snow is the precept of continence, which makes bodily heat grow cold and quenches all the burning of the inner nature. ### Scripture references - Deut 32:2: quotation, high confidence ### Translation notes - Deut 32:2 (Greek form). The digital text’s “fngescat” is read as “frigescat”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.13.4 (CSEL 62:241; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-13-4). ## Exposition of Psalm 118 11.13.5 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-13-5 - Source: CSEL 62:241–242 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s snow-white garments signify the resurrection life, in which there is no marrying. ### Latin text et forte ideo cum Iesus resurrectionis suae demonstraret gloriam, uestimenta eius erant candida sicut nix, ut non solum ipse alienus aestimaretur contagione peccati, uerum etiam quicumque resuscitatur congelatis coniugii cupiditatibus resurgere frigidus uideretur; in resurrectione enim neque nubunt neque uxores ducunt, sed erunt sicut angeli in caelo. boni ergo utres frigidi, hoc est in gelicidio constricti pruinis, non libidinis calore resoluti. ### English translation (Claude) And perhaps that is why, when Jesus showed the glory of his resurrection, his garments were white as snow, so that not only he himself might be judged free of the contagion of sin, but also whoever is raised might seem to rise cold, with the desires of marriage frozen; for in the resurrection they neither marry nor take wives, but will be like the angels in heaven. Good wineskins, then, are cold, that is, bound with hoarfrost in the frost, not loosened by the heat of lust. ### Scripture references - Matt 28:3: allusion, high confidence - Matt 17:2: allusion, medium confidence - Matt 22:30: quotation, high confidence ### Translation notes - Matt 28:3; Matt 17:2; Matt 22:30. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.13.5 (CSEL 62:241–242; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-13-5). ## Exposition of Psalm 118 11.14.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-14-1 - Source: CSEL 62:242 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The body is a wineskin: Adam and Eve were clothed in skins after the fall. ### Latin text Utrem autem corpus hoc dici licet ex pluribus locis, tamen etiam inde intellege, quod Adam et Eua, ubi imaginem deposuere caelestis quam ante portabant, imaginem terreni hominis induentes tunicas dicti sunt uestiti esse pellicias; corporales enim eos de spiritalibus fecerat culpa commissa. nec illud absurdum ad intellegendum, quod ita se dicat factum Dauid sicut utrem in gelicidio, eo quod in asperitate licet positus glaciali mortificauerit tamen corpus suum, ### English translation (Claude) That this body may be called a wineskin is permitted from many places, yet understand it also from this, that Adam and Eve, when they laid aside the image of the heavenly one which they bore before, putting on the image of the earthly man, are said to have been clothed in tunics of skin; for the fault committed had made them bodily from spiritual. Nor is it absurd to understand that David says he was made like a wineskin in the frost because, though placed in icy harshness, he nevertheless mortified his body, ### Scripture references - Gen 3:21: allusion, high confidence - 1 Cor 15:49: allusion, high confidence ### Translation notes - Gen 3:21; 1 Cor 15:49. Ambrose’s view that the fall made them “bodily” is translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.14.1 (CSEL 62:242; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-14-1). ## Exposition of Psalm 118 11.14.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-14-2 - Source: CSEL 62:242 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dead to sin like a dead skin, the prophet did not feel the cold of sin. ### Latin text ne sentiret hiemis illius asperitatem quam saluator dicit grauem futuram esse fugientibus. sicut enim glaciem non sentit uter, quia pellis est mortui, ita mortuus peccato propheta frigus peccati sentire non poterat, uel certe quod non frangatur necessitatibus nec resistat caro menti, sed mollior ductu animae se inflectat imperiis et in hoc mundi gelicidio non ### English translation (Claude) so as not to feel the harshness of that winter which the Savior says will be grievous to those who flee. For just as a wineskin does not feel ice, because it is the skin of a dead animal, so the prophet, dead to sin, could not feel the cold of sin; or certainly because the flesh is not broken by necessities nor resists the mind, but, softer, bends to the soul’s guidance and commands, and in this frost of the world does not ### Scripture references - Matt 24:20: allusion, high confidence - Rom 6:2: allusion, high confidence ### Translation notes - Matt 24:20; Rom 6:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.14.2 (CSEL 62:242; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-14-2). ## Exposition of Psalm 118 11.14.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-14-3 - Source: CSEL 62:242–243 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The good wineskin chastises the body and is filled not with wine but with the Spirit. ### Latin text arescat, uel quia corpus adflictionis sumus et mortem domini Iesu semper in nostro corpore circumferre debemus. hic est uter qui castigat corpus suum, non ut ille incrassatus et obesus populus, qui sedit manducare et bibere, et surrexerunt ludere. hic est uter qui inebriat non uino, sed spiritu, in quo non botryo amaritudinis, non draconum furor, non furor aspidum, sed poculum inebrians quam praeclarum. in hoc ergo gloriatur Dauid, quia factus est sicut uter in gelicidio, operationem peccati non sentiens. ### English translation (Claude) dry up; or because we are a body of affliction and must always carry about the death of the Lord Jesus in our body. This is the wineskin that chastises its body, not like that fattened and gross people who sat down to eat and drink and rose up to play. This is the wineskin that makes drunk not with wine but with the Spirit, in which there is no cluster of bitterness, no fury of dragons, no fury of asps, but “the inebriating cup, how excellent!” In this, then, David glories, that he has become like a wineskin in the frost, not feeling the working of sin. ### Scripture references - 2 Cor 4:10: quotation, high confidence - 1 Cor 9:27: allusion, high confidence - Exod 32:6: quotation, high confidence - 1 Cor 10:7: allusion, high confidence - Eph 5:18: allusion, high confidence - Deut 32:32: allusion, high confidence - Deut 32:33: allusion, high confidence - Ps 23:5 (22:5 LXX): quotation, high confidence ### Translation notes - 2 Cor 4:10; 1 Cor 9:27; Exod 32:6 (1 Cor 10:7); Eph 5:18; Deut 32:32–33; Ps 23:5 (LXX 22:5). ### Citation (SBL) Ambrose, Exp. Ps. 118 11.14.3 (CSEL 62:242–243; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-14-3). ## Exposition of Psalm 118 11.15.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-15-1 - Source: CSEL 62:243 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sin, like frost, is useless; the soul soaked in God’s statutes is cooled from desire. ### Latin text Et bene peccatum gelicidio conparatur. sicut enim gelicidium ad nullum usum utile est, ad nullam operationem, sic culpa nulli prodest usui, nulli operationi, et ideo sicut gelicidium declinanda est, ne noceat et adurat. bonum ergo mihi fieri sicut utrem in gelicidio, ut possim non obliuisci iustificationes domini, ut earum liquore perfusus refrigeret omnis feruor internae cupiditatis. ### English translation (Claude) And well is sin compared to frost. For just as frost is useful for no purpose, for no work, so guilt profits no use, no work, and so like frost it must be avoided, lest it harm and burn. It is good, then, for me to become like a wineskin in the frost, so that I may not forget the Lord’s statutes, so that, soaked with their liquid, every heat of inner desire may be cooled. ### Scripture references - Ps 119:83 (118:83 LXX): quotation, high confidence ### Translation notes - Ps 119:83. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.15.1 (CSEL 62:243; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-15-1). ## Exposition of Psalm 118 11.15.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-15-2 - Source: CSEL 62:243 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The wineskin must be full of the Spirit; living to the flesh is death and enmity with God. ### Latin text non ergo uacuum, sed plenum hunc utrem esse oportet, plenum spiritus, plenum iustificationum, ut peccata mea ipse confitear, ut luxuriam carnis meae conprimam; moriendum est enim mundo, ut uiuamus deo. si autem uiuamus carni, mors utique est carnis prudentia; uiuere non possumus deo, quia inimica deo carnalis ista sapientia et uita est saecularis. ### English translation (Claude) This wineskin, then, must be not empty but full: full of the Spirit, full of statutes, so that I may confess my sins myself, so that I may restrain the luxury of my flesh; for we must die to the world so that we may live to God. But if we live to the flesh, surely the prudence of the flesh is death; we cannot live to God, because this carnal wisdom and worldly life is hostile to God. ### Scripture references - Gal 6:14: allusion, medium confidence - Rom 8:6: quotation, high confidence - Rom 8:7: quotation, high confidence ### Translation notes - Gal 6:14; Rom 8:6–7. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.15.2 (CSEL 62:243; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-15-2). ## Exposition of Psalm 118 11.16.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-16-1 - Source: CSEL 62:243 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 84: life is short, yet beset by persecutors; the psalmist asks for God’s judgment. ### Latin text Sequitur uersus quartus: quot s un t dies serui t u i? qu and o f aci e s mihi de per s equentibus me iudicium? potest sic accipi: quot sunt dies serui tui?, quasi dicat: quanti sunt dies humani, quantum tempus, quantum spatium? cur inuidetur tam breui uitae, ne tranquillo cursu istius saeculi perfruamur? cur in breui spatio tam multi persequentium nos laquei tenduntur? adsit iam iudicium in quo poena est perfidorum, in quo persecutoribus digna impietatis suae pretia redduntur. ### English translation (Claude) The fourth verse follows: “How many are the days of your servant? When will you execute judgment for me on those who persecute me?” It can be taken thus: “How many are the days of your servant?”, as though he said: how many are human days, how much time, how much space? Why is so short a life envied, so that we may not enjoy the tranquil course of this world? Why in a short space are so many snares of those who persecute us stretched out? Let the judgment now be present in which is the punishment of the faithless, in which the persecutors receive the due price of their ungodliness. ### Scripture references - Ps 119:84 (118:84 LXX): quotation, high confidence ### Translation notes - Ps 118:84 (Ps 119:84). The spaced letters of the verse in the digital text are translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.16.1 (CSEL 62:243; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-16-1). ## Exposition of Psalm 118 11.16.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-16-2 - Source: CSEL 62:243 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The persecutors’ time is short; he counts life in days, made bright by virtue. ### Latin text uel sic: quo usque insultare poterunt, quo usque inequitare, qui nos diuersis modis quaerunt adfligere? non serus erit terminus; etenim quasi propheta celeritatem transcurrendae istius uitae non annorum, sed dierum aestimatione subducit dicens: quot sunt dies serui tui? et bene dies dixit, ut non solum moras annuas prophetica uisione transcurreret, uerum etiam splendidum sibi uitae huius curriculum uirtutum lumine declararet. ### English translation (Claude) Or thus: how long will they be able to insult, how long to ride roughshod, who seek in various ways to afflict us? The end will not be late; for, as a prophet, he reckons the speed of passing through this life not by years but by days, saying: “How many are the days of your servant?” And he well said “days,” so that he might not only pass over the delays of years by prophetic vision, but also declare the course of this life bright for himself by the light of the virtues. ### Scripture references - Ps 119:84 (118:84 LXX): quotation, high confidence ### Translation notes - Ps 119:84. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.16.2 (CSEL 62:243; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-16-2). ## Exposition of Psalm 118 11.16.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-16-3 - Source: CSEL 62:243–244 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He asks God to judge for him against his persecutors, who will not stand in the judgment. ### Latin text meritoque securus ait: quando facies mihi de persequentibus me iudicium? mihi, inquit, iudicium de persequentibus facies, non de me persequentibus iudicium dabis, quoniam non resurgunt impii in iudicio. sed mihi, inquit, da iudicium, ut, cum remuneraris innocentiam, fidem prouehis, misericordiam coronas, impii persecutores meritorum praemiis prophetico ore promissis iudicentur. ### English translation (Claude) And rightly, secure, he says: “When will you execute judgment for me on those who persecute me?” For me, he says, you will execute judgment on my persecutors; you will not give judgment on me to my persecutors, since the ungodly do not rise in the judgment. But give judgment for me, he says, so that, when you reward innocence, advance faith, crown mercy, the ungodly persecutors may be judged by the rewards of merits promised by prophetic mouth. ### Scripture references - Ps 119:84 (118:84 LXX): quotation, high confidence - Ps 1:5: quotation, high confidence ### Translation notes - Ps 119:84; Ps 1:5. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.16.3 (CSEL 62:243–244; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-16-3). ## Exposition of Psalm 118 11.17.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-17-1 - Source: CSEL 62:244 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judgment on persecutors already happens: unbelievers are judged, and Christ gave his servants power over the enemy. ### Latin text Non absurdum etiam illud, ut, quia breues dies et pauci sunt istius uitae, non diutius gratiam suam dominus circa prophetam suum differat, sed ipsi iudicium de persequentibus faciat. nam hic quoque iudicium est de persecutoribus, siquidem qui non credit in Christo iam iudicatus est. iudicium autem hoc est, quod dedit seruulis suis dominus Iesus dicens: habebitis potestatem calcandi super serpentes et scorpiones et super omnem uirtutem inimici. et uerum iudicium, in quo torquetur inimicus, sicut ipse confessus est dicens: quid uenisti ante tempus torquere nos? ### English translation (Claude) Nor is this absurd, that, because the days of this life are short and few, the Lord should not delay his grace toward his prophet any longer, but should execute judgment for him on his persecutors. For here too there is judgment on the persecutors, since he who does not believe in Christ is already judged. And this is the judgment which the Lord Jesus gave to his little servants, saying: “You will have power to tread upon serpents and scorpions and upon all the power of the enemy.” And it is a true judgment, in which the enemy is tormented, as he himself confessed, saying: “Why have you come before the time to torment us?” ### Scripture references - John 3:18: quotation, high confidence - Luke 10:19: quotation, high confidence - Matt 8:29: quotation, high confidence ### Translation notes - John 3:18; Luke 10:19; Matt 8:29. The stray “10” and the garbled “requere” in the digital text are translated as “torquere”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.17.1 (CSEL 62:244; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-17-1). ## Exposition of Psalm 118 11.18.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-18-1 - Source: CSEL 62:244 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophet asks that the devil, not a man, be subjected to him. ### Latin text Hoc ergo deposcit uirtutum stabilitate fundatus propheta, ut subiciatur sibi non homo, sed ille qui locum sibi in homine uindicauit. unde et apostolus ipsum magis in hominis peccato putauit esse damnandum, ipsum subiciendum, de quo ait: ### English translation (Claude) This, then, the prophet, grounded in the stability of the virtues, asks: that not a man be subjected to him, but he who claimed a place for himself in man. Hence the apostle too thought that he rather should be condemned in the sin of man, he should be subjected, of whom he says: ### Citation (SBL) Ambrose, Exp. Ps. 118 11.18.1 (CSEL 62:244; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-18-1). ## Exposition of Psalm 118 11.18.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-18-2 - Source: CSEL 62:244–245 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He longs for Satan to be crushed under the feet of faith, freeing the reformed man. ### Latin text conterat deus satanan sub pedibus uestris cito. ex hoc ergo persecutore iudicium sibi fieri gestit, ut fidei propheticae uestigiis aduersarius conteratur et comminuat eum sub pedibus suis propheta sicut puluerem et in hac corporis sui militia constitutus, quamuis breues dies uitae sint, triumphum tamen de aduersario adipiscatur, quo reformati hominis in ueterem gratiam, quem ante delictorum uinculis tenebat adstrictum et feruentis libidinis lassabat aestu, libertatem ingemescat, potestatem sentiat. ### English translation (Claude) “May God crush Satan under your feet soon.” From this persecutor, then, he longs to have judgment executed for him, so that the adversary may be crushed by the footsteps of prophetic faith and the prophet may grind him under his feet like dust and, placed in this warfare of his body, though the days of life are short, may yet obtain a triumph over the adversary, so that he may groan at the freedom of the man reformed to his former grace, whom he held bound before with the chains of offenses and wearied with the heat of burning lust, and may feel his power. ### Scripture references - Rom 16:20: quotation, high confidence - Ps 18:42 (17:43 LXX): allusion, medium confidence ### Translation notes - Rom 16:20; Ps 18:42 (LXX 17:43). ### Citation (SBL) Ambrose, Exp. Ps. 118 11.18.2 (CSEL 62:244–245; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-18-2). ## Exposition of Psalm 118 11.18.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-18-3 - Source: CSEL 62:245 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ has subjected the hostile powers to us; if we do not crush the devil, it is our own fault. ### Latin text subiectus est igitur aduersarius secundum domini sententiam. etenim dominus Iesus ueniens in hunc mundum per uirginis partum subiecit animae nostrae omnes contrarias potestates, ut fide tua, uerbo tuo, conuersatione tua et operibus conterantur. si ergo non conteris aduersarium, tua culpa est, qui permissa non uteris potestate. in nobis est igitur, ut aut subiciatur aduersarius aut resultet. ### English translation (Claude) The adversary, then, has been subjected according to the Lord’s sentence. For the Lord Jesus, coming into this world through the Virgin’s childbearing, subjected to our soul all the opposing powers, so that they may be crushed by your faith, your word, your conduct, and your works. If, then, you do not crush the adversary, it is your fault, who do not use the power granted. It is in us, then, that the adversary be either subjected or rebound. ### Scripture references - Luke 10:19: allusion, high confidence - Col 2:15: allusion, medium confidence ### Translation notes - Luke 10:19; Col 2:15. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.18.3 (CSEL 62:245; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-18-3). ## Exposition of Psalm 118 11.18.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-18-4 - Source: CSEL 62:245 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: By chastity, continence, and righteousness we tread on the serpent and scorpion. ### Latin text si enim actus noster displiceat, incipit aduersarius superbire, si autem bonis inhaereamus operibus, exerceamus studia castitatis iustitiae continentiae, calcamus serpentem et scorpionem. calcamus enim illum pedibus castitatis, conterimus scorpionem, ne possit excutere, calcamus uestigiis continentiae, uerecundiae iustitiaeque gressibus. possumus ergo et in hac breui uita triumphum de aduersariis habere perpetuum. ### English translation (Claude) For if our action displeases, the adversary begins to grow proud; but if we cling to good works, practice the pursuits of chastity, righteousness, continence, we tread on the serpent and the scorpion. For we tread on him with the feet of chastity, we crush the scorpion lest he can shake us off, we tread on him with the footsteps of continence, with the steps of modesty and righteousness. We can, then, even in this short life have a perpetual triumph over our adversaries. ### Scripture references - Luke 10:19: allusion, high confidence ### Translation notes - Luke 10:19. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.18.4 (CSEL 62:245; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-18-4). ## Exposition of Psalm 118 11.19.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-19-1 - Source: CSEL 62:245 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 85: the unrighteous tell idle tales, like chattering swallows, unlike God’s law. ### Latin text Sequitur uersus quintus: narrauerunt mihi iniusti exercitationes, sed non sicut lex tua, domine. bene optat iudicium sibi fieri de persequentibus, qui non solum opera iusti inpedire, uerum etiam fidem superflua narratione conati sunt. etenim quasi fabulae cuiusdam naenias narratas sibi dicit ἀδολεσχίας, hoc est superfluas loquacitates. narratores enim superflui sicut hirundines disputationis suauitatem natiuae loquacitatis continuatione corrumpunt, ut Aristotelis sententia est. ### English translation (Claude) The fifth verse follows: “The unrighteous have told me idle tales, but not as your law, Lord.” He well wishes judgment to be executed for him on his persecutors, who tried to hinder not only the works of the righteous man but also his faith by superfluous storytelling. For he says that the trifles of some fable, as it were, were told him, adoleschias, that is, superfluous talkativeness. For superfluous storytellers, like swallows, spoil the sweetness of a discussion by the continuance of their native talkativeness, as is the opinion of Aristotle. ### Scripture references - Ps 119:85 (118:85 LXX): quotation, high confidence ### Extrabiblical texts - Aristotle, Rh. 3.3.4 (Aristotle (works)): allusion, low confidence ### Translation notes - Ps 118:85 (Ps 119:85, Greek ἀδολεσχίας). The saying about swallows is attributed to Aristotle (source uncertain; compare the proverb in Aristotle, Rhetoric 3.3.4). The digital text’s “dom in e” is read as “domine”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.19.1 (CSEL 62:245; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-19-1). ## Exposition of Psalm 118 11.20.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-20-1 - Source: CSEL 62:245–246 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heretic’s talk is idle; one grounded in the law can tell heresy from the gospel. ### Latin text Superflua igitur loquitur haereticus qui non loquitur ueritatem, non loquitur secundum legem. qui autem fundatus in lege est, nouit a ueris falsa discernere, spiritalis eruditione doctrinae haeretica ab euangelicis dogmata separare. ideoque, ne multi decipiantur, iubetur a domino tacere peccator; peccatori enim dixit deus: quare tu enarras iustitias meas? ### English translation (Claude) The heretic, then, speaks superfluous things, who does not speak the truth, does not speak according to the law. But he who is grounded in the law knows how to distinguish false from true and by the instruction of spiritual teaching to separate heretical doctrines from those of the gospel. And so, lest many be deceived, the sinner is commanded by the Lord to be silent; for to the sinner God said: “Why do you declare my righteous deeds?” ### Scripture references - Ps 50:16 (49:16 LXX): quotation, high confidence ### Translation notes - Ps 50:16 (LXX 49:16). ### Citation (SBL) Ambrose, Exp. Ps. 118 11.20.1 (CSEL 62:245–246; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-20-1). ## Exposition of Psalm 118 11.20.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-20-2 - Source: CSEL 62:246 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, the truth, is not in the arguments of unbelievers, whose mouths are full of deceit. ### Latin text conticescat igitur perfidia quae tramitem ueritatis non nouit, quae dei praecepta non seruat. cur enim per os suum adsumunt peccatores euangelium ueritatis, in quorum ore ueritas non est? omnia autem praecepta dei ueritas, Christus autem ueritas. non est ergo Christus in disputationibus perfidorum, qui dicit perfido: os tuum abundauit nequitia et lingua tua concinnauit dolum; ### English translation (Claude) Let unbelief, then, fall silent, which does not know the path of truth, which does not keep God’s precepts. For why do sinners take up the gospel of truth in their mouth, in whose mouth there is no truth? But all God’s precepts are truth, and Christ is truth. Christ, then, is not in the disputations of the faithless, he who says to the faithless: “Your mouth abounded in wickedness, and your tongue framed deceit;” ### Scripture references - Ps 50:16 (49:16 LXX): allusion, high confidence - Ps 50:19 (49:19 LXX): quotation, high confidence - John 14:6: allusion, high confidence ### Translation notes - Ps 50:16, 19 (LXX 49:16, 19); Ps 119:86; John 14:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.20.2 (CSEL 62:246; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-20-2). ## Exposition of Psalm 118 11.20.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-20-3 - Source: CSEL 62:246 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heretics steal God’s word and twist it for fraud. ### Latin text lingua enim, quae uult adstruere mendacium, dolum utique nectit adsertis. sed huiusmodi fur est et cum fure concurrens. multi enim fures sunt, qui uerbum dei non ad utilitatem suam furantur et rapiunt, sed ad fraudem, et Patrimonium quoddam cae- ### English translation (Claude) for the tongue that wishes to establish a lie surely weaves deceit with assertions. But such a one is a thief and runs with the thief. For there are many thieves who steal and seize the word of God not for their profit but for fraud, and twist a kind of patrimony of the heavenly ### Scripture references - Ps 50:18 (49:18 LXX): allusion, high confidence ### Translation notes - Ps 50:18 (LXX 49:18). The digital text’s “Patrimonium” is read as “patrimonium”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.20.3 (CSEL 62:246; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-20-3). ## Exposition of Psalm 118 11.20.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-20-4 - Source: CSEL 62:246 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heretics adulterate God’s word like dishonest tavern-keepers watering wine. ### Latin text lestium scripturarum in sua furta detorquent, adulterina sibi conpendia colligentes dolo magis quam ueritate quaesita. sed hi sunt qui miscent aquam uino tamquam caupones pessimi, adulterantes sermonem dei et insincerum proferentes, quicquid perfido et tamquam ebrio ore deprompserint, et ideo aliena loquuntur a lege. unde bene eos propheta refugit atque reprehendit, sciens quid praescripto legis acceperit. ### English translation (Claude) Scriptures into their thefts, gathering adulterous gains for themselves sought by deceit rather than truth. But these are those who mix water with wine like the worst tavern-keepers, adulterating the word of God and bringing forth what is insincere, whatever they have produced from a faithless and as it were drunken mouth, and so they speak things foreign to the law. Hence the prophet well flees and rebukes them, knowing what he has received by the prescription of the law. ### Scripture references - Isa 1:22: allusion, high confidence - 2 Cor 2:17: allusion, high confidence - 2 Cor 4:2: allusion, medium confidence ### Translation notes - Isa 1:22 (Greek form); 2 Cor 2:17; 2 Cor 4:2. The digital text’s “ni sunt” is read as “hi sunt”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.20.4 (CSEL 62:246; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-20-4). ## Exposition of Psalm 118 11.21.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-21-1 - Source: CSEL 62:246 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 86: like a good soldier, the psalmist does not flee persecution but asks God’s help. ### Latin text Recte ergo ait sequenti uersiculo: omnia praecepta tua ueritas: iniuste per s e cuti sunt w e, adi u u a m e. quasi bonus miles bella non refugit nec conflictus quamuis grauium proeliorum bellator pauescit adsuetus, sed fidelis et prouidus adspirare sibi diuinitus orat auxilia et piae deuotionis fidelia sibi adiumenta deposcit. ### English translation (Claude) Rightly, then, he says in the following verse: “All your precepts are truth; they have persecuted me unjustly; help me.” Like a good soldier, he does not flee wars, nor does the warrior accustomed to conflicts tremble at even grave battles, but, faithful and provident, he prays that help be breathed on him from heaven and asks for himself the faithful aids of godly devotion. ### Scripture references - Ps 119:86 (118:86 LXX): quotation, high confidence ### Translation notes - Ps 118:86 (Ps 119:86). The spaced and garbled letters of the verse in the digital text are translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.21.1 (CSEL 62:246; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-21-1). ## Exposition of Psalm 118 11.21.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-21-2 - Source: CSEL 62:246–247 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All who would live godly in Christ face persecution from many enemies, seen and unseen. ### Latin text ideoque non petit, ut persecutiones quiescant, sed in persecutionibus postulat se iuuari. sciebat enim, quod o mnes qui uolunt pie uiuere in Christo Iesu persecutiones patiuntur. mauult ergo persecutiones pati, ut pie uiuere possit in Christo. et bene non unam persecutionem, sed multas persecutiones dixit nec expressit uocabula persequentium, quia multi persecutores non solum quos uidemus, sed etiam quos non uidemus. persequuntur nequitiae spiritales, persequitur haereticus Iudaeus gentilis. omnes ergo sub persecutoribus qui uolunt pie uiuere, quia, ubi multi persecutores, nullum a persecutionibus uacat tempus pie uiuere gestienti. ### English translation (Claude) And so he does not ask that persecutions cease, but asks to be helped in persecutions. For he knew that all who wish to live godly in Christ Jesus suffer persecutions. He prefers, then, to suffer persecutions so that he may be able to live godly in Christ. And well he spoke not of one persecution but of many persecutions, and did not name the persecutors, because there are many persecutors, not only those we see but also those we do not see. Spiritual forces of wickedness persecute; the heretic, the Jew, the Gentile persecute. All, then, who wish to live godly are under persecutors, because, where there are many persecutors, there is no time free from persecutions for one eager to live godly. ### Scripture references - 2 Tim 3:12: quotation, high confidence - Eph 6:12: allusion, high confidence ### Translation notes - 2 Tim 3:12; Eph 6:12. Ambrose’s list of persecutors is translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.21.2 (CSEL 62:246–247; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-21-2). ## Exposition of Psalm 118 11.21.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-21-3 - Source: CSEL 62:247 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If we suffer no persecution, we should fear that we are not truly living godly in Christ. ### Latin text et fortasse, cum persecutiones non patimur, tamquam condemnati habemur, quia nequaquam pie uiuere uelimus in Christo. nam utique, cum sit definita sententia, quod omnes qui uolunt pie uiuere in Christo Iesu persecutiones patiuntur, uidetur is qui persecutionem non patitur abdicatus, quod non sit piae intentionis in Christo; deuotionem etenim fidei proelia persequuntur; si desint certamina, uereor ne deesse uideatur qui certare desierit. ### English translation (Claude) And perhaps, when we do not suffer persecutions, we are held as condemned, because we in no way wish to live godly in Christ. For surely, since the sentence is fixed that all who wish to live godly in Christ Jesus suffer persecutions, he who does not suffer persecution seems disowned, as not being of godly intention in Christ; for battles pursue the devotion of faith; if contests are lacking, I fear lest he seem to be lacking who has ceased to contend. ### Scripture references - 2 Tim 3:12: quotation, high confidence ### Translation notes - 2 Tim 3:12. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.21.3 (CSEL 62:247; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-21-3). ## Exposition of Psalm 118 11.21.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-21-4 - Source: CSEL 62:247 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David, as though Christ’s disciple, heard in the Spirit that the faithful will be persecuted, and did not shrink from it. ### Latin text omnia, inquit, praecepta tua ueritas. quae praecepta nisi illa: si me persecuti sunt, et uos persequentur? haec praecepta Dauid, anterior licet incarnationis sacramento, iam tamen audiebat in spiritu et quasi Christi discipulus non subtrahebat se passionibus, sed certaminibus offerebat. ### English translation (Claude) “All your precepts,” he says, “are truth.” What precepts but these: “If they have persecuted me, they will persecute you too”? These precepts David, though earlier than the sacrament of the incarnation, already heard in the Spirit, and, like a disciple of Christ, he did not withdraw himself from sufferings but offered himself to contests. ### Scripture references - Ps 119:86 (118:86 LXX): quotation, high confidence - John 15:20: quotation, high confidence ### Translation notes - Ps 119:86; John 15:20. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.21.4 (CSEL 62:247; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-21-4). ## Exposition of Psalm 118 11.21.5 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-21-5 - Source: CSEL 62:247 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Trials strengthen faith; idle peace exposes it to corruption. ### Latin text sciebat hoc sibi ad gloriam fructuosum, hoc ad custodiam salutis tutum, ut frequentibus exercitiis iusti pietas confirmaretur; cito enim fides inexercitata languescit et crebris otiosa temptatur incommodis. remissas excubias callidus insidiator inrumpit, adsuetum autem bello uirum externa fraus instruit et ad gloriosae prouehit palmam uictoriae. pax ergo fideli corruptelae materia est. ### English translation (Claude) He knew that this was fruitful for him for glory, safe for the keeping of salvation, that the godliness of the righteous should be strengthened by frequent exercises; for an unexercised faith quickly grows faint and, idle, is tempted by frequent troubles. The cunning ambusher breaks in on slackened watches, but external fraud trains the man accustomed to war and advances him to the palm of glorious victory. Peace, then, is to the faithful a material of corruption. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.21.5 (CSEL 62:247; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-21-5). ## Exposition of Psalm 118 11.22.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-22-1 - Source: CSEL 62:247–248 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In times of persecution, the soul clung to God and prayed with its whole heart. ### Latin text Quam pulchre nobis persecutionis processere tempora! intentus sicut medicus erat intimae ad deum mentis affectus. illi adhaerebat nec ullas cogitationes obstrepentes sibi precantis animus sentiebat. totis uisceribus fundebatur oratio et quidam miscebatur sermo cum domino. ### English translation (Claude) How beautifully the times of persecution went for us! The affection of the inmost mind toward God was intent, like a physician’s. It cleaved to him, and the soul of one praying felt no thoughts making noise against it. Prayer was poured out with the whole heart, and a kind of conversation was mingled with the Lord. ### Translation notes - The phrase “sicut medicus” is uncertain in the text; translated as it stands. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.22.1 (CSEL 62:247–248; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-22-1). ## Exposition of Psalm 118 11.22.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-22-2 - Source: CSEL 62:248 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Persecution trained Christians to despise death; the leisure of peace now brings subtler dangers, such as flattery. ### Latin text cotidiana meditatio habebat iam contemptum periculi et usum calcandae mortis receperat. quod amisimus exercitium, temptant otia quos bella non fregerant. periculosa igitur et pacis otia; in pace plures persecutiones esse coeperunt. nullus erat tempore persecutionis adulator qui callida mentem adulatione temptaret. ### English translation (Claude) Daily meditation already had contempt of danger and had acquired the practice of trampling on death. The exercise that we have lost, leisure now tempts those whom wars had not broken. Dangerous, then, is the leisure of peace too; in peace more persecutions have begun to exist. In the time of persecution there was no flatterer to tempt the mind with cunning flattery. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.22.2 (CSEL 62:248; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-22-2). ## Exposition of Psalm 118 11.22.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-22-3 - Source: CSEL 62:248 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The persecuted apostles rejoiced to suffer for Christ and counted the most beaten as the most honored. ### Latin text non uacabat animo corporis delectatione dissolui et huiusmodi quae secundis rebus excitari solent admittere passiones. ideo apostoli cum caederentur includerentur, exultabant, quod illis iniuriis aeternae gratiae meritum lucrabantur, qui digni fuerant pro Christi nomine iniurias sustinere. non illis erat cura de patrimonio, studium de potestatibus et honoribus, non de praelatione, quae etiam iustos exagitare consueuit, sed ille se praeferri putabat, qui esset pluribus uerberibus flagellatus. ### English translation (Claude) The soul had no leisure to be dissolved by the delight of the body and to admit passions of this kind that are wont to be roused in prosperity. That is why the apostles, when they were beaten and shut up, rejoiced that by those injuries they gained the merit of eternal grace, they who had been counted worthy to suffer injuries for the name of Christ. They had no care for their inheritance, no zeal for powers and honors, none for precedence, which is wont to harass even the righteous; but he thought himself preferred who had been scourged with more blows. ### Scripture references - Acts 5:41: allusion, high confidence - Acts 5:40: allusion, high confidence - 2 Cor 11:23: allusion, medium confidence ### Translation notes - Acts 5:40–41; 2 Cor 11:23–25. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.22.3 (CSEL 62:248; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-22-3). ## Exposition of Psalm 118 11.23.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-23-1 - Source: CSEL 62:248 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David welcomes contests, knowing persecution helps virtue grow. ### Latin text Merito ergo Dauid occasiones expetit triumphandi et certandi copiam pro deuotionis eruditione non metuit, qui nouerat persecutiones iniquorum proficere ad incrementa uirtutis. non enim dixit: quia persecutiones patior, adiuua me, sed: ### English translation (Claude) Rightly, then, David seeks occasions for triumph and does not fear an abundance of contests for the training of devotion, he who knew that the persecutions of the wicked profit the growth of virtue. For he did not say, “Because I suffer persecutions, help me,” but: ### Scripture references - Ps 119:86 (118:86 LXX): allusion, high confidence ### Translation notes - Ps 119:86. The stray “\\” in the digital text is not translated. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.23.1 (CSEL 62:248; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-23-1). ## Exposition of Psalm 118 11.23.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-23-2 - Source: CSEL 62:248 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only one persecuted for faith, righteousness, or chastity can say he is persecuted unjustly. ### Latin text iniuste, inquit, persecuti sunt me, adiuua me. potest enim quis et persecutiones pati, sed non iniuste, quia est etiam iusta persecutio, si oderimus obscenos, si infesti simus iniustis, si iniquos uelimus opprimere, ne pluribus noceant, si auarum fraudis suae conpendiis exuamus, si execremur insolentiam superborum. qui autem pro fide, pro iustitia, pro castitate persecutionem patitur, bene is dicit: iniuste persecuti sunt me, adiuua me. ### English translation (Claude) “They have persecuted me unjustly,” he says; “help me.” For someone can also suffer persecution, but not unjustly, because there is also a just persecution: if we hate the obscene, if we are hostile to the unjust, if we wish to restrain the wicked lest they harm more, if we strip the greedy man of the gains of his fraud, if we curse the insolence of the proud. But he who suffers persecution for faith, for righteousness, for chastity, well says: “They have persecuted me unjustly; help me.” ### Scripture references - Ps 119:86 (118:86 LXX): quotation, high confidence - Matt 5:10: allusion, medium confidence ### Translation notes - Ps 119:86; Matt 5:10. The digital text’s “in-_ quit” is read as “inquit”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.23.2 (CSEL 62:248; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-23-2). ## Exposition of Psalm 118 11.24.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-24-1 - Source: CSEL 62:248–249 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 87: the psalmist, nearly destroyed by spiritual and bodily foes, held fast by faith to God’s commandments. ### Latin text Sequitur uersus septimus: paulo minus consummau er unt me ira terra, ego o autem non dereliqui mandata tua. non superfluo diuinum quaesiuit auxilium, qui sciebat sibi aduersus fortes esse certamen pluraque sibi proelia praeparata dimicaturo nunc aduersus nequitias spiritales quae sunt in caelestibus, nunc aduersus calorem sanguinis et innumeras corporis huius inlecebras, quarum nexu uario et diuturna conluctatione lassatus pudendo corruisset certamine, nisi fidei se radice tenuisset. ### English translation (Claude) The seventh verse follows: “They almost made an end of me on the earth, but I have not forsaken your commandments.” Not superfluously did he seek divine help, he who knew that he had a contest against the strong and that many battles were prepared for him as he was about to fight, now against the spiritual forces of wickedness in the heavenly places, now against the heat of the blood and the countless enticements of this body, by whose various knot and long wrestling, wearied, he would have fallen in a shameful contest, had he not held himself by the root of faith. ### Scripture references - Ps 119:87 (118:87 LXX): quotation, high confidence - Eph 6:12: quotation, high confidence ### Translation notes - Ps 118:87 (Ps 119:87); Eph 6:12. The digital text’s “consummau er unt me ira terra, ego o” and “lassa- TUS Pudendo” are read as “consummauerunt me in terra, ego” and “lassatus pudendo”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.24.1 (CSEL 62:248–249; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-24-1). ## Exposition of Psalm 118 11.24.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-24-2 - Source: CSEL 62:249 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Our own body, swept by every passion, is the enemy within the house. ### Latin text discamus cauere quem gerimus. hic nobis hostis domesticus, hic inimicus grauis nostri ipsius corporis. inflammatur uino, ardet libidine, decore mulieris occursantis accenditur, spe alitur, desperatione uritur, inlecebris exuritur, non euaporat effectu, timore turbatur, metu frangitur, luxuria mollitur, lasciuia dissoluitur, labore adficitur, sollicitudine fatigatur, passione conteritur. ### English translation (Claude) Let us learn to beware of what we carry. This is our enemy within the house, this the grave enemy, our own body. It is inflamed by wine, burns with lust, is kindled by the beauty of a woman it meets, is fed by hope, scorched by despair, burned up by enticements, does not evaporate by fulfillment, is disturbed by fear, broken by dread, softened by luxury, dissolved by wantonness, afflicted by labor, wearied by care, worn down by suffering. ### Scripture references - Matt 10:36: allusion, low confidence ### Translation notes - Matt 10:36 (“enemies of one’s household”). ### Citation (SBL) Ambrose, Exp. Ps. 118 11.24.2 (CSEL 62:249; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-24-2). ## Exposition of Psalm 118 11.24.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-24-3 - Source: CSEL 62:249 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even the righteous can barely withstand so many passions, each of which can overcome us alone. ### Latin text miraris, si inter tot aduersarias passionum uices se etiam iustus tenere uix possit, cum inpares simus etiam singularum certamini passionum? quem uel sola libido non uindicet, quem non subiuget auaritia, quem formido non quatiat, quem luxuria non euaporat, quem lasciuia non emolliat, quem non supblantet ebrietas? ### English translation (Claude) Do you wonder if, among so many hostile turns of the passions, even the righteous man can hardly hold himself, when we are unequal even to the contest with each passion alone? Whom does lust alone not claim, whom does greed not subjugate, whom does fear not shake, whom does luxury not dissipate, whom does wantonness not soften, whom does drunkenness not trip up? ### Translation notes - The digital text’s “aduersanas” and “supblantet” are read as “aduersarias” and “subplantet”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.24.3 (CSEL 62:249; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-24-3). ## Exposition of Psalm 118 11.25.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-25-1 - Source: CSEL 62:249 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On this earth Adam fell and Cain, consumed by envy, killed his brother. ### Latin text Quasi conscius igitur carnalis infirmitatis et explorator persecutionis hostilis dicit: paulo minus consummauerunt me in terra. in hac utique terra, in qua Adam primus corruit et pudenda prolapsione deiectus totius gressum futurae posteritatis inflexit; in hac terra, in qua Cain munera fraterna dolens suis esse praelata ruina est stratus inuidiae; denique uox fraterni sanguinis clamauit a terra. ### English translation (Claude) As one conscious, then, of fleshly weakness and a scout of the enemy’s persecution, he says: “They almost made an end of me on the earth.” On this earth, surely, on which Adam first fell and, cast down by a shameful slip, bent the step of all his future posterity; on this earth, on which Cain, grieving that his brother’s gifts were preferred to his own, was laid low by the ruin of envy; indeed the voice of his brother’s blood cried from the earth. ### Scripture references - Ps 119:87 (118:87 LXX): quotation, high confidence - Gen 3:6: allusion, high confidence - Gen 4:5: allusion, high confidence - Gen 4:10: quotation, high confidence ### Translation notes - Ps 119:87; Gen 3:6; Gen 4:4–10. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.25.1 (CSEL 62:249; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-25-1). ## Exposition of Psalm 118 11.25.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-25-2 - Source: CSEL 62:249 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Noah, watchful through the flood, fell into drunkenness in idle security. ### Latin text in hac terra Noe sanctus, quem totius orbis diluuia in tantis procellis et fluctibus Peruigilem probauerunt, ubi tamen otioso curas laxauit corpore, somnum ebrietatis offendit, contumeliam paternae pietatis incurrit, docens periculosa otia securae esse uirtuti. ### English translation (Claude) On this earth holy Noah, whom the floods of the whole world proved watchful in such storms and waves, yet, when he relaxed his cares with idle body, fell into the sleep of drunkenness and incurred the insult to fatherly dignity, teaching that leisure is dangerous to secure virtue. ### Scripture references - Gen 9:21: allusion, high confidence - Gen 9:22: allusion, high confidence ### Translation notes - Gen 9:20–22. The digital text’s “Peruigilem” is read as “peruigilem”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.25.2 (CSEL 62:249; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-25-2). ## Exposition of Psalm 118 11.25.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-25-3 - Source: CSEL 62:249–250 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lot, untouched by Sodom’s fire, was burned by the incest of his daughters. ### Latin text in hac terra Loth reuerendi parentis imitator, quem non luxuriantis Sodomitanae plebis decolorauit inpuritas, non flamma Sodomae ardentis inuoluit, ueniabilis quidem ignorantiae, pudendae tamen commixtionis non euasit incestum; uritur ille flammis mulierum quem sulphurea flamma non ussit. ### English translation (Claude) On this earth Lot, imitator of his revered kinsman, whom the impurity of the luxurious people of Sodom did not discolor nor the flame of burning Sodom envelop, pardonable indeed for his ignorance, yet did not escape the incest of a shameful union; he is burned by the flames of women whom the sulphurous flame did not burn. ### Scripture references - Gen 19:24: allusion, high confidence - Gen 19:33: allusion, high confidence - Gen 19:35: allusion, high confidence ### Translation notes - Gen 19:24–36. Ambrose judges Lot pardonable for ignorance; translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.25.3 (CSEL 62:249–250; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-25-3). ## Exposition of Psalm 118 11.26.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-26-1 - Source: CSEL 62:250 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David nearly slipped when he envied the prosperity of sinners. ### Latin text In hac terra etiam Dauid propemodum consummatum esse se dixit, siquidem paene motos pedes suos et gressus suos paulo minus sensit effusos, quia diuitias saeculares et successus corporalium prosperorum loco beatitudinis aestimauit peccatoribus abundare. ### English translation (Claude) On this earth David too said he was almost made an end of, since he felt his feet almost moved and his steps nearly poured out, because he thought that worldly riches and the successes of bodily prosperity abound for sinners in place of blessedness. ### Scripture references - Ps 73:2 (72:2 LXX): quotation, high confidence - Ps 73:3 (72:3 LXX): allusion, high confidence ### Translation notes - Ps 73:2–3 (LXX 72:2–3). ### Citation (SBL) Ambrose, Exp. Ps. 118 11.26.1 (CSEL 62:250; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-26-1). ## Exposition of Psalm 118 11.26.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-26-2 - Source: CSEL 62:250 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chastised, David learned that virtue, not riches, counts, and held fast to God’s commandments, his only protection. ### Latin text propter quod etiam flagellatus est, sed flagella iusto remedia salutis sunt; castigat enim dominus quem recipit. unde etiam Dauid conuersus ad domini caritatem atque in eius eruditus praeceptis, non ignorans, eo quod caducis caduca fortuito quodam deferantur euentu et quia non diuitiarum abundantia, sed uirtutum gratia uitae probabilis merita pensantur, dilexit magis quam dereliquit mandata dei, quibus solis potuit ingruentes nequitias spiritales et insurgentes huius corporis adpetitus in hac tam fragilis naturae infirmitate superare. magna igitur uirtus, quae sub tantis persecutionibus constituta et paene obpressa tamen suum non est oblita praesidium nec mandata dei dereliquit. ### English translation (Claude) Because of this he was also scourged, but scourges to the righteous are remedies of salvation; for the Lord chastises him whom he receives. Hence David too, turned to the love of the Lord and instructed in his precepts, not ignorant that perishable things are brought to the perishable by a kind of chance outcome, and that the merits of a commendable life are weighed not by abundance of riches but by the grace of the virtues, loved rather than forsook the commandments of God, by which alone he could overcome, in this so great weakness of a frail nature, the onrushing spiritual forces of wickedness and the rising appetites of this body. Great, then, is the virtue which, placed under such great persecutions and almost overwhelmed, nevertheless did not forget its protection nor forsake God’s commandments. ### Scripture references - Ps 73:14 (72:14 LXX): allusion, high confidence - Heb 12:6: quotation, high confidence - Ps 119:87 (118:87 LXX): allusion, high confidence ### Translation notes - Ps 73:14 (LXX 72:14); Heb 12:6; Ps 119:87. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.26.2 (CSEL 62:250; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-26-2). ## Exposition of Psalm 118 11.27.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-27-1 - Source: CSEL 62:250 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On verse 88: the psalmist asks for eternal life, which cannot be found in this body. ### Latin text Ideoque, quia solum sibi deum profuisse cognouit, preces ad dominum dirigens ait uersu sequenti: secundum m isericordiam tuam uiuifica me, et c-usto d iam testi m onia ori s tui. quam uiuificationem sui postulet, supra diximus, quia non id precatus est quod habebat, sed quod desiderabat, id est ut uiueret in aeternum, intellegens uitae beatitudinem in hoc ### English translation (Claude) And so, because he knew that God alone had profited him, directing his prayers to the Lord he says in the following verse: “According to your mercy give me life, and I will keep the testimonies of your mouth.” What giving of life he asks for, we have said above, because he did not pray for what he had, but for what he desired, that is, to live for ever, understanding that the blessedness of life cannot be in this ### Scripture references - Ps 119:88 (118:88 LXX): quotation, high confidence ### Translation notes - Ps 118:88 (Ps 119:88). The spaced letters of the verse and “hce” in the digital text are read as written and as “hoc”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.27.1 (CSEL 62:250; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-27-1). ## Exposition of Psalm 118 11.27.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-27-2 - Source: CSEL 62:250–251 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s mercy must give life daily, so that we die to sin and live to God, keeping his precepts. ### Latin text fluctuanti et infido nobis corpore esse non posse, cuius inbecillitas propositum animae derelinquat. opus est ergo dei misericordia, ut continua et perpetua sit in hoc corpore uiuificatio, ut cotidie iustus deo uiuat peccatoque moriatur. si enim culpa moriatur in nobis, erit uita deo uiuens et custodia praeceptorum caelestium perseuerans, quam utique ille custodit qui uiuificatur a domino. ### English translation (Claude) wavering and unfaithful body of ours, whose weakness abandons the soul’s purpose. There is need, then, of God’s mercy, so that the giving of life in this body may be continual and perpetual, so that the righteous man may daily live to God and die to sin. For if guilt dies in us, there will be a life living to God and a persevering keeping of the heavenly precepts, which surely he keeps who is given life by the Lord. ### Scripture references - Rom 6:11: allusion, high confidence ### Translation notes - Rom 6:11. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.27.2 (CSEL 62:250–251; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-27-2). ## Exposition of Psalm 118 11.28.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-28-1 - Source: CSEL 62:251 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only grace-given life keeps God’s commandments; the psalmist longs for Christ’s coming, which fulfills the law by forbidding even adulterous desire. ### Latin text Denique uiuificari se ante poscit a domino et postea custodiam testimoniorum caelestium pollicetur; non enim communis haec uita custodit caeleste mandatum, sed illa quae munere fulcitur aeterno per operationem gratiae spiritalis. possumus etiam sic intellegere: quia iam propheta quae erant legis agnouerat, optat aduentus dominici misericordiam, ut accipiat praecepta quibus lex adimpleatur, ut non solum adulterium sciret esse uitandum, sed etiam concupiscentiam adulterii declinandam. ### English translation (Claude) Indeed he first asks to be given life by the Lord and afterwards promises the keeping of the heavenly testimonies; for this common life does not keep the heavenly commandment, but that which is supported by an eternal gift through the working of spiritual grace. We can also understand it thus: since the prophet had already learned what belonged to the law, he desires the mercy of the Lord’s coming, so as to receive the precepts by which the law is fulfilled, so that he might know not only that adultery must be avoided but also that the desire of adultery must be shunned. ### Scripture references - Matt 5:17: allusion, high confidence - Matt 5:27: allusion, high confidence ### Translation notes - Matt 5:17, 27–28. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.28.1 (CSEL 62:251; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-28-1). ## Exposition of Psalm 118 11.28.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-28-2 - Source: CSEL 62:251 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, the Father’s mouth, forbade even adultery in the heart, advancing chastity. ### Latin text os enim patris Iesus dominus locutus est in euangelio eum, qui uiderit mulierem ad concupiscendum eam, in corde suo adulterium perpetrasse. quantum euangelio profecerunt studia castitatis, quo non solum turpioris facti, sed etiam studii degeneris ablegatur obprobrium! ### English translation (Claude) For Jesus the Lord, the Father’s mouth, said in the gospel that he who looks at a woman to lust after her has committed adultery in his heart. How much the pursuits of chastity have advanced by the gospel, by which the reproach not only of the shameful deed but also of degenerate desire is banished! ### Scripture references - Matt 5:28: quotation, high confidence ### Translation notes - Matt 5:28. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.28.2 (CSEL 62:251; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-28-2). ## Exposition of Psalm 118 11.29.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-29-1 - Source: CSEL 62:251 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The persecutors are foxes like Herod, lurking in the lairs of earthly passions. ### Latin text Qui sunt autem, de quibus dicit quod paulo minus consummauerunt eum in terra, nisi persecutores? de quorum uno ait do- minus Iesus: ite dicite uulp illi, hoc est de Herode. et alibi cum se fraudulenter interrogari aduerteret, dixit: u ulpes foueas habent et uolucres caeli nidos, ubi requiescant, eo quod fraudulenter in terrestrium passionum quibusdam latibulis demorentur. ### English translation (Claude) But who are those of whom he says that they almost made an end of him on the earth but persecutors? Of one of them the Lord Jesus says, “Go, tell that fox,” that is, of Herod. And elsewhere, when he noticed that he was being questioned deceitfully, he said: “Foxes have holes and the birds of the sky nests, where they may rest,” because they deceitfully linger in certain lairs of earthly passions. ### Scripture references - Ps 119:87 (118:87 LXX): allusion, high confidence - Luke 13:32: quotation, high confidence - Matt 8:20: quotation, high confidence - Luke 9:58: allusion, high confidence ### Translation notes - Ps 119:87; Luke 13:32; Matt 8:20; Luke 9:58. The digital text’s “do- minus”, “uulp illi”, “u ulpes”, and “caelinidos, ubirequiescant” are read as “dominus”, “uulpi illi”, “uulpes”, and “caeli nidos, ubi requiescant”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.29.1 (CSEL 62:251; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-29-1). ## Exposition of Psalm 118 11.29.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-29-2 - Source: CSEL 62:251 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Samson’s foxes with torches signify deceitful men and heretics, whose end is burning. ### Latin text inde etiam Samson binas uulpes sibi nexuit, ad quarum caudas alligauit faces et dimisit eas per messes allophylorum, per hanc figuram significans, quod inprobi ac fraudulenti homines et maxime haeretici liberam linguam habeant ad latrandum, sed exitus inpeditos, aut litigiosa principia, finem uero fraudis suae incendio deputatum. ### English translation (Claude) Hence too Samson tied foxes together two by two, to whose tails he bound torches, and sent them out through the crops of the foreigners, signifying by this figure that wicked and deceitful men, and especially heretics, have a free tongue for barking but hampered outcomes, or contentious beginnings, but an end of their fraud assigned to burning. ### Scripture references - Judg 15:4: allusion, high confidence - Judg 15:5: allusion, high confidence ### Translation notes - Judg 15:4–5. The digital text’s “ae fraudulenti” is read as “ac fraudulenti”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.29.2 (CSEL 62:251; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-29-2). ## Exposition of Psalm 118 11.29.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-29-3 - Source: CSEL 62:251–252 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The three hundred foxes (the number of the cross) figure heretics who preach the cross falsely. ### Latin text ideoque et trecentas uulpes dimisit, eo quod perfidi crucis quidem se praedicatione commendare desiderant, sed mysterium eius tenere non possunt, qui hac praedicatione composita et falsa atque simulata urere magis fructus conantur ### English translation (Claude) And so he also sent out three hundred foxes, because the faithless desire to commend themselves by the preaching of the cross, but cannot hold its mystery, who, by this preaching, composed, false, and feigned, try rather to burn the fruits ### Scripture references - Judg 15:4: allusion, high confidence ### Translation notes - Judg 15:4. The number 300, written T in Greek, was read as a figure of the cross. The digital text’s “ldecque” and “uuipes” are read as “ideoque” and “uulpes”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.29.3 (CSEL 62:251–252; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-29-3). ## Exposition of Psalm 118 11.29.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-11-29-4 - Source: CSEL 62:252 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The little foxes of the Song are heretics, who can harm the young in faith but not the mature. ### Latin text alienos, cum utique uera crux domini non exurat aliena merita, sed fecundet. meritoque scriptum est in Canticis canticorum. prendite nobis uulpes pusillas exterminantes uineas, ut uineae nostrae floreant. quo ostenditur, quod uel dominus Iesus uel ecclesia fraudulentorum dolos a uineis suis exterminandos esse praecipiant, ne pauxillulis uineis noceant, quia adultis iam uitibus nocere non possunt. haereticus enim inperfectum temptare potest, non potest subplantare perfectum. ### English translation (Claude) of others, whereas the true cross of the Lord does not burn others’ merits but makes them fruitful. And rightly it is written in the Song of Songs: “Catch us the little foxes that destroy the vineyards, so that our vineyards may flourish.” By this it is shown that either the Lord Jesus or the church commands that the deceits of the fraudulent be driven out from their vineyards, lest they harm the little vineyards, because they cannot harm vines already grown. For the heretic can tempt the imperfect, he cannot trip up the perfect. ### Scripture references - Song 2:15: quotation, high confidence ### Translation notes - Song 2:15. The digital text’s “cura utique” and “canticorum. prendite” are read as “cum utique” and “canticorum: prendite”. ### Citation (SBL) Ambrose, Exp. Ps. 118 11.29.4 (CSEL 62:252; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/11-29-4). ## Exposition of Psalm 118 12.1.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-12-1-1 - Source: CSEL 62:252 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose introduces the letter Lamed, interpreted as “heart” or “I keep.” ### Latin text Labd littera duodecima incipit, cuius interpretatio cor uel, ut alia habet interpretatio, seruo. unde uidetur admonere uel prudenter haec intellegenda uel sollicite seruanda praecepta. nam hoc primus statim uersiculus admonet; cor etenim sibi mundum creari ### English translation (Claude) The twelfth letter, Lamed, begins here. It is interpreted “heart,” or, as another interpretation has it, “I keep.” So it seems to admonish us either to understand these precepts wisely or to keep them carefully. For the very first verse at once admonishes this; for that a clean heart be created for him ### Scripture references - Ps 51:10 (50:12 LXX): allusion, medium confidence ### Translation notes - The sentence runs on into 12.1.2. The prayer for a clean heart is Ps 51:10 (LXX 50:12). ### Citation (SBL) Ambrose, Exp. Ps. 118 12.1.1 (CSEL 62:252; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-1-1). ## Exposition of Psalm 118 12.1.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-12-1-2 - Source: CSEL 62:252 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A clean and wise heart understands Scripture and keeps God’s commandments, as Mary kept Christ’s words in her heart. ### Latin text in superioribus hic propheta, ut legimus, postulauit, cor sibi prudens dari orauit a domino filius huius Salomon. qui ergo habet cor mundum, qui habet cor prudens, ipse intellegit seriem subditorum uersuum atque uirtutem. unde et alibi inuenimus cor solum, id est uel singulare uel quod nulla inlecebra saeculi huius inpediat et carnis possit interturbare sapientia. qui autem habet cor, seruat mandata dei, quemadmodum legisti de Maria, quae conseruabat omnia domini saluatoris in corde suo uel dicta uel gesta. ### English translation (Claude) the prophet asked in the earlier verses, as we read, and his son Solomon prayed the Lord that a wise heart be given him. So the one who has a clean heart, who has a wise heart, understands the sequence and the force of the verses that follow. Hence we also find elsewhere “the heart alone,” that is, either single, or one that no allurement of this world hinders and that the wisdom of the flesh cannot throw into confusion. And the one who has a heart keeps the commandments of God, as you have read of Mary, who kept in her heart all the words or deeds of the Lord and Savior. ### Scripture references - 1 Kgs 3:9: allusion, high confidence - Ps 33:15 (32:15 LXX): echo, low confidence - Luke 2:19: allusion, high confidence - Luke 2:51: allusion, medium confidence ### Translation notes - Solomon’s prayer: 1 Kgs 3:9. “The heart alone” probably echoes Ps 33:15 (LXX 32:15), “who fashioned their hearts singly”; uncertain. Mary: Luke 2:19, 51. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.1.2 (CSEL 62:252; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-1-2). ## Exposition of Psalm 118 12.2.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-12-2-1 - Source: CSEL 62:252–253 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture must be read spiritually, without mixing earthly notions into God’s pure words. ### Latin text Circumcidamus ergo cor nostrum, nihil corporeum, nihil uile quaeramus; uile autem omne terrenum. nihil ergo terrenum, nihil saeculare, nihil corporeum, nihil leue atque mutabile in eloquiis constituamus caelestibus - eloquia enim domini eloquia casta —, ut in his mysteriorum caelestium inmaculata et pudica sinceritas spiritali interpretatione resplendeat. non adulterina quadam opinione misceamus terrena diuinis et illud inuiolabile sacramentum propheticae uisionis aut perennis oraculi naturae nostrae aestimatione uiolemus. ### English translation (Claude) Let us therefore circumcise our heart; let us seek nothing bodily, nothing base, and everything earthly is base. Let us therefore place nothing earthly, nothing worldly, nothing bodily, nothing light and changeable in the heavenly words, for “the words of the Lord are pure words,” so that in them the spotless and chaste integrity of the heavenly mysteries may shine out through a spiritual interpretation. Let us not, by some adulterous opinion, mix earthly things with divine, nor violate the inviolable sacrament of the prophetic vision or of the everlasting oracle by judging it after our own nature. ### Scripture references - Deut 10:16: allusion, medium confidence - Jer 4:4: allusion, low confidence - Ps 12:6 (11:7 LXX): quotation, high confidence ### Translation notes - Circumcision of the heart: Deut 10:16; Jer 4:4. Quotation: Ps 12:6 (LXX 11:7). ### Citation (SBL) Ambrose, Exp. Ps. 118 12.2.1 (CSEL 62:252–253; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-2-1). ## Exposition of Psalm 118 12.2.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-12-2-2 - Source: CSEL 62:253 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like good money-changers we must test Scripture’s silver and store up heavenly treasure. ### Latin text ideo enim addidit: argentum igne examinatum, purgatum terrae, probatum septuplum, ut tamquam boni nummularii spiritu examinemus prophetici sermonis argentum, secernentes domini pecuniam atque ab omni labe terrena salutaris fontis infusione purgantes, ut Christo digne sentire uideamur, qui ait: nolite thesaurizare uobis in terra, ubi aerugo et tinea exterminat, sed thesaurizate uobis in caelo. ### English translation (Claude) For this is why he added: “silver tried in the fire, purged of earth, proved sevenfold,” so that, like good money-changers, we may by the Spirit test the silver of the prophetic word, setting apart the Lord’s money and cleansing it from every earthly stain by pouring on it the saving spring, so that we may be seen to think worthily of Christ, who says: “Do not store up treasure for yourselves on earth, where rust and moth destroy, but store up treasure for yourselves in heaven.” ### Scripture references - Ps 12:6 (11:7 LXX): quotation, high confidence - Matt 6:19: quotation, high confidence - Matt 6:20: quotation, high confidence ### Extrabiblical texts - Agraphon Be approved money-changers (Sayings of Jesus outside the Gospels (agrapha)): echo, medium confidence ### Translation notes - Ps 12:6 (LXX 11:7) continued; Matt 6:19–20. “Good money-changers” echoes the saying attributed to Jesus in early writers, “Be approved money-changers.” ### Citation (SBL) Ambrose, Exp. Ps. 118 12.2.2 (CSEL 62:253; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-2-2). ## Exposition of Psalm 118 12.3.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-12-3-1 - Source: CSEL 62:253 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is our treasure; though a man, he forgave sins by divine power as God in a body. ### Latin text Thesaurus tuus est fides pietas misericordia, thesaurus tuus Christus est. noli eum aestimare de terris, hoc est de creaturis, quia dominus totius creaturae est. maledictus, inquit, homo qui spem habet in homine, sed mihi salus per hominem uenit. uide tamen quid scriptura uetus dixerit: et homo est, et quis cognoscet eum? ille igitur homo non humana mihi, sed diuina potestate omnia peccata donauit, deus in corpore dominus Iesus, mundum reconcilians sibi quem redimebat a culpa. ### English translation (Claude) Your treasure is faith, godliness, mercy; your treasure is Christ. Do not think of him as from the earth, that is, from among creatures, for he is the Lord of all creation. “Cursed,” it says, “is the man who puts his hope in man”; yet salvation came to me through a man. But see what the old Scripture said: “He is also a man, and who will know him?” That man, then, forgave me all my sins not by human but by divine power: God in a body, the Lord Jesus, reconciling to himself the world that he was redeeming from guilt. ### Scripture references - Jer 17:5: quotation, high confidence - Jer 17:9: quotation, high confidence - 2 Cor 5:19: allusion, high confidence ### Translation notes - Jer 17:5; Jer 17:9 in the LXX form (“and he is a man, and who will know him?”), read of Christ; 2 Cor 5:19. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.3.1 (CSEL 62:253; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-3-1). ## Exposition of Psalm 118 12.4.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-12-4-1 - Source: CSEL 62:253–254 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Understanding is our treasure; Christ, in whom wisdom is hidden, opens the closed meaning of Scripture. ### Latin text Thesaurus noster pretiosus intellectus est. si terrenus intellectus fuerit, si fragilis, haeretica eum tinea et impietatis aerugo consumet. leuemus ergo et erigamus sensus nostros nec inpossibile iudicemus, ut haec humani corporis infirmitas ad cognitionem mysteriorum caelestium prouehatur, cum iam ad nos dominus Iesus, in quo absconditi erant scientiae sapientiaeque thesauri, diuina sua miseratione descenderit, ut clausa reseraret, aperiret latentia, reuelaret occulta. ueni ergo, domine Iesu, aperi nobis et istius prophetici sermonis ianuam; multis enim clausa est, etsi prima specie aperta uideatur. ### English translation (Claude) Our precious treasure is understanding. If our understanding is earthly, if it is frail, the moth of heresy and the rust of ungodliness will consume it. Let us therefore lift and raise up our minds, and not judge it impossible that this weakness of the human body should be carried forward to the knowledge of heavenly mysteries, since the Lord Jesus, in whom the treasures of knowledge and wisdom were hidden, has already come down to us in his divine compassion, to unbar what was closed, to open what lay concealed, to reveal what was hidden. Come then, Lord Jesus, open to us the door of this prophetic word too; for to many it is closed, even though at first sight it seems open. ### Scripture references - Col 2:3: allusion, high confidence - Matt 6:19: echo, medium confidence ### Translation notes - Col 2:3; Matt 6:19 (moth and rust). ### Citation (SBL) Ambrose, Exp. Ps. 118 12.4.1 (CSEL 62:253–254; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-4-1). ## Exposition of Psalm 118 12.5.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-12-5-1 - Source: CSEL 62:254 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s word abides in heaven and should abide in us, kept and meditated on. ### Latin text In aeternum, inquit, domine, permanet uerbum tuum in caelo. uides etiam in te permanere debere quod etiam in caelo permanet ac perseuerat. serua ergo uerbum dei et serua in corde tuo et ita serua, ne obliuiscaris. serua legem domini et meditare, ne iustificationes domini de tuo corde labantur. docet te litterae interpretatio, ut serues diligenter, docet te propheta in subditis dicens: nisi quia lex tua meditatio mea est, tunc forsitan perissem in humilitate mea; ### English translation (Claude) “For ever,” he says, “O Lord, your word abides in heaven.” You see that what abides and continues in heaven ought to abide in you too. Keep therefore the word of God, keep it in your heart, and keep it so that you do not forget it. Keep the law of the Lord and meditate on it, so that the statutes of the Lord do not slip from your heart. The interpretation of the letter teaches you to keep it diligently; the prophet teaches you in the verses that follow, saying: “Unless your law had been my meditation, I should perhaps have perished in my humiliation; ### Scripture references - Ps 119:89 (118:89 LXX): quotation, high confidence - Ps 119:92 (118:92 LXX): quotation, high confidence ### Translation notes - Ps 119:89 (LXX 118:89); Ps 119:92 (LXX 118:92). The sentence continues in 12.5.2. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.5.1 (CSEL 62:254; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-5-1). ## Exposition of Psalm 118 12.5.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-12-5-2 - Source: CSEL 62:254 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Meditation on the law lets us bear humiliation, which God intends for correction, not despair. ### Latin text in aeternum non obliuiscar iustificationum tuarum. legis ergo meditatio facit, ut tempora tribulationis, tempora quibus humiliamur aliquibus aduersis, sustinere et tolerare possimus, ut neque humiliato nimis neque deiecto frangamur affectu. denique dominus non frangi nos humilitate usque ad desperationem uult, sed usque ad correptionem. ### English translation (Claude) I will never forget your statutes.” So meditation on the law enables us to endure and bear times of tribulation, times when we are humbled by some adversities, so that we are not broken in spirit, neither too much humbled nor cast down. In fact the Lord does not want us to be broken by humiliation to the point of despair, but only to the point of correction. ### Scripture references - Ps 119:93 (118:93 LXX): quotation, high confidence ### Translation notes - Ps 119:93 (LXX 118:93). ### Citation (SBL) Ambrose, Exp. Ps. 118 12.5.2 (CSEL 62:254; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-5-2). ## Exposition of Psalm 118 12.6.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-12-6-1 - Source: CSEL 62:254 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lamentations shows that humiliation from the Lord is just, for no evil comes from his mouth. ### Latin text Unde et Hieremias propheta sub hac littera in Threnis ait: ut humiliaret sub pedibus omnes uinctos terrae et declinaret iudicium uiri contra faciem altissimi, ad condemnandum hominem cum iudicatur, dominus non dixit, et infra: de ore altissimi non exibunt mala. humilitas ergo, quae a domino est, plena iustitiae, plena est aequitatis, quia non exeunt mala de ore domini. denique qui humiliabatur a domino dicebat: humiliatus sum, et saluum me fecit. ### English translation (Claude) Hence the prophet Jeremiah too, under this letter in Lamentations, says: “To humble under his feet all the prisoners of the earth, and to turn aside a man’s judgment before the face of the Most High, to condemn a man when he is judged: the Lord did not say it”; and below: “From the mouth of the Most High evil things will not come forth.” So the humiliation that comes from the Lord is full of justice, full of equity, because evil things do not come forth from the Lord’s mouth. In fact one who was humbled by the Lord said: “I was humbled, and he saved me.” ### Scripture references - Lam 3:34: quotation, high confidence - Lam 3:35: quotation, high confidence - Lam 3:36: quotation, high confidence - Lam 3:38: quotation, high confidence - Ps 116:6 (114:6 LXX): quotation, high confidence ### Translation notes - Lam 3:34–36 and 3:38, the lamed verses of Lam 3, in the LXX form; Ps 116:6 (LXX 114:6). ### Citation (SBL) Ambrose, Exp. Ps. 118 12.6.1 (CSEL 62:254; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-6-1). ## Exposition of Psalm 118 12.7.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-12-7-1 - Source: CSEL 62:254–255 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose notes that the Greek phrase in Ps 119:89 is translated both “for ever” and “for the age.” ### Latin text Ergo sicut prudenter considerandum est, quando humilitas a domino sit causa probationis, quando etiam ipsa ab homine inferendae humilitatis inpressio, quae tamen ipsa solet patientia et magnanimitate tolerari, ita etiam sapienter considerandum, quid sit in aeternum in caelo uerbum domini permanere uel, sicut aliqui codices habent, in saeculum, quia Graecus εἰς τὸν αἰῶνα posuit, quod diuerse interpretati sunt translatores, alii in aeternum, alii in saeculum. ### English translation (Claude) So, just as one must consider wisely when humiliation comes from the Lord as a cause of testing, and when it is a pressure of humiliation inflicted by a man, which yet is usually borne with patience and greatness of soul, so too one must consider wisely what it means that the word of the Lord abides “for ever” in heaven, or, as some manuscripts have it, “for the age,” because the Greek has eis ton aiōna, which translators have rendered in different ways, some “for ever,” others “for the age.” ### Scripture references - Ps 119:89 (118:89 LXX): quotation, high confidence ### Translation notes - The Greek words are garbled in the digital text (marked sic); they are εἰς τὸν αἰῶνα. Ps 119:89 (LXX 118:89). ### Citation (SBL) Ambrose, Exp. Ps. 118 12.7.1 (CSEL 62:254–255; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-7-1). ## Exposition of Psalm 118 12.7.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-12-7-2 - Source: CSEL 62:255 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose weighs the readings “for the age” and “for ever” against Christ’s saying that his words will not pass away. ### Latin text in saeculum ergo permanet uerbum tuum, domine, in caelo. et quomodo ipse dixisti: caelum et terra transibunt, uerba autem mea non praeteribunt? in saeculum permanet uerbum, non ultra saeculum et saecula; saecula enim temporis sunt. caelum ergo et terra, id est opera mundi istius, praeteribunt et tempora permanebunt. alius qui spiritalis est et diiudicat uerba legis: in aeternum, inquit, domine, permanet uerbum tuum in caelo; aeternitas enim uerbi manentis opinionem uerbi praetereuntis excludit. ### English translation (Claude) “For the age,” then, “your word, O Lord, abides in heaven.” And how is it that you yourself said: “Heaven and earth will pass away, but my words will not pass away”? The word abides for the age, not beyond the age and the ages; for the ages belong to time. So heaven and earth, that is, the works of this world, will pass away, and the times will remain. Another, who is spiritual and judges the words of the law, says: “For ever, O Lord, your word abides in heaven”; for the eternity of the abiding Word excludes the notion of a word that passes away. ### Scripture references - Ps 119:89 (118:89 LXX): quotation, high confidence - Matt 24:35: quotation, high confidence - 1 Cor 2:15: echo, medium confidence ### Translation notes - Ps 119:89 (LXX 118:89); Matt 24:35; 1 Cor 2:15. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.7.2 (CSEL 62:255; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-7-2). ## Exposition of Psalm 118 12.7.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-12-7-3 - Source: CSEL 62:255 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word cannot abide in a heaven that passes away; it neither begins nor ends as heaven does. ### Latin text quomodo autem permanet uerbum in caelo, si ipsum caelum praeterit? et quomodo possunt stare culmina, si cedant fundamenta, aut quomodo permanere habitator in habitatione sua, nisi et habitatio perseueret? sed forte illud occurrat, quia scriptum est: erit caelum nouum. uerum nec sic absolubile, quia nec in hoc potest permanere quod praeterit nec illud potest dici mansisse quod coeperit. tinea intellectum tuum scindet, si putes uerbum sicut caelum uel incipere uel praeterire. ### English translation (Claude) But how does the word abide in heaven if heaven itself passes away? How can the roof stand if the foundations give way, or how can an inhabitant remain in his dwelling unless the dwelling also continues? But perhaps one may object that it is written: “There will be a new heaven.” Even so the difficulty is not solved, because what passes away cannot abide in this one either, nor can what has begun be said to have remained. The moth will tear your understanding if you think that the Word, like heaven, either begins or passes away. ### Scripture references - Isa 65:17: allusion, medium confidence - Rev 21:1: allusion, medium confidence ### Translation notes - Isa 65:17; Rev 21:1. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.7.3 (CSEL 62:255; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-7-3). ## Exposition of Psalm 118 12.8.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-12-8-1 - Source: CSEL 62:255 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Taking the moral sense first, Ambrose urges imitation of heaven’s steady order. ### Latin text Unde, si uirtutem prophetici sensus cognoscere uolumus, primum in his quae uisibilia et sensibilia sunt ethicum consideremus, ut ex eo quae sunt intellegibilia manifestemus. si uerbum dei in caelo permanet, imitemur caelum ubi permanet uerbum, permanet ordo sollemnis caelestium statutorum et beneficiorum domini crebrae uices sollemnibus muneribus perseuerant. ### English translation (Claude) Hence, if we wish to know the force of the prophet’s meaning, let us first consider the moral sense in what is visible and perceptible, so that from it we may make plain what is intelligible. If the word of God abides in heaven, let us imitate heaven, where the word abides, where the solemn order of the heavenly statutes abides, and where the frequent turns of the Lord’s benefits continue in their regular gifts. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.8.1 (CSEL 62:255; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-8-1). ## Exposition of Psalm 118 12.8.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-12-8-2 - Source: CSEL 62:255–256 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heaven’s seasons give a pattern for life: always sow seed for future fruit. ### Latin text supernis nempe uel pluuiis uel calore uel fotu aeris huius infunditur terris atque alitur larga fecunditas. caelo annus labitur per dies ac menses et tempora autumni atque hiemis, ueris quoque et purae digestus aestatis. de caelo uitae tuae imaginem cape; etiam quando non germinas fructum, sere tamen semen ad fructum. ### English translation (Claude) For it is from above, by rains, by heat, or by the warmth of this air, that abundant fruitfulness is poured on the earth and nourished. Through heaven the year glides by in days and months and seasons, arranged into autumn and winter, spring and clear summer. Take from heaven the pattern of your life: even when you are not bringing fruit to birth, still sow seed for fruit. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.8.2 (CSEL 62:255–256; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-8-2). ## Exposition of Psalm 118 12.8.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-12-8-3 - Source: CSEL 62:256 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heavenly seeds must be tended patiently, not allowed to run riot, until their fruit ripens. ### Latin text sunt semina quae de caelo sunt et seruntur in terris. est etiam superna uindemia, unde ait propheta: serite uobis ad iustitiam, uindemiate ad fructum. et quando non florent opera tua, foue tamen semina tua, ne lasciuiendo luxurient. quod luxuriat in flore seminis, tenuatur et hebetatur in fructu. fructus ipsos usque ad maturitatem decoque. ### English translation (Claude) There are seeds that come from heaven and are sown on earth. There is also a heavenly vintage, of which the prophet says: “Sow for yourselves unto righteousness, gather the vintage unto fruit.” And when your works are not in flower, still cherish your seeds, so that they do not run riot through wantonness. What runs riot in the flower of the seed is thinned and dulled in the fruit. Ripen the fruits themselves to maturity. ### Scripture references - Hos 10:12: quotation, high confidence ### Translation notes - Hos 10:12 in the LXX form. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.8.3 (CSEL 62:256; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-8-3). ## Exposition of Psalm 118 12.9.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-12-9-1 - Source: CSEL 62:256 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As the sky changes its seasons, youthful wantonness should give way to sober maturity. ### Latin text Imitatores etiam ipsius caelestis simus elementi: non semper sole feruet ardenti, frequenter nubibus priusquam, pluuiis uehementibus inhorrescit, iactis niuibus tegit terram. non ergo sit in te quoque diuturna lasciuia; succedant maesta senilium curarum tempora et tamquam incana maturitas agrum hunc tui corporis reprimat. ### English translation (Claude) Let us also be imitators of the heavenly element itself: it does not always blaze with a burning sun; often it bristles with clouds, then with heavy rains, and casts down snow to cover the earth. So let there not be in you either a lasting wantonness; let the sober seasons of the cares of age follow, and let a kind of hoary maturity restrain this field of your body. ### Translation notes - “priusquam” in the printed text is hard to construe; translated by sense as “then.” ### Citation (SBL) Ambrose, Exp. Ps. 118 12.9.1 (CSEL 62:256; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-9-1). ## Exposition of Psalm 118 12.9.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-12-9-2 - Source: CSEL 62:256 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sun, moon and year keep their appointed courses without transgression. ### Latin text utilior saepe tristitia est, quae comitem solet habere grauitatem. numquid ulla in ipso est sole praeuaricatio? nonne cotidianos cursus suos seruat? numquid continuos nouit luna defectus et commissi munus deserit ministerii? isdem nempe uicibus annus redit, eodem statu reparantur tempora, isdem obsequiis reformantur. sol diem ### English translation (Claude) Sadness is often more useful, for it usually has gravity as its companion. Is there any transgression in the sun itself? Does it not keep its daily courses? Does the moon know continual eclipses, or does it abandon the task of the ministry entrusted to it? By the same turns the year comes round, the seasons are renewed in the same state, restored in the same services. The sun ### Translation notes - The sentence continues in 12.9.3. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.9.2 (CSEL 62:256; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-9-2). ## Exposition of Psalm 118 12.9.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-12-9-3 - Source: CSEL 62:256–257 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heavenly bodies obey one law, keeping their courses in harmony. ### Latin text inluminat tempora statuta custodiens, fulget splendoribus luna nocturnis et lux eius in tenebris micat. stellarum nitentium rutilat globus sollemnique statione et conuersione ac demutatione funguntur. lex una diuersis, constitutorum semel uices cursuum custodire nec fines transire praescriptos. manet ipsa inmutabilis demutatio et conuersio uertere ordinem suum nescit. una omnium oboedientia, discretis muneribus indiscretam praescriptae constitutionis tenere concordiam. ### English translation (Claude) lights the day, keeping its appointed times; the moon shines with its nightly splendor and its light glitters in the darkness. The sphere of shining stars glows red, and they perform their regular stations, revolutions and changes. One law for different bodies: to keep the turns of courses once appointed and not to pass the bounds prescribed. The change itself remains unchanging, and the revolution does not know how to overturn its order. All share one obedience: with distinct tasks, to keep an undivided harmony with the ordinance prescribed. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.9.3 (CSEL 62:256–257; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-9-3). ## Exposition of Psalm 118 12.10.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-12-10-1 - Source: CSEL 62:257 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Satan fell from heaven to earth, which is why vices abound here. ### Latin text In caelo ergo permanet uerbum, quia satanas de caelo cecidit. non habebat in caelo locum, propterea cecidit. quo cecidit nisi in terras? ideo hic adulteria homicidia ebrietates abundare coeperunt. inde exclusus acrior ad nos uenit et temptationes solito asperiores tamquam iratus exercet. ### English translation (Claude) So the word abides in heaven, because Satan fell from heaven. He had no place in heaven; that is why he fell. Where did he fall but to the earth? That is why adulteries, murders and drunkenness began to abound here. Shut out from there, he has come to us fiercer, and like one enraged he works temptations harsher than before. ### Scripture references - Luke 10:18: allusion, high confidence - Rev 12:12: allusion, medium confidence ### Translation notes - Luke 10:18; Rev 12:9, 12. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.10.1 (CSEL 62:257; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-10-1). ## Exposition of Psalm 118 12.10.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-12-10-2 - Source: CSEL 62:257 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The word does not abide on earth, where the devil has laid snares; he fell for not holding to it. ### Latin text in caelo igitur permanet uerbum, quia inde deiectus est diabolus; in terris non permanet, quia huc totus aduenit. et uide utrum hic permanere uerbum possit in nobis, ubi tantos laqueos diabolus aspersit, qui dum esset in caelo, nec ibi uerbum poterat permanere. denique quia et ipse uerbum non tenuit, cecidit e caelo. ### English translation (Claude) So the word abides in heaven, because the devil was cast down from there; on earth it does not abide, because he has come here entirely. And see whether the word can abide here in us, where the devil has scattered so many snares, when even while he was in heaven the word could not abide there either. In fact, because he too did not hold to the word, he fell from heaven. ### Scripture references - John 8:44: echo, low confidence ### Citation (SBL) Ambrose, Exp. Ps. 118 12.10.2 (CSEL 62:257; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-10-2). ## Exposition of Psalm 118 12.11.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/11-13-1/#p-12-11-1 - Source: CSEL 62:257 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heaven passes away so that a new heaven and earth may come and we may see God face to face. ### Latin text In caelo ergo uerbum permanet, quod secundum uerbi dispositionem regitur et gubernatur. sed quia et ipsum caelum praeterit, ideo non dixit in saecula permanere, sed in saeculum, quamquam propterea praetereat, ut fiat nouum caelum, noua terra, nouum testamentum, ut facie ad faciem gloriam domini uidere possimus. ### English translation (Claude) So the word abides in heaven, which is ruled and governed according to the Word’s disposing. But because heaven itself also passes away, he did not say that it abides for the ages, but for the age; though it passes away precisely so that there may be a new heaven, a new earth, a new testament, so that we may see the glory of the Lord face to face. ### Scripture references - Rev 21:1: allusion, medium confidence - Jer 31:31: echo, low confidence - 1 Cor 13:12: allusion, high confidence ### Translation notes - Rev 21:1; Jer 31:31; 1 Cor 13:12. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.11.1 (CSEL 62:257; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-11-1). ## Exposition of Psalm 118 12.12.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-12-1 - Source: CSEL 62:257 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The “heaven” where the word abides is better taken as the holy heavenly powers than as the element. ### Latin text Uerumtamen quia et in caelo fuit uitiis locus — nam utique non cecidisset inde aduersarius nisi in criminibus deprehensus; nam et stultus sicut luna mutatur et caelum ipsum tenebris obducitur —, uidetur utique non de elemento dictum, sed de uirtutibus potestatibusque caelestibus. sunt enim sanctae uirtutes in caelo, in quibus nihil lubricum atque terrenum sit. ### English translation (Claude) Yet since there was room for vices in heaven too (for the adversary would surely not have fallen from there unless he had been caught in crimes; and “the fool changes like the moon,” and heaven itself is overcast with darkness), it seems that this was said not of the element but of the heavenly virtues and powers. For there are holy virtues in heaven in which there is nothing slippery or earthly. ### Extrabiblical texts - Sir 27:11 (Sirach): quotation, high confidence ### Translation notes - Sir 27:11. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.12.1 (CSEL 62:257; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-12-1). ## Exposition of Psalm 118 12.12.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-12-2 - Source: CSEL 62:257–258 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Saints on earth who bear the heavenly image and live as citizens of heaven are “heavens.” ### Latin text sunt etiam in terris caeli qui enarrant gloriam dei. qui sunt isti caeli audi dicentem: sicut portauimus imaginem illius terreni, portemus et imaginem huius caelestis. isti igitur caeli sunt qui etiam in terris positi audent dicere: nostra autem conuersatio in caelis est. ### English translation (Claude) There are also heavens on earth, which “tell the glory of God.” Hear who these heavens are from one who says: “As we have borne the image of the earthly one, let us also bear the image of this heavenly one.” These, then, are heavens, who though placed on earth dare to say: “But our citizenship is in heaven.” ### Scripture references - Ps 19:1 (18:2 LXX): quotation, high confidence - 1 Cor 15:49: quotation, high confidence - Phil 3:20: quotation, high confidence ### Translation notes - Ps 19:1 (LXX 18:2); 1 Cor 15:49 (in the hortatory form “let us bear”); Phil 3:20. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.12.2 (CSEL 62:257–258; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-12-2). ## Exposition of Psalm 118 12.12.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-12-3 - Source: CSEL 62:258 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever lives the angelic life in integrity and self-control is called “heaven,” as the fallen one is called “earth.” ### Latin text isti sunt caeli in quibus fides grauitas continentia doctrina uita caelestis. nam quemadmodum terra dictus est, qui lapsus ex illa praeuaricatione caelestis gratiae et in haec uitia terrena deiectus praeuaricationis suae uinculis se ligauit, ita e contrario caelum dicitur, qui uitam angelorum custodia integritatis exercet et corpus suum continenti sobrie- ### English translation (Claude) These are the heavens in which there are faith, gravity, self-control, teaching, a heavenly life. For just as he was called “earth” who, fallen through that transgression from heavenly grace and cast down into these earthly vices, bound himself with the chains of his transgression, so on the contrary he is called “heaven” who practices the life of angels by keeping his integrity, and governs his body with continent sobri- ### Scripture references - Gen 3:19: echo, medium confidence ### Translation notes - The word sobrietate is divided between 12.12.3 and 12.12.4. Gen 3:19 is in view (“earth you are”). ### Citation (SBL) Ambrose, Exp. Ps. 118 12.12.3 (CSEL 62:258; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-12-3). ## Exposition of Psalm 118 12.12.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-12-4 - Source: CSEL 62:258 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The righteous soul is God’s heaven and throne, into which Christ and the Father enter when the door is opened. ### Latin text tate moderatur, mentem quoque suam miti tranquillitate componit, pecuniam pauperibus misericordi liberalitate dispensat. est ergo et in terris caelum in quo possunt uirtutes esse caelestes. caelum mihi thronus ego magis iusti affectum quam elementum intellego. illum puto caelum ad cuius animam uenit Christus et pulsat ianuam et, si aperueris, ingreditur. nec solus ingreditur, sed etiam cum patre, sicut ipse ait: ego et pater ueniemus et mansionem apud eum faciemus. ### English translation (Claude) ety, also composes his mind in gentle tranquility, and distributes his money to the poor with merciful generosity. So there is a heaven on earth too, in which heavenly virtues can dwell. “Heaven is my throne”: I understand this rather of the disposition of the righteous than of the element. I think that one a heaven to whose soul Christ comes and knocks at the door, and if you open, he enters. Nor does he enter alone, but with the Father too, as he himself says: “I and the Father will come and make our dwelling with him.” ### Scripture references - Isa 66:1: quotation, high confidence - Rev 3:20: allusion, high confidence - John 14:23: quotation, high confidence ### Translation notes - Isa 66:1; Rev 3:20; John 14:23 (in the form “I and the Father will come”). ### Citation (SBL) Ambrose, Exp. Ps. 118 12.12.4 (CSEL 62:258; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-12-4). ## Exposition of Psalm 118 12.13.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-13-1 - Source: CSEL 62:258 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ knocks and wants to enter; we must open our hearts to the true light. ### Latin text Uides igitur quod uerbum deus et otiosum prouocat et dormientem excitat. qui enim uenit et ianuam pulsat, uult semper intrare. sed in nobis est quod non semper ingreditur, non semper manet. pateat aduenienti ianua tua; aperi ianuam tuam, expande gremium tuae mentis, ut uideat diuitias simplicitatis, thesauros pacis, suauitatem gratiae. dilata cor tuum, occurre soli lucis aeternae quae inluminat omnem hominem. et illud quidem uerum lumen omnibus lucet; ### English translation (Claude) You see, then, that God the Word both rouses the idle and wakes the sleeping. For he who comes and knocks at the door always wants to enter. But it is our doing that he does not always enter, does not always stay. Let your door be open to him when he comes; open your door, spread wide the bosom of your mind, so that he may see the riches of simplicity, the treasures of peace, the sweetness of grace. Enlarge your heart, run to meet the sun of eternal light, which enlightens every man. That true light indeed shines on all; ### Scripture references - Rev 3:20: allusion, high confidence - 2 Cor 6:13: echo, low confidence - John 1:9: quotation, high confidence ### Translation notes - Rev 3:20; 2 Cor 6:13; John 1:9. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.13.1 (CSEL 62:258; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-13-1). ## Exposition of Psalm 118 12.13.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-13-2 - Source: CSEL 62:258–259 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ does not force his way in; the Sun of righteousness never sets for those who receive him. ### Latin text sed si quis fenestras suas clauserit, aeterno lumine se ipse fraudabit. excluditur ergo et Christus, si tu mentis tuae ianuam claudas. etsi possit intrare, non uult tamen inportunus inruere, non uult inuitos cogere. ortus ex uirgine processit ex aluo, uniuersa totius orbis inradians, ut luceret omnibus. capiunt, qui desiderant fulgoris perpetui claritatem, quam nox nulla interpolat. soli enim huic quem cotidie cernimus nox tenebrosa succedit, sol autem iustitiae numquam occidit, quia sapientiae non succedit malitia. ### English translation (Claude) but if anyone shuts his windows, he will cheat himself of the eternal light. So Christ too is shut out if you close the door of your mind. Though he could enter, he does not wish to burst in uninvited; he does not wish to force the unwilling. Born of a virgin, he came forth from the womb shining over the whole world, to give light to all. Those who long for the brightness of the perpetual radiance, which no night interrupts, receive it. For this sun that we see every day is followed by dark night, but the Sun of righteousness never sets, because wickedness does not succeed wisdom. ### Scripture references - Mal 4:2 (3:20 LXX): allusion, high confidence ### Extrabiblical texts - Wis 7:30 (Wisdom of Solomon): allusion, medium confidence ### Translation notes - Mal 4:2 (LXX 3:20); Wis 7:30. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.13.2 (CSEL 62:258–259; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-13-2). ## Exposition of Psalm 118 12.14.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-14-1 - Source: CSEL 62:259 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Faith is the door at which Christ knocks, as in the Song of Songs. ### Latin text Beatus ergo ille cuius pulsat ianuam Christus. ianua nostra est fides quae totam domum, si fuerit robusta, communit. per istam ianuam Christus ingreditur, unde et ecclesia dicit in Canticis: uox fratris mei, pulsat ad ianuam. audi pulsantem, audi introire cupientem: aperi mihi, soror mea sponsa, columba mea, perfecta mea, quia caput meum repletum est rore et crines mei guttis noctis. ### English translation (Claude) Blessed, then, is the one at whose door Christ knocks. Our door is faith, which, if it is strong, fortifies the whole house. Through this door Christ enters; hence the church also says in the Song of Songs: “The voice of my brother; he knocks at the door.” Hear him knocking, hear him longing to come in: “Open to me, my sister, my bride, my dove, my perfect one, for my head is filled with dew, and my locks with the drops of the night.” ### Scripture references - Song 5:2: quotation, high confidence ### Translation notes - Song 5:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.14.1 (CSEL 62:259; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-14-1). ## Exposition of Psalm 118 12.14.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-14-2 - Source: CSEL 62:259 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ knocks most when his body, the church, suffers; we must watch so as not to shut him out. ### Latin text considera quando maxime pulsat ianuam tuam deus uerbum: cum repletum est caput eius rore nocturno. in tribulatione etenim et temptationibus positos uisitare dignatur, ne quis forte succumbat uictus aerumnis. repletur ergo caput eius rore uel guttis, quando corpus eius laborat. tunc ergo uigilandum, ne, cum uenerit sponsus, recedat exclusus. ### English translation (Claude) Consider when God the Word knocks at your door most of all: when his head is filled with the night dew. For he deigns to visit those placed in tribulation and temptations, so that no one may succumb, overcome by hardships. His head, then, is filled with dew or drops when his body labors. Then, therefore, one must keep watch, so that when the bridegroom comes he does not go away shut out. ### Scripture references - Song 5:2: allusion, high confidence - Matt 25:10: echo, medium confidence ### Translation notes - Song 5:2; Matt 25:10. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.14.2 (CSEL 62:259; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-14-2). ## Exposition of Psalm 118 12.14.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-14-3 - Source: CSEL 62:259 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul has a door and gates through which the King of glory enters. ### Latin text si enim dormias et cor tuum non uigilet, discedit antequam pulset, si cor tuum uigilet, pulsat et aperiri sibi ianuam poscit. habemus ergo animae nostrae ianuam, habemus et portas de quibus dictum est: tollite portas, principes uestri, et eleuamini, portae aeternales, et introibit rex gloriae. est ergo et caelum in his in quibus portae sunt aeternales. ### English translation (Claude) For if you sleep and your heart does not keep watch, he departs before he knocks; if your heart keeps watch, he knocks and asks that the door be opened to him. We have, then, a door of our soul; we also have gates, of which it is said: “Lift up your gates, you princes, and be lifted up, you everlasting gates, and the King of glory shall come in.” So there is a heaven also in those in whom there are everlasting gates. ### Scripture references - Ps 24:7 (23:7 LXX): quotation, high confidence ### Translation notes - Ps 24:7 (LXX 23:7). ### Citation (SBL) Ambrose, Exp. Ps. 118 12.14.3 (CSEL 62:259; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-14-3). ## Exposition of Psalm 118 12.14.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-14-4 - Source: CSEL 62:259 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Faith and righteousness have gates through which Christ enters. ### Latin text si has fidei tuae portas uelis attollere, intrabit ad te rex gloriae triumphum portans propriae passionis. habet etiam iustitia portas. nam etiam de his legimus scriptum dicente domino Iesu per prophetam suum: aperite mihi portas iustitiae, et infra ait propheta Dauid: lauda, Hierusalem, dominum, lauda deum tuum, Sion, quoniam confortauit seras portarum tuarum. ### English translation (Claude) If you are willing to lift up these gates of your faith, the King of glory will come in to you, bearing the triumph of his own passion. Righteousness also has gates. For of these too we read it written, the Lord Jesus speaking through his prophet: “Open to me the gates of righteousness”; and below the prophet David says: “Praise the Lord, Jerusalem; praise your God, O Zion, for he has strengthened the bars of your gates.” ### Scripture references - Ps 118:19 (117:19 LXX): quotation, high confidence - Ps 147:12 (147:1 LXX): quotation, high confidence - Ps 147:13 (147:2 LXX): quotation, high confidence ### Translation notes - Ps 118:19 (LXX 117:19), read as Christ speaking; Ps 147:12–13 (LXX 147:1–2). ### Citation (SBL) Ambrose, Exp. Ps. 118 12.14.4 (CSEL 62:259; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-14-4). ## Exposition of Psalm 118 12.15.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-15-1 - Source: CSEL 62:259–260 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sloth and drowsiness bolt the door against Christ, who seeks a watchful bride. ### Latin text Est ergo anima quae habet ianuam, est quae habet portas. ad hanc ianuam uenit Christus et pulsat, pulsat et portas. aperi ergo illi; uult introire, uult sponsam inuenire uigilantem. noli bono amatori facere moras, cito recedit et tu somno torporis tui uideris exclusisse pulsantem. excludis enim eum, cum desidiosus es, cum piger, cum somnolentus; his repagulis Christus excluditur. etsi castus, etsi sobrius sis, caue ne sis neglegens; maiorem Christo facit iniuriam qui aduenientem repellit. ### English translation (Claude) So there is a soul that has a door, and there is one that has gates. To this door Christ comes and knocks; he knocks at the gates too. Open to him, then; he wants to come in, he wants to find his bride awake. Do not keep a good lover waiting; he quickly withdraws, and you are seen to have shut him out as he knocked by the sleep of your sluggishness. For you shut him out when you are idle, when you are lazy, when you are drowsy; by these bolts Christ is shut out. Though you be chaste, though you be sober, beware of being negligent; he does Christ a greater injury who drives him back as he comes. ### Scripture references - Song 5:2: allusion, medium confidence ### Translation notes - Song 5:2–6 in view. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.15.1 (CSEL 62:259–260; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-15-1). ## Exposition of Psalm 118 12.16.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-16-1 - Source: CSEL 62:260 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ sometimes puts his hand through the window, as in Song 5:4–5. ### Latin text Nonnumquam etiam, si moraris, mittit manum suam per fenestram, sicut ait sponsa: frater meus misit manum suam de prospectu, et uenter meus conturbatus est super eum. exsurrexi ego aperire fratri- ### English translation (Claude) Sometimes too, if you delay, he puts his hand through the window, as the bride says: “My brother put his hand through the opening, and my belly was stirred for him. I rose to open to my brother; ### Scripture references - Song 5:4: quotation, high confidence - Song 5:5: quotation, high confidence ### Translation notes - Song 5:4–5. The last words are divided between 12.16.1 and 12.16.2 (fratri-|tri meo, “to my brother”). ### Citation (SBL) Ambrose, Exp. Ps. 118 12.16.1 (CSEL 62:260; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-16-1). ## Exposition of Psalm 118 12.16.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-16-2 - Source: CSEL 62:260 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is first recognized as God through his works; then love grows and the soul conceives the Word. ### Latin text tri meo, manus meae distillauerunt myrram, digiti mei myrra pleni. primum ergo tamquam a prospectu mittit manum suam, quando deus esse operibus aestimatur; unde ait: si mihi non creditis, uel operibus credite. deinde augetur amor et intimis uisceribus conceptus inolescit. inde intellegibili utero, in quo est receptaculum uerbi, seminibus eius infusis plenitudinem eius corporaliter inhabitantem haurire anima nostra desiderat. non enim turbatur uterus feminarum nisi quae fuerint aluo graues. ### English translation (Claude) my hands dripped with myrrh, my fingers full of myrrh.” First, then, he puts his hand through the opening, as it were, when he is judged to be God by his works; hence he says: “If you do not believe me, at least believe the works.” Then love increases, and once conceived it takes root in the inmost heart. Then, the seeds of the Word having been poured into the intelligible womb, in which is the receptacle of the Word, our soul longs to draw in his fullness dwelling bodily. For the womb of women is not stirred unless they are heavy with child. ### Scripture references - Song 5:5: quotation, high confidence - John 10:38: quotation, high confidence - Col 2:9: allusion, high confidence ### Translation notes - Song 5:5; John 10:38; Col 2:9. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.16.2 (CSEL 62:260; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-16-2). ## Exposition of Psalm 118 12.17.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-17-1 - Source: CSEL 62:260 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As the soul opens to the Word, the bridegroom passes by, wishing always to be sought. ### Latin text Surgit igitur anima, ut aperiat dei uerbo. sed dum se expandit atque aperit, ut opera mundi huius uerbi receptione mortificet—sicut ille qui ait: mortificationem domini Iesu in corpore nostro circumferimus —, ergo dum aperit, transiuit sponsus. uult enim semper quaeri, frequentius inueniri, ### English translation (Claude) So the soul rises to open to the Word of God. But while it spreads itself out and opens, in order to put to death the works of this world by receiving the Word (like the one who says: “We carry about in our body the dying of the Lord Jesus”), while it opens, the bridegroom has passed by. For he wants always to be sought, and to be found more often; ### Scripture references - 2 Cor 4:10: quotation, high confidence - Song 5:6: allusion, high confidence ### Translation notes - 2 Cor 4:10; Song 5:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.17.1 (CSEL 62:260; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-17-1). ## Exposition of Psalm 118 12.17.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-17-2 - Source: CSEL 62:260–261 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ withdraws and returns; “passed through” may also mean he pierces the soul, as Simeon told Mary. ### Latin text et si clausam ianuam inuenerit, pulsat, et si per moram fuerit exclusus, recedit. sed cito redit et iterum pulsat, ut uel postea sponsam inueniat praeparatam. potest quidem et sic accipi: frater meus transiuit, sicut legimus, quod penetrauit dilectae intima medullarum, et quemadmodum ad Mariam dictum est: et tuam ipsius animam pertransibit gladius, ut reuelentur multorum cordium cogitationes. denique addidit sponsa animam suam exisse in uerbo eius, quod fit quando anima peregrinatur a corpore et deo praesens est. ### English translation (Claude) and if he finds the door shut, he knocks, and if he is shut out by delay, he withdraws. But he soon returns and knocks again, so that at least afterwards he may find the bride prepared. It can also be taken this way: “My brother passed through,” as we read that he pierced to the inmost marrow of his beloved, and as it was said to Mary: “And a sword will pierce through your own soul, so that the thoughts of many hearts may be revealed.” Then the bride added that her soul went forth at his word, which happens when the soul is absent from the body and present with God. ### Scripture references - Song 5:6: quotation, high confidence - Luke 2:35: quotation, high confidence - 2 Cor 5:8: allusion, medium confidence - Heb 4:12: echo, low confidence ### Translation notes - Song 5:6; Luke 2:35; 2 Cor 5:8. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.17.2 (CSEL 62:260–261; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-17-2). ## Exposition of Psalm 118 12.18.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-18-1 - Source: CSEL 62:261 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Another reading: the word abides in heaven among the angels, whose feelings do not change as men’s do. ### Latin text Explanauimus igitur, ut potuimus, quid esset: in aeternum, domine, permanet uerbum tuum in caelo. possumus tamen et sic intellegere, quia in caelo magis permanet in aeternum, ubi angeli et archangeli, Cherubim et Seraphim, quoniam homines quamuis sancti sint, tamen affectus eorum saepe mutatur. nunc gaudemus, continuo maeremus irascimur ingemescimus. ### English translation (Claude) We have explained, then, as well as we could, the meaning of “For ever, O Lord, your word abides in heaven.” Yet we may also understand it this way: that the word abides for ever rather in heaven, where the angels and archangels, the Cherubim and Seraphim are, since men, however holy, often change in their feelings. Now we rejoice, presently we mourn, we are angry, we groan. ### Scripture references - Ps 119:89 (118:89 LXX): quotation, high confidence ### Translation notes - Ps 119:89 (LXX 118:89). ### Citation (SBL) Ambrose, Exp. Ps. 118 12.18.1 (CSEL 62:261; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-18-1). ## Exposition of Psalm 118 12.18.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-18-2 - Source: CSEL 62:261 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The word does not abide where anger and heavy sorrow are; the Spirit remained on Christ alone. ### Latin text in ipsa paenitentia non uult nos satis contristari apostolus, ne tristitia absorbeamur. ubi ergo iracundia, ubi tristitia grauis, non permanet ibi uerbum. denique de solo domino Iesu dictum est a Iohanne, quia uidit spiritum descendentem de caelo sicut columbam et manentem super eum. ### English translation (Claude) Even in repentance the apostle does not want us to be overly saddened, lest we be swallowed up by sorrow. So where there is anger, where there is heavy sorrow, the word does not abide there. In fact it was said by John of the Lord Jesus alone that he saw the Spirit descending from heaven like a dove and remaining on him. ### Scripture references - 2 Cor 2:7: allusion, high confidence - John 1:32: allusion, high confidence ### Translation notes - 2 Cor 2:7; John 1:32–33. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.18.2 (CSEL 62:261; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-18-2). ## Exposition of Psalm 118 12.18.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-18-3 - Source: CSEL 62:261 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophets prophesied only when the Spirit gave it; David did not know what Nathan would announce. ### Latin text nam et prophetae non semper prophetabant, sed cum infunderet his spiritus gratiam prophetandi. denique nec Dauid praesciuit quid adnuntiaret Nathan missus a domino, et utique inferior Nathan propheta cognouit quod Dauid praestantior nesciebat, et alius dixit propheta: celauit me dominus. ### English translation (Claude) For the prophets too did not always prophesy, but only when the Spirit poured into them the grace of prophesying. In fact not even David knew beforehand what Nathan, sent by the Lord, would announce; and surely the lesser prophet Nathan knew what the greater David did not know. And another prophet said: “The Lord has hidden it from me.” ### Scripture references - 2 Sam 12:1: allusion, medium confidence - 2 Kgs 4:27: quotation, high confidence ### Translation notes - 2 Sam 12:1–14; 2 Kgs 4:27 (Elisha). ### Citation (SBL) Ambrose, Exp. Ps. 118 12.18.3 (CSEL 62:261; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-18-3). ## Exposition of Psalm 118 12.18.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-18-4 - Source: CSEL 62:261 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some take “heaven” as the heavenly powers, others as the unchangeable Trinity: the Word abides in the Father. ### Latin text unde et plerique accipiunt in caelo permanere dei uerbum in potestatibus caelestibus, in quibus non sunt affectuum uarietates. aliqui autem de ipsa accipiunt trinitate, quae sola inmutabilis sit. et ideo in caelo permanet uerbum, id est in patre, quia uerbum dixit: ego in patre et pater in me. ### English translation (Claude) Hence many take the word of God abiding in heaven to mean in the heavenly powers, in whom there are no variations of feeling. Others, however, take it of the Trinity itself, which alone is unchangeable. And so the Word abides in heaven, that is, in the Father, because the Word said: “I am in the Father and the Father in me.” ### Scripture references - John 14:10: quotation, high confidence ### Translation notes - John 14:10. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.18.4 (CSEL 62:261; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-18-4). ## Exposition of Psalm 118 12.19.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-19-1 - Source: CSEL 62:261–262 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Truth was first in Israel, which had God’s oracles, and is now in the church. ### Latin text In generationem et generationem ueritas tua. multi sunt qui dicuntur dii, sed non sunt. ergo in gentibus mendacium est, in ecclesia ueritas. hanc tamen ueritatem habuit primo synagoga, quae habebat eloquia dei; est enim ueritas et in ueteri testamento, quae fuit ante in populo Iudaeorum; notus enim in Iudaea deus. deus autem ueritas est, ergo in Iudaea ueritas. fuit igitur ueritas in patribus, Moyse et Iesu Naue, in ### English translation (Claude) “Your truth is from generation to generation.” There are many who are called gods, but are not. So among the nations there is falsehood, in the church truth. Yet the synagogue first had this truth, since it had the oracles of God; for there is truth in the Old Testament too, which was formerly among the Jewish people; for “God is known in Judah.” But God is truth; therefore in Judah there was truth. So truth was in the fathers, Moses and Joshua son of Nun, in ### Scripture references - Ps 119:90 (118:90 LXX): quotation, high confidence - 1 Cor 8:5: allusion, high confidence - Rom 3:2: allusion, high confidence - Ps 76:1 (75:2 LXX): quotation, high confidence - John 14:6: echo, low confidence ### Translation notes - Ps 119:90 (LXX 118:90); 1 Cor 8:5; Rom 3:2; Ps 76:1 (LXX 75:2). Ambrose’s view of the Jewish people is translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.19.1 (CSEL 62:261–262; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-19-1). ## Exposition of Psalm 118 12.19.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-19-2 - Source: CSEL 62:262 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Truth passed from the later Jews, who rejected Christ, to the church; heretics do not hold it. ### Latin text Samuhel, in Dauid, Helia, Heliseo et in illis septem milibus uirorum, qui non curuauerunt genua Baal. sed quia posterior suboles Iudaeorum a patrum moribus deuiauit, recessit ab illis ueritas et ad ecclesiam uenit. recessit enim ab illis, quando dixerunt de domino Iesu: tolle tolle, crucifige eum; tradiderunt enim ueritatem et elegerunt iniquitatem. omnes ergo aliae generationes ueritatis exsortes, omnium haereticorum generationes non tenent ueritatem. ### English translation (Claude) Samuel, in David, Elijah, Elisha, and in those seven thousand men who did not bow the knee to Baal. But because the later offspring of the Jews strayed from the ways of the fathers, truth withdrew from them and came to the church. For it withdrew from them when they said of the Lord Jesus: “Away with him, away with him, crucify him”; for they handed over the truth and chose iniquity. So all other generations have no share in the truth; the generations of all the heretics do not hold the truth. ### Scripture references - 1 Kgs 19:18: allusion, high confidence - Rom 11:4: allusion, medium confidence - John 19:15: quotation, high confidence ### Translation notes - 1 Kgs 19:18; Rom 11:4; John 19:15. Polemic against the Jews and heretics translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.19.2 (CSEL 62:262; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-19-2). ## Exposition of Psalm 118 12.19.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-19-3 - Source: CSEL 62:262 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The two generations of the verse are the people of the law and the Christian people of grace. ### Latin text sola ecclesia ueritatem pio affectu possidet, quia generatio Iudaeorum, quae ante eam possidebat, amisit. populus ergo Iudaeorum prior fidei generatio et ideo infantior et infirmior, qui lubrico adulescentiae stare non potuit. populus autem christianus fidei secunda generatio, ideo robustior et uenerabili maturior senectute. illa generatio legis, haec gratiae. unde et alibi ait: in generationem et generationem adnuntiabit ueritatem tuam. ### English translation (Claude) The church alone possesses the truth with devout affection, because the generation of the Jews, which possessed it before her, lost it. So the Jewish people was the first generation of faith, and therefore more childish and weaker, which could not stand in the slipperiness of youth. But the Christian people is the second generation of faith, and therefore sturdier and riper with venerable age. That was the generation of the law, this of grace. Hence he also says elsewhere: “From generation to generation he will announce your truth.” ### Scripture references - Ps 89:1 (88:2 LXX): quotation, high confidence - Ps 119:90 (118:90 LXX): allusion, high confidence ### Translation notes - Ps 89:1 (LXX 88:2), here in the third person. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.19.3 (CSEL 62:262; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-19-3). ## Exposition of Psalm 118 12.20.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-20-1 - Source: CSEL 62:262–263 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God founded the earth by wisdom; the saints do not busy themselves with cosmology but with what profits salvation. ### Latin text Sequitur uersus tertius: fundasti terram et permanet. dispositione tua permanet dies. quomodo fundauerit deus terram, scriptura nos docuit dicente propheta: deus sapientia fundauit terram, parauit autem caelos in intellectu. terra ergo tamquam fundamentum est, in qua consistimus, licet ipsam uel in hemicyclio caeli esse et is qui foris est sermo concelebret et scriptura significare uideatur dicente Iob: suspendens terram in nihilo. includitur ergo orbe caelesti et ideo sol noctibus non uidetur, quia gyrando in inferiore inuenitur orbis parte caelestis. sed non est cura sanctis axem caeli et elementorum spatia philosophico more numerosque describere — quid enim hoc prodest saluti? —, quia sancti spiritalibus semper intendunt et uitae aeternae profutura uel cognoscere gestiunt uel docere. ### English translation (Claude) The third verse follows: “You founded the earth, and it abides. By your ordering the day abides.” How God founded the earth Scripture has taught us, the prophet saying: “God by wisdom founded the earth, and prepared the heavens by understanding.” So the earth is like a foundation on which we stand, although the teaching of those outside celebrates it as set in the hemisphere of heaven, and Scripture too seems to indicate this, when Job says: “Hanging the earth on nothing.” So it is enclosed by the heavenly sphere, and therefore the sun is not seen at night, because in its circuit it is found in the lower part of the heavenly sphere. But the saints are not concerned to describe the axis of heaven and the spaces and numbers of the elements after the manner of philosophers (for what does this profit salvation?), because the saints always attend to spiritual things and are eager either to learn or to teach what will benefit eternal life. ### Scripture references - Ps 119:90 (118:90 LXX): quotation, high confidence - Ps 119:91 (118:91 LXX): quotation, high confidence - Prov 3:19: quotation, high confidence - Job 26:7: quotation, high confidence ### Translation notes - Ps 119:90–91 (LXX 118:90–91); Prov 3:19; Job 26:7. “Those outside” are pagan philosophers. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.20.1 (CSEL 62:262–263; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-20-1). ## Exposition of Psalm 118 12.21.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-21-1 - Source: CSEL 62:263 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ecclesiastes shows the passage is spiritual: one generation goes as the rich become poor. ### Latin text Denique hunc locum pulchre nobis aperuit Ecclesiastes spiritalem esse, non materialem, dicens: quae abundantia homini in omni labore suo quo laborat sub sole? generatio uadit et generatio uenit et terra stat in saeculum, hoc est: quae abundantia spiritali homini laboranti sub sole iustitiae? et subiecit: generatio uadit et generatio uenit. uadit generatio, quia diuites eguerunt et esurierunt. ### English translation (Claude) In fact Ecclesiastes has beautifully opened this passage to us as spiritual, not material, saying: “What profit has a man from all his labor at which he labors under the sun? A generation goes and a generation comes, and the earth stands for the age.” That is: what profit has the spiritual man who labors under the Sun of righteousness? And he added: “A generation goes and a generation comes.” A generation goes, because “the rich have become poor and hungry.” ### Scripture references - Eccl 1:3: quotation, high confidence - Eccl 1:4: quotation, high confidence - Mal 4:2 (3:20 LXX): echo, medium confidence - Ps 34:10 (33:11 LXX): quotation, high confidence ### Translation notes - Eccl 1:3–4; Mal 4:2; Ps 34:10 (LXX 33:11). ### Citation (SBL) Ambrose, Exp. Ps. 118 12.21.1 (CSEL 62:263; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-21-1). ## Exposition of Psalm 118 12.21.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-21-2 - Source: CSEL 62:263 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The nations, once poor, are now enriched through faith in Christ with spiritual riches. ### Latin text qui ante abundabant gratia, postea tamen propter perfidiam suam egere coeperunt. qui autem pauperes erant populi nationum, iam per fidem Christi satiantur et abundant, sicut scriptum est: edent pauperes et saturabuntur. audierunt enim dicentem: abundantes in omni bono, non in pecuniis utique, non in auro et argento, sed in omni uerbo, inquit, et cognitione, et alibi ait: in diuitiis simplicitatis. ### English translation (Claude) those who once abounded in grace, but afterwards, because of their faithlessness, began to be in want. But the peoples of the nations, who were poor, are now filled and abound through faith in Christ, as it is written: “The poor will eat and be satisfied.” For they have heard one saying: “abounding in every good thing,” certainly not in money, not in gold and silver, but “in every word,” he says, “and in knowledge”; and elsewhere he says: “in the riches of simplicity.” ### Scripture references - Ps 22:26 (21:27 LXX): quotation, high confidence - 2 Cor 9:8: quotation, medium confidence - 1 Cor 1:5: quotation, high confidence - 2 Cor 8:2: quotation, high confidence ### Translation notes - Ps 22:26 (LXX 21:27); 2 Cor 9:8; 1 Cor 1:5; 2 Cor 8:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.21.2 (CSEL 62:263; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-21-2). ## Exposition of Psalm 118 12.21.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-21-3 - Source: CSEL 62:263 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Spiritual riches make the soul a fruitful earth that stands firm. ### Latin text hae diuitiae sunt salubres; nam copiae saeculares salutem adferre non possunt. qui autem habuerit abundantiam spiritalem, huius terra fructifera stat in saeculum bene fundata radice uirtutum, uel anima utique bonos germinans fructus uel caro uel is cupiditatibus mobilis ad prolapsionem. ### English translation (Claude) These riches bring salvation; for worldly wealth cannot bring salvation. But whoever has spiritual abundance, his fruitful earth stands for the age, well founded on the root of the virtues, whether it is the soul bearing good fruits, or the flesh, which is moved by its desires toward falling. ### Scripture references - Eccl 1:4: allusion, medium confidence ### Translation notes - The last clause is obscure in the printed text and is translated by sense. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.21.3 (CSEL 62:263; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-21-3). ## Exposition of Psalm 118 12.22.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-22-1 - Source: CSEL 62:263–264 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Sun of righteousness circles the earth, as Ecclesiastes describes the sun. ### Latin text Hanc terram circuit sol iustitiae salutaris, de quo scriptum est: et oritur sol et occidit et in locum suum trahit; ipse oriens illuc uadit ad austrum et gyrat ad aquilonem; gyrando gyrat spiritus et in gyros eius conuertitur spiritus. ### English translation (Claude) Around this earth circles the saving Sun of righteousness, of whom it is written: “And the sun rises and sets and draws to its place; rising, it goes there toward the south and circles toward the north; circling, circling goes the wind, and the wind returns on its circuits.” ### Scripture references - Eccl 1:5: quotation, high confidence - Eccl 1:6: quotation, high confidence - Mal 4:2 (3:20 LXX): allusion, medium confidence ### Translation notes - Eccl 1:5–6; Mal 4:2. Latin spiritus is both “wind” and “spirit,” which Ambrose exploits. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.22.1 (CSEL 62:263–264; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-22-1). ## Exposition of Psalm 118 12.22.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-22-2 - Source: CSEL 62:264 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sun sets on vice and rises on grace; in Christ we died to sin to live to God. ### Latin text oritur sol iustis, occidit autem iniustis; oritur tranquillitati piae mentis, occidit iracundiae. unde ait: sol non occidat super iracundiam uestram. hinc potest colligi, quia isdem oriatur et occidat, quorum et uitia sepeliat et inluminet gratiam. mortuus est enim peccato, ut deo uiueret, hoc est: peccato sumus in illo mortui, ut deo in perpetuum uiueremus. uide ipsum mysterium praenuntiatum: et ### English translation (Claude) The sun rises for the righteous and sets for the unrighteous; it rises on the tranquility of a devout mind and sets on anger. Hence he says: “Let not the sun go down on your anger.” From this it can be gathered that it rises and sets for the same people, burying their vices and lighting up grace. For he died to sin, that he might live to God; that is, in him we died to sin, that we might live to God for ever. See the mystery itself foretold: “And ### Scripture references - Eph 4:26: quotation, high confidence - Rom 6:10: allusion, high confidence - Rom 6:11: allusion, medium confidence ### Translation notes - Eph 4:26; Rom 6:10–11. The quotation continues in 12.22.3. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.22.2 (CSEL 62:264; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-22-2). ## Exposition of Psalm 118 12.22.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-22-3 - Source: CSEL 62:264 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sun “draws to its place” as Christ, lifted on the cross, draws all to himself. ### Latin text oritur inquit, sol et occidit et in locum suum trahit. hoc est quod ait dominus: cum exaltatus fuero, omnia traham ad me ipsum. traxit enim ad se omnium studia, ut uel peccata nostra crucifigeret uel bonum ingenium ad iustitiam prouocaret. aduerte quemadmodum trahat ad se: pater, uolo ut ubi ego sum et isti sint mecum, et ad latronem ait: hodie mecum eris in paradiso. aduerte quomodo omnia trahat: exaltatus est cruce et totus credidit mundus. ### English translation (Claude) the sun rises,” he says, “and sets and draws to its place.” This is what the Lord says: “When I am lifted up, I will draw all things to myself.” For he drew to himself the desires of all, either to crucify our sins or to call a good disposition to righteousness. Notice how he draws to himself: “Father, I will that where I am these also may be with me”; and to the thief he says: “Today you will be with me in paradise.” Notice how he draws all things: he was lifted up on the cross and the whole world believed. ### Scripture references - Eccl 1:5: quotation, high confidence - John 12:32: quotation, high confidence - John 17:24: quotation, high confidence - Luke 23:43: quotation, high confidence ### Translation notes - Eccl 1:5; John 12:32; John 17:24; Luke 23:43. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.22.3 (CSEL 62:264; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-22-3). ## Exposition of Psalm 118 12.23.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-23-1 - Source: CSEL 62:264 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ the Rising One went first to the Hebrews (the south), then turned to the nations (the north). ### Latin text Ipse oriens, inquit, uadit ad austrum et gyrat ad aquilonem, ille utique oriens, qui ait: oriens nomen est mihi, qui semper oritur piis, numquam occidit. ipse oriens populo Hebraeorum ad austrum iuit, ad molliorem populum luxuria magis feruentis corporis lubricum quam impietatis inmanitate praedurum, aut certe ad nobiliorem plebem, quae erat genus electum uindicans sibi patriarcharum prosapiam. sed quia perseuerabat in uitiis nec emendabat errorem, ideo sol iustitiae gyrauit ad gentes, quae ante eloquiis caelestibus defraudatae inmanes et ignobiles habebantur; ### English translation (Claude) “Rising,” he says, “it goes toward the south and circles toward the north”: surely that Rising One who says, “Rising is my name,” who always rises for the godly and never sets. Rising, he went to the Hebrew people toward the south, to a softer people, given more to the slipperiness of a body heated by luxury than hardened by the savagery of ungodliness; or at least to a nobler people, a chosen race claiming the lineage of the patriarchs. But because it persisted in its vices and did not amend its error, the Sun of righteousness therefore circled round to the nations, who before, deprived of the heavenly oracles, were held savage and ignoble; ### Scripture references - Eccl 1:6: quotation, high confidence - Zech 6:12: allusion, medium confidence - 1 Pet 2:9: echo, medium confidence ### Translation notes - Eccl 1:6. “Rising (Oriens) is my name” recalls Zech 6:12 (LXX and Vulgate: “the Rising is his name”). 1 Pet 2:9. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.23.1 (CSEL 62:264; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-23-1). ## Exposition of Psalm 118 12.23.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-23-2 - Source: CSEL 62:264–265 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heavy northern nations have become light through faith and now belong to the eternal King. ### Latin text aquilo enim grauis uentus ut populus nationum. sed qui erant graues ante perfidia, nunc super aquilas leuiores facti sunt fide atque pietate, posteaquam uenit qui diceret: ab aquilone adduc, et in euangelio: uenient ab oriente et occidente et ab aquilone et austro et recumbent in regno dei. et ecce sunt nouissimi qui erant primi, et sunt primi qui erant nouissimi. denique et ipse psalmista ait: mons Sion, latera aquilonis, ciuitas regis magni, hoc est: qui erant aquilonis latus, populus factus est regis aeterni qui solus magnus est dominus. ### English translation (Claude) for the north wind is heavy, like the people of the nations. But those who before were heavy with faithlessness have now been made lighter than eagles by faith and godliness, after he came who would say: “Bring from the north”; and in the Gospel: “They will come from the east and the west and from the north and the south, and will recline in the kingdom of God.” And see, those are last who were first, and those are first who were last. In fact the psalmist himself says: “Mount Zion, the sides of the north, the city of the great king”; that is, those who were the side of the north have become the people of the eternal King, who alone is the great Lord. ### Scripture references - Isa 43:6: quotation, medium confidence - Luke 13:29: quotation, high confidence - Matt 8:11: allusion, medium confidence - Matt 20:16: allusion, high confidence - Ps 48:2 (47:3 LXX): quotation, high confidence ### Translation notes - Isa 43:6; Luke 13:29 (with Matt 8:11); Matt 20:16; Ps 48:2 (LXX 47:3). ### Citation (SBL) Ambrose, Exp. Ps. 118 12.23.2 (CSEL 62:264–265; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-23-2). ## Exposition of Psalm 118 12.24.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-24-1 - Source: CSEL 62:265 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Song 4:16: the north wind of faithlessness is driven out, the mild south wind invited. ### Latin text Sed forte dicas: quomodo in Canticis est: exsurge, aquilo, et ueni, auster? plerique enim accipiunt, quasi proiciatur aquilo et inuitetur auster. quodsi ita accipiunt, exturbatur ab ecclesia perfidiae glacialis asperitas, ne fiat fuga nostra hieme uel sabbato, et inuitatur australis uerna temperies. ### English translation (Claude) But perhaps you say: How is it, then, that in the Song of Songs we have: “Arise, north wind, and come, south wind”? For many take it as though the north wind were cast out and the south wind invited. If they take it so, the icy harshness of faithlessness is driven out of the church, so that our flight may not be in winter or on the sabbath, and the spring mildness of the south is invited. ### Scripture references - Song 4:16: quotation, high confidence - Matt 24:20: allusion, high confidence ### Translation notes - Song 4:16; Matt 24:20. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.24.1 (CSEL 62:265; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-24-1). ## Exposition of Psalm 118 12.24.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-24-2 - Source: CSEL 62:265 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Or “Arise, north wind” calls the sleeping nations to wake; Jews first, then gentiles, are invited to the church. ### Latin text aut certe exsurge, aquilo hoc est: surge qui dormis et exsurge a mortuis; populus nationum, qui diu ante dormisti, euigila aliquando, et inlucescet tibi Christus. postremo omnes inuitantur ad ecclesiam, et synagogae populus et gentilium, sed prius synagogae, quia priores ex Iudaeis apostoli crediderunt, per ipsos postea nationum populi congregati sunt. ### English translation (Claude) Or at least “Arise, north wind” means: “Rise, you who sleep, and arise from the dead”; people of the nations, who slept so long before, wake up at last, and Christ will shine on you. Finally, all are invited to the church, both the people of the synagogue and that of the gentiles, but the synagogue first, because the apostles from among the Jews believed first, and through them afterwards the peoples of the nations were gathered. ### Scripture references - Song 4:16: quotation, high confidence - Eph 5:14: quotation, high confidence ### Translation notes - Song 4:16; Eph 5:14. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.24.2 (CSEL 62:265; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-24-2). ## Exposition of Psalm 118 12.25.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-25-1 - Source: CSEL 62:265 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ came first to earthly Jerusalem, which refused him. ### Latin text Uide ergo uenientem solem nostrum ad austrum postea gyrantem ad aquilonem. Hierusalem Hierusalem — uenit utique ad eam quam etiam uocare dignatus est, sed haec Hierusalem terrena est, quae occidit prophetas, hoc est synagoga Iudaeorum —, quotiens, inquit, uolui congregare filios tuos sicut gallina pullos suos, et noluisti. ecce relinquetur uobis domus uestra deserta. ### English translation (Claude) See, then, our Sun coming toward the south and afterwards circling toward the north. “Jerusalem, Jerusalem” (he certainly came to her, whom he even deigned to call; but this is the earthly Jerusalem, which kills the prophets, that is, the synagogue of the Jews), “how often,” he says, “I wished to gather your children as a hen gathers her chicks, and you would not. Behold, your house will be left to you desolate.” ### Scripture references - Matt 23:37: quotation, high confidence - Matt 23:38: quotation, high confidence ### Translation notes - Matt 23:37–38. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.25.1 (CSEL 62:265; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-25-1). ## Exposition of Psalm 118 12.25.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-25-2 - Source: CSEL 62:265–266 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ turned to the nations so that God may be all in all; the church is called both heaven and world. ### Latin text gyrauit igitur se ad gentes, gyrando autem gyrauit spiritus dei et in gyros suos conuersus est, ut fieret deus omnia et in omnibus. ideo sanctus caelum dicitur, quia uicinior eum claritas solis semper inlustrat; habet splendorem suum domesticum, ut tenebras noctis non sentiat. ideo ecclesia et caelum dicitur et mundus, quod habeat ### English translation (Claude) So he turned round to the nations; and circling, circling went the Spirit of God and returned on his circuits, so that God might be all in all. That is why a saint is called heaven, because the brightness of the Sun, being nearer, always lights him up; he has his own household splendor, so that he does not feel the darkness of night. That is why the church is called both heaven and world, because it has ### Scripture references - Eccl 1:6: allusion, high confidence - 1 Cor 15:28: allusion, high confidence ### Translation notes - Eccl 1:6; 1 Cor 15:28. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.25.2 (CSEL 62:265–266; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-25-2). ## Exposition of Psalm 118 12.25.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-25-3 - Source: CSEL 62:266 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church, as the world, says she is dark because the Sun long passed over the frozen nations. ### Latin text sanctos angelis et archangelis conparandos, habeat etiam plerosque terrenos. dicitur et orbis terrarum, qui est fundatus super maria et super flumina praeparatus. denique quasi orbis terrarum dicit ecclesia: nolite aspicere me, quoniam fusca sum, quia non respexit me sol, eo quod uelut pruinis hiemalibus geluque constrictam gentilis erroris congregationem gentium ### English translation (Claude) saints comparable to angels and archangels, and also has many earthly members. It is also called the world, which “is founded on the seas and prepared upon the rivers.” In fact the church, as the world, says: “Do not look at me, because I am dark, for the sun has not looked upon me,” because the Sun of righteousness for a long time judged the congregation of the nations, bound as by winter frosts and the ice of pagan error, ### Scripture references - Ps 24:2 (23:2 LXX): quotation, high confidence - Song 1:6 (1:5 Vulg.): quotation, high confidence ### Translation notes - Ps 24:2 (LXX 23:2); Song 1:6 (Vulgate 1:5). The sentence continues in 12.25.4. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.25.3 (CSEL 62:266; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-25-3). ## Exposition of Psalm 118 12.25.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-25-4 - Source: CSEL 62:266 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Once God was known only in Judah; now in the church Christ is all in all and the light shines for every people. ### Latin text sol iustitiae diu indignam aestimauerit quam serena uultus sui luce lustraret. nonne tibi uidebatur hiberni rigor temporis, quando notus erat in Iudaea tantummodo deus? nunc autem plenitudo lucis fulget aestiuae, quando omnia et in omnibus Christus. nonne terra domini et plenitudo eius? et uere orbis terrarum in ecclesia, in qua non Iudaeus tantummodo aut Graecus, non barbarus aut Scytha, non seruus aut liber, sed omnes in Christo unum sumus. sol omnibus fulget, dies omnibus lucet. ### English translation (Claude) unworthy to be lit by the serene light of his face. Did it not seem to you the rigor of a wintry season when God was known only in Judah? But now the fullness of summer light shines, when Christ is all and in all. Is not “the earth the Lord’s and its fullness”? And truly the whole world is in the church, in which there is not only Jew or Greek, not barbarian or Scythian, not slave or free, but we are all one in Christ. The sun shines for all; the day gives light to all. ### Scripture references - Ps 76:1 (75:2 LXX): allusion, high confidence - Col 3:11: quotation, high confidence - Ps 24:1 (23:1 LXX): quotation, high confidence - Gal 3:28: allusion, medium confidence ### Translation notes - Ps 76:1 (LXX 75:2); Col 3:11; Ps 24:1 (LXX 23:1); Gal 3:28. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.25.4 (CSEL 62:266; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-25-4). ## Exposition of Psalm 118 12.26.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-26-1 - Source: CSEL 62:266 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The day that abides is Christ, the light of the saints, for whom the sun never sets. ### Latin text Ideoque ait: dispositione tua permanet dies. nam nisi ita accipias, quomodo permanet dies, cum post breue momentum diei sequatur occasus et fiat noctis successio? sed sunt quibus semper dies est, illis utique quibus adest Christus, qui dicit: ambulate dum lucem habetis. habetis quem uidit Abraham, dies remissionis peccatorum, de quo legis: hic est dies quem fecit dominus; exultemus et laetemur in eo. sunt ergo sancti quibus sol numquam occidit, quia dominus lux eorum est, sicut scriptum est: et erit illis dominus lumen aeternum. ### English translation (Claude) And therefore he says: “By your ordering the day abides.” For unless you take it so, how does the day abide, when after a brief moment of daylight sunset follows and night comes in its turn? But there are some for whom it is always day, namely those with whom Christ is present, who says: “Walk while you have the light.” You have the one whom Abraham saw, the day of the forgiveness of sins, of which you read: “This is the day which the Lord has made; let us rejoice and be glad in it.” So there are saints for whom the sun never sets, because the Lord is their light, as it is written: “And the Lord will be an everlasting light to them.” ### Scripture references - Ps 119:91 (118:91 LXX): quotation, high confidence - John 12:35: quotation, high confidence - John 8:56: allusion, high confidence - Ps 118:24 (117:24 LXX): quotation, high confidence - Isa 60:19: quotation, medium confidence ### Translation notes - Ps 119:91 (LXX 118:91); John 12:35; John 8:56; Ps 118:24 (LXX 117:24); Isa 60:19. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.26.1 (CSEL 62:266; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-26-1). ## Exposition of Psalm 118 12.27.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-27-1 - Source: CSEL 62:266–267 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The abiding day points to the future when God himself will be the light and night will be no more. ### Latin text Et expressit causam permanentis diei atque subtexuit: dispositione, inquit, tua permanet dies, quoniam uniuersa omnia seruiunt tibi. uidetur itaque significare futurum illud, quando nox non erit amplius et non indigebitur lucernae uel solis lumine, quoniam dominus inluminabit eos. ### English translation (Claude) And he expressed the reason for the abiding day and added: “By your ordering,” he says, “the day abides, for all things serve you.” So he seems to signify that future time when there will be night no more, and there will be no need of lamp or light of sun, because the Lord will enlighten them. ### Scripture references - Ps 119:91 (118:91 LXX): quotation, high confidence - Rev 22:5: quotation, high confidence ### Translation notes - Ps 119:91 (LXX 118:91); Rev 22:5. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.27.1 (CSEL 62:266–267; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-27-1). ## Exposition of Psalm 118 12.27.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-27-2 - Source: CSEL 62:267 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At the end, when the kingdom is handed over to the Father, all will serve God. ### Latin text qui sint illi, supra ait dicens: et serui eius seruient ei, hoc est: domini facient uoluntatem. nunc enim non omnes seruimus; cum autem tradiderit regnum deo et patri, tunc erunt subiecta omnia ei qui sibi uniuersa subiecit, adquirens omnium fidem per unigeniti passionem. subiectio igitur mentium facit sedulam seruitutem. ### English translation (Claude) Who they are he has said just before: “And his servants will serve him,” that is, they will do the Lord’s will. For now we do not all serve; but when he has handed over the kingdom to God the Father, then all things will be subject to him who subjected all things to himself, gaining the faith of all through the passion of the Only-begotten. So the subjection of minds makes service diligent. ### Scripture references - Rev 22:3: quotation, high confidence - 1 Cor 15:24: allusion, high confidence - 1 Cor 15:28: allusion, high confidence ### Translation notes - Rev 22:3; 1 Cor 15:24, 28. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.27.2 (CSEL 62:267; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-27-2). ## Exposition of Psalm 118 12.27.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-27-3 - Source: CSEL 62:267 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Now many serve sin, but when all believe, all will serve God; the prophet speaks of the future as present. ### Latin text ergo cum omnes crediderint in dominum Iesum, tunc uniuersa deo seruient, ut sit deus omnia et in omnibus. nunc autem non omnes serui dei, quia plerique serui peccati; qui enim peccatum facit, seruus est peccati. dominus autem non uult cum aliis consortium habere dominatus; permanet ergo dies praesentibus. potuit dicere permanebit, sed prophetis futura pro praesentibus praesto esse uidentur in spiritu. ### English translation (Claude) So when all have believed in the Lord Jesus, then all things will serve God, so that God may be all in all. But now not all are servants of God, because many are servants of sin; for whoever commits sin is a slave of sin. And the Lord does not wish to share his lordship with others. So the day abides for those present. He could have said “will abide,” but to the prophets future things seem present in the Spirit, as though they were here now. ### Scripture references - 1 Cor 15:28: quotation, high confidence - John 8:34: quotation, high confidence ### Translation notes - 1 Cor 15:28; John 8:34. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.27.3 (CSEL 62:267; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-27-3). ## Exposition of Psalm 118 12.28.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-28-1 - Source: CSEL 62:267 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophet’s meditation on the law was the oil of his light. ### Latin text Sequitur uersus quartus: nisi quia lex tua meditatio mea est, tunc forsitan perissem in humilitate mea. lucebat propheta ut dies, cui meditatio lex erat; etenim oleum luminis accipiebat ex lege. denique ne corpore mortis lux diei posset extingui, ambulabat in lege et ideo ambulabat in lumine. alioquin perissem, inquit, in humilitate mea. ### English translation (Claude) The fourth verse follows: “Unless your law had been my meditation, I should perhaps have perished in my humiliation.” The prophet shone like the day, for the law was his meditation; for he received the oil of his light from the law. In fact, so that the light of day might not be put out by the body of death, he walked in the law and so walked in the light. “Otherwise,” he says, “I should have perished in my humiliation.” ### Scripture references - Ps 119:92 (118:92 LXX): quotation, high confidence - Rom 7:24: echo, medium confidence ### Translation notes - Ps 119:92 (LXX 118:92); Rom 7:24. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.28.1 (CSEL 62:267; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-28-1). ## Exposition of Psalm 118 12.28.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-28-2 - Source: CSEL 62:267 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Humiliation can be affliction, not virtue; meditation on the law prepares us for it. ### Latin text humilitas non semper uirtutis est, sed est etiam adflictionis, hoc est non semper uoluntaria, sed quae etiam ex necessitate suscipitur, quando aliqua adflictione temptamur. alioquin nemo perit in humilitate, quae magis seruare consueuit. ergo quando in adflictionis tempore sumus et quatimur aduersis, meditatio nobis in lege sit, ne inparatos procella temptationis adfligat. ### English translation (Claude) Humility does not always belong to virtue; it belongs also to affliction, that is, it is not always voluntary but is also undergone from necessity, when we are tried by some affliction. Otherwise no one perishes in humility, which usually rather preserves. So when we are in a time of affliction and are shaken by adversities, let our meditation be in the law, so that the storm of temptation may not strike us unprepared. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.28.2 (CSEL 62:267; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-28-2). ## Exposition of Psalm 118 12.28.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-28-3 - Source: CSEL 62:267–268 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like athletes we must train daily in the Scriptures to be ready for the adversary. ### Latin text athleta nisi exercitio palaestrae prius fuerit adsuefactus, non audet subire certamen. ungamus igitur oleo lectionis nostrae mentis lacertos. sit nobis tota die ac nocte exercitii usus in quadam caelestium scripturarum palaestra artusque animorum nostrorum salubris spiritalium ferculorum esca confirmet, ut, cum aduersarius adsistere coeperit et puluere- ### English translation (Claude) An athlete does not dare to enter a contest unless he has first been accustomed by the exercise of the wrestling school. Let us therefore anoint the arms of our mind with the oil of our reading. Let us practice all day and night in a kind of wrestling school of the heavenly Scriptures, and let the wholesome food of spiritual dishes strengthen the limbs of our souls, so that when the adversary begins to stand against us and has sprinkled us with the dust ### Scripture references - Ps 1:2: echo, medium confidence ### Translation notes - The word puluere is divided between 12.28.3 and 12.28.4. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.28.3 (CSEL 62:267–268; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-28-3). ## Exposition of Psalm 118 12.28.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-28-4 - Source: CSEL 62:268 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We fight best by turning the other cheek, leaving vengeance to God, and disciplining ourselves. ### Latin text uere nos suae temptationis asperserit, stemus intrepidi, nitamur non ut in incertum nec ut aera caedentes. melius percutimus uerberati, si percutienti maxillam alteram praebeamus, si uindictam non requiramus, sed ei, qui dixit: mihi uindictam, ego retribuam, causam uindictae integram reseruemus. caedimus aerias potestates, si nos ipsos castigare nouerimus. castigabat carnem ### English translation (Claude) of his temptation, we may stand undaunted, and strive not as uncertainly, nor as beating the air. We strike better when struck, if we offer the other cheek to him who strikes us, if we do not seek vengeance, but reserve the whole cause of vengeance for him who said: “Vengeance is mine, I will repay.” We strike the powers of the air if we know how to chastise ourselves. Paul chastised his flesh ### Scripture references - 1 Cor 9:26: allusion, high confidence - Matt 5:39: allusion, high confidence - Rom 12:19: quotation, high confidence - Eph 2:2: echo, medium confidence ### Translation notes - 1 Cor 9:26; Matt 5:39; Rom 12:19; Eph 2:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.28.4 (CSEL 62:268; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-28-4). ## Exposition of Psalm 118 12.28.5 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-28-5 - Source: CSEL 62:268 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Trained by meditation, the believer can endure every kind of adversity and repeat the psalm’s words. ### Latin text suam Paulus, ut aduersarios uerberaret, et seruituti redigebat corpus suum, ut dominaretur inimicis. exerceamur igitur indefesso meditationis usu, exerceamur ante certamen, ut simus certamini semper parati, et cum frequentior aduersarii ictus ingruerit nunc inopia nunc rapina nunc orbitate nunc corporis aegritudine nunc maerore animi nunc terrore mortis et acerbitate poenarum, dicat unusquisque nostrum qui potuerit sustinere ac perpeti: nisi quia lex tua meditatio mea est, tunc forsitan perissem in humilitate mea. ### English translation (Claude) in order to beat his adversaries, and brought his body into subjection in order to master his enemies. Let us therefore train in tireless practice of meditation; let us train before the contest, so that we may always be ready for the contest, and when the adversary’s blows fall more thickly, now by want, now by robbery, now by bereavement, now by bodily sickness, now by grief of mind, now by the terror of death and the bitterness of punishments, let each of us who has been able to endure and bear them say: “Unless your law had been my meditation, I should perhaps have perished in my humiliation.” ### Scripture references - 1 Cor 9:27: allusion, high confidence - Ps 119:92 (118:92 LXX): quotation, high confidence ### Translation notes - 1 Cor 9:27; Ps 119:92 (LXX 118:92). ### Citation (SBL) Ambrose, Exp. Ps. 118 12.28.5 (CSEL 62:268; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-28-5). ## Exposition of Psalm 118 12.29.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-29-1 - Source: CSEL 62:268–269 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Job, formed by the law of God, did not perish under his losses, sickness, his wife’s advice and his friends’ speeches. ### Latin text Quanta simul coaceruata sunt, ut illa adflictione Iob sanctus periret! sed quia patriarcharum moribus informatus oraculorumque caelestium et naturalis legis erat institutione formatus, ideo in temptationibus tantis perire non potuit. denique cum amisisset tam amplas subito facultates, carissimos filios, quasi is, cui meditatio cotidiana esset in lege diuina, ait: nudus exiui de uentre matris meae, nudus ibo eo. dominus dedit, dominus abstulit; sicut domino placuit, ita factum est; sit nomen domini benedictum. perfusus etiam corporis totius ulceribus cum temptaretur uxoris alloquiis, qui meminisset Adam sic esse deiectum, dum propriae credit uxori, respondebat: sicut una ex insipientibus mulieribus locuta es. quodsi illam quasi sapientem uoluisset audire, ipse sapiens non fuisset. temptatus etiam diuersis alloquiis amicorum cum fidei stabilis inmobilisque patientiae praemia meruisset a domino, nonne dicebat: nisi quia lex tua meditatio mea est, tunc forsitan perissem in humilitate mea? ### English translation (Claude) How many things were heaped together at once to make holy Job perish in that affliction! But because he had been shaped by the ways of the patriarchs and formed by instruction in the heavenly oracles and the natural law, he could not perish in such great temptations. In fact, when he had suddenly lost such ample means and his dearest sons, he said, like one whose daily meditation was in the divine law: “Naked I came out of my mother’s womb, naked I shall go there. The Lord gave, the Lord has taken away; as it pleased the Lord, so it has been done; blessed be the name of the Lord.” Covered with sores over his whole body, when he was tempted by his wife’s words, he remembered that Adam had been cast down by trusting his own wife, and he answered: “You have spoken like one of the foolish women.” Had he been willing to listen to her as though she were wise, he himself would not have been wise. Tried also by the various speeches of his friends, when he had earned from the Lord the rewards of steadfast faith and unshaken patience, did he not say: “Unless your law had been my meditation, I should perhaps have perished in my humiliation”? ### Scripture references - Job 1:21: quotation, high confidence - Job 2:10: quotation, high confidence - Gen 3:17: allusion, medium confidence - Ps 119:92 (118:92 LXX): quotation, high confidence ### Translation notes - Job 1:21 (LXX form); Job 2:10; Gen 3:6, 17; Ps 119:92 (LXX 118:92). ### Citation (SBL) Ambrose, Exp. Ps. 118 12.29.1 (CSEL 62:268–269; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-29-1). ## Exposition of Psalm 118 12.30.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-30-1 - Source: CSEL 62:269 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The martyr endures torture because meditation on the law teaches that future punishments are worse. ### Latin text Quam grate hoc dicit hodie qui in martyrio plurima flagella sustinuit eculeo et ungulis, plumbo, lamminis ardentibus, gladio conprobatus! potuit enim perire, nisi meditatus in lege grauiora praesentibus futura supplicia credidisset. ### English translation (Claude) How gratefully does one say this today who in martyrdom has endured very many lashes, tested by the rack and the hooks, by lead, by red-hot plates, by the sword! For he could have perished, had he not, meditating in the law, believed that the future punishments are heavier than the present ones. ### Scripture references - Ps 119:92 (118:92 LXX): allusion, high confidence ### Citation (SBL) Ambrose, Exp. Ps. 118 12.30.1 (CSEL 62:269; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-30-1). ## Exposition of Psalm 118 12.31.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-31-1 - Source: CSEL 62:269 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Joseph endured his brothers’ hatred, slavery and exile. ### Latin text Quanta sanctus Ioseph pertulit, quam acerba, quam dura! primum fratrum odia, degeneris seruitutis aerumnas, parentibus defraudatus, ablegatus exilio, negotiatorum uernula et Aegyptii ignobilis uile mancipium. quae potuit nobilis prosapiae puero grauior esse temptatio, quam ut tanto familiae splendore deiectus seruiret apud Aegyptios? ### English translation (Claude) How much holy Joseph endured, how bitter, how hard! First the hatred of his brothers, the hardships of degrading slavery; robbed of his parents, banished into exile, a home-born slave of merchants and the cheap chattel of an obscure Egyptian. What temptation could be heavier for a boy of noble lineage than to be cast down from such a splendid family to serve among the Egyptians? ### Scripture references - Gen 37:28: allusion, high confidence - Gen 37:36: allusion, medium confidence ### Translation notes - Gen 37:4, 28, 36. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.31.1 (CSEL 62:269; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-31-1). ## Exposition of Psalm 118 12.31.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-31-2 - Source: CSEL 62:269 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Joseph served Potiphar faithfully, but the devil set a woman’s snare for him. ### Latin text est consolabilis seruitus seruire uel iustis; aequitate domini leuatur iniuria seruitutis. tanto igitur genere deiectus satis gratum habebat, si ministro regio suum obsequium probaretur. ne hoc quidem satis fuit ad temptationis acerbitatem. redit aduersarius ad suas artes notasque uires suas omni fraude commouit, ut per mulierem laqueos innoxiae necteret conscientiae. ### English translation (Claude) Slavery is consolable when one serves at least the righteous; the injury of slavery is lightened by the fairness of the master. So, cast down from so great a family, he was content enough if his service was approved by a royal officer. Not even this was enough for the bitterness of temptation. The adversary returned to his arts and set all his known powers in motion with every fraud, to weave snares for an innocent conscience through a woman. ### Scripture references - Gen 39:1: allusion, high confidence ### Translation notes - Gen 39:1–6. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.31.2 (CSEL 62:269; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-31-2). ## Exposition of Psalm 118 12.31.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-31-3 - Source: CSEL 62:269–270 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Potiphar’s wife tempted Joseph to adultery and had him imprisoned; then prosperity tempted him. ### Latin text concitauit in eum libidinis stimulis uxorem domini sui, quae adulterinos a seruulo concubitus flagitaret, ut, si adquiesceret, crimen impleret, si recusaret, incideret offensam, nexum calumniae non euaderet. denique trusus in carcerem et innocens inter noxios aestimatus ab eo amplius coepit urgeri, cui fidem suam cum periculis praestitisset. sed quia contumeliae uirum frangere nequiuerunt, mutata est temptatio, longe asperior specie prosperorum; ### English translation (Claude) He stirred up against him with the goads of lust his master’s wife, who demanded adulterous intercourse from the young slave, so that if he consented he would commit the crime, and if he refused he would incur her displeasure and not escape the trap of slander. In fact, thrust into prison and counted innocent among the guilty, he began to be pressed harder by the one to whom he had kept his faith at his own risk. But because insults could not break the man, the temptation was changed into one far harsher, under the appearance of prosperity; ### Scripture references - Gen 39:7: allusion, high confidence - Gen 39:20: allusion, high confidence ### Translation notes - Gen 39:7–20. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.31.3 (CSEL 62:269–270; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-31-3). ## Exposition of Psalm 118 12.31.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-31-4 - Source: CSEL 62:270 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Joseph is raised to power, and his brothers who sold him come before him. ### Latin text plurimos enim subplantauerunt secundae res, quos supplicia acerba non fregerant. producitur e carcere nutu regio, interpretatur somnium, eligitur ut honore praestantior esset omnibus Aegyptiis, regi secundus esurientibus populis alimenta diuideret. obiciuntur ei fratres, qui eum ad seruitutis iniuriam non fraterno amore uendiderant, ut uel contumeliae ### English translation (Claude) for good fortune has tripped up very many whom bitter punishments had not broken. He is brought out of prison at the king’s nod, interprets the dream, is chosen to be preeminent in honor above all the Egyptians, second to the king, to distribute food to hungry peoples. His brothers are thrown in his way, who had sold him into the injury of slavery with no brotherly love, so that, tempted both by the pain of the insult ### Scripture references - Gen 41:14: allusion, high confidence - Gen 41:43: allusion, medium confidence - Gen 42:6: allusion, high confidence ### Translation notes - Gen 41:14–43; 42:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.31.4 (CSEL 62:270; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-31-4). ## Exposition of Psalm 118 12.31.5 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-31-5 - Source: CSEL 62:270 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Joseph forgave his brothers and could rightly say the psalm’s words. ### Latin text et adpetitae salutis dolore temptatus excuteret germanitatis affectum. sed uir iustus oblitus est contumeliam, cumulauit gratiam; eo se magis fratrem uoluit exhibere quo fratres ipse non fuisset expertus. denique hoc munere et patrem recepit et fratrem pia fraude quaesiuit. quid igitur aliud melius diceret sanctus Ioseph quam istud ad dominum: nisi quia lex tua meditatio mea est, tunc forsitan perissem in humilitate mea? ### English translation (Claude) and by the threat once made against his life, he might cast off the affection of kinship. But the righteous man forgot the insult and heaped up kindness; he wished to show himself all the more a brother the less he himself had found them brothers. In fact by this gift he both recovered his father and sought his brother by a holy deceit. What better, then, could holy Joseph say to the Lord than this: “Unless your law had been my meditation, I should perhaps have perished in my humiliation”? ### Scripture references - Gen 45:4: allusion, medium confidence - Gen 44:2: allusion, medium confidence - Ps 119:92 (118:92 LXX): quotation, high confidence ### Translation notes - Gen 44–45; Ps 119:92 (LXX 118:92). ### Citation (SBL) Ambrose, Exp. Ps. 118 12.31.5 (CSEL 62:270; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-31-5). ## Exposition of Psalm 118 12.32.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-32-1 - Source: CSEL 62:270 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A tradition tells that Isaiah, tempted by the devil to recant, chose death for the truth. ### Latin text Fertur prophetae cuidam — et plerique ferunt quod Esaiae in carcere posito —, cum mole inminentis urgeretur exitii, dixisse diabolum: dic quia non a domino locutus es quae dixisti, et omnium in te mentes affectusque mutabo, ut, qui indignantur iniuriam, absolutionem conferant. sed ille gratius iudicauit pro ueritate supplicium quam pro adulatione beneficium. quod utique non fecisset, nisi meditatione legis fuisset exercitatus. ### English translation (Claude) It is told of a certain prophet (and many tell it of Isaiah when he was in prison) that, when he was pressed by the weight of impending death, the devil said to him: “Say that what you said, you did not speak from the Lord, and I will change the minds and feelings of all toward you, so that those who resent the injury will grant you release.” But he judged punishment for the truth more welcome than reward for flattery. He would surely not have done this, had he not been trained by meditation on the law. ### Extrabiblical texts - Ascen. Isa. 5 (Ascension of Isaiah): allusion, medium confidence ### Translation notes - The story is close to the Ascension of Isaiah 5. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.32.1 (CSEL 62:270; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-32-1). ## Exposition of Psalm 118 12.33.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-33-1 - Source: CSEL 62:270–271 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Daily reading of Scripture is the soul’s training and food against temptation. ### Latin text Sit nobis ergo cotidiana lectio pro exercitio, ut quae legimus meditemur imitari. in hac desudemus uirtutum palaestra, ut, cum increpuerint temptamenta, non tamquam inexercitatos, non tamquam expertes ciborum spiritalium et adtenuatos ieiunio lectionis temptationum tempus inueniat. quodsi athleticis epulis pastam animam nostram potuerit inuenire, si sit euangelicus sucus in nobis, si apostolicis escis maturitas nostrae mentis toros, animae robusta solidauerit, si frequenti meditatione memoria tenax praeceptorum caelestium parata ad tempus exempla deprompserit, nulla temptationum poterit nos perturbare congressio. ### English translation (Claude) Let daily reading, then, be our exercise, so that we meditate on imitating what we read. Let us sweat in this wrestling school of the virtues, so that when temptations crash about us, the time of temptation may not find us untrained, without spiritual food, and wasted by a fast from reading. But if it can find our soul fed on an athlete’s fare, if the juice of the Gospel is in us, if apostolic food has made firm the muscles of our mind and the strength of our soul, if memory, made tenacious of the heavenly precepts by frequent meditation, can bring out examples ready for the moment, no encounter with temptation will be able to throw us into confusion. ### Translation notes - “toros, animae robusta” is obscure in the printed text and is translated by sense. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.33.1 (CSEL 62:270–271; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-33-1). ## Exposition of Psalm 118 12.34.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-34-1 - Source: CSEL 62:271 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The law is a tutor giving life to those who keep it until faith matures. ### Latin text Sequitur uersus quintus: in aeternum non obliuiscar iustificationum tuarum, quoniam in ipsis uiuificasti me. lex secundum apostolum paedagogus est paruulorum, donec ad perfectae fidei maturiorem quandam ueniamus aetatem. in lege autem mandata sunt, iustificationes, testimonia, iustitiae, praecepta; uiuificamur ergo in lege, unde apostolus ait: lex autem non est ex fide, sed qui facit illam uiuet in ea. ### English translation (Claude) The fifth verse follows: “I will never forget your statutes, for in them you have given me life.” The law, according to the apostle, is a tutor of little children, until we come to a riper age of perfect faith. And in the law there are commandments, statutes, testimonies, judgments, precepts; so we are given life in the law, whence the apostle says: “But the law is not of faith; but he who does it shall live in it.” ### Scripture references - Ps 119:93 (118:93 LXX): quotation, high confidence - Gal 3:24: allusion, high confidence - Gal 3:12: quotation, high confidence - Lev 18:5: allusion, medium confidence ### Translation notes - Ps 119:93 (LXX 118:93); Gal 3:24; Gal 3:12 (Lev 18:5). ### Citation (SBL) Ambrose, Exp. Ps. 118 12.34.1 (CSEL 62:271; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-34-1). ## Exposition of Psalm 118 12.34.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-34-2 - Source: CSEL 62:271 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The law justifies only in appearance, yet the prophet keeps gratitude to it as to a useful tutor. ### Latin text sed quia idem supra ait: quoniam in lege nemo iustificatur, intellegis utique quia iustificatio legis species est et imago, non ueritas. secundum ueritatem ergo et perfectionem nemo iustificatur in lege, secundum speciem iustificatur. ergo sanctus propheta, qui adhuc in legis iustificatione uiuebat, uidebat autem fulgorem euangelii, quasi memor ueteris disciplinae legi tamquam paedagogo utili gratiam reseruabat. considera aliquem excedentem ex ephebis in diuitiis et honoribus constitutum paedagogo suo honorificentiam reseruantem, cuius officiis informatum se esse cognosceret, ut maturiorem regere posset aetatem. ### English translation (Claude) But since he said above too, “for in the law no one is justified,” you surely understand that the justification of the law is an appearance and an image, not the truth. So according to truth and perfection no one is justified in the law; according to the appearance one is justified. So the holy prophet, who still lived in the justification of the law but saw the brightness of the Gospel, as though mindful of the old discipline, kept his gratitude for the law as for a useful tutor. Consider someone who has left the ranks of youths and is established in wealth and honors, keeping respect for his tutor, by whose services he knows he was formed so that he could govern a riper age. ### Scripture references - Gal 3:11: quotation, high confidence - Heb 10:1: echo, medium confidence - Gal 3:24: allusion, medium confidence ### Translation notes - Gal 3:11; Heb 10:1. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.34.2 (CSEL 62:271; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-34-2). ## Exposition of Psalm 118 12.35.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-35-1 - Source: CSEL 62:271–272 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Israel kept the Passover in Egypt and again in the promised land, the first to admonish, the second to remember. ### Latin text Monet siquidem etiam ipsa lex, ut his, qui nobis aliquando profuerint, nequaquam esse debeamus ingrati. nam sicut habemus in ueteri testamento, pascha celebratum est in Aegypti finibus, cum adhuc sub rege Pharao positi patres nostri deplorarent miserae seruitutis iniuriam, et postea liberati rursus in terra repromissionis pascha celebrarunt, superius ad commonitionem, posterius ad ### English translation (Claude) For the law itself admonishes us that we must by no means be ungrateful to those who once did us good. For as we have in the Old Testament, the Passover was celebrated in the territory of Egypt, when our fathers, still under King Pharaoh, were lamenting the injury of their wretched slavery; and afterwards, set free, they again celebrated the Passover in the land of promise: the first time as an admonition, the second as a ### Scripture references - Exod 12:11: allusion, high confidence - Josh 5:10: allusion, high confidence ### Translation notes - Exod 12; Josh 5:10. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.35.1 (CSEL 62:271–272; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-35-1). ## Exposition of Psalm 118 12.35.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-35-2 - Source: CSEL 62:272 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Passover recalls slavery and liberty; one only grasps what one has received by remembering what one was. ### Latin text recordationem. si quis ergo interogat Hebraeum, qua ratione in Aegypto celebratum est, respondebit: quia regi Pharao adhuc seruitutis uinculo obnoxii tenebamur, ille agnus patrum populum liberauit, ille agnus uocauit ad libertatem, ille agnus maris profunda solidauit, ut Aegyptum transire possemus. quotiens ergo pascha celebramus, meminisse debemus ueteris seruitutis et nouae libertatis, quid fuerimus et quid acceperimus. non enim potest plene quis intellegere quid acceperit, nisi meminerit ante quid fuerit. ### English translation (Claude) remembrance. So if anyone asks a Hebrew why it was celebrated in Egypt, he will answer: Because we were still held bound to King Pharaoh by the chain of slavery; that lamb freed the people of our fathers, that lamb called us to liberty, that lamb made firm the depths of the sea so that we could pass out of Egypt. So whenever we celebrate the Passover we must remember the old slavery and the new liberty, what we were and what we have received. For no one can fully understand what he has received unless he remembers what he was before. ### Scripture references - Exod 12:26: allusion, high confidence - Exod 14:22: allusion, high confidence ### Translation notes - Exod 12:26–27; 14:21–22. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.35.2 (CSEL 62:272; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-35-2). ## Exposition of Psalm 118 12.36.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-36-1 - Source: CSEL 62:272 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, the Lamb of God, has freed us from the bonds of sin. ### Latin text Non ergo obliuiscamur, quia dominus Iesus, agnus dei, mundi hostia, soluit nos grauium nexibus delictorum, quibus Pharao ### English translation (Claude) Let us therefore not forget that the Lord Jesus, the Lamb of God, the sacrifice for the world, loosed us from the bonds of grievous sins, by which that Pharaoh ### Scripture references - John 1:29: allusion, high confidence ### Translation notes - John 1:29. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.36.1 (CSEL 62:272; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-36-1). ## Exposition of Psalm 118 12.36.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-36-2 - Source: CSEL 62:272 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We must remember our slavery to the devil so as to thank Christ, who made him captive. ### Latin text ille taeterrimus, non unius Aegypti, sed saeculi istius princeps, uinculo seruitii grauis nos tenebat adstrictos. non obliuiscamur in aeternum, ut, cum uenerimus in illam uere terram repromissionis, ubi est regio uiuorum, meminerimus quanta hic nobis Pharao dirus intulerit, quot perpessi in hoc simus saeculo, quibus tandem erepti malis, et agamus gratias eripienti nos domino Iesu, qui perturbatorem omnium fecit esse captiuum. ### English translation (Claude) most foul, prince not of Egypt alone but of this world, held us tied with the chain of grievous slavery. Let us never forget, so that when we come to that truly promised land, where the region of the living is, we may remember how much the cruel Pharaoh inflicted on us here, how much we suffered in this world, from what evils we were at last rescued, and may give thanks to the Lord Jesus who rescues us, who made the troubler of all a captive. ### Scripture references - John 12:31: echo, medium confidence - Ps 27:13 (26:13 LXX): echo, medium confidence - Eph 4:8: echo, low confidence ### Translation notes - John 12:31; Ps 27:13 (LXX 26:13); Eph 4:8. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.36.2 (CSEL 62:272; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-36-2). ## Exposition of Psalm 118 12.37.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-37-1 - Source: CSEL 62:272 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Few can truly say to God “I am yours”: only those wholly given to him. ### Latin text Sequitur uersus sextus: tuus sum ego, salua me, domine, quoniam iustificationes tuas exquisiui. facilis uox et communis uidetur, sed paucorum est. satis rarus est enim qui potest dicere deo: tuus sum. ille enim dicit, qui adhaeret deo totis sensibus, qui aliud cogitare non nouerit. ille hac uoce utitur, qui potest dicere: ### English translation (Claude) The sixth verse follows: “I am yours; save me, O Lord, for I have sought your statutes.” It seems an easy and common phrase, but it belongs to few. For he is rare enough who can say to God: “I am yours.” He says it who clings to God with all his senses, who knows how to think of nothing else. He uses this phrase who can say: ### Scripture references - Ps 119:94 (118:94 LXX): quotation, high confidence ### Translation notes - Ps 119:94 (LXX 118:94). ### Citation (SBL) Ambrose, Exp. Ps. 118 12.37.1 (CSEL 62:272; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-37-1). ## Exposition of Psalm 118 12.37.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-37-2 - Source: CSEL 62:272–273 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The greedy do not find God enough; only those content with God can say “I am yours.” ### Latin text ostende nobis patrem, et sufficit nobis. numquid hac uoce utitur auidus pecuniae honoris potestatis? multis non est satis deum scire, et quidem pluribus. tanti populi, tantae nationes, tanti diuites paupertatem putant domino seruire et qui supra omnes est, illis exiguus et angustus est, illis non est satis dei filius in quo sunt omnia. ### English translation (Claude) “Show us the Father, and it is enough for us.” Does a man greedy for money, honor and power use this phrase? For many it is not enough to know God, indeed for most. So many peoples, so many nations, so many rich men think it poverty to serve the Lord; and he who is above all is small and narrow to them; the Son of God, in whom are all things, is not enough for them. ### Scripture references - John 14:8: quotation, high confidence - Col 1:17: echo, low confidence ### Translation notes - John 14:8; Col 1:16–17. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.37.2 (CSEL 62:272–273; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-37-2). ## Exposition of Psalm 118 12.37.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-37-3 - Source: CSEL 62:273 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The rich young man found God not enough; the apostles, who left everything, could say “I am yours.” ### Latin text denique ille diues in euangelio, cui dictum est: si uis perfectus esse, uende omnia quae habes et da pauperibus, deum sibi non sufficere iudicauit. denique et contristatus est, quasi quod plus esset relinquere iuberetur, quod minus esset eligere. ille ergo dicit: tuus sum, qui dicere potest: ecce omnia reliquimus et secuti sumus te. ### English translation (Claude) In fact that rich man in the Gospel, to whom it was said, “If you wish to be perfect, sell all that you have and give to the poor,” judged that God was not enough for him. In fact he was even saddened, as though he were being told to leave what was more and choose what was less. So he says “I am yours” who can say: “See, we have left all things and followed you.” ### Scripture references - Matt 19:21: quotation, high confidence - Matt 19:22: allusion, high confidence - Matt 19:27: quotation, high confidence ### Translation notes - Matt 19:21–22, 27. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.37.3 (CSEL 62:273; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-37-3). ## Exposition of Psalm 118 12.38.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-12-1/#p-12-38-1 - Source: CSEL 62:273 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judas said “I am yours” with his lips, but Satan entered him and claimed him. ### Latin text Apostolorum itaque uox ista est, nec omnium tamen apostolorum; nam et ludas apostolus fuit et in conuiuio Christi inter apostolos recumbebat. dicebat et ipse: tuus sum, sed uoce, non corde. uenit et introiuit in eum satanas et coepit dicere: non est tuus, Iesu, sed meus est. denique ea quae mea sunt cogitat, quae mea sunt, in pectore suo uoluit. tecum epulatur et mecum pascitur, a te panem accipit, a me pecuniam, tecum bibit et mihi tuum sanguinem uendit; tuus est apostolus et meus est mercennarius. ### English translation (Claude) So this is the voice of the apostles, and yet not of all the apostles; for Judas too was an apostle and reclined among the apostles at Christ’s supper. He too said “I am yours,” but with his voice, not his heart. Satan came and entered into him and began to say: “He is not yours, Jesus, but mine. In fact he thinks on what is mine; what is mine he turns over in his breast. He feasts with you and feeds with me; from you he receives bread, from me money; he drinks with you and sells me your blood; he is your apostle and my hireling.” ### Scripture references - John 13:27: allusion, high confidence - John 13:26: allusion, medium confidence - Matt 26:15: allusion, high confidence ### Translation notes - John 13:2, 26–27; Matt 26:15. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.38.1 (CSEL 62:273; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-38-1). ## Exposition of Psalm 118 12.39.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-12-39-1 - Source: CSEL 62:273 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The worldly man is claimed by many masters: lust, avarice, luxury. ### Latin text Non potest dicere saecularis: tuus sum; plures enim dominos habet. uenit libido et dicit: meus es, quia ea quae sunt corporis concupiscis. in illius adulescentulae amore te mihi uendidisti, in illius concubitu meretricis pretium pro te adnumeraui. uenit auaritia et dicit: argentum et aurum quod habes seruitutis tuae pretium est; possessio quam tenes iuris tui emptio, uenditio libertatis tuae est\\ uenit luxuria et dicit: meus es. ### English translation (Claude) The worldly man cannot say “I am yours,” for he has many masters. Lust comes and says: “You are mine, because you desire the things of the body. In your love for that young girl you sold yourself to me; in lying with that harlot I paid out the price for you.” Avarice comes and says: “The silver and gold you have is the price of your slavery; the property you hold is the purchase of your ownership, the sale of your liberty.” Luxury comes and says: “You are mine. ### Scripture references - Matt 6:24: echo, medium confidence ### Citation (SBL) Ambrose, Exp. Ps. 118 12.39.1 (CSEL 62:273; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-39-1). ## Exposition of Psalm 118 12.39.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-12-39-2 - Source: CSEL 62:273–274 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luxury and ambition each claim the worldly man as their slave. ### Latin text unius diei conuiuium pretium tuae uitae est; ille sumptus epularum tui capitis licitatio, tui est summa contractus et, quod peius est, caro emptus es, uilior cibo es tuo; pretiosior est unius diei mensa tua quam totius temporis uita. inter calices te redemi, inter epulas adquisiui. uenit ambitio et dicit tibi: plane meus es. ### English translation (Claude) One day’s banquet is the price of your life; that expense on feasting was the bidding for your head; it is the sum of your contract; and, what is worse, you were bought dear and you are cheaper than your food; your table for one day is more precious than your life for all time. Among the cups I redeemed you, among the feasts I acquired you.” Ambition comes and says to you: “You are clearly mine. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.39.2 (CSEL 62:273–274; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-39-2). ## Exposition of Psalm 118 12.39.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-12-39-3 - Source: CSEL 62:274 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambition enslaves those it makes rulers, as the devil offered Christ the kingdoms for worship. ### Latin text nescis, quod ideo imperare te aliis feci, ut mihi ipse seruires? nescis, quod ideo potestatem m m contuli, ut meae te subicerem potestati? an ignoras ipsi domino salutari dictum esse ab huius mundi principe, cum ei ostendisset omnia regna mundi: haec omnia tibi dabo, si procidens adoraueris me? ante ergo ipse subicitur qui alios uult habere subiectos. ueniunt omnia uitia et singula dicunt: meus es. quem tanti conpetunt, quam uile mancipium est! ### English translation (Claude) Do you not know that I made you command others precisely so that you yourself might serve me? Do you not know that I conferred power on you precisely so that I might subject you to my power? Or are you unaware that the prince of this world said to the saving Lord himself, when he had shown him all the kingdoms of the world: ‘All these I will give you, if you fall down and worship me’?” So he who wishes to have others subject to him is first made subject himself. All the vices come, and each says: “You are mine.” How cheap a chattel is he whom so many claim! ### Scripture references - Matt 4:8: allusion, high confidence - Matt 4:9: quotation, high confidence ### Translation notes - Matt 4:8–9. “m m” after potestatem is garbled in the digital text; translated “on you” by sense. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.39.3 (CSEL 62:274; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-39-3). ## Exposition of Psalm 118 12.40.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-12-40-1 - Source: CSEL 62:274 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ answers that only one whose life matches his words, who denies himself, is truly his. ### Latin text Quomodo ergo tu, qui huiusmodi es, potes Christo dicere: tuus sum? respondebit tibi ille: non quicumque dicit mihi domine domine, intrabit in regnum caelorum, non quicumque dicit mihi: tuus sum, meus est. meus plane es, si uocem non redarguat conscientia, si sermonem tuum animus aut opera non refutent. ego non nego meum esse eum qui ipse se non neget aut certe si pro me se ipsum sibi abneget. nolo habere seruulum pluribus dominis seruientem. nam quomodo meus est, ### English translation (Claude) How then can you, being such, say to Christ: “I am yours”? He will answer you: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven”; not everyone who says to me “I am yours” is mine. You are clearly mine if your conscience does not refute your voice, if your mind or your works do not contradict your speech. I do not deny that he is mine who does not deny himself, or at least who for my sake denies himself. I do not want to have a slave serving many masters. For how is he mine, ### Scripture references - Matt 7:21: quotation, high confidence - Luke 9:23: allusion, medium confidence - Matt 6:24: allusion, medium confidence ### Translation notes - Matt 7:21; Luke 9:23; Matt 6:24. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.40.1 (CSEL 62:274; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-40-1). ## Exposition of Psalm 118 12.40.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-12-40-2 - Source: CSEL 62:274–275 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ disowns the lustful, the grasping, the angry and the drunken, whom the devil claims as his own. ### Latin text si mihi dicat uerbo tuus sum et operibus neget et factis se diabolo adiudicet et obstringat i non est meus quem libido succendit, quia mea castitas est; non est meus quem cura spoliandi minoris exagitat, quia mea integritas est; non est meus quem ira mobilis inquietat, quia mea tranquillitas est; non est meus uini crapula temulentus in lucem, ambitione gloriae saecularis ebrius in periculum, qui non possit sobriae moderationis seruare uestigium. pax sum ego, litigare non noui. quid mihi ad eum de quo ueniens diabolus dicat: meus est; nam mihi sua colla curuauit, mea in illo plura repperio, nomen sibi tuum uindicat et meum munus? ### English translation (Claude) if he says to me in word “I am yours” and denies it by his works, and by his deeds assigns and binds himself to the devil? He is not mine whom lust inflames, for chastity is mine; he is not mine whom the care of robbing a weaker man drives on, for integrity is mine; he is not mine whom fickle anger disturbs, for tranquility is mine; he is not mine who is drunk with wine until daybreak, drunk with ambition for worldly glory to the point of danger, who cannot keep the track of sober moderation. I am peace; I do not know how to quarrel. What have I to do with one of whom the devil comes and says: “He is mine; for he has bowed his neck to me; I find more of mine in him; he claims your name and my office”? ### Scripture references - Eph 2:14: echo, medium confidence ### Translation notes - Eph 2:14 (Christ our peace). ### Citation (SBL) Ambrose, Exp. Ps. 118 12.40.2 (CSEL 62:274–275; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-40-2). ## Exposition of Psalm 118 12.41.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-12-41-1 - Source: CSEL 62:275 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only one free of sin and constant is Christ’s; changeable passions each claim the soul. ### Latin text Non ergo est Christi nisi qui est alienus a crimine, non est Christi nisi qui potest semper se Christi seruulum demonstrare. nam si quis mutabilis est, ut ego aut maerore mutor aut indignatione, uenit ira et dicit: meus est; ante horam meus erat, spero quod iterum meus fiat. ### English translation (Claude) So no one is Christ’s except one who is free of crime; no one is Christ’s except one who can always show himself Christ’s servant. For if someone is changeable, as I am changed by grief or indignation, anger comes and says: “He is mine; an hour ago he was mine; I hope he will be mine again.” ### Citation (SBL) Ambrose, Exp. Ps. 118 12.41.1 (CSEL 62:275; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-41-1). ## Exposition of Psalm 118 12.41.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-12-41-2 - Source: CSEL 62:275 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only one with a clear conscience, like Paul, belongs wholly to Christ; Ambrose confesses he is divided. ### Latin text uenit tristitia et dicit: meus est; ante horam in mea possessione fuit, in meo iure; erigere animum prae maerore non poterat nec oculos eleuare et, si triste aliquid acciderit, ad me ilico reuertetur. quis ergo est dei nisi qui potest dicere: nihil mihi conscius sum? ideo dicebatur Paulus apostolus Iesu Christi, quia nulli alii obnoxius tenebatur. ego autem nunc dei mei sum, nunc tristiae, nunc iracundiae, nunc uerbi otiosi. et ideo qui plures dominos habet non potest uni dicere: domine Iesu, tuus sum. ### English translation (Claude) Sadness comes and says: “He is mine; an hour ago he was in my possession, under my right; he could not lift up his spirit for grief nor raise his eyes, and if anything sad happens he will return to me at once.” Who then is God’s except one who can say, “I am conscious of nothing against myself”? That is why Paul was called “an apostle of Jesus Christ,” because he was held liable to no one else. But I am now my God’s, now sadness’s, now anger’s, now an idle word’s. And so one who has many masters cannot say to one: “Lord Jesus, I am yours.” ### Scripture references - 1 Cor 4:4: quotation, high confidence - Rom 1:1: allusion, medium confidence - Matt 12:36: echo, medium confidence ### Translation notes - 1 Cor 4:4; Rom 1:1; Matt 12:36. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.41.2 (CSEL 62:275; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-41-2). ## Exposition of Psalm 118 12.41.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-12-41-3 - Source: CSEL 62:275 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul, having one God and one Lord, belonged wholly to the Word. ### Latin text unde arbitror etiam de huius mundi dominis dixisse Paulum: nam etsi sunt qui dicantur dii siue in caelo siue in terra, nobis tamen unus deus pater, ex quo omnia et nos in illum, et unus dominus Iesus, per quem omnia et nos per ipsum. uerbi igitur totus erat apostolus Paulus. ideo dicebat: quoniam experimentum quaeritis eius qui in me loquitur Christus. ### English translation (Claude) Hence I think that Paul also spoke of the masters of this world: “For although there are those called gods, whether in heaven or on earth, yet for us there is one God the Father, from whom are all things and we in him, and one Lord Jesus, through whom are all things and we through him.” So the apostle Paul belonged wholly to the Word. That is why he said: “Since you seek proof of Christ who speaks in me.” ### Scripture references - 1 Cor 8:5: quotation, high confidence - 1 Cor 8:6: quotation, high confidence - 2 Cor 13:3: quotation, high confidence ### Translation notes - 1 Cor 8:5–6; 2 Cor 13:3. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.41.3 (CSEL 62:275; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-41-3). ## Exposition of Psalm 118 12.41.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-12-41-4 - Source: CSEL 62:275–276 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul, who truly belonged to Christ, was called a chosen vessel and won the crown of righteousness. ### Latin text ille ergo dicebat: Christi sum, et respondebat ei dominus: meus es. qui uere dicit: tuus sum, audit a domino: meus es. denique de ipso dominus ad Ananiam, cum mitteret eum ad sanandum Paulum, ait: uade, quoniam uas electionis est mihi. et quia perseuerauit Christi esse, quasi impleto certamine coronam meruit inuenire iustitiae. ### English translation (Claude) So he said “I am Christ’s,” and the Lord answered him: “You are mine.” Whoever truly says “I am yours” hears from the Lord: “You are mine.” In fact the Lord said of him to Ananias, when he sent him to heal Paul: “Go, for he is a chosen vessel to me.” And because he persevered in being Christ’s, as one who had finished the contest he earned the crown of righteousness. ### Scripture references - Acts 9:15: quotation, high confidence - 2 Tim 4:7: allusion, high confidence - 2 Tim 4:8: allusion, high confidence ### Translation notes - Acts 9:15; 2 Tim 4:7–8. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.41.4 (CSEL 62:275–276; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-41-4). ## Exposition of Psalm 118 12.42.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-12-42-1 - Source: CSEL 62:276 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David could say “I am yours” because he sought only God’s statutes. ### Latin text Recte ergo propheta dixit Dauid: tuus sum, qui semper in domino mansit. et qua ratione dixerit tuus sum, addidit: iustificationes tuas exquisiui, hoc est: nihil aliorum quaesiui, sed id solum quod tuum est desideraui. alii quaerunt mo- ### English translation (Claude) Rightly, then, did the prophet David say “I am yours,” for he always abided in the Lord. And to show why he said “I am yours,” he added: “I have sought your statutes”; that is, I have sought nothing belonging to others, but have desired only what is yours. Others seek precious neck- ### Scripture references - Ps 119:94 (118:94 LXX): quotation, high confidence ### Translation notes - Ps 119:94 (LXX 118:94). The word monilia is divided between 12.42.1 and 12.42.2. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.42.1 (CSEL 62:276; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-42-1). ## Exposition of Psalm 118 12.42.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-12-42-2 - Source: CSEL 62:276 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: While others heap up property, the prophet’s whole inheritance is God’s statutes and Christ. ### Latin text nilia pretiosa, ego solas iustificationes tuas quasi quaedam serta iustitiae. alii domum ad domum, uillam ad uillam iungunt, quasi soli habitare possint in terra hac, et elementum uolunt occupare commune, alii possessionem aeris ipsius uindicare; mihi in tuis iustificationibus omne patrimonium est, nescio possidere nisi quod tui iuris est, in tuis eloquiis spiritalis mihi cura refulsit argenti. mihi portio deus est, tuus sum ego, quia pars mihi hereditatis non in auro, non in argento est, sed in Christo Iesu. ### English translation (Claude) laces; I seek only your statutes, as garlands of righteousness. Others join house to house, estate to estate, as though they alone could dwell in this land, and they want to seize the common element; others claim ownership of the very air. For me my whole patrimony is in your statutes; I do not know how to possess anything but what is yours by right; in your words the care of spiritual silver has shone out for me. God is my portion; I am yours, for my share of the inheritance is not in gold, not in silver, but in Christ Jesus. ### Scripture references - Isa 5:8: allusion, high confidence - Ps 119:57 (118:57 LXX): echo, medium confidence - Ps 73:26 (72:26 LXX): echo, medium confidence - Ps 12:6 (11:7 LXX): echo, low confidence ### Translation notes - Isa 5:8; Ps 119:57 (LXX 118:57); Ps 73:26 (LXX 72:26); Ps 12:6 (LXX 11:7). ### Citation (SBL) Ambrose, Exp. Ps. 118 12.42.2 (CSEL 62:276; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-42-2). ## Exposition of Psalm 118 12.43.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-12-43-1 - Source: CSEL 62:276 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The seventh verse can be the martyr’s word: persecutors tried every torment but could not move him. ### Latin text Sequitur uersus septimus: me expectauerunt peccatores, ut perderent me; testimonia tua intellexi. potest uox ista conuenire martyrio, in quo positus sanctus iam de iudicio persecutoris egressus dicat: me expectauerunt peccatores, ut perderent me, hoc est: adhibuerunt omnia genera poenarum, omnes artes persuasionum, sed de proposito abducere nequiuerunt; ### English translation (Claude) The seventh verse follows: “The sinners waited for me, to destroy me; I have understood your testimonies.” This phrase can fit martyrdom, in which the saint, having already come out from the persecutor’s tribunal, may say: “The sinners waited for me, to destroy me”; that is, they applied every kind of punishment, every art of persuasion, but they could not draw me from my purpose; ### Scripture references - Ps 119:95 (118:95 LXX): quotation, high confidence ### Translation notes - Ps 119:95 (LXX 118:95). The digital text of the lemma is garbled (“ut p e catores … e x i”) and is corrected to the reading Ambrose gives in 12.43.3. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.43.1 (CSEL 62:276; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-43-1). ## Exposition of Psalm 118 12.43.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-12-43-2 - Source: CSEL 62:276 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The martyr’s faith triumphs over persecutors and death. ### Latin text uicit fides uitae huius inlecebram corporisque cruciatum. expectauerunt peccatores, ut de me triumphum referrent; sed gratias Christo, qui mihi dedit de persecutoribus triumphare. redite uicti qui sperabatis uos esse uictores, redite deiecti qui ueneratis superbi. ubi est, mors, uictoria tua? ubi est, mors, aculeus tuus? non tua iam, sed ### English translation (Claude) faith conquered the allurement of this life and the torture of the body. The sinners waited to win a triumph over me; but thanks be to Christ, who gave me to triumph over the persecutors. Go back defeated, you who hoped to be victors; go back cast down, you who came proud. “Where, O death, is your victory? Where, O death, is your sting?” No longer yours, but ### Scripture references - 1 Cor 15:55: quotation, high confidence - 1 Cor 15:57: echo, medium confidence - 2 Cor 2:14: echo, medium confidence ### Translation notes - 1 Cor 15:55, 57. “ueneratis” in the digital text is probably a slip for a form of “come”; translated by sense. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.43.2 (CSEL 62:276; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-43-2). ## Exposition of Psalm 118 12.43.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-12-43-3 - Source: CSEL 62:276–277 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The dying martyr sees the angels and Christ waiting to escort and crown him. ### Latin text nostra coepit esse uictoria, quia in te uincimus in qua antea uincebamur. bene ergo dicit martyr: me expectauerunt peccatores, ut perderent me. post momentum, immo adhuc in corpore positus uidet deducentium choros, angelorum gaudia — qui enim super unius peccatoris conuersione laetantur, quanto magis in passione iustorum! —, uidet gloriam et ait: me expectauerunt iusti, ut deducerent me, uidet dominum Iesum et ait: me expectauit Christus, ut coronaret me. ### English translation (Claude) ours the victory has begun to be, because in you we conquer, in whom before we were conquered. Rightly, then, does the martyr say: “The sinners waited for me, to destroy me.” A moment later, indeed while still in the body, he sees the choirs of those who escort him, the joy of the angels (for if they rejoice over the conversion of one sinner, how much more over the passion of the righteous!); he sees the glory and says: “The righteous waited for me, to escort me”; he sees the Lord Jesus and says: “Christ waited for me, to crown me.” ### Scripture references - Ps 119:95 (118:95 LXX): quotation, high confidence - Luke 15:7: allusion, high confidence - Luke 15:10: allusion, medium confidence ### Translation notes - Ps 119:95 (LXX 118:95); Luke 15:7, 10. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.43.3 (CSEL 62:276–277; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-43-3). ## Exposition of Psalm 118 12.44.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-12-44-1 - Source: CSEL 62:277 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Alternatively, sinners tried to lure the prophet into sin, but understanding God’s testimonies saved him. ### Latin text Aliter qui uult intellegere: multi, inquit, peccata persuadere atque ex pectore fidem extorquere conati sunt mihi, alius adulterium, alius hominis necem, alius oppressionem uiduae uel pupilli, alius aliud, et putabant me suis retibus esse capiendum. expectauerunt me, ut perderent contagione peccati, sed ego non inlecebris peccatorum mentem a studio diuinae cognitionis auerti nec intentionem meam, domine, a mandatorum tuorum serie declinaui, sed intellexi testimonia tua; si enim non intellexissem, peccatores me utique illi perdidissent. ### English translation (Claude) Whoever wishes to understand it otherwise: “Many,” he says, “tried to persuade me to sins and wrench faith from my breast: one adultery, another the killing of a man, another the oppression of a widow or orphan, another something else; and they thought I could be caught in their nets. They waited for me, to destroy me by the contagion of sin; but I did not turn my mind from the pursuit of divine knowledge by the allurements of sins, nor did I, Lord, turn my attention from the sequence of your commandments, but I understood your testimonies; for had I not understood them, those sinners would surely have destroyed me.” ### Scripture references - Ps 119:95 (118:95 LXX): allusion, high confidence ### Translation notes - Ps 119:95 (LXX 118:95). ### Citation (SBL) Ambrose, Exp. Ps. 118 12.44.1 (CSEL 62:277; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-44-1). ## Exposition of Psalm 118 12.44.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-12-44-2 - Source: CSEL 62:277 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: True understanding shows itself in deeds, such as feeding the poor. ### Latin text quae intellexi utique sensu, etiam operibus secutus sum; neque enim nudus intellectus est, sed quem etiam facta testantur. denique beatus qui intellegit super egenum et pauperem. ille utique intellegit super pauperem qui largitur pauperi; nam quid prodest misereri inopis, nisi alimoniam eidem largiaris? ### English translation (Claude) What I understood with my mind I also followed in my works; for understanding is not bare, but one to which deeds also bear witness. In fact, “blessed is he who understands concerning the needy and the poor.” He surely understands concerning the poor who gives to the poor; for what use is it to pity the needy unless you give him food? ### Scripture references - Ps 41:1 (40:2 LXX): quotation, high confidence - Jas 2:16: echo, medium confidence ### Translation notes - Ps 41:1 (LXX 40:2); Jas 2:15–16. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.44.2 (CSEL 62:277; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-44-2). ## Exposition of Psalm 118 12.45.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-12-45-1 - Source: CSEL 62:277–278 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On the eighth verse, Ambrose distinguishes Greek words for “end” and “consummation.” ### Latin text Sequitur uersus octauus: omnis consummationis uidi finem, amplificum mandatum tuum ualde. non possumus in omnibus uim Graeci sermonis exprimere; maior in Graeco plerumque uis et pompa sermonis est. rfkog dicitur Graece quod nos Latine et finem dicimus et consummationem; rO.o; autem et consummationis ipsius finis est, sicut finis legis ### English translation (Claude) The eighth verse follows: “Of all consummation I have seen the end; your commandment is exceedingly broad.” We cannot in every case express the force of the Greek language; in Greek the force and grandeur of speech is mostly greater. In Greek [telos] is said for what we in Latin call both “end” and “consummation”; but [peras] is the end even of consummation itself, as “the end of the law ### Scripture references - Ps 119:96 (118:96 LXX): quotation, high confidence - Rom 10:4: quotation, high confidence ### Translation notes - Ps 119:96 (LXX 118:96: πάσης συντελείας εἶδον πέρας). The two Greek words are garbled in the digital text (“rfkog”, marked sic, and “rO.o;”); they are probably τέλος and πέρας, but this is uncertain. “amplificum” in the lemma stands where 12.50.1 has latum (“broad”). ### Citation (SBL) Ambrose, Exp. Ps. 118 12.45.1 (CSEL 62:277–278; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-45-1). ## Exposition of Psalm 118 12.45.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-12-45-2 - Source: CSEL 62:278 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the end of all things; “consummation” has several senses. ### Latin text est Christus ad iustitiam omni credenti. habes scriptum: ecce ego uobiscum sum usque ad consummationem saeculi. consummatio ergo saeculi finis saeculi est, finis autem omnium Christus. consummationes autem multae. est consummatio, quando et resurrectio ad salutem; consummatum quoque opus dicitur perfectum opus; consummata malitia dicitur, id est plena, cui nihil desit ad studium et artem nocendi; est consummatio hominis et multae consummationes, donec ad perfectum ueniat. ### English translation (Claude) is Christ, for righteousness to everyone who believes.” You have it written: “Behold, I am with you until the consummation of the age.” So the consummation of the age is the end of the age; but the end of all things is Christ. Yet there are many consummations. There is a consummation when there is also the resurrection to salvation; a consummated work is also called a perfect work; malice is called consummated, that is, full, lacking nothing in zeal and skill for harm; there is the consummation of a man, and many consummations until he comes to perfection. ### Scripture references - Rom 10:4: quotation, high confidence - Matt 28:20: quotation, high confidence ### Translation notes - Rom 10:4; Matt 28:20. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.45.2 (CSEL 62:278; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-45-2). ## Exposition of Psalm 118 12.46.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-12-46-1 - Source: CSEL 62:278 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: According to Paul the end follows the consummation of the age and the resurrection. ### Latin text Legimus ergo et consummationem saeculi, legimus et finem. de consummatione saeculi supra posuimus exemplum, quam sequitur resurrectio; sicut enim in Adam omnes moriuntur, ita et in Christo omnes uiuificabuntur. post resurrectionem consummatio, unusquisque autem in suo ordine; primitiae Christus, deinde hi qui sunt Christi, qui in aduentum eius crediderunt, deinde finis, cum tradiderit regnum deo et patri, dum euacuauerit omnem principatum et potestatem. ergo consummationem saeculi sequitur finis iuxta apostolum; unde colligitur, quod sequatur finis omnem consummationem. ### English translation (Claude) So we read both of the consummation of the age and of the end. Of the consummation of the age we gave an example above, which the resurrection follows; “for as in Adam all die, so also in Christ shall all be made alive.” After the resurrection comes the consummation, “but each in his own order: Christ the firstfruits, then those who are Christ’s,” who believed in his coming, “then the end, when he hands over the kingdom to God the Father, when he has destroyed all rule and authority.” So according to the apostle the end follows the consummation of the age; whence it is gathered that the end follows every consummation. ### Scripture references - 1 Cor 15:22: quotation, high confidence - 1 Cor 15:23: quotation, high confidence - 1 Cor 15:24: quotation, high confidence ### Translation notes - 1 Cor 15:22–24. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.46.1 (CSEL 62:278; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-46-1). ## Exposition of Psalm 118 12.47.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-12-47-1 - Source: CSEL 62:278 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The world had brought its wickedness to its full measure, as Saul had. ### Latin text Mundus in maligno positus est, ut dixit Iohannes. ergo et saeculum in maligno est, mundus plenus peccati. consummauerat malitiam suam mundus, sicut consummauerat Saul, cuius uidens consummatam malitiam Ionathan filius in Dauid prophetam eidem nuntiauit, ut declinaret et fugeret. est ergo consummatio malitiae consummatio peccatorum. uenit agnus ### English translation (Claude) “The world lies in the evil one,” as John said. So the age too is in the evil one, the world full of sin. The world had consummated its malice, as Saul had, whose consummated malice his son Jonathan saw and announced to the prophet David, so that he might turn aside and flee. So the consummation of malice is the consummation of sins. There came the Lamb ### Scripture references - 1 John 5:19: quotation, high confidence - 1 Sam 20:7: allusion, high confidence - 1 Sam 20:33: allusion, medium confidence ### Translation notes - 1 John 5:19; 1 Sam 20:7, 33–42. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.47.1 (CSEL 62:278; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-47-1). ## Exposition of Psalm 118 12.47.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-12-47-2 - Source: CSEL 62:278–279 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophet saw Christ, the end of all consummation, forgiving every full-grown sin by his cross. ### Latin text dei qui tollit peccatum mundi qui est Christus Iesus, finis legis, principium et finis et remissio peccatorum. hunc finem consummationis propheta uidit in spiritu, qui consummatum saeculi aboleret errorem, uidit sanguine eius diuersa omnium peccata mundari. bene ergo dixit: omnis consummationis uidi finem, hoc est: uidi consummati adulterii remissorem, uidi consummatae luxuriae atque lasciuiae, consummatae crudelitatis atque saeuitiae, omnis postremo flagitii per crucem suam delicta donantem. ### English translation (Claude) of God who takes away the sin of the world, who is Christ Jesus, the end of the law, the beginning and the end and the forgiveness of sins. This end of consummation the prophet saw in the Spirit, who would abolish the consummated error of the age; he saw the various sins of all cleansed by his blood. Rightly, then, did he say: “Of all consummation I have seen the end”; that is, I have seen him who forgives consummated adultery; I have seen him who by his cross pardons the offenses of consummated luxury and wantonness, of consummated cruelty and savagery, in short of every crime. ### Scripture references - John 1:29: quotation, high confidence - Rom 10:4: allusion, high confidence - Rev 22:13: allusion, high confidence - Ps 119:96 (118:96 LXX): quotation, high confidence ### Translation notes - John 1:29; Rom 10:4; Rev 22:13; Ps 119:96 (LXX 118:96). ### Citation (SBL) Ambrose, Exp. Ps. 118 12.47.2 (CSEL 62:278–279; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-47-2). ## Exposition of Psalm 118 12.48.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-12-48-1 - Source: CSEL 62:279 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the end and goal of all the virtues. ### Latin text Est etiam consummata uirtus et consummata sapientia, consummata iustitia, sed habet finem. finis uirtutum omnium Christus, qui finis est legis ad iustitiam omni credenti. uides quia finis est fidei. bene ergo ait: omnis consummationis uidi finem. ### English translation (Claude) There is also consummated virtue and consummated wisdom, consummated righteousness, but it has an end. The end of all the virtues is Christ, who is “the end of the law, for righteousness to everyone who believes.” You see that he is the end of faith. Rightly, then, he says: “Of all consummation I have seen the end.” ### Scripture references - Rom 10:4: quotation, high confidence - Ps 119:96 (118:96 LXX): quotation, high confidence ### Translation notes - Rom 10:4; Ps 119:96 (LXX 118:96). ### Citation (SBL) Ambrose, Exp. Ps. 118 12.48.1 (CSEL 62:279; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-48-1). ## Exposition of Psalm 118 12.50.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-12-50-1 - Source: CSEL 62:279 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: How can the commandment be broad when the way to life is narrow? ### Latin text Nunc, quia consummationis finem agnouimus, agnoscamus quid sit: latum mandatum tuum ualde. legimus quod angusta sit porta, per quam ingrediantur qui aeternae uitae fructum adipiscuntur. rara enim uirtus, difficilis passionum tolerantia, plures qui saeculi huius spatiosa sectentur, qui dicant: angusta et arta nobis est uia quae ad deum ducit; conterimur in illa, relinquamus eam. ### English translation (Claude) Now, since we have recognized the end of consummation, let us recognize what is meant by: “your commandment is exceedingly broad.” We read that the gate is narrow through which those enter who obtain the fruit of eternal life. For virtue is rare, endurance of sufferings difficult; there are more who pursue the broad spaces of this world, who say: “The way that leads to God is narrow and confined for us; we are crushed on it; let us leave it.” ### Scripture references - Ps 119:96 (118:96 LXX): quotation, high confidence - Matt 7:13: allusion, high confidence - Matt 7:14: allusion, high confidence ### Translation notes - Ps 119:96 (LXX 118:96); Matt 7:13–14. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.50.1 (CSEL 62:279; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-50-1). ## Exposition of Psalm 118 12.50.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-12-50-2 - Source: CSEL 62:279 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The narrow way needs a broad commandment, which enlarges the heart in tribulation. ### Latin text quomodo ergo dicit propheta latum mandatum dei et ualde latum? ideo, quia angustae uiae latum mandatum necessarium est. denique hic ipse propheta ait: in tribulatione dilatasti mihi, et iterum: in tribulatione inuocaui dominum et exaudiuit me in latitudine. ### English translation (Claude) How then does the prophet say that the commandment of God is broad, and exceedingly broad? For this reason: because a broad commandment is needed for a narrow way. In fact this same prophet says: “In tribulation you have enlarged me”; and again: “In tribulation I called on the Lord, and he heard me in a broad place.” ### Scripture references - Ps 4:1 (4:2 LXX): quotation, high confidence - Ps 118:5 (117:5 LXX): quotation, high confidence ### Translation notes - Ps 4:1 (LXX 4:2); Ps 118:5 (LXX 117:5). ### Citation (SBL) Ambrose, Exp. Ps. 118 12.50.2 (CSEL 62:279; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-50-2). ## Exposition of Psalm 118 12.51.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-12-51-1 - Source: CSEL 62:279–280 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The breadth of God’s commandments enlarged the hearts of the prophet and of Paul. ### Latin text Haec latitudo mandatorum caelestium cor prophetae dilatat, dilatabat et apostoli. denique ipse dicebat: os nostrum patet ad uos, o Corinthii, cor nostrum dilatatum est. dispensando enim mandata caelestia cor suum ### English translation (Claude) This breadth of the heavenly commandments enlarges the prophet’s heart; it enlarged the apostle’s too. In fact he himself said: “Our mouth is open to you, O Corinthians; our heart is enlarged.” For by dispensing the heavenly commandments he had enlarged ### Scripture references - 2 Cor 6:11: quotation, high confidence ### Translation notes - 2 Cor 6:11. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.51.1 (CSEL 62:279–280; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-51-1). ## Exposition of Psalm 118 12.51.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-12-51-2 - Source: CSEL 62:280 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s commandment is broad so that travelers on the narrow way are comforted and not crushed. ### Latin text dilatauerat et, quod ante persecutionis perfidia coartabat, hoc Christi amplificauit gratia. et qua ratione latum mandatum i ne nos coartaremur angustiis mandatorum, unde ait: non coangustamini in nobis. si hoc Paulus, quanto magis Christus qui clausa reserauit! ergo dicit: nolo coartetur in me populus meus. in angusto uirtutum tramite debet latitudo praecepti mei uiantibus esse solacio, ne quis deficere possit aut conteri. ### English translation (Claude) his heart, and what the faithlessness of persecution had formerly narrowed, the grace of Christ widened. And why is the commandment broad? So that we might not be narrowed by the straits of the commandments; hence he says: “You are not narrowed in us.” If Paul said this, how much more Christ, who unlocked what was closed! So he says: “I do not want my people to be narrowed in me. On the narrow path of the virtues the breadth of my precept must be a comfort to those on the way, so that no one may give out or be crushed.” ### Scripture references - 2 Cor 6:12: quotation, high confidence ### Translation notes - 2 Cor 6:12. The words “latum mandatum i ne nos” are faulty in the digital text; translated by sense. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.51.2 (CSEL 62:280; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-51-2). ## Exposition of Psalm 118 12.52.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-12-52-1 - Source: CSEL 62:280 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s commandment is Wisdom’s, who speaks boldly in the broad places. ### Latin text Ambulemus ergo in dei mandato, quia satis latum est. est enim mandatum sapientiae quae in exitu canitur, in amplis autem fiducialiter agit; πλατεῖα enim Graeci sermonis est, quae Latine dicitur latitudo. dilatemus igitur cor nostrum, ut recipiamus apostolicae uim sententiae, qui ait: ### English translation (Claude) Let us therefore walk in God’s commandment, for it is broad enough. For it is the commandment of Wisdom, who “is praised in the ways out, and acts with confidence in the broad places”; for plateia is a word of the Greek language, which in Latin is called breadth. Let us therefore enlarge our heart, so that we may take in the force of the apostle’s saying, who says: ### Scripture references - Prov 1:20: quotation, high confidence ### Translation notes - Prov 1:20 (LXX form). ### Citation (SBL) Ambrose, Exp. Ps. 118 12.52.1 (CSEL 62:280; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-52-1). ## Exposition of Psalm 118 12.52.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-12-52-2 - Source: CSEL 62:280 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The commandment of love, which includes enemies, is the broadest of all. ### Latin text capite nos. recipiamus ergo eius sermones in cor nostrum, induamus uiscera misericordiae benignitatem humilitatem patientiam. o homo, quam latus es, si ad amplitudinem praeceptorum caelestium sinum tuae mentis expandas! quam latum mandatum est caritatis! diligite, inquit, inimicos uestros. omnes utique affectu caritatis inclusit qui non exclusit inimicos; ### English translation (Claude) “Make room for us.” Let us therefore receive his words into our heart; let us put on bowels of mercy, kindness, humility, patience. O man, how broad you are, if you spread the bosom of your mind to the breadth of the heavenly precepts! How broad is the commandment of love! “Love your enemies,” he says. He surely included all in the affection of love who did not exclude enemies; ### Scripture references - 2 Cor 7:2: quotation, high confidence - Col 3:12: allusion, high confidence - Matt 5:44: quotation, high confidence ### Translation notes - 2 Cor 7:2; Col 3:12; Matt 5:44. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.52.2 (CSEL 62:280; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-52-2). ## Exposition of Psalm 118 12.52.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-12-52-3 - Source: CSEL 62:280 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians, unlike others, must be at peace with all and love even enemies. ### Latin text quis enim uidetur exceptus, cum recipiatur inimicus? unde apostolus: si fieri, inquit, potest, cum omnibus hominibus pacem habentes. non potest hoc Iudaeis dici, non gentibus, ut cum omnibus pacem habeant. illi uix suos diligunt, christiano etiam inimicos non licet non amare. christianum cum dico, perfectum dico; in Christo enim plenitudo diuinitatis est, cuius nomen usurpas-.. ### English translation (Claude) for who seems excepted, when the enemy is received? Hence the apostle says: “If possible, being at peace with all men.” This cannot be said to Jews, nor to gentiles, that they should be at peace with all. They scarcely love their own; for a Christian it is not permitted not to love even enemies. When I say “Christian” I mean perfect; for in Christ is the fullness of the Godhead, whose name you take ### Scripture references - Rom 12:18: quotation, high confidence - Col 2:9: allusion, high confidence ### Translation notes - Rom 12:18; Col 2:9. Translated as written. The word usurpas is divided between 12.52.3 and 12.52.4. ### Citation (SBL) Ambrose, Exp. Ps. 118 12.52.3 (CSEL 62:280; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-52-3). ## Exposition of Psalm 118 12.52.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-12-52-4 - Source: CSEL 62:280–281 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The broad commandment is to bless persecutors, as David prayed for those who slandered him. ### Latin text pas. qui uocabulum geris, interpretationem uocabuli perfectionemque cur refugis? audi latum mandatum: benedicite eos qui persecuntur uos et nolite maledicere. iste, qui latum dicit esse mandatum, probauit supra dicens: illi quidem detrahebant, ego autem orabam. quid oras, Dauid, dicito nobis ipse. sed dixisti; legi enim dicentem: maledicent illi, et tu benedices. ### English translation (Claude) for yourself. You who bear the name, why do you flee its meaning and perfection? Hear the broad commandment: “Bless those who persecute you, and do not curse.” He who says that the commandment is broad proved it above, saying: “They indeed slandered me, but I prayed.” What do you pray, David? Tell us yourself. But you have told us; for I have read you saying: “They will curse, and you will bless.” ### Scripture references - Rom 12:14: quotation, high confidence - Ps 109:4 (108:4 LXX): quotation, high confidence - Ps 109:28 (108:28 LXX): quotation, high confidence ### Translation notes - Rom 12:14; Ps 109:4 (LXX 108:4); Ps 109:28 (LXX 108:28). ### Citation (SBL) Ambrose, Exp. Ps. 118 12.52.4 (CSEL 62:280–281; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/12-52-4). ## Exposition of Psalm 118 13.1.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-1-1 - Source: CSEL 62:281 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The letter Mem is interpreted “from within” or “fire from the depths,” matching the love expressed in its first verse. ### Latin text Incipit littera tertia decima quae dicitur Mem, quod sonat in Latino ex intimis et, ut alii, ignis ex ultimis, et utrumque non discordat a textu. nam statim primus uersus internorum uiscerum caritatem exprimit, quae utique ex ultimis procedit medullis et quodam nexu caloris inplicatur ossibus. ### English translation (Claude) The thirteenth letter begins, which is called Mem; in Latin it means “from within” or, as others have it, “fire from the depths,” and neither disagrees with the text. For at once the first verse expresses the love of the inward heart, which surely proceeds from the inmost marrow and is wound into the bones by a bond of heat. ### Scripture references - Ps 119:97 (118:97 LXX): allusion, medium confidence ### Translation notes - Ps 119:97 (LXX 118:97). ### Citation (SBL) Ambrose, Exp. Ps. 118 13.1.1 (CSEL 62:281; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-1-1). ## Exposition of Psalm 118 13.2.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-2-1 - Source: CSEL 62:281 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lamentations’ mem verse speaks of fire sent into the bones; Christ came to cast this fire on earth. ### Latin text Denique in Threnis Hieremiae textus litterae huius hoc continet: ex alto suo misit ignem in ossibus meis. bonus ergo deus, qui nobis inmittit unde diligentes eum meritum sub conspectu eius inuenire possimus. quem mittat ignem, ipse nos doceat: ignem ueni mittere in terram, et quid uolo nisi ut iam accendatur? ### English translation (Claude) In fact in the Lamentations of Jeremiah the text of this letter contains this: “From on high he has sent fire into my bones.” Good, then, is God, who sends into us that by which, loving him, we may find merit in his sight. What fire he sends, let him teach us himself: “I came to cast fire on the earth, and what do I will but that it be kindled already?” ### Scripture references - Lam 1:13: quotation, high confidence - Luke 12:49: quotation, high confidence ### Translation notes - Lam 1:13 (the mem verse of Lam 1); Luke 12:49. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.2.1 (CSEL 62:281; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-2-1). ## Exposition of Psalm 118 13.2.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-2-2 - Source: CSEL 62:281–282 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is a fire that consumes sin and kindles love of knowledge when we read Scripture. ### Latin text bonus ignis quem desiderat omnium saluator accendi, cum praesertim ipsum deum legerimus ignem esse, qui nostra peccata consumit intimisque pectoribus [sui] diuinae cupiditatem cognitionis infundit atque inradiat in nobis cor nostrum, cum legimus diuinarum seriem scripturarum- ### English translation (Claude) Good is the fire which the Savior of all desires to be kindled, especially since we have read that God himself is fire, who consumes our sins and pours into our inmost breasts the desire for divine knowledge, and lights up our heart within us when we read the sequence of the divine Scriptures, ### Scripture references - Deut 4:24: allusion, high confidence - Heb 12:29: allusion, high confidence ### Translation notes - Deut 4:24; Heb 12:29. The editor deletes “sui” (in square brackets). The word scripturarum is divided between 13.2.2 and 13.2.3. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.2.2 (CSEL 62:281–282; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-2-2). ## Exposition of Psalm 118 13.2.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-2-3 - Source: CSEL 62:282 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: This fire burned in Cleopas’s heart when Christ opened the Scriptures; Ezekiel speaks of it melting base metals. ### Latin text pturarum, si forte aliquid, quo aperiantur propheticae lectionis occulta, intellectu adsumimus spiritali. hoc igne Cleopas cor suum dicebat ardere, cum ipsi et socio eius Christus scripturas aperiret. de hoc igne dixit dominus in libro Ezechiel: ecce proficiscar in Hierusalem et exsufflabo in uos in igne irae meae, ut tabescatis a plumbo et ferro et reliquis materialibus. ### English translation (Claude) if perhaps we grasp by spiritual understanding something by which the hidden things of the prophetic reading may be opened. With this fire Cleopas said his heart was burning, when Christ opened the Scriptures to him and his companion. Of this fire the Lord said in the book of Ezekiel: “Behold, I will go to Jerusalem and blow on you in the fire of my wrath, so that you melt from the lead and iron and the other materials.” ### Scripture references - Luke 24:32: allusion, high confidence - Ezek 22:20: quotation, medium confidence - Ezek 22:21: quotation, medium confidence ### Translation notes - Luke 24:32; Ezek 22:20–21 (loosely quoted). ### Citation (SBL) Ambrose, Exp. Ps. 118 13.2.3 (CSEL 62:282; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-2-3). ## Exposition of Psalm 118 13.2.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-2-4 - Source: CSEL 62:282 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose prays that the Word may come as a consuming fire to purge the church. ### Latin text profunda in uerbis usitatis uidemus mysteria, totum hoc spiritale. quibus precibus emerear ut ueniat dei uerbum, intret ecclesiam, fiat ignis consumens, ut exurat faenum et stipulam et quicquid est saeculare consumat, graue plumbum iniquitatis, quod in plerisque est, liquefiat igne diuino et ferreus quidam peccati rigor superno mollescat incendio, meliorentur uasa aurea et argentea, ut omnis sapientium sensus, omnis sermo prudentium- ### English translation (Claude) In ordinary words we see deep mysteries; all this is spiritual. By what prayers may I earn that the Word of God may come, enter the church, become a consuming fire, so as to burn up the hay and stubble and consume whatever is worldly; that the heavy lead of iniquity, which is in many, may be melted by the divine fire, and a certain iron hardness of sin be softened by the heavenly blaze; that the vessels of gold and silver may be made better, so that every thought of the wise, every speech of the pru- ### Scripture references - 1 Cor 3:12: allusion, high confidence - Heb 12:29: allusion, medium confidence - 2 Tim 2:20: echo, medium confidence ### Translation notes - 1 Cor 3:12; Heb 12:29; 2 Tim 2:20. The word prudentium is divided between 13.2.4 and 13.2.5. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.2.4 (CSEL 62:282; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-2-4). ## Exposition of Psalm 118 13.2.5 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-2-5 - Source: CSEL 62:282 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fire of love builds up the church; one who loves God keeps his law in deed. ### Latin text dentium flagrantium passionum calore decocto incipiat esse pretiosior. bonus ignis caritatis quo corpus omne ecclesiae in mutuam adolescit gratiam; bonus ignis dilectionis quo unusquisque sanctus ad reuerentiam sui auctoris accenditur. sed qui deum diligit non perfunctorie diligit, sed diligit legem eius, praecepta custodit, iustificat cor suum non dictorum sonora praedicatione, sed studiosa imitatione factorum. doceat igitur nos deus, quemadmodum a sanctis suis diligitur. ### English translation (Claude) dent, may begin to be more precious once the heat of burning passions has been boiled away. Good is the fire of charity by which the whole body of the church grows up into mutual grace; good is the fire of love by which each saint is kindled to reverence for his maker. But whoever loves God does not love him perfunctorily; he loves his law, keeps his precepts, justifies his heart not by the resounding preaching of words but by the zealous imitation of deeds. Let God then teach us how he is loved by his saints. ### Scripture references - Eph 4:16: allusion, medium confidence - John 14:15: echo, medium confidence ### Translation notes - Eph 4:16; John 14:15. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.2.5 (CSEL 62:282; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-2-5). ## Exposition of Psalm 118 13.3.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-3-1 - Source: CSEL 62:282–283 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophet’s love for God’s commandment is a model of the greatest commandment. ### Latin text Sic inquiens propheta adicit: quo modo dilexi mandatum tuum, domine! tota die meditatio mea est. diligentis circa studium cognoscendae legis haec uox est, quae instruit perfectionem hominis, quam totus hic psalmus informat. et quoniam maximum mandatum esse in lege cognouit, ut diligamus dominum deum nostrum ex toto corde nostro et ex tota anima nostra, sui imitatione nos quoque quos erudire studet uult esse perfectos dicens: quomodo dilexi mandatum tuum, domine! ### English translation (Claude) So saying, the prophet adds: “How I have loved your commandment, O Lord! All the day it is my meditation.” This is the voice of one who loves, intent on the study of knowing the law, a voice that builds up the perfection of man, which this whole psalm shapes. And since he knew that the greatest commandment in the law is that we love the Lord our God with all our heart and with all our soul, by his own example he wishes us too, whom he is eager to instruct, to be perfect, saying: “How I have loved your commandment, O Lord!” ### Scripture references - Ps 119:97 (118:97 LXX): quotation, high confidence - Matt 22:37: allusion, high confidence - Matt 22:38: allusion, high confidence ### Translation notes - Ps 119:97 (LXX 118:97, which has “law”; Ambrose’s text here reads “commandment”); Matt 22:37–38. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.3.1 (CSEL 62:282–283; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-3-1). ## Exposition of Psalm 118 13.3.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-3-2 - Source: CSEL 62:283 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Love calls God to witness, as Peter did; whoever loves the Lord loves and does his will. ### Latin text hoc ipso caritas crescit affectu, quod ipsum testem aduocat cui munus dilectionis inpenditur nec speciem, sed plenitudinem caritatis tali conuentione testatur. hac usus est Petrus: tu scis, inquit, domine, quia diligo te. sed qui diligit dominum legem eius diligit, sicut Maria diligens filium omnia uerba eius in corde suo materno conferebat affectu. diligens te feci uoluntatem tuam, scriptum est. ### English translation (Claude) By this very affection love grows, because it calls as witness the one to whom the gift of love is offered, and by such an appeal it testifies not to a semblance but to the fullness of love. Peter used it: “You know, Lord,” he says, “that I love you.” But whoever loves the Lord loves his law, as Mary, loving her son, pondered all his words in her heart with a mother’s affection. “Loving you, I have done your will,” it is written. ### Scripture references - John 21:15: quotation, high confidence - Luke 2:19: allusion, high confidence - Ps 40:8 (39:9 LXX): quotation, low confidence ### Translation notes - John 21:15–17; Luke 2:19, 51; Ps 40:8 (LXX 39:9), freely cited. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.3.2 (CSEL 62:283; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-3-2). ## Exposition of Psalm 118 13.3.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-3-3 - Source: CSEL 62:283 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ entrusted his flock to Peter for love; God prefers willing service to forced. ### Latin text ideo commisit et Christus Petro, ut pasceret gregem suum et domini faceret uoluntatem, quia caritatem eius agnouit. qui enim diligit, ex uoluntate facit quae sibi sunt imperata, qui timet, ex necessitate. itaque dominus operationes seruulorum suorum spontaneas probat potius quam coactas. ideo ex seruis liberos facit, ut uoluntatum nostrarum munera quam necessitatum obsequia conferamus. ### English translation (Claude) That is why Christ entrusted to Peter the feeding of his flock and the doing of the Lord’s will, because he recognized his love. For whoever loves does willingly what is commanded him; whoever fears, does it of necessity. So the Lord approves the spontaneous works of his servants rather than forced ones. That is why he makes free men out of slaves, so that we may offer the gifts of our wills rather than the services of necessity. ### Scripture references - John 21:17: allusion, high confidence - Rom 8:15: echo, medium confidence - John 15:15: echo, medium confidence ### Translation notes - John 21:17; Rom 8:15; John 15:15. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.3.3 (CSEL 62:283; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-3-3). ## Exposition of Psalm 118 13.4.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-4-1 - Source: CSEL 62:283–284 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Neither the Marcionite nor the Jew can truly love the law; only the Christian, who reads it spiritually, can. ### Latin text Non potest dicere Marcionita: quomodo dilexi legem tuam!, qui legem non suscipit; non potest dicere Iudaeus, qui legem spiritalem ignorat et litteram legis nudam, non sensum legis intellectumque meditatur. solus ergo dicit christianus, qui multum iam legis cognitione profecerit, qui non poenam legis pauido corde formidet, sed diuina mysteria ueri Hebraei, ueri sabbati, uerae remissionis intrepido rimetur affectu. uere ergo diligit qui sine tristitia, sine timore uoluntario potius studio quam coacto praecepta conseruat. ### English translation (Claude) The Marcionite cannot say “How I have loved your law!”, for he does not accept the law; the Jew cannot say it, for he is ignorant of the spiritual law and meditates on the bare letter of the law, not its sense and meaning. So only the Christian says it, who has already advanced far in the knowledge of the law, who does not dread the penalty of the law with a fearful heart, but searches out with fearless affection the divine mysteries of the true Hebrew, the true sabbath, the true release. So he truly loves who keeps the precepts without sadness, without fear, by willing zeal rather than forced. ### Scripture references - Ps 119:97 (118:97 LXX): quotation, high confidence - Rom 7:14: allusion, medium confidence ### Translation notes - Ps 119:97 (LXX 118:97); Rom 7:14. Polemic translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.4.1 (CSEL 62:283–284; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-4-1). ## Exposition of Psalm 118 13.5.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-5-1 - Source: CSEL 62:284 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Who are the prophet’s enemies, since he must love his people and invite the nations? ### Latin text Alio uero uersu cito probauit diuturnae meditationis effectum, quando intellexit super inimicos suos domini mandatum. sed quos habet inimicos propheta, qui et sui populi uiros legitima debet caritate conplecti et alienigenas euangelica praedicatione inuitare ad dei gratiam? ### English translation (Claude) In another verse he soon proved the effect of his long meditation, when he understood the Lord’s commandment above his enemies. But what enemies does the prophet have, who must embrace with lawful love the men of his own people and invite foreigners to the grace of God by the preaching of the Gospel? ### Scripture references - Ps 119:98 (118:98 LXX): allusion, high confidence ### Translation notes - Ps 119:98 (LXX 118:98). ### Citation (SBL) Ambrose, Exp. Ps. 118 13.5.1 (CSEL 62:284; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-5-1). ## Exposition of Psalm 118 13.5.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-5-2 - Source: CSEL 62:284 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: There must be a just reason for the prophet’s enemies, as he hated God’s enemies. ### Latin text ferae (feruntur) consortem naturae suae diligere: quomodo dilectionem conformis sui propheta respuerit? esse igitur iustam aliquam causam oportet, qua hi quos significat iure uideantur inimici. ea quae sit possumus inuestigare, si meminerimus quia alibi idem ipse dixit: et super inimicos tuos tabescebam, iusto odio oderam illos. ### English translation (Claude) Wild beasts (are said) to love those who share their nature: how could the prophet reject love for one like himself? There must therefore be some just cause for which those he means should rightly be considered enemies. What it is we can find out if we remember that he himself said elsewhere: “And I pined away over your enemies; I hated them with a perfect hatred.” ### Scripture references - Ps 139:21 (138:21 LXX): quotation, high confidence - Ps 139:22 (138:22 LXX): quotation, high confidence ### Translation notes - Ps 139:21–22 (LXX 138:21–22), with “just” for “perfect” in Ambrose’s text. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.5.2 (CSEL 62:284; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-5-2). ## Exposition of Psalm 118 13.5.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-5-3 - Source: CSEL 62:284 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: His enemies are God’s enemies, not the gentiles, whom he foresaw coming to faith. ### Latin text istos ergo euangelica auctoritate suos inimicos dicit esse qui inimici sunt dei. nam si is, qui non relinquit parentes propter dei nomen, non est deo dignus, quanto magis, qui diligit eius inimicos, acceptus deo esse non poterit? quos ergo inimicos habet? si gentiles, quomodo eos prophetico credituros spiritu praeuidebat? denique ut benedicant et ipsi dominum in superioribus adhortatus est. et quae magna laus super eos intellegere, qui metalla et saxa uenerando similem rigorem stuporis adtraxerint? ### English translation (Claude) So on the authority of the Gospel he calls his enemies those who are enemies of God. For if he who does not leave his parents for the name of God is not worthy of God, how much less can one who loves God’s enemies be accepted by God? What enemies, then, does he have? If gentiles, how did he foresee by the prophetic Spirit that they would believe? In fact in the earlier verses he exhorted them too to bless the Lord. And what great praise is it to understand above those who, by worshiping metals and stones, have taken on a like hardness and stupor? ### Scripture references - Matt 10:37: allusion, high confidence - Luke 14:26: allusion, medium confidence - Ps 115:8 (113:16 LXX): echo, medium confidence ### Translation notes - Matt 10:37; Luke 14:26; Ps 115:8 (LXX 113:16). ### Citation (SBL) Ambrose, Exp. Ps. 118 13.5.3 (CSEL 62:284; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-5-3). ## Exposition of Psalm 118 13.6.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-6-1 - Source: CSEL 62:284–285 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The enemies are heretics and the Jews, who keep the letter of the law but miss its mystery in Christ. ### Latin text Quos igitur habet inimicos nisi haereticos? ipsi enim sunt inpugnatores fidei, ueritatis inimici. quos nisi Iudaeos? ipsi enim grauiores inimici qui ex amicis inimici facti sunt. super eos intellegit qui legem spiritalem esse intellegit. quid ergo prodest lex, si finem legis ignores, si mysterium nescias, si sacramenta non noueris? Iudaeis ex ouibus agnus occiditur pro celebritate paschali, nobis pro redemptione mundi unigenitus dei, partus uirginis immolatur. quid proficiunt Iudaei, quod sanguine agni domos et postes suos inliniunt? nihil utique, quoniam ligna his aut saxa prodesse non possunt. ### English translation (Claude) What enemies, then, does he have but the heretics? For they are the assailants of faith, the enemies of truth. Whom but the Jews? For they are the more grievous enemies, who from friends became enemies. He understands above them who understands that the law is spiritual. What use is the law, then, if you do not know the end of the law, if you are ignorant of the mystery, if you do not know the sacraments? For the Jews a lamb from the flock is slain for the Passover feast; for us the Only-begotten of God, the virgin’s offspring, is sacrificed for the redemption of the world. What do the Jews gain by smearing their houses and doorposts with the lamb’s blood? Nothing at all, since wood or stones can be of no use to them. ### Scripture references - Ps 119:98 (118:98 LXX): allusion, medium confidence - Rom 7:14: allusion, high confidence - Rom 10:4: allusion, medium confidence - Exod 12:7: allusion, high confidence - 1 Cor 5:7: allusion, medium confidence ### Translation notes - Rom 7:14; Rom 10:4; Exod 12:7; 1 Cor 5:7. Polemic translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.6.1 (CSEL 62:284–285; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-6-1). ## Exposition of Psalm 118 13.6.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-6-2 - Source: CSEL 62:285 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians consecrate themselves by the sign of the cross and the confession of Christ’s death. ### Latin text nobis proficit omne mysterium, qui abhorrere credimus a gratia spiritali, ut habitationes nostras sanguine pecudis cruentemus et ne ora nostra cruore tinguamus. sed corpora nostra sacramento crucis dominicae consecramus et confessione mortis domini nostri Iesu Christi sanctificamus oris adloquia; corde enim creditur ad iustitiam, ore confessio fit ad salutem. ### English translation (Claude) For us every mystery is of profit, who believe it alien to spiritual grace to stain our dwellings with the blood of a beast, and do not dye our mouths with gore. But we consecrate our bodies with the sacrament of the Lord’s cross, and sanctify the words of our mouth by confessing the death of our Lord Jesus Christ; for with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. ### Scripture references - Rom 10:10: quotation, high confidence ### Translation notes - Rom 10:10. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.6.2 (CSEL 62:285; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-6-2). ## Exposition of Psalm 118 13.6.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-6-3 - Source: CSEL 62:285 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The piercing of the ear and circumcision are signs; the spiritual meaning is purification of the heart. ### Latin text quid prodest, quod Hebraei aurem seruuli pertundunt subula et praeputia sui circumcidunt corporis? non intellegunt penitus, quid lex diuina discernat. signa sunt ista, non ueritas. sed ille intellegit, qui cor suum spiritali circumcisione castificat, ut conluuiem omnem corporeae labis emundet. ille intellegit, qui subulam et aurem mentis uigore transcendit et illam animam, quam pertransiuit gladius ad reuelanda cordis occulta, perpetuae praemio libertatis attollit uel examinandis sermonibus sollicite seruiens, quoscumque uirtutis suae aure susceperit, mysterio sanctificat spiritali. ### English translation (Claude) What use is it that the Hebrews pierce a slave’s ear with an awl and circumcise the foreskins of their body? They do not understand at all what the divine law distinguishes. These are signs, not the truth. But he understands who purifies his heart by spiritual circumcision, so as to cleanse away all the filth of bodily stain. He understands who by vigor of mind rises above the awl and the ear, and raises to the reward of everlasting liberty that soul through which the sword passed to reveal the secrets of the heart; or who, carefully serving in the testing of words, sanctifies by a spiritual mystery whatever words he receives with the ear of his virtue. ### Scripture references - Exod 21:6: allusion, high confidence - Gen 17:10: allusion, medium confidence - Rom 2:29: allusion, high confidence - Luke 2:35: allusion, medium confidence ### Translation notes - Exod 21:6; Gen 17:10; Rom 2:29; Luke 2:35. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.6.3 (CSEL 62:285; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-6-3). ## Exposition of Psalm 118 13.6.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-6-4 - Source: CSEL 62:285–286 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The spiritual meaning of unleavened bread is purging the old man; the Christian heard what the Jew could not. ### Latin text azyma sibi Iudaeus quibusque annis facere consueuit et nescit se malitiae esse fermentum. sed qui intellegit quid sit uetus expurgare fermentum, ne totam massam corrumpat, ueterem hominem cum actibus suis expurgat, ut fiat noua consparsio ueritatis. Iudaeo ista dicta sunt et christianus audiuit, quia, dum aurem suam subula illa pertundit, audire non potuit uulneratam aurem gerens; ### English translation (Claude) The Jew makes unleavened bread for himself every year and does not know that he is the leaven of malice. But whoever understands what it is to purge out the old leaven, lest it corrupt the whole lump, purges out the old man with his deeds, so that there may be a new lump of truth. These things were said to the Jew, and the Christian has heard them, because the Jew, while that awl pierces his ear, could not hear, bearing a wounded ear; ### Scripture references - 1 Cor 5:7: allusion, high confidence - 1 Cor 5:8: allusion, high confidence - Col 3:9: allusion, high confidence ### Translation notes - 1 Cor 5:6–8; Col 3:9. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.6.4 (CSEL 62:285–286; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-6-4). ## Exposition of Psalm 118 13.6.5 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-6-5 - Source: CSEL 62:286 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rejecting the fullness of time in Christ, the Jew remains a slave. ### Latin text non legis, sed stultitiae suae subula cruentauit aurem suam. illa audiendo quae spiritaliter reuelantur perforauit aurem suam ferro; maluit enim in ferrum quam in uerbum credere. ideo seruit, ideo liber esse non meruit, ideo nec completi temporis ei gratia suffragatur, quia plenitudinem temporis non recepit, quo filius dei missus est ad salutem et uenit ad redemptionem, factus sub lege, natus ex uirgine, uictor mortis, largitor resurrectionis. ### English translation (Claude) not the awl of the law but that of his own folly bloodied his ear. By hearing what is revealed spiritually in that way, he pierced his ear with iron; for he preferred to believe in iron rather than in the Word. That is why he is a slave, why he did not deserve to be free, why the grace of the completed time does not help him, because he did not receive the fullness of time in which the Son of God was sent for salvation and came for redemption, made under the law, born of a virgin, conqueror of death, giver of resurrection. ### Scripture references - Gal 4:4: allusion, high confidence ### Translation notes - Gal 4:4. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.6.5 (CSEL 62:286; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-6-5). ## Exposition of Psalm 118 13.6.6 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-6-6 - Source: CSEL 62:286 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The wound can be healed only by the two-edged sword of God’s word, which distinguishes shadow from truth. ### Latin text manet ergo uulnus illi cui Christus non resurrexit. o uulnus quod sarciri non possit, nisi forte relinquat subulam et sumat sibi gladium, quod pro Christi nomine non refutet uel quo corporalia a spiritalibus, umbram a ueritate distinguat, sumat dei uerbum, gladium bis acutum, et ex illo diuino ore doceatur mandatum domini, praescriptum legis agnoscere, quod non temporalis habeat obseruantiam celebritatis, sed salutaria et sempiterna remedia suco gratiae spiritalis infundat! ### English translation (Claude) So the wound remains for him for whom Christ has not risen. O wound that cannot be mended, unless perhaps he leaves the awl and takes for himself the sword, which he would not refuse for Christ’s name, or by which he might distinguish bodily from spiritual things, shadow from truth; unless he takes the word of God, the two-edged sword, and is taught from that divine mouth to recognize the Lord’s commandment, the prescription of the law, which does not hold the observance of a temporal feast but pours in, with the juice of spiritual grace, saving and everlasting remedies! ### Scripture references - Heb 4:12: allusion, high confidence - Heb 10:1: echo, medium confidence ### Translation notes - Heb 4:12; Heb 10:1. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.6.6 (CSEL 62:286; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-6-6). ## Exposition of Psalm 118 13.7.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-7-1 - Source: CSEL 62:286 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Meditate on the law with the care one uses in buying property, for you are acquiring yourself. ### Latin text Tota ergo die in lege meditare, non perfunctoria tibi debet esse transcursio. si agrum emere uelis, si mercari domum, prudentiorem adhibes et quid iuris sit diligenter consideras et, ne in aliquo forte fallare, tibi ipse non credis. at nunc tu ipse emendus es tibi. de tuo pretio tracta, considera quid sis, quod nomen habeas, quid adquiras tibi: non agrum, non pecuniam, non gemmarum monilia, ### English translation (Claude) So meditate on the law all the day; it ought not to be a perfunctory skimming for you. If you wish to buy a field, if you wish to purchase a house, you call in someone more experienced and carefully consider what the legal position is, and, lest you be deceived in anything, you do not trust yourself. But now you yourself are to be bought for yourself. Deal with your own price; consider what you are, what name you bear, what you are acquiring for yourself: not a field, not money, not necklaces of jewels, ### Scripture references - Ps 119:97 (118:97 LXX): allusion, high confidence ### Translation notes - Ps 119:97 (LXX 118:97). ### Citation (SBL) Ambrose, Exp. Ps. 118 13.7.1 (CSEL 62:286; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-7-1). ## Exposition of Psalm 118 13.7.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-7-2 - Source: CSEL 62:286–287 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Take Moses, the prophets, the apostles and Christ the great Counselor as advisers. ### Latin text sed Christum Iesum, cui nulla possint pretia, nulla ornamenta conferri. adhibe tibi consiliarios Moysen Esaiam Hieremiam Petrum Paulum Iohannem, ipsum magnum consiliarium Iesum dei filium, ut adquiras patrem. cum his tractandum, cum his tota conferendum est tibi, tota meditandum die, sicut meditabatur Dauid et haec erat illi sola meditatio. ### English translation (Claude) but Christ Jesus, to whom no price, no adornment can be compared. Call in as your counselors Moses, Isaiah, Jeremiah, Peter, Paul, John, and the great Counselor himself, Jesus the Son of God, so that you may acquire the Father. With these you must deal, with these confer about everything, and meditate all the day, as David meditated, and this was his only meditation. ### Scripture references - Isa 9:6: echo, medium confidence ### Translation notes - Isa 9:6 (Christ as Counselor). ### Citation (SBL) Ambrose, Exp. Ps. 118 13.7.2 (CSEL 62:286–287; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-7-2). ## Exposition of Psalm 118 13.7.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-7-3 - Source: CSEL 62:287 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David gave all his time to meditation on the law, not to worldly gain. ### Latin text non saecularibus animus transducebatur inlecebris, non pecuniaria coaceruandi patrimonii cupiditate flagrabat, non proferendi limitis excludendique finitimi anxius curarum aestus studio meditationis intentum reflectebat affectum, quicquid poterat temporis dies habere, hoc totum sola sibi in lege meditatio uindicabat. ### English translation (Claude) His mind was not drawn aside by worldly allurements; he did not burn with greed for heaping up a fortune of money; no anxious tide of cares about extending his boundaries and shutting out his neighbor turned aside his affection from its fixed study of meditation; whatever time the day could hold, meditation in the law alone claimed it all for itself. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.7.3 (CSEL 62:287; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-7-3). ## Exposition of Psalm 118 13.8.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-8-1 - Source: CSEL 62:287 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The blessed man meditates day and night, for the day is too short for the law. ### Latin text Sed etiam hoc parum est diligenti qui uelit ad beatitudinis gratiam peruenire; beatus enim die ac nocte meditatur in lege. angustior dies est meditatione doctrinae, non tantus dies in tempore quanta meditatio est in lege. ### English translation (Claude) But even this is too little for a lover who wishes to reach the grace of blessedness; for the blessed man meditates on the law day and night. The day is too narrow for the meditation of doctrine; the day is not as long in time as meditation in the law. ### Scripture references - Ps 1:2: allusion, high confidence ### Translation notes - Ps 1:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.8.1 (CSEL 62:287; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-8-1). ## Exposition of Psalm 118 13.8.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-8-2 - Source: CSEL 62:287 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: For one who meditates in the law it is always day. ### Latin text unde uide ne illud magis significare uideatur, quod ei qui in lege meditatur semper dies est et lumen sine defectu, quod nullae tenebrae noctis interpolent. alioquin quomodo neglegentiorem in processu operis declararet quem diligentiorem in ipsis operis sui propheta principiis esse uoluisset? in die ergo meditatur legis et euangelii praedicator. ### English translation (Claude) Hence see whether it may not rather seem to signify that for one who meditates in the law it is always day and a light without failing, which no darkness of night interrupts. Otherwise, how would the prophet declare more negligent in the course of his work one whom he had wished to be more diligent at its very beginning? So the preacher of the law and the Gospel meditates in the day. ### Scripture references - Ps 1:2: allusion, medium confidence ### Translation notes - The contrast is with Ps 1:2 (“day and night”). ### Citation (SBL) Ambrose, Exp. Ps. 118 13.8.2 (CSEL 62:287; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-8-2). ## Exposition of Psalm 118 13.9.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-9-1 - Source: CSEL 62:287 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who reject the New Testament read in the dark; Christ bids us walk in the day. ### Latin text Et fortasse illi qui nouum non recipiunt testamentum in nocte legerunt et ideo nescierunt neque intellexerunt. unde saluator, ne etiam nos legeremus in tenebris, admonet dicens ambulandum in die, quia non offendat qui in die ambulat; uidet enim gratiam lucis. qui enim ambulat in tenebris, scopulum offensionis incurrit. ### English translation (Claude) And perhaps those who do not accept the New Testament read by night, and therefore did not know or understand. Hence the Savior, so that we too might not read in darkness, admonishes us, saying that one must walk in the day, because he who walks in the day does not stumble; for he sees the grace of the light. For he who walks in darkness runs against the rock of stumbling. ### Scripture references - John 11:9: allusion, high confidence - John 11:10: allusion, high confidence - Rom 9:32: echo, medium confidence ### Translation notes - John 11:9–10; John 12:35; Rom 9:32–33. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.9.1 (CSEL 62:287; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-9-1). ## Exposition of Psalm 118 13.10.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-10-1 - Source: CSEL 62:287–288 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gentile church understands above the Jewish scribes, who claim to teach. ### Latin text Sequitur uersus tertius: super omnes docentes me intellexi, quia testimonia tua meditatio mea est. doctrinam profitentur scribae Iudaeorum, quia legem et prophetas ipsi priores habere meruerunt. sed illi profitentur docere, sed non docent. ei autem populo qui ex gentibus conpetit dicere: super omnes docentes me intellexi, quia illi non intellexerunt. respondet Iudaeus: unde habuisti intellegere, scriptum est: interroga patrem tuum, et adnuntiabit tibi; seniores tuos, et dicent tibi. ### English translation (Claude) The third verse follows: “I have understood above all who teach me, for your testimonies are my meditation.” The scribes of the Jews profess teaching, because they first were found worthy to have the law and the prophets. But they profess to teach, yet do not teach. To that people which is from the gentiles it belongs to say: “I have understood above all who teach me,” because they did not understand. The Jew replies: “Where did you get understanding? It is written: ‘Ask your father, and he will tell you; your elders, and they will say to you.’” ### Scripture references - Ps 119:99 (118:99 LXX): quotation, high confidence - Matt 23:3: allusion, medium confidence - Deut 32:7: quotation, high confidence ### Translation notes - Ps 119:99 (LXX 118:99); Matt 23:3; Deut 32:7. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.10.1 (CSEL 62:287–288; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-10-1). ## Exposition of Psalm 118 13.10.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-10-2 - Source: CSEL 62:288 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church has learned Christ’s testimonies of the cross and love of enemies, as Paul showed. ### Latin text ego sum pater tuus, me interroga. sed etsi interrogauero, non respondebitis mihi, dixit Iesus, et ex illo respondere non possunt et ex illo supra illos intellego qui non intellegebant, quia testimonia didici quae ille non nouit. didici: qui sequitur me tollat crucem suam, didici: diligite inimicos uestros. et ideo optat anathema esse Paulus pro fratribus genere, inimicis fide. ### English translation (Claude) “I am your father; ask me.” “But even if I ask, you will not answer me,” said Jesus, and from then on they could not answer; and from this I understand above them, who did not understand, because I have learned testimonies which he did not know. I have learned: “Whoever follows me, let him take up his cross”; I have learned: “Love your enemies.” And that is why Paul wishes to be accursed for his brothers by race, his enemies in faith. ### Scripture references - Luke 22:68: quotation, high confidence - Matt 22:46: allusion, medium confidence - Matt 16:24: quotation, high confidence - Matt 5:44: quotation, high confidence - Rom 9:3: allusion, high confidence ### Translation notes - Luke 22:68; Matt 22:46; Matt 16:24; Matt 5:44; Rom 9:3. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.10.2 (CSEL 62:288; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-10-2). ## Exposition of Psalm 118 13.11.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-11-1 - Source: CSEL 62:288 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: It might seem presumptuous to claim understanding above Moses, Aaron, Joshua and Samuel. ### Latin text Uideretur inconueniens esse uerecundiae prophetali huiusmodi usurpatio, eo quod praesumpserit dicere quod super omnes docentes intellexerit, cum uel legem Moyses acceperit a domino et populo eius instituta tradiderit, Aaron sacrificiorum omnium decurso ritu sacerdotalem docuerit disciplinam, Iesus Naue significauerit quemadmodum circumcisio possit iterari, Samuhel unctionis pro. ### English translation (Claude) Such a claim might seem unbecoming to prophetic modesty, in that he presumed to say he had understood above all who teach, when Moses received the law from the Lord and handed on its ordinances to his people, Aaron taught the priestly discipline, having gone through the whole rite of sacrifices, Joshua son of Nun showed how circumcision could be repeated, Samuel pointed out the sacraments of the prophetic ### Scripture references - Josh 5:2: allusion, high confidence - 1 Sam 16:13: allusion, medium confidence ### Translation notes - Josh 5:2; 1 Sam 16:13. The word propheticae is divided between 13.11.1 and 13.11.2. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.11.1 (CSEL 62:288; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-11-1). ## Exposition of Psalm 118 13.11.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-11-2 - Source: CSEL 62:288 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophet rightly understood above all because God himself taught him. ### Latin text pheticae pariter ac regiae sacramenta monstrauerit. uideretur, inquam, praesumptio, nisi praemisisset superiora, quibus non inmerito super docentes intellexisse se conprobaret. debuit hanc adsumere confidentiam qui docebatur a domino; et mandatum quod docebatur domini erat et ipse dominus qui docebat. merito super omnes intellexit quem docebat ipsa sapientia. unde et alibi: beatus quem tu erudieris, domine, et de lege tua docueris eum. ### English translation (Claude) and also the royal anointing. It would seem presumption, I say, had he not first set down the earlier verses, by which he proved that not without reason had he understood above the teachers. He who was taught by the Lord ought to take this confidence; both the commandment he was taught was the Lord’s, and it was the Lord himself who taught. Rightly did he understand above all, whom Wisdom herself taught. Hence elsewhere too: “Blessed is the man whom you instruct, O Lord, and teach him out of your law.” ### Scripture references - Ps 94:12 (93:12 LXX): quotation, high confidence ### Translation notes - Ps 94:12 (LXX 93:12). ### Citation (SBL) Ambrose, Exp. Ps. 118 13.11.2 (CSEL 62:288; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-11-2). ## Exposition of Psalm 118 13.12.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-12-1 - Source: CSEL 62:288–289 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many self-appointed teachers do not understand; one taught by God surpasses even true teachers. ### Latin text Ostendit igitur quod diuinum est homines docere non posse, et ideo qui docere praesumunt nesciunt, sed agnoscit discipulus qui docetur. in quo praeter donum scientiae, quod de spiritu sancto fuerat consecutus, moralis quoque suauis est locus, quod m docentes sunt, qui quod non intellegunt docere se dicunt, et plurimi sunt discipuli, qui studio suo adsecuntur et industria quod non didicerint a magistris. denique ante nos quidam interesse dixit inter docentes atque doctores, fortasse hoc arbitratus, quia doctores sunt aliorum iudicio ad hoc munus electi, docentes autem qui propria usurpatione hoc sibi munus adsumpserint. sed cedant necesse est ei doctores quoque, quem testimoniorum meditatione caelestium doctrina dei docentis inbuerit. ### English translation (Claude) He shows, then, that men cannot teach what is divine, and therefore those who presume to teach do not know, but the disciple who is taught recognizes. Besides the gift of knowledge, which he had obtained from the Holy Spirit, there is also a pleasant moral point here: that there are many teachers who say they teach what they do not understand, and very many disciples who attain by their own zeal and industry what they have not learned from their masters. In fact someone before us said that there is a difference between “those who teach” and “teachers,” perhaps thinking that teachers are those chosen for this office by the judgment of others, while “those who teach” are those who have taken this office on themselves by their own presumption. But even the teachers must yield to one whom the teaching of God the teacher has imbued through meditation on the heavenly testimonies. ### Translation notes - “m docentes” in the digital text is translated “many teachers” by sense (probably multi). The earlier writer is unnamed; possibly Origen (uncertain). ### Citation (SBL) Ambrose, Exp. Ps. 118 13.12.1 (CSEL 62:288–289; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-12-1). ## Exposition of Psalm 118 13.13.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-13-1 - Source: CSEL 62:289 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One taught by God has the true old age of a spotless life, as Jeremiah was told not to plead youth. ### Latin text Super seniores intellexi, quia praecepta tua quaesiui. nec hoc quidem difficile, ut is quem dominus docuerit super seniores intellegat, siquidem dei gratia ad doctrinam maturitatemque aetatis progrediatur senilis. cum enim aetas senectutis uita inmaculata sit, utique doctrina uitae inmaculatae senilem praestat aetatem. denique excusanti Hieremiae, quod iuuenis esset, responsum est: noli dicere: iuuenis sum, eo quod non aestimaretur iuuenis definitione diuina qui incanam haberet prudentiam, quae sanctificationis caelestis gratia reluceret. ### English translation (Claude) “I have understood above the elders, for I have sought your precepts.” Nor is this difficult, that one whom the Lord has taught should understand above the elders, since by God’s grace one advances to the teaching and ripeness of old age. For since a spotless life is old age, surely the teaching of a spotless life confers old age. In fact, when Jeremiah excused himself because he was young, he was answered: “Do not say, ‘I am young,’” because by the divine definition one was not counted young who had a hoary prudence shining with the grace of heavenly sanctification. ### Scripture references - Ps 119:100 (118:100 LXX): quotation, high confidence - Jer 1:7: quotation, high confidence ### Extrabiblical texts - Wis 4:9 (Wisdom of Solomon): allusion, high confidence ### Translation notes - Ps 119:100 (LXX 118:100); Wis 4:8–9; Jer 1:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.13.1 (CSEL 62:289; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-13-1). ## Exposition of Psalm 118 13.14.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-14-1 - Source: CSEL 62:289–290 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophet sets himself above elders grown old in sin, not above wise elders. ### Latin text Uerumtamen non mihi uidetur se ipsum propheta laudare et praeferre senioribus, cum legeris: non te praetereat narratio seniorum; et ipsi enim didicerunt a patribus. nam et alibi Sirach dixit Sapientia: ubi sunt senes, non multum loquaris. sed nouit quibus se praeferat senioribus, inueteratis scilicet in peccato et ueterno impietatis atque senio perfidiae delirantibus. isti sunt seniores plebis qui ### English translation (Claude) Yet the prophet does not seem to me to praise himself and set himself above the elders, since you read: “Let not the discourse of the elders escape you; for they too learned from their fathers.” For elsewhere too Wisdom said through Sirach: “Where the old are, do not speak much.” But he knows above which elders he sets himself, namely those grown old in sin and doting in the lethargy of ungodliness and the senility of faithlessness. These are the elders of the people who ### Extrabiblical texts - Sir 8:9 (Sirach): quotation, high confidence - Sir 32:9 (Sirach): quotation, medium confidence ### Translation notes - Sir 8:9; Sir 32:9 (Vulgate 32:13). The Latin says literally “Sirach said Wisdom,” i.e. the book of Wisdom of Sirach. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.14.1 (CSEL 62:289–290; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-14-1). ## Exposition of Psalm 118 13.14.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-14-2 - Source: CSEL 62:290 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: These elders handed Jesus to Pilate and opposed the apostles. ### Latin text dominum Iesum Pilato praesidi tradiderunt. conuenerunt enim sacerdotes et scribae et seniores, ut ait Marcus, et iterum: fecerunt sacerdotes consilium cum senioribus, ut eum traderent. et aduersum apostolos in Actibus eorum quod seniores Israel conuenerint Petrus sanctus et Lucas euangelista testantur. non ergo senili derogauit aetati, sed uoce populi iunioris indocilem dei uetustum illum ### English translation (Claude) handed the Lord Jesus over to Pilate the governor. For the priests and scribes and elders came together, as Mark says; and again: “The priests took counsel with the elders, to hand him over.” And that the elders of Israel gathered against the apostles holy Peter and Luke the evangelist testify in their Acts. So he did not disparage old age, but with the voice of a younger people prophesied that that ancient people of the Jews, grown old in days, ### Scripture references - Mark 14:53: allusion, high confidence - Mark 15:1: quotation, high confidence - Acts 4:5: allusion, high confidence ### Extrabiblical texts - Sus 52 (Susanna): echo, low confidence ### Translation notes - Mark 14:53; Mark 15:1; Acts 4:5, 23. The phrase “uetustum illum dierum” (continuing in 13.14.3) recalls Sus 52 (“grown old in evil days”). Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.14.2 (CSEL 62:290; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-14-2). ## Exposition of Psalm 118 13.14.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-14-3 - Source: CSEL 62:290 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The old people, unteachable from youth, failed to recognize Christ; true old age is understanding. ### Latin text dierum Iudaeorum fore populum prophetauit, qui, quod in iuuentute sua non adquisierat, in senectute inuenire non potuit. nam qui in principio frequentibus dominum exasperauit offensis, cuius gratiam, cum esset iuuenis, non poterat emereri, huius aduentum senex non meruit agnoscere, donum tenere non potuit. speciosum autem incanae iudicium senectutis in sensu est et ueterani consilii scientia intellectus maturitate, non uitae longaeuitate praefertur. ### English translation (Claude) would be unteachable by God, a people which, what it had not acquired in its youth, could not find in its old age. For the people which from the beginning provoked the Lord with frequent offenses, whose grace it could not earn when it was young, did not deserve as an old man to recognize his coming, could not hold his gift. The fair judgment of hoary old age lies in understanding, and the knowledge of ripe counsel is preferred for maturity of understanding, not for length of life. ### Extrabiblical texts - Sir 25:3 (Sirach): echo, medium confidence - Wis 4:8 (Wisdom of Solomon): allusion, medium confidence ### Translation notes - Sir 25:3; Wis 4:8–9. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.14.3 (CSEL 62:290; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-14-3). ## Exposition of Psalm 118 13.15.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-15-1 - Source: CSEL 62:290 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jacob, the younger, understood above his elder brother Esau. ### Latin text Exquiramus ergo mandata dei, ut super seniores intellegamus, fugiamus uiam lubricam peccatorum, ut possimus praecepta custodire caelestia; hoc enim declarant sequentia. super seniorem intellexit Iacob iunior frater, quia, cum senior Esau praerogatiuam sibi bene- ### English translation (Claude) Let us therefore seek out the commandments of God, so that we may understand above the elders; let us flee the slippery way of sins, so that we may be able to keep the heavenly precepts; for this is what the following verses declare. Jacob, the younger brother, understood above the elder, because while the elder Esau claimed for himself the prerogative of the bless- ### Scripture references - Gen 27:1: allusion, medium confidence ### Translation notes - Gen 27. The word benedictionis is divided between 13.15.1 and 13.15.2. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.15.1 (CSEL 62:290; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-15-1). ## Exposition of Psalm 118 13.15.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-15-2 - Source: CSEL 62:290–291 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jacob’s taking of Esau’s garments figures the gentiles receiving the robe of the law and prophets. ### Latin text dictionis priuilegio aetatis exposcit, reliquit epulas mitiores, dum quaerit agrestes. profecto illo in uenationem iunior frater uestimenta eius accepit et mihi tradidit populo nationum, materno usus consilio. illam ergo sapientiae stolam, quam habuit ante populus Iudaeorum, induit me Rebecca; stola eius bona, lex et prophetae. hac stola ille populus est nudatus, nos induti sumus; induit nos mater illa Hierusalem quae in caelo sursum est. accedimus ergo ad patrem. ### English translation (Claude) ing by the privilege of age, he left the gentler food while he sought the wild. When he had gone off to hunt, the younger brother took his garments and, following his mother’s counsel, handed them on to me, the people of the nations. So Rebecca clothed me with that robe of wisdom which the Jewish people had before; her good robe is the law and the prophets. Of this robe that people was stripped, and we have been clothed; that mother has clothed us, the Jerusalem which is above in heaven. So we approach the father. ### Scripture references - Gen 27:15: allusion, high confidence - Gal 4:26: allusion, high confidence ### Translation notes - Gen 27:15; Gal 4:26. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.15.2 (CSEL 62:290–291; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-15-2). ## Exposition of Psalm 118 13.15.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/12-39-1/#p-13-15-3 - Source: CSEL 62:291 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gentile people receives the blessing; the elder brother finds nothing left. ### Latin text offerimus illi epulas mitiores, patientiae cibos, misericordiae lenitatem, suauitatem intellectus. accipio benedictionem, praeripio fratri seniori gratiam spiritalem. uenit ille, irascitur, non inuenit quod accipiat; mater occurrit et pio nos informat hortatu. residet penes me stola illa bonis intexta mandatis. ### English translation (Claude) We offer him gentler food, the food of patience, the mildness of mercy, the sweetness of understanding. I receive the blessing; I snatch the spiritual grace from the elder brother. He comes, he is angry, he finds nothing to receive; the mother comes to meet us and shapes us by her godly exhortation. With me remains that robe woven of good commandments. ### Scripture references - Gen 27:30: allusion, high confidence - Gen 27:43: allusion, medium confidence ### Translation notes - Gen 27:30–45. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.15.3 (CSEL 62:291; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-15-3). ## Exposition of Psalm 118 13.16.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-16-1 - Source: CSEL 62:291 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophet teaches how to keep one’s feet from the slippery way of sin. ### Latin text Ab omni uia maligna prohibui pedes meos, ut custodiam uerba tua. uere dignus qui super seniores intellexerit, quandoquidem diuino est honoratus spiritu, ut seniores doceret non solum intellectus ueritatem, uerum etiam peccati fugam culpaeque cautelam. itaque cum fragilitas humana prona sit, ut ad imum affectibus et currente uestigio feratur in uitium, docet quemadmodum uiae istius lubricum, itineris huius anfractus uiantem implicare non possit. ### English translation (Claude) “I have kept back my feet from every evil way, so that I may keep your words.” Truly worthy was he to understand above the elders, since he was honored by the divine Spirit, so as to teach the elders not only the truth of understanding but also the flight from sin and caution against guilt. So since human frailty is prone to be carried down by the affections and with running step into vice, he teaches how the slipperiness of this way and the windings of this road cannot entangle the traveler. ### Scripture references - Ps 119:101 (118:101 LXX): quotation, high confidence ### Translation notes - Ps 119:101 (LXX 118:101). ### Citation (SBL) Ambrose, Exp. Ps. 118 13.16.1 (CSEL 62:291; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-16-1). ## Exposition of Psalm 118 13.16.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-16-2 - Source: CSEL 62:291 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The evil way is the world’s vanity; resist desires that ravage the soul’s field. ### Latin text prohibui, inquit, pedes meos a maligna uia, hoc est ab istius saeculi uanitate, quia saeculum in maligno positum est. dubium quicquid est et ancipitis effectus, hoc malignum est; ut lux dubia maligna dicitur, ita malignum est quicquid admiscet malitiae tenebras ueritati. reuoca ergo ab istius mundi lubrico pedes animi tui et mentis incessum. prohibe, inquam, resiste cupiditatibus, obsiste motibus qui uidentur inruere sicut bestiae atque iumenta, ut teneros fructus et noua ruris huius nostri culta depascant. ### English translation (Claude) “I have kept back,” he says, “my feet from the evil way,” that is, from the vanity of this world, because the world lies in the evil one. Whatever is doubtful and of uncertain effect is evil; as a dim light is called “evil,” so whatever mixes the darkness of malice with truth is evil. So call back the feet of your soul and the step of your mind from the slipperiness of this world. Keep them back, I say; resist desires, oppose the impulses which seem to rush in like wild beasts and cattle to graze down the tender fruits and new tillage of this field of ours. ### Scripture references - Ps 119:101 (118:101 LXX): quotation, high confidence - 1 John 5:19: quotation, high confidence ### Translation notes - 1 John 5:19. Latin malignus also means “dim” of light. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.16.2 (CSEL 62:291; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-16-2). ## Exposition of Psalm 118 13.17.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-17-1 - Source: CSEL 62:291–292 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The feet kept back are not the body’s but the soul’s. ### Latin text Prohibui, inquit, pedes meos. non utique corporis pedes prohibuit, qui mentis piae plerumque obsecuntur arbitrio. neque enim prohibendi sunt, cum prodeunt ad dei templum, uiduae opem ferre festinant, impium praeuenire, subplantare aliquem fraudulentum. alius igitur est pes qui iure prohibetur. qui ille sit, ipse propheta nos doceat: ### English translation (Claude) “I have kept back,” he says, “my feet.” Surely he did not keep back the feet of the body, which usually obey the will of a godly mind. For they are not to be kept back when they go forward to the temple of God, hasten to bring help to a widow, to forestall the ungodly, to trip up some deceiver. So it is another foot that is rightly kept back. What it is, let the prophet himself teach us: ### Citation (SBL) Ambrose, Exp. Ps. 118 13.17.1 (CSEL 62:291–292; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-17-1). ## Exposition of Psalm 118 13.17.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-17-2 - Source: CSEL 62:292 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: There are feet of pride, of iniquity and of weakness, which must be kept back. ### Latin text non ueniat, inquit, mihi pes superbiae. est etiam pes iniquitatis, qui cito labitur, stare non potest, sicut pes perfidorum est, de quibus scriptum est: ibi ceciderunt operantes iniquitatem, expulsi sunt nec potuerunt stare. prohibe ergo pedes tuos, ne cadas; sunt enim non solum criminum, sed etiam infirmitatis pedes, ### English translation (Claude) “Let not the foot of pride come to me,” he says. There is also the foot of iniquity, which quickly slips and cannot stand, like the foot of the faithless, of whom it is written: “There the workers of iniquity fell; they were driven out and could not stand.” So keep back your feet, so that you do not fall; for there are feet not only of crimes but also of weakness, ### Scripture references - Ps 36:11 (35:12 LXX): quotation, high confidence - Ps 36:12 (35:13 LXX): quotation, high confidence ### Translation notes - Ps 36:11–12 (LXX 35:12–13). ### Citation (SBL) Ambrose, Exp. Ps. 118 13.17.2 (CSEL 62:292; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-17-2). ## Exposition of Psalm 118 13.17.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-17-3 - Source: CSEL 62:292 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever stands must beware of falling; standing with God one is kept from falling. ### Latin text et uidendum ne cadas. et uideris tibi forsitan bene stare, sed dicit tibi Paulus: et tu qui stas uide ne cadas. diligenter attende uiam tuam, ut audias: tu autem hic sta mecum. stans enim cum deo lapsum timere non poteris, stans cum deo poteris dicere: eruit pedes meos a lapsu. sed ita eruit ### English translation (Claude) and you must see that you do not fall. Perhaps you seem to yourself to stand well, but Paul says to you: “And you who stand, take heed lest you fall.” Attend carefully to your way, so that you may hear: “But you, stand here with me.” For standing with God you will not need to fear a fall; standing with God you will be able to say: “He has rescued my feet from falling.” But the Lord rescues ### Scripture references - 1 Cor 10:12: quotation, high confidence - Deut 5:31: quotation, high confidence - Ps 116:8 (114:8 LXX): quotation, high confidence ### Translation notes - 1 Cor 10:12; Deut 5:31; Ps 116:8 (LXX 114:8). ### Citation (SBL) Ambrose, Exp. Ps. 118 13.17.3 (CSEL 62:292; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-17-3). ## Exposition of Psalm 118 13.17.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-17-4 - Source: CSEL 62:292 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God keeps from falling those who keep their own feet back; Christ is the way. ### Latin text dominus pedes tuos ab omni lapsu, si cognouerit quod tu prohibeas pedes tuos a lapsu. ideo hoc meruit Dauid, ut deus a lapsu pedes eius erueret, quoniam pedes suos ipse prohibebat, ne praecipiti atque incauto peccatorum laberentur uestigio, unde et potuit uerba custodire diuina. non enim custodire quis poterit, nisi potuerit prius stare. cum autem custodierit, ipse incipit ei dei uerbum ferre custodiam. prohibitos pedes suos a uia maligna bene dicit qui Christum esse uiam nouit. ### English translation (Claude) your feet from every fall only if he knows that you keep back your feet from falling. That is why David earned that God should rescue his feet from falling: because he himself kept back his feet, so that they might not slip with the headlong and careless step of sins; and so he could also keep the divine words. For no one can keep them unless he can first stand. And when he keeps them, the word of God itself begins to keep guard over him. Well does he say his feet are kept from the evil way who knows that Christ is the way. ### Scripture references - John 14:6: allusion, high confidence ### Translation notes - John 14:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.17.4 (CSEL 62:292; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-17-4). ## Exposition of Psalm 118 13.18.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-18-1 - Source: CSEL 62:292–293 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Not turning from God’s judgments means walking firmly in the old law and the new. ### Latin text A iudiciis tuis non declinaui, quoniam tu legem posuisti mihi. exposuit quid esset a uia maligna prohibere pedem, a iudiciis utique non declinare diuinis et firmum atque inmobile perseuerantis innocentiae tenere uestigium, non deflectere gradum nec de curriculo auertere disciplinae, sed semitis non solum ueteris in Sina, sed etiam nouae legis insistere secundum euangelii claritatem. ### English translation (Claude) “I have not turned aside from your judgments, for you have set a law for me.” He has explained what it means to keep back the foot from the evil way: surely, not to turn aside from the divine judgments, to keep the firm and immovable step of persevering innocence, not to bend one’s step or turn from the course of discipline, but to press on in the paths not only of the old law on Sinai but also of the new, according to the brightness of the Gospel. ### Scripture references - Ps 119:102 (118:102 LXX): quotation, high confidence ### Translation notes - Ps 119:102 (LXX 118:102). ### Citation (SBL) Ambrose, Exp. Ps. 118 13.18.1 (CSEL 62:292–293; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-18-1). ## Exposition of Psalm 118 13.19.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-19-1 - Source: CSEL 62:293 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ps 9 foretells a lawgiver for the nations: the Gospel and the calling of the gentiles. ### Latin text Est etiam euangelii lex, de qua dicit in superioribus hic propheta: constitue, domine, legislatorem super eos, sciant gentes quoniam homines sunt. aduentum utique domini intellegimus prophetari, uocationem gentium, quae ante in lutum quoddam corporis huius uidebantur infixae, uoluptati corruptionis suae tamquam faeci et libidini inhaerentes, quia dominum nescierunt. ### English translation (Claude) There is also the law of the Gospel, of which this prophet speaks in the earlier psalms: “Appoint, O Lord, a lawgiver over them; let the nations know that they are men.” We understand that the Lord’s coming is surely prophesied, and the calling of the nations, which before seemed stuck in a kind of mire of this body, clinging to the pleasure of their corruption as to dregs and lust, because they did not know the Lord. ### Scripture references - Ps 9:20 (9:21 LXX): quotation, high confidence ### Translation notes - Ps 9:20 (LXX 9:21). ### Citation (SBL) Ambrose, Exp. Ps. 118 13.19.1 (CSEL 62:293; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-19-1). ## Exposition of Psalm 118 13.19.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-19-2 - Source: CSEL 62:293 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ps 9 speaks of sinners turned back to hell, the nations that forget God. ### Latin text et ideo iratus: auertantur, inquit, peccatores in infernum, ut non uiderent descendentem et ascendentem animam domini Iesu et conuerterentur ad dominum, qui conuerti, cum uiuerent, noluerunt. sed de illis dicit gentibus quae obliuiscuntur dominum- ### English translation (Claude) And therefore, in anger, he says: “Let the sinners be turned back into hell,” so that they might not see the soul of the Lord Jesus descending and ascending, and turn to the Lord, they who refused to turn while they lived. But he speaks of those nations “which forget the Lord.” ### Scripture references - Ps 9:17 (9:18 LXX): quotation, high confidence ### Translation notes - Ps 9:17 (LXX 9:18). ### Citation (SBL) Ambrose, Exp. Ps. 118 13.19.2 (CSEL 62:293; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-19-2). ## Exposition of Psalm 118 13.20.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-20-1 - Source: CSEL 62:293 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophet prays that the nations, fearing judgment, may learn they are mortal men. ### Latin text Scierunt ergo et obliti sunt. tamen prophetica benignitate orat ut exsurgat dominus, non praeualeat homo, ut cogitationes terrenae et motus omnes feruentes huius corporis conquiescant. iudicentur gentes, quoniam tunc cognoscitur dominus, cum timentium conuertitur affectus grauis terrore iudicii, et discant gentes quoniam homines sunt, luti corruptione solubiles et limo durescente formati, quod ante qui legem non acceperant nesciebant. ### English translation (Claude) So they knew and forgot. Yet with prophetic kindness he prays that the Lord may arise and man not prevail, that earthly thoughts and all the hot impulses of this body may be stilled. “Let the nations be judged,” for the Lord is recognized when the feeling of those who fear is turned, weighed down by terror of judgment; “and let the nations learn that they are men,” dissoluble by the corruption of clay and formed of hardening mud, which before those who had not received the law did not know. ### Scripture references - Ps 9:19 (9:20 LXX): quotation, high confidence - Ps 9:20 (9:21 LXX): quotation, high confidence ### Translation notes - Ps 9:19–20 (LXX 9:20–21). ### Citation (SBL) Ambrose, Exp. Ps. 118 13.20.1 (CSEL 62:293; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-20-1). ## Exposition of Psalm 118 13.20.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-20-2 - Source: CSEL 62:293–294 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophet prays that God not stay far from the nations, so that those far off may come near. ### Latin text unde propheta, quasi et ipse turbatus terrenae fragilitatis contemplatione, ait: ut quid, domine, discessisti longe? bene timet qui hominem se esse cognoscit; sed quia plus timet nobis qui ex gentibus peccatores, precatur, ne longe fiat a suis gentibus, ut qui longe eramus incipiamus esse propiores et sciamus quia homines sumus, ad ### English translation (Claude) Hence the prophet, as if himself troubled by contemplating earthly frailty, says: “Why, O Lord, have you gone far away?” He rightly fears who knows that he is a man; but because he fears more for us, who are sinners from the nations, he prays that he not be far from his nations, so that we who were far off may begin to be nearer and may know that we are men, made in ### Scripture references - Ps 10:1 (9:22 LXX): quotation, high confidence - Eph 2:13: allusion, high confidence ### Translation notes - Ps 10:1 (LXX 9:22); Eph 2:13. “plus timet nobis qui ex gentibus peccatores” is elliptical; translated by sense. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.20.2 (CSEL 62:293–294; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-20-2). ## Exposition of Psalm 118 13.20.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-20-3 - Source: CSEL 62:294 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Being “men” signifies both mortal weakness and the dignity of God’s image, which Christ shared. ### Latin text imaginem scilicet et similitudinem dei facti, quibus per uirginis uterum etiam Christus conformis est factus. recte ergo et ad infirmitatem accipitur et gratiam: sciant gentes quoniam homines sunt, alterum per commune quoddam atque carnale consortium bestiarum, alterum per imaginem dei et carnis dominicae sacramentum. dignitas coepit esse quae ignobilitas uidebatur. ### English translation (Claude) the image and likeness of God, to whom Christ too was made conformed through the virgin’s womb. Rightly, then, “let the nations know that they are men” is taken both of weakness and of grace: the one through a common and fleshly fellowship with the beasts, the other through the image of God and the sacrament of the Lord’s flesh. What seemed lowliness began to be dignity. ### Scripture references - Gen 1:26: allusion, high confidence - Ps 9:20 (9:21 LXX): quotation, high confidence ### Translation notes - Gen 1:26; Ps 9:20 (LXX 9:21). ### Citation (SBL) Ambrose, Exp. Ps. 118 13.20.3 (CSEL 62:294; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-20-3). ## Exposition of Psalm 118 13.21.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-21-1 - Source: CSEL 62:294 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ himself gave the nations a law, the Gospel. ### Latin text Merito ergo non declinauit a iudiciis dei populus nationum, qui potest dicere: quoniam tu legem posuisti mihi. non per Moysen, non per prophetas, sed ipse per te, Iesu, legem posuisti mihi, hoc est euangelium. ideo non declinaui, quia aspexi et cognoui; tua itinera et te secutus ueram cognoui uiam. ### English translation (Claude) Rightly, then, the people of the nations did not turn aside from God’s judgments, for it can say: “for you have set a law for me.” Not through Moses, not through the prophets, but you yourself, Jesus, have set a law for me, that is, the Gospel. That is why I have not turned aside: because I looked and came to know your paths, and following you I came to know the true way. ### Scripture references - Ps 119:102 (118:102 LXX): quotation, high confidence - John 14:6: echo, medium confidence ### Translation notes - Ps 119:102 (LXX 118:102); John 14:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.21.1 (CSEL 62:294; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-21-1). ## Exposition of Psalm 118 13.22.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-22-1 - Source: CSEL 62:294 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Gospel’s words of forgiveness and resurrection are sweeter than honey. ### Latin text Itaque praedicationem audiens euangelii, quam propheticus spiritus praecinebat, ait: quam dulcia faucibus meis uerba tua, super mel et fauum ori meo! et bene dulcia, quibus praedicatur remissio peccatorum, uitae perennitas, resurrectio etiam defunctorum, quae perpetuae mortis et acerbae amaritudinem temperarunt. per haec mortem coepimus non timere, qui coepimus dicere: ubi est, mors, uictoria tua? et bene faucibus dulcia, eo quod intimis infusa uisceribus gratia spiritalis sit. ### English translation (Claude) So hearing the preaching of the Gospel, which the prophetic Spirit sang beforehand, he says: “How sweet are your words to my throat, above honey and the honeycomb to my mouth!” And rightly sweet, for by them are preached the forgiveness of sins, everlasting life, and even the resurrection of the dead, which have softened the bitterness of perpetual and bitter death. Through these we have begun not to fear death, we who have begun to say: “Where, O death, is your victory?” And rightly sweet to the throat, because spiritual grace is poured into the inmost parts. ### Scripture references - Ps 119:103 (118:103 LXX): quotation, high confidence - 1 Cor 15:55: quotation, high confidence ### Translation notes - Ps 119:103 (LXX 118:103); 1 Cor 15:55. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.22.1 (CSEL 62:294; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-22-1). ## Exposition of Psalm 118 13.23.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-23-1 - Source: CSEL 62:294–295 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church’s honeycomb is the good words gathered by the prophets. ### Latin text Super mel et fauum, inquit, ori meo dulcia. et ideo, quia nobis dulcia uerba tua esse coeperunt, dicis ad ecclesiam: fauum distillant labia tua, sponsa. qui sit fauus, doce nos, Salomon; tu enim dixisti: faui mellis sermones boni. et uere bonus fauus quem manducat ecclesia, multorum prophetarum uelut apum spiritali ubertate congesta mella redolentem. hoc est mel de quo ait: manducaui panem meum cum melle meo, bibi uinum meum cum lacte meo. ### English translation (Claude) “Above honey and the honeycomb,” he says, “sweet to my mouth.” And therefore, because your words have begun to be sweet to us, you say to the church: “Your lips drip honeycomb, my bride.” Teach us, Solomon, what the honeycomb is; for you said: “Good words are honeycombs.” And truly good is the honeycomb which the church eats, fragrant with honey gathered by the spiritual abundance of many prophets, as of bees. This is the honey of which he says: “I have eaten my bread with my honey, I have drunk my wine with my milk.” ### Scripture references - Ps 119:103 (118:103 LXX): quotation, high confidence - Song 4:11: quotation, high confidence - Prov 16:24: quotation, high confidence - Song 5:1: quotation, high confidence ### Translation notes - Ps 119:103 (LXX 118:103); Song 4:11; Prov 16:24; Song 5:1. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.23.1 (CSEL 62:294–295; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-23-1). ## Exposition of Psalm 118 13.23.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-23-2 - Source: CSEL 62:295 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture’s mystical sense is strong bread; its moral sense is sweet honey that comforts the penitent. ### Latin text mysticus sermo caelestium scripturarum sicut panis est, qui confirmat cor hominis uelut fortior cibus uerbi; suasorius autem ethicus dulcis et mollior, eo quod ethica praedicatione mentis interna mulcentur, amara febribus, id est paenitentia delictorum, miti corda sermone dulcescunt. stillant mel labia praedicantis, quando conlisa duris casibus uel ruinis lapsae animae membra refouentur. ### English translation (Claude) The mystical sense of the heavenly Scriptures is like bread, which strengthens the heart of man, as the stronger food of the word; but the persuasive moral sense is sweet and softer, because the inner parts of the mind are soothed by moral preaching, and hearts embittered by fevers, that is, by repentance for sins, grow sweet through gentle speech. The lips of the preacher drip honey when the limbs of a fallen soul, bruised by hard falls or ruins, are comforted. ### Scripture references - Ps 104:15 (103:15 LXX): allusion, high confidence ### Translation notes - Ps 104:15 (LXX 103:15). “amara febribus” is compressed; translated by sense. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.23.2 (CSEL 62:295; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-23-2). ## Exposition of Psalm 118 13.24.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-24-1 - Source: CSEL 62:295 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The word is also like wine and milk; spiritual drunkenness gladdens the soul. ### Latin text Est etiam uis feruentior uerbi sicut uini, est etiam in lactis specie sermo lucidior. edite, inquit, proximi mei, et bibite et inebriamini. bona ebrietas, quae ad meliora atque iucunda facit quendam mentis excessum, ut inmemor solicitudinum animus noster uino iucunditatis hilaretur. ### English translation (Claude) There is also a more fervent force of the word, like wine; there is also a clearer speech in the form of milk. “Eat, my neighbors,” he says, “and drink, and be drunk.” Good is the drunkenness which produces a kind of ecstasy of mind toward better and joyful things, so that our soul, forgetful of cares, is gladdened by the wine of joy. ### Scripture references - Song 5:1: quotation, high confidence ### Translation notes - Song 5:1. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.24.1 (CSEL 62:295; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-24-1). ## Exposition of Psalm 118 13.24.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-24-2 - Source: CSEL 62:295 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cup that inebriates and the drenched earth show the fruitfulness of spiritual drunkenness. ### Latin text bona mensae spiritalis ebrietas; denique poculum inebrians quam praeclarum! sed et alibi habes: riuos eius inebria, multiplica generationes eius, eo quod ebrietas terrae, cum infusa fuerit imbre caelesti, suscitare semina, fructus multiplicare consueuerit. ### English translation (Claude) Good is the drunkenness of the spiritual table; in fact, “how splendid is the cup that inebriates!” But you have it elsewhere too: “Make its streams drunk; multiply its generations,” because the drunkenness of the earth, when it is soaked by the rain from heaven, usually stirs up seeds and multiplies fruits. ### Scripture references - Ps 23:5 (22:5 LXX): quotation, high confidence - Ps 65:10 (64:11 LXX): quotation, high confidence ### Translation notes - Ps 23:5 (LXX 22:5); Ps 65:10 (LXX 64:11). ### Citation (SBL) Ambrose, Exp. Ps. 118 13.24.2 (CSEL 62:295; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-24-2). ## Exposition of Psalm 118 13.24.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-24-3 - Source: CSEL 62:295 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s word, like rain, makes the soul fruitful; Christ visited the earth by taking a body. ### Latin text itaque uerbum dei, quod sicut pluuia descendit e caelo, ubi uenas terrae nostrae uel animae ac mentis inebriauit praedicatione diuina, excitauit uirtutum studia diuersarum fructusque fidei et castae deuotionis adoleuit. meritoque dicitur ei: uisitasti terram et inebriasti eam. susceptione etenim corporis uisitauit, ut sanaret infirmos, inebriauit gratia spiritali, ut anxios iucunditate mulceret. ### English translation (Claude) So the word of God, which comes down from heaven like rain, when it has made drunk by divine preaching the veins of our earth, or of soul and mind, has stirred up zeal for various virtues and has made the fruits of faith and chaste devotion grow. And rightly is it said to him: “You have visited the earth and made it drunk.” For he visited it by taking a body, to heal the sick; he made it drunk with spiritual grace, to soothe the anxious with joy. ### Scripture references - Isa 55:10: echo, medium confidence - Ps 65:9 (64:10 LXX): quotation, high confidence ### Translation notes - Isa 55:10; Ps 65:9 (LXX 64:10). ### Citation (SBL) Ambrose, Exp. Ps. 118 13.24.3 (CSEL 62:295; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-24-3). ## Exposition of Psalm 118 13.25.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-25-1 - Source: CSEL 62:295–296 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: From the mouth of the righteous flow wisdom and sweetness, without guile. ### Latin text Recte ergo sponsae dicitur: fauum distillant labia tua, sponsa; mel et lac sub lingua tua. os enim iusti distillat sapientiam, de ore iusti suauitatis et misericordiae mella procedunt, in ore iusti nullus dolus, nulla fallacia, nulla est ### English translation (Claude) Rightly, then, is it said to the bride: “Your lips drip honeycomb, my bride; honey and milk are under your tongue.” For the mouth of the righteous drips wisdom; from the mouth of the righteous proceed the honeys of sweetness and mercy; in the mouth of the righteous there is no guile, no deceit, no ### Scripture references - Song 4:11: quotation, high confidence - Prov 10:31: quotation, high confidence - 1 Pet 2:22: echo, medium confidence ### Translation notes - Song 4:11; Prov 10:31 (LXX); 1 Pet 2:22. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.25.1 (CSEL 62:295–296; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-25-1). ## Exposition of Psalm 118 13.25.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-25-2 - Source: CSEL 62:296 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church delights in the righteous preacher’s words, sweeter than honey that fades. ### Latin text amaritudo peccati. audit ecclesia uerba iusti, audit plebs dei praecepta sapientis, delectatur alloquii suauitate, moralis disputationis iucunditate mulcetur dicens: quam dulcia faucibus meis uerba tua, super mel et fauum ori meo, quia mel apum ad horam delectat, sed cito sapor eius uanescit ### English translation (Claude) bitterness of sin. The church hears the words of the righteous, the people of God hears the precepts of the wise, delights in the sweetness of his address, is soothed by the pleasantness of moral discourse, saying: “How sweet are your words to my throat, above honey and the honeycomb to my mouth!” For the honey of bees delights for an hour, but its taste quickly vanishes ### Scripture references - Ps 119:103 (118:103 LXX): quotation, high confidence ### Translation notes - Ps 119:103 (LXX 118:103). ### Citation (SBL) Ambrose, Exp. Ps. 118 13.25.2 (CSEL 62:296; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-25-2). ## Exposition of Psalm 118 13.25.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-25-3 - Source: CSEL 62:296 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moral teaching may sting but does not harm; it should not be offered to fools. ### Latin text et plerumque uitiosa uiscera laeduntur, uerborum autem moralium etsi pungunt mella, non laedunt. cognosce tamen cui illa credantur, scriptum est enim: in aurem insipientis nihil dicas, ne quando inrideat prudentes sermones tuos. euomet enim et reiciet sermonem tuum stultus, qui eius sentire non potest suauitatem. ### English translation (Claude) and often harms a diseased stomach; but the honeys of moral words, even if they sting, do not harm. Yet consider to whom they are entrusted; for it is written: “Say nothing in the ear of a fool, lest he mock your wise words.” For the fool will vomit up and reject your word, since he cannot taste its sweetness. ### Scripture references - Prov 23:9: quotation, high confidence ### Translation notes - Prov 23:9. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.25.3 (CSEL 62:296; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-25-3). ## Exposition of Psalm 118 13.26.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-26-1 - Source: CSEL 62:296 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The eighth verse: understanding comes from the commandments, and only one who understands can keep them. ### Latin text Sequitur uersus octauus: a mandatis tuis intellexi; propterea odio habui omnem uiam iniquitatis. consequens huic uersiculo est: concupiscens sapientiam serua mandata; sed nemo potest seruare nisi qui intellegit. denique redduntur cotidie omnia uerba legis a ### English translation (Claude) The eighth verse follows: “From your commandments I have understood; therefore I have hated every way of iniquity.” Consistent with this verse is: “Desiring wisdom, keep the commandments”; but no one can keep them except one who understands. In fact every day all the words of the law are recited by ### Scripture references - Ps 119:104 (118:104 LXX): quotation, high confidence ### Extrabiblical texts - Sir 1:26 (Sirach): quotation, high confidence ### Translation notes - Ps 119:104 (LXX 118:104); Sir 1:26. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.26.1 (CSEL 62:296; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-26-1). ## Exposition of Psalm 118 13.26.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-26-2 - Source: CSEL 62:296 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Reciting the law without understanding is like a tree all leaves and no fruit, or a careless shepherd. ### Latin text quibusdam senioribus Iudaeorum et nemo eorum potest custodire mandatum. neque enim arborem dixerim custodire fecunditatem naturae, quae luxuriat in foliis, uanescit in fructu, nec terram illam dixerim custodire fructus suos, quae quod filicem inuisam pascit agricolis, edere frumenta non soleat, nec pastor custodire uidetur pecus, qui eligere pabula profutura non nouerit, lupos cauere, canibus uallare ouilia sua, nesciat potum, cum opus sit, ministrare. ### English translation (Claude) some elders of the Jews, and none of them can keep the commandment. For I would not say that a tree keeps the fruitfulness of its nature which runs riot in leaves and comes to nothing in fruit; nor would I say that land keeps its fruits which, because it feeds fern hateful to farmers, does not usually yield grain; nor does a shepherd seem to keep his flock who does not know how to choose useful pasture, to beware of wolves, to fence his folds with dogs, who does not know how to give drink when it is needed. ### Translation notes - Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.26.2 (CSEL 62:296; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-26-2). ## Exposition of Psalm 118 13.26.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-26-3 - Source: CSEL 62:296–297 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Reading Scripture without its spiritual sense leaves the reader ignorant of its pasture and dangers. ### Latin text nam producere tantummodo sine ulla cura mutum pecus tantundem est quantum scripturas legere populum Iudaeorum. ubi sint spiritalis pabula sacramenti, ubi littera occidat, ubi intellegibiles incursent lupi, ubi sit requies refectionis, ubi resurrectionis spes, qui sint canes qui pro gregis possint latrare custodia, populus et ipso grege magis mutus ignorat. ### English translation (Claude) For merely to lead out dumb cattle without any care is just the same as the Jewish people reading the Scriptures. Where the pastures of the spiritual sacrament are, where the letter kills, where the intelligible wolves attack, where the rest of refreshment is, where the hope of resurrection, who the dogs are that can bark to guard the flock, the people, dumber than the flock itself, does not know. ### Scripture references - 2 Cor 3:6: allusion, high confidence ### Translation notes - 2 Cor 3:6. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.26.3 (CSEL 62:296–297; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-26-3). ## Exposition of Psalm 118 13.27.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-27-1 - Source: CSEL 62:297 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Claiming to keep the commandments while breaking them is ignorance, not understanding. ### Latin text Itaque si dicat: mandata custodio, respondetur ei: tu uero odisti disciplinam et proiecisti sermones meos post te. si uidebas furem, simul currebas cum eo et cum adulteris portionem tuam ponebas. os tuum abundauit nequitia et lingua tua concinnabat dolos; sedens aduersus fratrem tuum detrahebas. non est hoc custodire mandata, sed praeuaricari; statutis facere contraria non est intellegere, sed ignorare. ### English translation (Claude) So if he says, “I keep the commandments,” he is answered: “But you have hated discipline and cast my words behind you. If you saw a thief, you ran with him, and you threw in your lot with adulterers. Your mouth abounded in wickedness and your tongue framed deceits; sitting, you spoke against your brother.” This is not keeping the commandments but transgressing them; to do the opposite of the statutes is not to understand but to be ignorant. ### Scripture references - Ps 50:17 (49:17 LXX): quotation, high confidence - Ps 50:18 (49:18 LXX): quotation, high confidence - Ps 50:19 (49:19 LXX): quotation, high confidence - Ps 50:20 (49:20 LXX): quotation, high confidence ### Translation notes - Ps 50:17–20 (LXX 49:17–20). ### Citation (SBL) Ambrose, Exp. Ps. 118 13.27.1 (CSEL 62:297; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-27-1). ## Exposition of Psalm 118 13.27.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-27-2 - Source: CSEL 62:297 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s words cannot be sweet to a deceitful tongue; Peter bids us put away guile. ### Latin text quomodo possunt uerba dei dulcia esse in faucibus tuis, in quibus est amaritudo nequitiae? quomodo mel et lac sub lingua tua, cum dolum in lingua tua conponas, ut aliud pectore concipias, aliud forensi sermone praetendas, ut decipias incautum, cum tibi Petrus apostolus dicat, ut deponas omnem malitiam et fucum simulationis abicias, dicens: sicut dudum geniti infantes rationabile sine dolo lac concupiscite? ### English translation (Claude) How can the words of God be sweet in your throat, in which there is the bitterness of wickedness? How can honey and milk be under your tongue, when you compose deceit on your tongue, so as to conceive one thing in your breast and put forward another in public speech, to deceive the unwary, when the apostle Peter tells you to put away all malice and throw off the paint of pretense, saying: “Like newborn infants, desire the rational milk without guile”? ### Scripture references - Song 4:11: allusion, high confidence - 1 Pet 2:1: allusion, high confidence - 1 Pet 2:2: quotation, high confidence ### Translation notes - Song 4:11; 1 Pet 2:1–2. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.27.2 (CSEL 62:297; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-27-2). ## Exposition of Psalm 118 13.27.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-27-3 - Source: CSEL 62:297 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Honey under the tongue means blessing those who curse and hating only iniquity. ### Latin text ostendit enim nobis quid sit mel et lac habere sub lingua, ut non maledicere maledicentibus, sed benedictionem referre nouerimus, nesciamus odisse nisi uiam iniquitatis, ut facere quod execramur reluctanti caueamus affectu. ideo Paulus cauebat in carne sua malum, quia oderat; ideo Iohannes monet in epistula sua, ne diligamus saeculum, quia omne quod in saeculo est concupiscentia est carnis et concupiscentia oculorum et iactantia uitae. ### English translation (Claude) For he shows us what it is to have honey and milk under the tongue: that we know how not to curse those who curse but to return a blessing, that we know how to hate nothing but the way of iniquity, so that with resisting affection we beware of doing what we abhor. That is why Paul guarded against evil in his flesh, because he hated it; that is why John warns in his letter that we should not love the world, because all that is in the world is the lust of the flesh and the lust of the eyes and the pride of life. ### Scripture references - 1 Pet 3:9: allusion, high confidence - Rom 7:15: allusion, medium confidence - 1 John 2:15: allusion, high confidence - 1 John 2:16: quotation, high confidence ### Translation notes - 1 Pet 3:9; Rom 7:15–23; 1 John 2:15–16. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.27.3 (CSEL 62:297; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-27-3). ## Exposition of Psalm 118 13.28.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-28-1 - Source: CSEL 62:297–298 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We rightly love God’s servants and our enemies, and rightly hate God’s enemies and sin. ### Latin text Est ergo in nobis, ut et bene aliquid oderimus et bene aliquid diligamus. sicut enim bene amare possumus seruos dei et bene diligere possumus inimicos nostros secundum uerbum domini, ita bene odisse possumus inimicos dei, odisse iniquitatem, odisse perfidiam, odisse turpitudines, odisse mundi istius uanitates. odio igitur debent esse ### English translation (Claude) So it is in our power both to hate something rightly and to love something rightly. For as we can rightly love the servants of God and rightly love our enemies according to the Lord’s word, so we can rightly hate the enemies of God, hate iniquity, hate faithlessness, hate shameful deeds, hate the vanities of this world. So there ought to be hatred for ### Scripture references - Matt 5:44: allusion, high confidence - Ps 139:21 (138:21 LXX): echo, medium confidence ### Translation notes - Matt 5:44; Ps 139:21 (LXX 138:21). ### Citation (SBL) Ambrose, Exp. Ps. 118 13.28.1 (CSEL 62:297–298; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-28-1). ## Exposition of Psalm 118 13.28.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-28-2 - Source: CSEL 62:298 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hatred of worldly things guards against lust and pride; Christ became poor and sought no praise. ### Latin text quae saeculi sunt, ne securis affectibus et otiosis blanda conciliatricula uoluptatis inrepat inlecebra. facile capit oculos petulantis forma meretricis, nisi eos odia premant iusta et inpuritatem indignatus auertat affectus. inflat plerumque homines et tumido resupinat fastidio nobilitatis iactantia et rerum affluentia saecularium, nisi pudeat in te aliena magis quam propria laudari. Christus cum diues esset, pauper factus est; in paupere, non in diuite te redemit. confitentibus dei filium imperabat tacere, ut operibus magis quam sermonibus deus agnosceretur; ### English translation (Claude) the things of the world, lest the coaxing allurement of pleasure, a little go-between, creep into careless and idle affections. The beauty of a harlot easily captures the eyes of the wanton, unless just hatred weighs them down and an indignant affection turns them away from impurity. Boasting of nobility and an abundance of worldly goods often puffs men up and throws them back with swollen disdain, unless you are ashamed to have others’ things praised in you rather than your own. Christ, though he was rich, became poor; he redeemed you in a poor man, not in a rich one. He commanded those who confessed the Son of God to be silent, so that God might be recognized by works rather than by words; ### Scripture references - 2 Cor 8:9: allusion, high confidence - Mark 3:12: allusion, high confidence ### Translation notes - 2 Cor 8:9; Mark 3:11–12. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.28.2 (CSEL 62:298; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-28-2). ## Exposition of Psalm 118 13.28.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-13-28-3 - Source: CSEL 62:298 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Man, made from earth and dust, should not boast of nobility or wealth. ### Latin text et tu nobilem te dicis, qui es factus e terra? Dauid rex dicit: memento, domine, quia puluis sumus; et tu in hoc caduco atque limoso genere gloriaris et diuitem te putas, qui cras potes esse mendicus, cum uita tua non in abundantia tua, sed in dei sit misericordia? cui honor, gloria, laus, perpetuitas a saeculis et nunc et semper et in omnia saecula saeculorum. amen. ### English translation (Claude) and you call yourself noble, you who were made from the earth? King David says: “Remember, O Lord, that we are dust”; and you glory in this perishable and muddy race and think yourself rich, you who tomorrow may be a beggar, since your life is not in your abundance but in God’s mercy? To him be honor, glory, praise, everlastingness from the ages, now and always, and for all ages of ages. Amen. ### Scripture references - Gen 2:7: allusion, medium confidence - Ps 103:14 (102:14 LXX): quotation, high confidence - Luke 12:15: allusion, high confidence ### Translation notes - Gen 2:7; Ps 103:14 (LXX 102:14); Luke 12:15. ### Citation (SBL) Ambrose, Exp. Ps. 118 13.28.3 (CSEL 62:298; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/13-28-3). ## Exposition of Psalm 118 14.1.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-1-1 - Source: CSEL 62:298–299 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The letter Nun means “only one,” and this section prophesies of the only Son, the Word who is a lamp. ### Latin text Nun littera Hebraea est quarta decima, cuius interpretatio est unicus uel in alia interpretatione pascua eorum. ecce ipsae Hebraeorum litterae testificantur dominum Iesum esse unicum patris filium, uerbum dei. denique primo statim uersu Dauid de unico filio dei dicit: lucerna pedibus meis uerbum tuum, domine, et lumen semitis meis. unde intellegimus ideo per litteras Hebraeorum psalmum hunc esse digestum, ut homo noster tamquam paruulus et ab infantia per litterarum elementa formatus, quibus aetas puerilis adsueuit, usque ad maturitatem uirtutis excrescat. litterae autem singulae uelut tituli sunt eorum uersuum, qui sub isdem litteris adscribuntur, seriem et continentiam declarantes, sicut hic unicum significat littera et de unigenito dei filio atque eius aeterni luminis claritate psalmi huius portio prophetat. ### English translation (Claude) Nun is the fourteenth Hebrew letter; its interpretation is “only one,” or in another interpretation “their pastures.” See, the very letters of the Hebrews testify that the Lord Jesus is the only Son of the Father, the Word of God. In fact in the very first verse David speaks of the only Son of God: “Your word, O Lord, is a lamp to my feet and a light to my paths.” From this we understand that this psalm was arranged by the Hebrew letters so that our inner man, formed like a little child from infancy through the elements of letters to which childhood is accustomed, may grow up to the maturity of virtue. And the single letters are like titles of the verses written under them, declaring their sequence and content, as here the letter signifies “only one,” and this portion of the psalm prophesies of the only-begotten Son of God and the brightness of his eternal light. ### Scripture references - Ps 119:105 (118:105 LXX): quotation, high confidence ### Translation notes - Ps 119:105 (LXX 118:105). ### Citation (SBL) Ambrose, Exp. Ps. 118 14.1.1 (CSEL 62:298–299; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-1-1). ## Exposition of Psalm 118 14.2.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-2-1 - Source: CSEL 62:299 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ and the sacraments are the pastures of the faithful. ### Latin text Nec sane ab ista abhorret etiam illa in alio reperta codice litterae huius interpretatio. quae sunt enim pascua nostra, hoc est fidelium, nisi Christus? in cuius pascuis se locatum propheta laetatus est dicens: in loco pascuae, ibi me collocauit; ipse enim nos pascit et reficit. bona pascua sacramenta diuina sunt. ### English translation (Claude) Nor indeed does that interpretation of this letter found in another manuscript disagree with this. For what are our pastures, that is, the pastures of the faithful, but Christ? The prophet rejoiced to be placed in his pastures, saying: “In a place of pasture, there he has set me”; for he himself feeds and refreshes us. Good pastures are the divine sacraments. ### Scripture references - Ps 23:2 (22:2 LXX): quotation, high confidence ### Translation notes - Ps 23:2 (LXX 22:2). ### Citation (SBL) Ambrose, Exp. Ps. 118 14.2.1 (CSEL 62:299; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-2-1). ## Exposition of Psalm 118 14.2.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-2-2 - Source: CSEL 62:299 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The pastures yield the flowers of resurrection and the Lord’s blood, and the food of daily Scripture reading. ### Latin text carpis illic nouum florem, qui bonum odorem dedit resurrectionis; carpis lilium, id est splendorem aeternitatis; carpis rosam, hoc est dominici corporis sanguinem. bona etiam pascua uerba sunt scripturarum caelestium, in quibus cotidiana lectione pascimur, in quibus recreamur ac reficimur, cum ea quae scripta sunt degustamus uel summo ore libata frequentius ruminamus. his pascuis grex domini saginatur. ### English translation (Claude) There you pluck a new flower, which gave the good fragrance of the resurrection; you pluck the lily, that is, the splendor of eternity; you pluck the rose, that is, the blood of the Lord’s body. Good pastures are also the words of the heavenly Scriptures, on which we feed by daily reading, in which we are restored and refreshed when we taste what is written, or chew it over often after sipping it with the tip of the mouth. On these pastures the Lord’s flock is fattened. ### Scripture references - Song 2:1: echo, medium confidence ### Translation notes - Song 2:1. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.2.2 (CSEL 62:299; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-2-2). ## Exposition of Psalm 118 14.3.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-3-1 - Source: CSEL 62:299–300 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ feeds among the lilies and on the “mountains of the valleys,” the humble saints. ### Latin text Bona etiam Christi pascua, qui pascit in liliis, in splendore sanctorum; bona pascua etiam montes conuallium; nam et in his pascitur Christus sicut capreolus aut hinnulus ceruorum. montes sunt conuallium sicut luminaria istius mundi sedula humilitate fulgentes, qui uirtutum diuersarum praestant cacumine et supra ### English translation (Claude) Good too are the pastures of Christ, who feeds among the lilies, in the splendor of the saints; good pastures too are the mountains of the valleys; for on these too Christ feeds like a roe or a young hart. The mountains of the valleys are like the lights of this world, shining with diligent humility, who stand out with the peak of various virtues and above ### Scripture references - Song 2:16: allusion, high confidence - Song 2:17: allusion, medium confidence - Phil 2:15: echo, medium confidence ### Translation notes - Song 2:16–17; Phil 2:15. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.3.1 (CSEL 62:299–300; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-3-1). ## Exposition of Psalm 118 14.3.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-3-2 - Source: CSEL 62:300 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Saints are above the world; the world is a valley of tears in which we should weep for our sins. ### Latin text mundum meritis suis eminent. isti sunt de quibus dicitur: de hoc mundo non sunt sicut ego non sum de hoc mundo, quia supra mundum sunt qui Christum secuntur. conuallis autem mundus est, ideoque disposuit in ualle fletus, eo quod in hoc mundo fletus sint lacrimaeque. et prouidens dominus disposuit in hoc mundo testamentum suum, ut magis hic fleamus peccata nostra quam flenda seruemus. ### English translation (Claude) the world rise by their merits. These are those of whom it is said: “They are not of this world, as I am not of this world,” because those who follow Christ are above the world. But the valley is the world, and therefore he set it in the valley of weeping, because in this world there are weeping and tears. And the Lord in his providence set his covenant in this world, so that we may weep for our sins here rather than keep them to be wept for later. ### Scripture references - John 17:16: quotation, high confidence - Ps 84:6 (83:7 LXX): allusion, high confidence ### Translation notes - John 17:16; Ps 84:6 (LXX 83:7). ### Citation (SBL) Ambrose, Exp. Ps. 118 14.3.2 (CSEL 62:300; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-3-2). ## Exposition of Psalm 118 14.4.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-4-1 - Source: CSEL 62:300 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David the shepherd figures Christ, who humbled himself and fed the Father’s sheep. ### Latin text Pascua nostra etiam isti uersiculi sunt, de quibus hodie tractaturi sumus, in quibus Dauid dicit: pascebam oues patris mei, ostendens ueram lucernam, discens humilitatem. in talibus pascuis uerus Dauid, uerus humilis et manu fortis, qui non rapinam arbitratus est esse se aequalem deo, sed semet ipsum exinaniuit et homo natus per uirginis partum humiliauit se usque ad mortem, oues patris sui diuina praedicatione pascebat, cum secundum scripturas suum probaret aduentum, cum quinque panibus et duobus piscibus hominum milia multa satiaret. ### English translation (Claude) Our pastures are also these verses which we are going to treat today, in which David says, “I was feeding my father’s sheep,” showing the true lamp, learning humility. In such pastures the true David, truly humble and strong of hand, who did not count it robbery to be equal with God but emptied himself and, born a man through the virgin’s childbearing, humbled himself even to death, fed his Father’s sheep with divine preaching, when he proved his coming according to the Scriptures, when with five loaves and two fish he satisfied many thousands of men. ### Scripture references - 1 Sam 17:34: quotation, medium confidence - Phil 2:6: quotation, high confidence - Phil 2:7: quotation, high confidence - Phil 2:8: quotation, high confidence - Matt 14:17: allusion, high confidence ### Translation notes - 1 Sam 17:34; Phil 2:6–8; Matt 14:17–21. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.4.1 (CSEL 62:300; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-4-1). ## Exposition of Psalm 118 14.5.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-5-1 - Source: CSEL 62:300 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s word feeds the mouth and lights the inner eye in the world’s night. ### Latin text Haec ergo nostra sunt pascua, haec eorum qui possunt dicere. quam dulcia faucibus meis uerba tua! haec eorum pascua, qui dicunt: lucerna pedibus meis uerbum tuum, domine. pascitur enim os nostrum uerbo, cum loquimur mandata dei uerbi. pascitur et oculus noster interior lucernae spiritalis lumine, quae nobis in hac mundi nocte praelucet, ### English translation (Claude) These, then, are our pastures, these are the pastures of those who can say: “How sweet are your words to my throat!” These are the pastures of those who say: “Your word, O Lord, is a lamp to my feet.” For our mouth is fed by the word when we speak the commandments of God the Word. And our inner eye too is fed by the light of the spiritual lamp, which shines before us in the night of this world, ### Scripture references - Ps 119:103 (118:103 LXX): quotation, high confidence - Ps 119:105 (118:105 LXX): quotation, high confidence ### Translation notes - Ps 119:103, 105 (LXX 118:103, 105). ### Citation (SBL) Ambrose, Exp. Ps. 118 14.5.1 (CSEL 62:300; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-5-1). ## Exposition of Psalm 118 14.5.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-5-2 - Source: CSEL 62:300–301 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: How can the Word, the true and great light, be called a lamp? ### Latin text ne sicut in tenebris ambulantes incertis titubemus uestigiis et uiam ueram inuenire nequeamus. intellegibilis igitur pedum gressus, intellegibilis et lucerna, quia uerbum dei lucerna est. nonne hoc in principio erat uerbum apud deum? quomodo ergo lucerna est? nonne hoc erat uerum lumen quod inluminat omnem hominem uenientem in hunc mundum? quomodo ergo lucerna dicitur? Esaias clamat: populus, qui sedebat in tenebris, lucem uiderunt magnam: quomodo hic dicit lucerna? ### English translation (Claude) so that we do not stagger with uncertain steps like those walking in darkness and fail to find the true way. So the step of the feet is intelligible, and the lamp is intelligible, for the word of God is a lamp. Is not this “In the beginning was the Word, with God”? How then is he a lamp? Was not this “the true light which enlightens every man coming into this world”? How then is he called a lamp? Isaiah cries: “The people that sat in darkness have seen a great light”: how does he say “lamp” here? ### Scripture references - John 1:1: quotation, high confidence - John 1:9: quotation, high confidence - Isa 9:2: quotation, high confidence - Matt 4:16: allusion, medium confidence ### Translation notes - John 1:1, 9; Isa 9:2 (as in Matt 4:16). ### Citation (SBL) Ambrose, Exp. Ps. 118 14.5.2 (CSEL 62:300–301; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-5-2). ## Exposition of Psalm 118 14.6.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-6-1 - Source: CSEL 62:301 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word is a lamp to us but a great light to angels, and to Peter and Paul at their visions. ### Latin text Sed uideamus, ne forte idem uerbum dei aliis magna lux sit, aliis lucerna. mihi lucerna, angelis lux est. Petro lux erat, quando adstitit ei angelus in carcere et lumen refulsit ei. Paulo lux erat, quando euntem ad persequendum populum christianum circumfulsit eum lumen de caelo et audiuit dicentem sibi: Saule Saule, quid me persequeris? et magna quidem lux; denique lucernae Pauli lumen euanuit, ubi diuinae splendor lucis emicuit. ### English translation (Claude) But let us see whether perhaps the same Word of God is a great light to some and a lamp to others. To me he is a lamp, to the angels light. To Peter he was light when the angel stood by him in prison and a light shone on him. To Paul he was light when, as he went to persecute the Christian people, a light from heaven shone round him and he heard one saying to him: “Saul, Saul, why do you persecute me?” And it was a great light indeed; in fact the light of Paul’s lamp vanished when the splendor of the divine light flashed out. ### Scripture references - Acts 12:7: allusion, high confidence - Acts 9:3: allusion, high confidence - Acts 9:4: quotation, high confidence ### Translation notes - Acts 12:7; Acts 9:3–4. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.6.1 (CSEL 62:301; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-6-1). ## Exposition of Psalm 118 14.7.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-7-1 - Source: CSEL 62:301 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is a lamp in our earthen vessels, fed by the oil of heavenly mercy and grace. ### Latin text Et uere lucerna est mihi Christus, quando isto nostro ore recensetur. lucet in limo, fulget in uase fictili thesaurus ille, quem habemus in uasis fictilibus. mitte oleum, ne deficiat tibi, quia lumen lucernae est oleum, non oleum terrestre, sed illud oleum misericordiae caelestis et gratiae quo ungebantur prophetae. ### English translation (Claude) And truly Christ is a lamp to me when he is recited by this mouth of ours. He shines in clay; that treasure gleams in an earthen vessel, which we have in earthen vessels. Pour in oil, so that it does not fail you, for the light of the lamp is oil, not earthly oil, but that oil of heavenly mercy and grace with which the prophets were anointed. ### Scripture references - 2 Cor 4:7: quotation, high confidence - Matt 25:8: echo, medium confidence ### Translation notes - 2 Cor 4:7; Matt 25:8. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.7.1 (CSEL 62:301; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-7-1). ## Exposition of Psalm 118 14.7.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-7-2 - Source: CSEL 62:301–302 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The oil is humility and mercy, as the Samaritan poured oil on the wounded man. ### Latin text oleum tuum humilitas est, quo ceruicis nostrae dura mollescunt. oleum tuum misericordia tua est, quo etiam conlisa scopulis peccatorum fouentur corpora. hoc oleum uulnerato illi a latronibus descendenti ex Hierusalem euangelicus ille Samaritanus infudit, qui uidens eum misericordia motus est et alligauit uulnera eius, infundens oleum et uinum. hoc oleum sanat aegrotos — misericordia enim a peccato liberat —; hoc oleum lucet in tenebris, si opera nostra luceant coram ### English translation (Claude) Your oil is humility, by which the hardness of our neck is softened. Your oil is your mercy, by which bodies bruised on the rocks of sins are tended. This oil the Samaritan of the Gospel poured on the man wounded by robbers as he went down from Jerusalem; seeing him, he was moved with mercy and bound up his wounds, pouring in oil and wine. This oil heals the sick (for mercy frees from sin); this oil shines in the darkness, if our works shine before ### Scripture references - Luke 10:30: allusion, high confidence - Luke 10:34: quotation, high confidence - Matt 5:16: allusion, medium confidence ### Extrabiblical texts - Tob 12:9 (Tobit): echo, medium confidence ### Translation notes - Luke 10:30–34; Tob 12:9; Matt 5:16. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.7.2 (CSEL 62:301–302; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-7-2). ## Exposition of Psalm 118 14.7.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-7-3 - Source: CSEL 62:302 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The wise virgins with oil entered the wedding; those without faith were shut out. ### Latin text hominibus; hoc oleum lucet in ecclesiae sollemnitatibus. denique quibus oleum non defuit, nec lumen fidei defecit, sed cum lampadibus in locum nuptiarum introire meruerunt; quae autem in uasis suis oleum non tulerunt, hoc est non habuerunt fidem, non ### English translation (Claude) men; this oil shines in the church’s festivals. In fact those who did not lack oil did not lack the light of faith either, but were found worthy to enter the wedding with their lamps; but those who did not carry oil in their vessels, that is, did not have faith, nor ### Scripture references - Matt 5:16: allusion, high confidence - Matt 25:10: allusion, high confidence ### Translation notes - Matt 5:16; Matt 25:1–12. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.7.3 (CSEL 62:302; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-7-3). ## Exposition of Psalm 118 14.7.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-7-4 - Source: CSEL 62:302 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without the oil of faith, prudence and mercy one is a foolish virgin, shut out in darkness. ### Latin text prudentiam, non misericordiam animae in hoc constitutae corpore, merito infidelitatis exclusae sunt. ideo et tu habeto semper lucernam ardentem uel lucentem facem. si enim neque lucerna neque lampas tua luceat, stulta uirgo diceris nec introibis in thalamum sponsi tui superioris, sed remanebis in tenebris caecitatis, quasi qui oderis lucem, ne opera tua flagitiosa prodantur; omnis enim qui male agit odit lucem. habeto fidem, habeto prudentiam, ut semper habeas in uasis tuis oleum misericordiae, deuotionis ### English translation (Claude) prudence, nor mercy of soul while placed in this body, were rightly shut out for unbelief. So you too must always have a burning lamp or a shining torch. For if neither your lamp nor your torch shines, you will be called a foolish virgin and will not enter the bridal chamber of your heavenly bridegroom, but will remain in the darkness of blindness, as one who hates the light lest your shameful works be exposed; for everyone who does evil hates the light. Have faith, have prudence, so that you may always have in your vessels the oil of mercy, the grace of devotion, ### Scripture references - Matt 25:12: allusion, high confidence - John 3:20: quotation, high confidence ### Translation notes - Matt 25:1–12; John 3:20. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.7.4 (CSEL 62:302; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-7-4). ## Exposition of Psalm 118 14.7.5 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-7-5 - Source: CSEL 62:302 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Keep the lamp anointed; conscience is the eye and lamp of the body. ### Latin text gratiam, quia prudentes acceperunt oleum in uasis suis cum lampadibus suis. ungite, o homines, lampades uestras; cum ieiunatis, ungite caput uestrum. infundamus mentibus nostris oleum, ut corpus nostrum lucidum sit. luceat tibi semper lucerna uerbum dei, luceat et lucerna corporis tui oculus tuus. conscientia tua lucens bene in hoc corpore lucernae lux est, ipsa est oculus tuus. ### English translation (Claude) for the wise took oil in their vessels with their lamps. Anoint your lamps, O men; when you fast, anoint your head. Let us pour oil into our minds, so that our body may be full of light. Let the lamp of the word of God always shine for you; let your eye, the lamp of your body, shine too. Your conscience shining well in this body is the light of the lamp; it is your eye. ### Scripture references - Matt 25:4: quotation, high confidence - Matt 6:17: quotation, high confidence - Matt 6:22: allusion, high confidence ### Translation notes - Matt 25:4; Matt 6:17; Matt 6:22. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.7.5 (CSEL 62:302; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-7-5). ## Exposition of Psalm 118 14.7.6 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-7-6 - Source: CSEL 62:302 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A clean conscience makes the whole person bright; a dark one darkens the body. ### Latin text sit purus oculus tuus. si conscientia tua munda sit, munda est caro tua; si autem in te tenebrosa est conscientia tua, etiam corpus tuum conscientiae tuae nocte tenebrosum est. lucernae ergo et nos sumus toto operti corpore, uix aliquid exiguum habentes unde lucere possimus. ### English translation (Claude) Let your eye be pure. If your conscience is clean, your flesh is clean; but if your conscience in you is dark, your body too is dark with the night of your conscience. So we too are lamps, covered over in the whole body, having scarcely some small part with which we can shine. ### Scripture references - Matt 6:22: allusion, high confidence - Matt 6:23: allusion, high confidence ### Translation notes - Matt 6:22–23. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.7.6 (CSEL 62:302; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-7-6). ## Exposition of Psalm 118 14.8.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-8-1 - Source: CSEL 62:302–303 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John the Baptist was a lamp and the apostles the light of the world; how much more the Word. ### Latin text Denique et Iohannes lucerna erat, sicut dixit de eo dominus. ille erat lucerna ardens et inluminans. bona lucerna quae lumen accipiebat a Christo, ut lucere posset in hoc saeculo, merito ardens, merito inluminans, quia erat nuntius Christi, inluminans praedicatione fidei pectora singulorum. sed et istis lucernis dedit ut lux mundi essent, dicens ad apostolos: uos estis lux mundi. ergo si gloria sanctorum nunc sicut lucerna, nunc sicut lux mundi fulgebat in hoc saeculo, quid dicimus de uerbo dei quod et lucerna est pedibus meis? ### English translation (Claude) In fact John too was a lamp, as the Lord said of him: “He was a burning and shining lamp.” A good lamp, which received light from Christ so that it could shine in this world; rightly burning, rightly shining, because he was the herald of Christ, enlightening the hearts of each by the preaching of faith. But to these lamps too he granted to be the light of the world, saying to the apostles: “You are the light of the world.” So if the glory of the saints shone in this world now as a lamp, now as the light of the world, what do we say of the Word of God, which is also a lamp to my feet? ### Scripture references - John 5:35: quotation, high confidence - Matt 5:14: quotation, high confidence - Ps 119:105 (118:105 LXX): quotation, high confidence ### Translation notes - John 5:35; Matt 5:14; Ps 119:105 (LXX 118:105). ### Citation (SBL) Ambrose, Exp. Ps. 118 14.8.1 (CSEL 62:302–303; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-8-1). ## Exposition of Psalm 118 14.9.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-9-1 - Source: CSEL 62:303 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Where there is no darkness the Word is light, not a lamp: a lamp in the law, a great light in the Gospel. ### Latin text Et fortasse, ubi non sunt tenebrae, non est lucerna uerbum dei, sed supra lucernam, quia lux est. tenebrae his non sunt qui uident lucem; denique tunc iusti fulgebunt sicut sol in regno patris sui. et fortasse secundum legem lucerna est uerbum dei, secundum euangelium lux magna est. ### English translation (Claude) And perhaps, where there is no darkness, the Word of God is not a lamp but above a lamp, for he is light. For those who see the light there is no darkness; in fact then the righteous will shine like the sun in the kingdom of their Father. And perhaps according to the law the Word of God is a lamp, according to the Gospel a great light. ### Scripture references - Matt 13:43: quotation, high confidence ### Translation notes - Matt 13:43. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.9.1 (CSEL 62:303; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-9-1). ## Exposition of Psalm 118 14.9.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-9-2 - Source: CSEL 62:303 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: For the Jews the law is a hidden lamp; for the nations Christ is a risen light. ### Latin text Iudaeis lucerna est et lucerna sub modio. lucet lex, sed non uidetur, quia operta eorum doctrina est et contagione uitiorum et caecitate perfidiae; populo autem ex nationibus lux est. denique populo qui sedebat in regione umbrae mortis lux orta est. aperi igitur fenestras tuas, ut splendor tibi magnae lucis introeat. paratum fac candelabrum tutum, ut lux tua non operiatur integimento corporis tui et mensura terrenae huius fragilitatis, sed supra mensuram corporeae infirmitatis animae tuae uirtute praefulgeas. ### English translation (Claude) To the Jews he is a lamp, and a lamp under a bushel. The law shines but is not seen, because their teaching is covered over both by the contagion of vices and by the blindness of faithlessness; but to the people from the nations he is light. In fact for the people who sat in the region of the shadow of death a light has risen. Open your windows, then, so that the splendor of the great light may come in to you. Make ready your lampstand, so that your light is not covered by the covering of your body and the measure of this earthly frailty, but you shine out by the virtue of your soul above the measure of bodily weakness. ### Scripture references - Matt 5:15: allusion, high confidence - 2 Cor 3:14: echo, medium confidence - Matt 4:16: quotation, high confidence ### Translation notes - Matt 5:15; 2 Cor 3:14–15; Matt 4:16. Translated as written. “tutum” is probably a slip for tuum (“your”). ### Citation (SBL) Ambrose, Exp. Ps. 118 14.9.2 (CSEL 62:303; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-9-2). ## Exposition of Psalm 118 14.9.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-9-3 - Source: CSEL 62:303 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Our words should not be idle; God sets our lamp on the lampstand of the mind. ### Latin text aut si ad mensuram teneris, uide ne superefficiant ipsae mensurae, ne superefficiant, sed bonis seminibus sint contentae. non sit otiosus sermo tuus, non ferietur et uacet uerbum tuum, ne fiat lucerna sub modio. potens est deus qui super candelabrum constituat lucernam tuam, ut luceat omnibus qui in domo sunt, ut qui ingrediuntur lumen uideant. candelabrum principale nostrum est. ### English translation (Claude) Or if you are held to a measure, see that the measures themselves do not overflow, but are content with good seeds. Let your speech not be idle; let your word not rest and be empty, lest it become a lamp under a bushel. God is able to set your lamp on a lampstand, so that it shines for all who are in the house, so that those who come in may see the light. Our lampstand is our ruling part. ### Scripture references - Matt 5:15: allusion, high confidence - Luke 11:33: allusion, high confidence - Matt 12:36: echo, medium confidence ### Translation notes - Matt 5:15; Luke 11:33; Matt 12:36. The opening sentence is obscure in the printed text and is translated by sense. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.9.3 (CSEL 62:303; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-9-3). ## Exposition of Psalm 118 14.9.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-9-4 - Source: CSEL 62:303–304 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The mouth is a lampstand and speech a lamp that should always shine. ### Latin text pone sermonem in principali tuo, et omnibus lucet qui ingrediuntur in ecclesiam. accipe et aliud candelabrum. considera os tuum, considera et sermonem tuum. nonne os tuum candelabrum est et uerbum tuum lucerna est, cum de tuo ore profertur? haec lucerna semper tibi luceat, hoc est: uerbum tuum luceat et numquam extinguatur. ### English translation (Claude) Place your speech in your ruling part, and it shines for all who come into the church. Take another lampstand too. Consider your mouth, consider your speech too. Is not your mouth a lampstand, and your word a lamp, when it is brought forth from your mouth? Let this lamp always shine for you; that is, let your word shine and never be put out. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.9.4 (CSEL 62:303–304; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-9-4). ## Exposition of Psalm 118 14.10.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-10-1 - Source: CSEL 62:304 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The light of the righteous is never quenched; the wise man is the lamp and eye of the church. ### Latin text Quaeris ut doceam, quomodo non possit extingui? scriptum est: lumen iusti semper inextinguibile est, lumen autem impiorum extinguetur. hoc lumen erat lucernae quae lucebat in tabernaculo testimonii et hodie quae lucet in ecclesia, uir sapiens. hic est oculus ecclesiae qui non dicit manibus, hoc est operantibus sed non acutis ad intellegendum: ### English translation (Claude) Do you ask me to teach you how it cannot be put out? It is written: “The light of the righteous is always unquenchable, but the light of the ungodly will be put out.” This was the light of the lamp which shone in the tabernacle of witness, and today the lamp which shines in the church is the wise man. He is the eye of the church, which does not say to the hands, that is, to those who work but are not sharp to understand: ### Scripture references - Prov 13:9: quotation, high confidence - Exod 27:20: allusion, medium confidence - 1 Cor 12:21: quotation, high confidence ### Translation notes - Prov 13:9 (LXX form); Exod 27:20–21; 1 Cor 12:21. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.10.1 (CSEL 62:304; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-10-1). ## Exposition of Psalm 118 14.10.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-10-2 - Source: CSEL 62:304 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul and David, living in heaven in mind, still followed the lamp of the word and show us how to follow it. ### Latin text non estis mihi necessarii. ergo super candelabrum lucebat qui dicebat: nostra autem conuersatio in caelis est. nam et Dauid iam tota mente conuersabatur in caelo et adhuc tamen dicebat: lucerna pedibus meis uerbum tuum. aut fortasse quasi bonus magister mihi praeire cupiebat, ut lumen sequi discerem et illius pedibus ambularem. ### English translation (Claude) “I have no need of you.” So he shone on a lampstand who said: “But our citizenship is in heaven.” For David too already lived in heaven with his whole mind, and yet still said: “Your word is a lamp to my feet.” Or perhaps, like a good master, he wished to go before me, so that I might learn to follow the light and walk in his footsteps. ### Scripture references - 1 Cor 12:21: quotation, high confidence - Phil 3:20: quotation, high confidence - Ps 119:105 (118:105 LXX): quotation, high confidence ### Translation notes - 1 Cor 12:21; Phil 3:20; Ps 119:105 (LXX 118:105). ### Citation (SBL) Ambrose, Exp. Ps. 118 14.10.2 (CSEL 62:304; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-10-2). ## Exposition of Psalm 118 14.10.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-10-3 - Source: CSEL 62:304 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We must follow the lamp so as not to stumble, as Peter strayed in ignorance of Christ’s death. ### Latin text ostendit ergo mihi lucernam sequi discere in istius ignorantiae, in istius operimenti corporei tenebris constituto, ut Christum sequens nullum lapidem offensionis incurram. errabat Petrus in tenebris ignorantiae, negabat Christum esse moriturum, quia adhuc non uidebat moriturum et resurrecturum esse pro nobis. conuersus a ### English translation (Claude) So he showed me, placed in the darkness of this ignorance and of this bodily covering, to learn to follow a lamp, so that following Christ I may strike against no stone of stumbling. Peter was straying in the darkness of ignorance; he denied that Christ was to die, because he did not yet see that he would die and rise for us. Turning to ### Scripture references - 1 Pet 2:8: echo, medium confidence - Matt 16:21: allusion, high confidence - Matt 16:22: allusion, high confidence ### Translation notes - 1 Pet 2:8; Matt 16:21–22. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.10.3 (CSEL 62:304; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-10-3). ## Exposition of Psalm 118 14.10.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-10-4 - Source: CSEL 62:304–305 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ showed Peter the lamp to follow; on the water Peter faltered when he did not follow it. ### Latin text -eum dominus: uade retro post me. ostendit illi lucernam quam deberet sequi, post me dicens. secundum uerbum dei confirmatus est, postea coepit inhaerere Christo timens ne iterum aliquo laberetur errore. nonne et ipse, sicut qui dicebat: lucerna pedibus meis uerbum tuum, ad hanc lucernam festinauit, cum diceret in mari: domine, iube me uenire a te super aquam? sed quia non sequebatur lucernam, motus est atque titubauit, naturae uehementioris mole turbatus. ### English translation (Claude) him the Lord said: “Get behind me.” He showed him the lamp he ought to follow, saying “behind me.” He was confirmed according to the word of God; afterwards he began to cling to Christ, fearing to slip again into some error. Did not he too, like one who said, “Your word is a lamp to my feet,” hasten toward this lamp when he said on the sea: “Lord, bid me come to you on the water”? But because he did not follow the lamp, he was shaken and staggered, troubled by the weight of his more vehement nature. ### Scripture references - Matt 16:23: quotation, high confidence - Matt 14:28: quotation, high confidence - Matt 14:30: allusion, high confidence ### Translation notes - Matt 16:23; Matt 14:28–30. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.10.4 (CSEL 62:304–305; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-10-4). ## Exposition of Psalm 118 14.11.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-11-1 - Source: CSEL 62:305 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Follow the word as a lamp through the dark dangers of this world. ### Latin text Sequamur ergo lucernam hanc sicut lucernam et sicut in nocte ambulemus ad lumen. multae foueae, multi scopuli in istius saeculi caligine non uidentur. praefer tibi lucernam quam propheta monstrauit, uide quo debeas transferre uestigium, contuere ubi pedem ponere mentis internae. ### English translation (Claude) Let us therefore follow this lamp as a lamp, and as in the night let us walk toward the light. Many pits, many rocks are not seen in the gloom of this world. Hold before you the lamp which the prophet has shown; see where you ought to move your step, look where to set the foot of your inner mind. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.11.1 (CSEL 62:305; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-11-1). ## Exposition of Psalm 118 14.11.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-11-2 - Source: CSEL 62:305 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Let faith and Scripture guide each step, and light your own lamp from the word. ### Latin text per singulos cura sit gressus, nulli credas tuum nisi praeeunte lucernae istius luce processum. et ubi putas quod luceat gurges est, uidetur lucere, sed polluit, et ubi putas solidum esse uel siccum, ibi lubricum est, si lucerna tibi longius sit. sit ergo tibi fides itineris tui praeuia, sit tibi iter scriptura diuina; bonus est caelestis ductus eloquii. ex hac lucerna accende et tu lucernam, ut luceat interior oculus tuus qui lucerna est tui corporis. ### English translation (Claude) Take care over each step; trust your progress to nothing unless the light of this lamp goes before. Where you think there is shining, there is a whirlpool; it seems to shine, but it pollutes; and where you think it is solid or dry, there it is slippery, if the lamp is too far from you. So let faith go before you on your journey; let divine Scripture be your road; good is the guidance of the heavenly word. From this lamp light your own lamp too, so that your inner eye may shine, which is the lamp of your body. ### Scripture references - Matt 6:22: allusion, medium confidence ### Translation notes - Matt 6:22. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.11.2 (CSEL 62:305; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-11-2). ## Exposition of Psalm 118 14.11.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-11-3 - Source: CSEL 62:305 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Our many lamps must burn; the law’s lamps signify virtues, not the lamps the Jews light by the letter. ### Latin text multas habes lucernas; accende omnes, quia dictum est tibi: sint lumbi uestri praecincti et lucernae uestrae ardentes. quia multae tenebrae, multae lucernae sunt necessariae, ut meritorum nostrorum in tantis tenebris lumen eluceat. istas lucernas lex significauit semper lucere debere in tabernaculo testimonii, non illas quas Iudaei accendunt cotidie. illae sub umbra lucent et extinguntur cotidie, quia quod faciunt non uident, quod legunt nesciunt, accipientes secundum litteram quod praecipitur secundum spiritum. ### English translation (Claude) You have many lamps; light them all, for it has been said to you: “Let your loins be girded and your lamps burning.” Because there is much darkness, many lamps are needed, so that the light of our merits may shine out in such great darkness. The law signified that these lamps must always shine in the tabernacle of witness, not those which the Jews light every day. Those shine under a shadow and are put out every day, because they do not see what they do, they do not know what they read, taking according to the letter what is commanded according to the spirit. ### Scripture references - Luke 12:35: quotation, high confidence - Exod 27:20: allusion, high confidence - 2 Cor 3:6: echo, medium confidence ### Translation notes - Luke 12:35; Exod 27:20–21; 2 Cor 3:6. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.11.3 (CSEL 62:305; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-11-3). ## Exposition of Psalm 118 14.11.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-11-4 - Source: CSEL 62:305–306 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Our body is the tabernacle of witness, cleansed by Christ’s blood, in which virtues shine. ### Latin text tabernaculum enim testimonii corpus hoc nostrum est, in quo Christus aduenit per amplius et perfectius tabernaculum, sicut scriptum est, ut per sanguinem suum intraret in sancta et conscientiam nostram ab omni opere mortuorum et labe mundaret, quo in corporibus nostris, quae suorum testimonio et qualitate factorum cogitationum nostrarum abscondita et occulta testantur, lucernarum modo luceat ### English translation (Claude) For the tabernacle of witness is this body of ours, into which Christ came through the greater and more perfect tabernacle, as it is written, so as to enter the holy place through his own blood and cleanse our conscience from every dead work and stain, so that in our bodies, which by the testimony and quality of their deeds bear witness to the hidden and secret things of our thoughts, there may shine like lamps ### Scripture references - Heb 9:11: allusion, high confidence - Heb 9:12: allusion, high confidence - Heb 9:14: allusion, high confidence ### Translation notes - Heb 9:11–14. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.11.4 (CSEL 62:305–306; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-11-4). ## Exposition of Psalm 118 14.11.5 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-11-5 - Source: CSEL 62:306 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Virtues are lamps burning in the temple of the body unless sin puts them out. ### Latin text nostrarum lux clara uirtutum. istae sunt lucernae ardentes, quae die ac nocte in templo dei lucent. si templum dei in corpore tuo seruas, si membra tua membra sunt Christi, lucent uirtutes tuae, quas nullus extinguit, nisi eas tuum crimen extinxerit. hoc lumine castae mentis et piae deuotionis sollemnitatis nostrae festa resplendeant. ### English translation (Claude) the clear light of our virtues. These are the burning lamps which shine day and night in the temple of God. If you keep the temple of God in your body, if your members are members of Christ, your virtues shine, which no one puts out unless your crime puts them out. With this light of a chaste mind and devout piety let the feasts of our solemnity shine. ### Scripture references - 1 Cor 3:16: allusion, high confidence - 1 Cor 6:15: allusion, high confidence - Lev 24:2: echo, medium confidence ### Translation notes - 1 Cor 3:16; 1 Cor 6:15; Lev 24:2–3. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.11.5 (CSEL 62:306; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-11-5). ## Exposition of Psalm 118 14.12.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-12-1 - Source: CSEL 62:306 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The lamp must always shine; rejoicing in the light only for an hour is not enough. ### Latin text Luceat ergo semper lucerna tua. arguit Christus etiam eos qui utuntur lucerna, si non semper utantur, dicens: sint lumbi uestri praecincti et lucernae ardentes. non ad horam exultemus in lumine. ad horam exultat qui audit uerbum ### English translation (Claude) So let your lamp always shine. Christ rebukes even those who use a lamp, if they do not always use it, saying: “Let your loins be girded and your lamps burning.” Let us not rejoice in the light for an hour. He rejoices for an hour who hears the word ### Scripture references - Luke 12:35: quotation, high confidence - John 5:35: allusion, high confidence ### Translation notes - Luke 12:35; John 5:35. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.12.1 (CSEL 62:306; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-12-1). ## Exposition of Psalm 118 14.12.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-12-2 - Source: CSEL 62:306 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One who forgets the word after church walks in darkness and does the works of darkness. ### Latin text in ecclesia et gaudet, egressus autem obliuiscitur quod audiuit aut neglegit. iste est qui sine lucerna in domo sua ambulat ideoque in tenebris ambulat, qui opera tenebrarum facit in comesationibus et ebrietatibus, in cubilibus et inpudicitiis, in contentionibus et aemulationibus, indutus diaboli uestimenta, non Christum. haec fiunt quando uerbi lucerna non lucet. numquam ergo neglegamus ### English translation (Claude) in church and is glad, but when he has gone out forgets or neglects what he heard. This is the one who walks in his house without a lamp, and so walks in darkness, who does the works of darkness in revelings and drunkenness, in chambering and wantonness, in strife and envying, clothed in the devil’s garments, not in Christ. These things happen when the lamp of the word does not shine. So let us never neglect ### Scripture references - Rom 13:12: allusion, high confidence - Rom 13:13: quotation, high confidence - Rom 13:14: allusion, high confidence ### Translation notes - Rom 13:12–14. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.12.2 (CSEL 62:306; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-12-2). ## Exposition of Psalm 118 14.12.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-12-3 - Source: CSEL 62:306 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As the body needs light to work, the soul needs the light of the word in every word and deed. ### Latin text uerbum domini, ex quo nobis omnium origo uirtutum est uniuersorumque operum quidam processus. si membra corporis nos sine luce operari recte non queunt — nam pedes uacillant sine lumine et manus errant —, quanto magis ad uerbi lumen dirigenda sunt animae nostrae uestigia, mentis incessus! sunt et manus animae quae bene tangunt, ut tetigit Thomas dominicae resurrectionis indicia, si uerbi praesentis nobis lumen luceat. haec lucerna accensa sit in omni uerbo, in omni opere, ad hanc lucernam gressus noster forensis internusque moueatur. ### English translation (Claude) the word of the Lord, from which comes the origin of all virtues for us and a kind of progress of all our works. If the members of the body cannot work rightly without light (for the feet totter without light and the hands go astray), how much more must the steps of our soul, the going of our mind, be directed to the light of the word! There are also hands of the soul which touch rightly, as Thomas touched the signs of the Lord’s resurrection, if the light of the word present to us shines. Let this lamp be lit in every word, in every work; by this lamp let our step move, both in public and within. ### Scripture references - John 20:27: allusion, high confidence ### Translation notes - John 20:27. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.12.3 (CSEL 62:306; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-12-3). ## Exposition of Psalm 118 14.13.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-13-1 - Source: CSEL 62:306–307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The same Word is lamp and light, as Christ is both advocate of sinners and rewarder of the strong. ### Latin text Sed progrediamur ad cetera et fiat pedibus meis lucerna uerbum dei et semitis meis lux. pedibus lucerna satis ad ambulandum, semitis non est satis ad inluminandum. idem uerbum tamen et pedibus lucerna est et semitis lux est, quia idem unigenitus dei filius et delinquentibus aduocatus et remunerator est fortibus, peccatorum remissor, largitor praemiorum. ### English translation (Claude) But let us proceed to the rest, and let the word of God become a lamp to my feet and a light to my paths. For the feet a lamp is enough to walk by; for the paths it is not enough to illuminate them. Yet the same Word is both a lamp to the feet and a light to the paths, because the same only-begotten Son of God is both advocate for those who sin and rewarder of the strong, forgiver of sins, giver of rewards. ### Scripture references - Ps 119:105 (118:105 LXX): quotation, high confidence - 1 John 2:1: allusion, high confidence ### Translation notes - Ps 119:105 (LXX 118:105); 1 John 2:1. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.13.1 (CSEL 62:306–307; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-13-1). ## Exposition of Psalm 118 14.14.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-14-1 - Source: CSEL 62:307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Walking in the light, David could say with authority, “I have sworn and determined.” ### Latin text Itaque cui lucerna fuerit uerbum dei, huic, quocumque pergit, lucent semitae, sicut lucebant sancto Dauid; et ideo quasi in lumine ambulans dicit: iuraui et statui custodire iudicia iustitiae tuae. [humiliatus sum usque q u a q u e.] uox ambulantis in lumine est cum auctoritate dicere: iuraui et statui. ### English translation (Claude) So for one to whom the word of God has been a lamp, the paths shine wherever he goes, as they shone for holy David; and therefore, as one walking in the light, he says: “I have sworn and determined to keep the judgments of your righteousness.” It is the voice of one walking in the light to say with authority: “I have sworn and determined.” ### Scripture references - Ps 119:106 (118:106 LXX): quotation, high confidence ### Translation notes - Ps 119:106 (LXX 118:106). The editor deletes the following words “I have been humbled exceedingly” (Ps 119:107), printed in square brackets. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.14.1 (CSEL 62:307; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-14-1). ## Exposition of Psalm 118 14.14.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-14-2 - Source: CSEL 62:307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One swears rightly only when one knows what one swears and is firm in mind. ### Latin text qui enim statuit non mouetur, non metuit ne cadat, quia plus est statuere quam stare. stat igitur Dauid mentis statione fundatus nec timet, ne in his mundi huius tenebris possit errare. si enim metueret, non iuraret, si trepidaret, utrum diuina posset custodire iudicia, non cum iuris iurandi statueret sacramento. nemo bene iurat nisi qui potest scire quod iurat. ### English translation (Claude) For he who has determined is not moved and does not fear to fall, because to determine is more than to stand. So David stands, grounded in the steadiness of his mind, and does not fear that he may go astray in the darkness of this world. For if he feared he would not swear; if he trembled over whether he could keep the divine judgments, he would not determine it with the sacrament of an oath. No one swears well except one who can know what he swears. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.14.2 (CSEL 62:307; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-14-2). ## Exposition of Psalm 118 14.14.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-14-3 - Source: CSEL 62:307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An oath should be preceded by knowledge of the truth. ### Latin text iurare igitur indicium scientiae, testimonium conscientiae est. et bene iurat qui ad lucernam uerbi pedes suos dirigit, qui lucem in semitis suis cernit. lux praeeat, si iurare disponis, id est cognitio ueritatis praecedat, ut uinculum sacramenti tibi non possit nocere. ubi religio sanctior, ibi fides ueritatis est plenior. ### English translation (Claude) So swearing is a sign of knowledge, a testimony of conscience. And he swears well who directs his feet to the lamp of the word, who sees the light on his paths. Let light go before, if you are resolved to swear; that is, let knowledge of the truth go first, so that the bond of the oath cannot harm you. Where religion is holier, there faith in the truth is fuller. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.14.3 (CSEL 62:307; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-14-3). ## Exposition of Psalm 118 14.14.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-14-4 - Source: CSEL 62:307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ forbade oaths because he spoke to the weak, so that they would not swear falsely. ### Latin text denique ideo dominus, qui uenit docere paruulos, imbuere nouos, firmare perfectos, ait in euangelio: non iurandum omnino, quia infirmibus loquebatur. denique non ad solos apostolos loquebatur, sed ad turbas — uoluit enim te non iurare, ne periures — et addidit: non iurare neque per caelum neque per terram neque per Hierosolymam neque per caput tuum, per haec uidelicet quae subiecta non sunt tuae potestati. ### English translation (Claude) In fact the Lord, who came to teach little ones, to instruct the new and to strengthen the perfect, therefore says in the Gospel, “Do not swear at all,” because he was speaking to the weak. In fact he was not speaking to the apostles alone, but to the crowds (for he wanted you not to swear, so that you would not swear falsely), and he added: do not swear either by heaven or by earth or by Jerusalem or by your head, that is, by these things which are not subject to your power. ### Scripture references - Matt 5:34: quotation, high confidence - Matt 5:35: allusion, high confidence - Matt 5:36: allusion, high confidence ### Translation notes - Matt 5:34–36. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.14.4 (CSEL 62:307; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-14-4). ## Exposition of Psalm 118 14.14.5 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/13-16-1/#p-14-14-5 - Source: CSEL 62:307–308 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God may swear because his oath cannot fail; man should not presume to imitate it. ### Latin text iurauit dominus nec paenitebit eum. iuret ergo ille quem sacramenti sui paenitere non poterit. et quid iurauit deus? quia Christus in aeternum sacerdos est. numquid incertum, numquid inpossibile erat quod iurauit deus? numquid poterat esse mutabile? noli ergo usurpare exemplum sacramenti qui implendi sacramenti non habes potestatem. ### English translation (Claude) “The Lord has sworn and will not repent.” So let him swear who cannot repent of his oath. And what did God swear? That Christ is a priest for ever. Was what God swore uncertain, was it impossible? Could it be changeable? So do not take the example of an oath to yourself, you who do not have the power to fulfill the oath. ### Scripture references - Ps 110:4 (109:4 LXX): quotation, high confidence - Heb 7:21: allusion, medium confidence ### Translation notes - Ps 110:4 (LXX 109:4); Heb 7:21. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.14.5 (CSEL 62:307–308; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-14-5). ## Exposition of Psalm 118 14.15.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-15-1 - Source: CSEL 62:308 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many are troubled when the righteous suffer loss; David, perfected, was not. ### Latin text Quid igitur iurauit Dauid? custodire iudicia iustitiae domini. in nullo uidelicet iam perfectum. iam instructum diuinae iustitiae mouebant iudicia. quanti mouentur, cum uident iustum aliquem orbatum liberis dispendiisque frequentibus ad ultimae egestatis deductum necessitatem, ut ipsa alimentorum habere sub- ### English translation (Claude) What, then, did David swear? To keep the judgments of the Lord’s righteousness. One already perfect, already instructed, was in no way moved by the judgments of divine righteousness. How many are moved when they see some righteous man bereaved of his children and, by frequent losses, brought to the necessity of utter poverty, so that he cannot have even the support ### Translation notes - The punctuation of the printed text here is uncertain; translated by sense. The word subsidia is divided between 14.15.1 and 14.15.2. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.15.1 (CSEL 62:308; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-15-1). ## Exposition of Psalm 118 14.15.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-15-2 - Source: CSEL 62:308 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God chastens those he loves, as a father his son; such discipline is just. ### Latin text sidia non possit, fractum aegritudine graui et perpetua debilitate uexatum, ut obire nequeat communis officia naturae! sed qui firmus est non mouetur et is magis intellegit dei iustitiam praedicandam, quia corripit dominus quem diligit. numquid non frequentius corripitur filius quam seruulus? iniusta ergo pietas patris magis quam domini seueritas? asperioribus exercet pater filium quam dominus uernaculum, sed dura patris non aestimantur inpertita flagella. quia uult meliorem filium esse quam seruulum. eruditio ergo plena iustitiae est. ### English translation (Claude) of food, broken by grave sickness and vexed by lasting infirmity, so that he cannot perform the common duties of nature! But he who is firm is not moved, and he understands the more that God’s righteousness is to be proclaimed, because the Lord chastens whom he loves. Is not a son chastened more often than a little slave? Is a father’s affection then less just than a master’s severity? A father trains his son with harsher things than a master his house-slave, but a father’s blows are not reckoned hard, because he wants his son to be better than the slave. So discipline is full of righteousness. ### Scripture references - Heb 12:6: quotation, high confidence - Heb 12:7: allusion, high confidence - Prov 3:12: allusion, medium confidence ### Translation notes - Heb 12:6–7; Prov 3:12. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.15.2 (CSEL 62:308; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-15-2). ## Exposition of Psalm 118 14.16.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-16-1 - Source: CSEL 62:308 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God allowed Job’s trials to prove his righteousness and enlarge his crown. ### Latin text Orbatus est sanctus Iob liberis suis, in quos dominus potestatem diabolo dedit. numquid iniquus deus? absit. immo iustus. quia probaturus iustum suum per huiusmodi exercitia. in quibus eius est probata patientia, magis dignum qui probaretur effecit. quo enim clarius meritum coronati, hoc uberior iustitia coronantis. nudatus est facultatibus. ### English translation (Claude) Holy Job was bereaved of his children, over whom the Lord gave the devil power. Is God unjust? Far from it; rather he is just, because he was going to prove his righteous one by such exercises; by those in which his patience was proved he made him more worthy to be proved. For the brighter the merit of the one crowned, the richer the righteousness of the one crowning. He was stripped of his wealth, ### Scripture references - Job 1:12: allusion, high confidence - Job 1:19: allusion, medium confidence ### Translation notes - Job 1:12–19. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.16.1 (CSEL 62:308; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-16-1). ## Exposition of Psalm 118 14.16.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-16-2 - Source: CSEL 62:308–309 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Job’s losses were God’s anointing of his athlete for the contest. ### Latin text cum diues esset, et haec deo subiit permittente dispendia. non erant pecuniae iam damna, sed uitae, cum deesset alimonia ademptis omnibus. quis accuset iustitiam dei, cum. si non omnem Iob amisisset pecuniam, non tantam inuenisset gratiam? athletam suum nudum ungere uoluit deus oleo patientiae, ut et subeundo faceret certamini fortiorem et merendo praemio digniorem. ### English translation (Claude) though he was rich, and he underwent these losses by God’s permission. They were no longer losses of money but of life, since with everything taken away he lacked food. Who would accuse God’s righteousness, when, had Job not lost all his money, he would not have found so great a grace? God wished to anoint his athlete, stripped, with the oil of patience, so as both to make him stronger for the contest by undergoing it and more worthy of the prize by earning it. ### Scripture references - Job 1:21: echo, medium confidence ### Citation (SBL) Ambrose, Exp. Ps. 118 14.16.2 (CSEL 62:308–309; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-16-2). ## Exposition of Psalm 118 14.16.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-16-3 - Source: CSEL 62:309 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Job’s sores and losses were the exercise of faith by which he overcame the devil. ### Latin text pertusus totum corpus ulcere graui sedebat in stercore, radens saniem saeuis uulnerum uibicibus defluentem, et hoc permissu domini diabolus intulerat iusto uiro; uideretur uicisse sibi diabolus, nisi accepta quam poposcerat potestate esset etiam ipse superatus. quid igitur fuit illa temptatio, quid inopia facultatum, destitutio filiorum, tolerantia uulnerum nisi exercitium fidei, insigne patientiae, eruditio gloriosa uirtutis, confessio plena uictoriae, ut, qui ante contradicentem habebat diabolum, postea non haberet? ### English translation (Claude) Covered over his whole body with a grievous sore, he sat on the dunghill, scraping off the pus flowing from the cruel weals of his wounds; and the devil had brought this on the righteous man by the Lord’s permission. The devil would have seemed to have won for himself, had he not, after receiving the power he had demanded, been himself overcome as well. What, then, was that temptation, what the loss of his means, the loss of his sons, the bearing of his wounds, but an exercise of faith, a mark of patience, a glorious training in virtue, a confession full of victory, so that he who before had the devil as his accuser afterwards did not? ### Scripture references - Job 2:7: allusion, high confidence - Job 2:8: allusion, high confidence ### Translation notes - Job 2:7–8. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.16.3 (CSEL 62:309; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-16-3). ## Exposition of Psalm 118 14.16.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-16-4 - Source: CSEL 62:309 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What is just is not hard; Job blessed God in suffering. ### Latin text nemo ergo dura putet esse quae iusta sunt. non uidebantur dura ei qui poterat dicere: nudus natus sum. nudus exibo. dominus dedit, dominus abstulit; sit nomen domini benedictum. benedicit enim dominum iustus cum laborat, peccator cum luxuriatur. ### English translation (Claude) So let no one think hard what is just. They did not seem hard to him who could say: “Naked I was born, naked I shall go out. The Lord gave, the Lord has taken away; blessed be the name of the Lord.” For the righteous man blesses the Lord when he suffers, the sinner when he lives in luxury. ### Scripture references - Job 1:21: quotation, high confidence ### Translation notes - Job 1:21. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.16.4 (CSEL 62:309; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-16-4). ## Exposition of Psalm 118 14.17.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-17-1 - Source: CSEL 62:309 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without persecution there would be no martyrs; those who suffered are more blessed. ### Latin text Nonne ergo ex infirmitate nostra uisa sunt dura mandata iustitiae, qui durum putamus esse quidquid per inbecillitatem animi ferre non possumus? tolle persecutiones, et martyres desunt. sed et persecutores deus, id est potestates saeculi est passus adsurgere. ne deessent qui uincerent Christo. quis tunc non dixit infirmus: domine, cur dedisti plebem tuam in potestatem persequentium? sed quis hodie neget beatiores illos esse, qui passi sunt. quam illos, quos nulla uexarunt supplicia persecutorum? ### English translation (Claude) Is it not, then, from our weakness that the commandments of righteousness have seemed hard, since we think hard whatever we cannot bear through weakness of soul? Take away persecutions, and there are no martyrs. But God allowed persecutors too, that is, the powers of the world, to rise up, so that there might not be lacking those who would conquer for Christ. Who in his weakness did not then say: “Lord, why have you given your people into the power of persecutors?” But who today would deny that those who suffered are more blessed than those whom no punishments of persecutors troubled? ### Translation notes - The complaint “why have you given your people…” is not an identified quotation. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.17.1 (CSEL 62:309; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-17-1). ## Exposition of Psalm 118 14.18.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-18-1 - Source: CSEL 62:309–310 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The righteous, rooted in heart, does not fear temptation. ### Latin text Iustus ergo optat probari. temptari non timet; qui enim statuit custodire iudicia dei, non timet temptationes. ubi statuit nisi in corde? illic enim radicati et fundati esse debemus, non fluitantes neque mobiles omni uento doctrinae. intus ergo statuamus in corde nostro, in pectore, in animo, ut fiat nobis illud propheticum: ### English translation (Claude) So the righteous man wishes to be proved; he does not fear to be tempted; for he who has determined to keep the judgments of God does not fear temptations. Where has he determined it but in his heart? For there we ought to be rooted and grounded, not tossed about and carried by every wind of doctrine. So let us determine within, in our heart, in our breast, in our soul, so that that prophetic saying may be fulfilled in us: ### Scripture references - Eph 3:17: allusion, high confidence - Eph 4:14: allusion, high confidence ### Translation notes - Eph 3:17; Eph 4:14. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.18.1 (CSEL 62:309–310; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-18-1). ## Exposition of Psalm 118 14.18.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-18-2 - Source: CSEL 62:310 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The righteous asks to be proved and accepts humiliation for Christ. ### Latin text cogitationes iustorum semitae. in his semitis neue ambulat iustus; ideo dicit: proba me, domine, et tempta me. denique hoc loco auctoritati respondens suae. qui iurauerat et statuerat custodire iudicia iustitiae dei. probari uoluisse se dicit, qui humilitatem subeundam credidit esse pro Christo. ### English translation (Claude) “The thoughts of the righteous are paths.” In these paths the righteous man walks; that is why he says: “Prove me, O Lord, and try me.” In fact in this place, answering to his own authority, he who had sworn and determined to keep the judgments of God’s righteousness says that he wished to be proved, believing that humiliation was to be undergone for Christ. ### Scripture references - Prov 12:5: quotation, low confidence - Ps 26:2 (25:2 LXX): quotation, high confidence ### Translation notes - The first saying resembles Prov 12:5 (“the thoughts of the righteous are judgments”); uncertain. Ps 26:2 (LXX 25:2). ### Citation (SBL) Ambrose, Exp. Ps. 118 14.18.2 (CSEL 62:310; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-18-2). ## Exposition of Psalm 118 14.19.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-19-1 - Source: CSEL 62:310 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David rejoices in being humbled; humility, praised even in Christ, is better than power. ### Latin text Ideoque ait: humiliatus sum nimis. non solum humiliatum, sed etiam nimis humiliatum esse se gaudet. beatus qui gloriatur humilitate magis quam potestate. potestas decipit, humilitas non destituit. bona humilitas quae etiam in Christo laudem uirtutis inuenit. hanc in illo plus ueneror quam creationem, quia creati ad laborem sumus, redempti ad quietem. ### English translation (Claude) And therefore he says: “I have been humbled exceedingly.” He rejoices that he has been not only humbled, but even exceedingly humbled. Blessed is he who glories in humility rather than in power. Power deceives; humility does not forsake. Good is humility, which found praise for its virtue even in Christ. This I revere in him more than creation, because we were created for toil, redeemed for rest. ### Scripture references - Ps 119:107 (118:107 LXX): quotation, high confidence ### Translation notes - Ps 119:107 (LXX 118:107). ### Citation (SBL) Ambrose, Exp. Ps. 118 14.19.1 (CSEL 62:310; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-19-1). ## Exposition of Psalm 118 14.19.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-19-2 - Source: CSEL 62:310 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ glories in his humility; David humbled himself to share Christ’s sufferings. ### Latin text denique ipse aduocans populos ad misericordiam suam de humilitate propria gloriatur dicens: palam factus sum non quaerentibus me. apparui his qui me non interrogabant, et alibi: scapulas meas dedi in flagella. maxillas meas in palmas, faciem autem meam non auerti a confusione sputorum. recte ergo Dauid humiliare se uoluit, ut tribulationum Christi in se ipso quod deesset impleret. ### English translation (Claude) In fact he himself, calling the peoples to his mercy, glories in his own humility, saying: “I was made manifest to those who did not seek me; I appeared to those who did not ask for me”; and elsewhere: “I gave my back to the scourges, my cheeks to blows, and I did not turn away my face from the shame of spitting.” Rightly, then, did David wish to humble himself, so as to fill up in himself what was lacking of the tribulations of Christ. ### Scripture references - Isa 65:1: quotation, high confidence - Isa 50:6: quotation, high confidence - Col 1:24: allusion, high confidence ### Translation notes - Isa 65:1 (cf. Rom 10:20); Isa 50:6; Col 1:24. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.19.2 (CSEL 62:310; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-19-2). ## Exposition of Psalm 118 14.20.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-20-1 - Source: CSEL 62:310 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ himself may speak the verse, he who said, “Learn from me, for I am meek and humble.” ### Latin text Potest et ipse hoc ex sua persona per os Dauid locutus dixisse: humiliatus sum nimis, qui dixit in euangelio: uenite ad me omnes qui laboratis et onerati estis, et ego uos reficiam. tollite iugum meum super uos et discite a me, quia mitis sum et ### English translation (Claude) He too may have said this in his own person, speaking through David’s mouth, “I have been humbled exceedingly,” who said in the Gospel: “Come to me, all you who labor and are burdened, and I will refresh you. Take my yoke upon you and learn from me, for I am meek and ### Scripture references - Matt 11:28: quotation, high confidence - Matt 11:29: quotation, high confidence ### Translation notes - Matt 11:28–29. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.20.1 (CSEL 62:310; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-20-1). ## Exposition of Psalm 118 14.20.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-20-2 - Source: CSEL 62:310–311 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only Christ can teach humility; it is hard to keep it in every respect. ### Latin text humilis corde, et inuenietis requiem animabus uestris. discamus ergo ab eo, qui docere nos uoluit quod proficeret ad salutem et nobis dicit: discite a me. non est mediocre quod dicit discite et addidit a me discite. non facile potest quisquam humilitatem docere inflatus; quamuis humanam sapientiam mens carnis extollet. et qui paupertate contentus est non est contentus iniuria et qui potest ferre uerberum poenas exagitatur uerborum contumeliis et qui potest administrationes contemnere dolet sibi aliquem honorificentia esse praelatum. grande est in omnibus humilitatis tenere mensuram. ### English translation (Claude) humble of heart, and you will find rest for your souls.” Let us learn, then, from him who wished to teach us what would profit for salvation and says to us: “Learn from me.” It is no small thing that he says “learn” and adds “learn from me.” No one puffed up can easily teach humility, however much the mind of the flesh may extol human wisdom. And one who is content with poverty is not content with insult; one who can bear the pain of blows is stirred up by insulting words; one who can despise public offices is pained that someone is preferred to him in honor. It is a great thing to keep the measure of humility in all things. ### Scripture references - Matt 11:29: quotation, high confidence ### Translation notes - Matt 11:29. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.20.2 (CSEL 62:310–311; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-20-2). ## Exposition of Psalm 118 14.20.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-20-3 - Source: CSEL 62:311 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pride brought man’s fall; Christ humbled himself to the cross and was exalted. ### Latin text superbia hominem prima deiecit. dum plus uolumus, etiam quod minus est solemus amittere. bona humilitas, quae nihil adpetendo totum quod contemnit adipiscitur. ipse dominus Iesus se humiliauit, ut nos eleuaret, et humiliauit usque ad crucem. propter quod exaltauit. ### English translation (Claude) Pride first cast man down. While we want more, we usually lose even what is less. Good is humility, which by seeking nothing obtains everything it despises. The Lord Jesus himself humbled himself to raise us up, and humbled himself even to the cross. “For this reason,” he says, “God exalted ### Scripture references - Phil 2:8: allusion, high confidence - Phil 2:9: quotation, high confidence ### Translation notes - Phil 2:8–9. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.20.3 (CSEL 62:311; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-20-3). ## Exposition of Psalm 118 14.20.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-20-4 - Source: CSEL 62:311 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ won our worship and gathered the church through his humility on the cross. ### Latin text inquit, illum deus, ut in nomine eius omne genu flectatur. quanta fecit dominus audeo dicere, et non flexi ei genu? sed flexi ei postquam se humiliauit; sic enim, hoc est per humilitatem. per crucem sibi ecclesiam congregauit. ### English translation (Claude) him, so that at his name every knee should bow.” I dare to say: how many things the Lord did, and I did not bow the knee to him? But I bowed to him after he humbled himself; for thus, that is, through humility, through the cross, he gathered the church to himself. ### Scripture references - Phil 2:10: quotation, high confidence ### Translation notes - Phil 2:9–10. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.20.4 (CSEL 62:311; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-20-4). ## Exposition of Psalm 118 14.21.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-21-1 - Source: CSEL 62:311 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David stayed humble; Hezekiah fell through pride; Joseph suffered for being preferred. ### Latin text Dauid rex erat, incerta et occulta sapientiae sibi patefacta testatur, sed ideo se magis humiliabat. at uero Ezechias cecidit ab altitudine cordis sui. ille laudabilis rex, qui de obsidione, de aegritudine beneficiis domini et mirabilibus liberatur, cecidit per superbiam et gratiam meriti superioris inminuit. quid fuisset Ioseph, si humilis non fuisset? sciuit sibi obfuisse quod praelatus erat fratribus; etiam pius amor miseriam praelationis inuenerat. ### English translation (Claude) David was a king; he testifies that the uncertain and hidden things of wisdom had been revealed to him, but for that very reason he humbled himself the more. But Hezekiah fell from the height of his heart. That praiseworthy king, who was freed from siege and sickness by the Lord’s benefits and wonders, fell through pride and diminished the grace of his earlier merit. What would Joseph have been had he not been humble? He knew that being preferred to his brothers had harmed him; even a father’s devoted love had found the misery of preference. ### Scripture references - Ps 51:6 (50:8 LXX): quotation, high confidence - 2 Chr 32:25: allusion, high confidence - Gen 37:4: allusion, high confidence ### Translation notes - Ps 51:6 (LXX 50:8); 2 Chr 32:24–26; Gen 37:3–4. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.21.1 (CSEL 62:311; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-21-1). ## Exposition of Psalm 118 14.21.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-21-2 - Source: CSEL 62:311–312 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Joseph’s humility won over strangers; the psalm’s “I was humbled and he saved me” fits him and David. ### Latin text praelatio armauit fratres. humilitas conciliauit extraneos; praelatio concitauit germanos. humilitas regem subditum fecit. ut uere quasi ex persona Ioseph dictum putemus quod hic ipse supra dixit: humiliatus sum, et saluum me fecit, quamquam, si consideremus quae iste tolerauit, ex persona sua eum dixisse repperiemus. ### English translation (Claude) Preference armed the brothers; humility won over strangers. Preference stirred up his brothers; humility made a king his subject. So that we may think it said truly as in the person of Joseph what this same psalmist said above: “I was humbled, and he saved me”; although, if we consider what David himself endured, we shall find that he said it in his own person. ### Scripture references - Ps 116:6 (114:6 LXX): quotation, high confidence ### Translation notes - Ps 116:6 (LXX 114:6); Gen 41. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.21.2 (CSEL 62:311–312; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-21-2). ## Exposition of Psalm 118 14.22.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-22-1 - Source: CSEL 62:312 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When Saul sought to kill David, David’s humility won Jonathan, who defended him. ### Latin text Golia superato occurrerant iuuenculae psallentes: Saul in milibus, Dauid in decem milibus. commotum est fel regis et quaerebat eum occidere. et humiliauit se Dauid ante Ionathan filium regis et conuertit eius affectum, ut, quem successorem patrii regni potuerat habere suspectum, eundem aduersum studia paterna seruaret dicens patri: quid peccas in sanguinem innocentis? ### English translation (Claude) When Goliath had been overcome, the young women met them singing: “Saul among thousands, David among ten thousands.” The king’s bile was stirred, and he sought to kill him. And David humbled himself before Jonathan the king’s son and won his affection, so that the one he might have held suspect as successor to his father’s kingdom he protected against his father’s designs, saying to his father: “Why do you sin against innocent blood?” ### Scripture references - 1 Sam 18:7: quotation, high confidence - 1 Sam 19:1: allusion, high confidence - 1 Sam 19:5: quotation, high confidence ### Translation notes - 1 Sam 18:6–11; 19:4–5. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.22.1 (CSEL 62:312; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-22-1). ## Exposition of Psalm 118 14.22.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-22-2 - Source: CSEL 62:312 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David’s humility saved him from Saul and, after Bathsheba, brought forgiveness. ### Latin text etid uocem extorqueret inuito, quod non mereretur occidi Dauid. recte ergo ait: humiliatus sum. et saluum me fecit. et iterum, cum ad eum propheta uenisset et indignationem domini in causa Bethsabeae mulieris denuntiasset, humiliauit se et ait: peccaui domino. et dixit Nathan ad eum: quoniam paenituit te. abstulit dominus peccatum tuum; non morte morieris. bona igitur humilitas. denique humiliatus est et saluus ### English translation (Claude) and he wrung from the unwilling king the word that David did not deserve to be killed. Rightly, then, he says: “I was humbled, and he saved me.” And again, when the prophet had come to him and announced the Lord’s indignation in the matter of the woman Bathsheba, he humbled himself and said: “I have sinned against the Lord.” And Nathan said to him: “Because you have repented, the Lord has taken away your sin; you shall not die.” Good, then, is humility. In fact he was humbled and was saved. ### Scripture references - 1 Sam 19:6: allusion, high confidence - Ps 116:6 (114:6 LXX): quotation, high confidence - 2 Sam 12:13: quotation, high confidence ### Translation notes - 1 Sam 19:6; Ps 116:6 (LXX 114:6); 2 Sam 12:13. “etid” is faulty in the digital text; translated by sense. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.22.2 (CSEL 62:312; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-22-2). ## Exposition of Psalm 118 14.22.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-22-3 - Source: CSEL 62:312 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After the census David chose to fall into God’s hands rather than men’s. ### Latin text factus est. et alio loco, cum propter numeratum populum dominus esset offensus et misisset prophetam Gad, qui regi Dauid diceret: elige tibi quid fieri uelis, triennio famem super terram aut tribus mensibus fugere te a facie inimicorum tuorum persequentium te aut fieri triduo mortem in terra, respondit Dauid: angustiae mihi sunt haec tria; sed magis incidam in manum domini. quoniam magna est mi- ### English translation (Claude) And in another place, when the Lord was offended because the people had been numbered and had sent the prophet Gad to say to King David, “Choose what you wish to be done: three years of famine on the land, or that you flee for three months before the face of your enemies pursuing you, or that there be three days of death in the land,” David answered: “These three are a strait to me; but I would rather fall into the hand of the Lord, for his mercy is very great, ### Scripture references - 2 Sam 24:12: quotation, high confidence - 2 Sam 24:13: quotation, high confidence - 2 Sam 24:14: quotation, high confidence ### Translation notes - 2 Sam 24:12–14. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.22.3 (CSEL 62:312; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-22-3). ## Exposition of Psalm 118 14.22.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-22-4 - Source: CSEL 62:312–313 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David’s humble confession during the plague saved king and people. ### Latin text sericordia illius ualde, quam in manus hominum incidam. et cum dedisset dominus mortem in Israel a mane usque ad horam prandii septuaginta milibus hominum mortuis, respexit Dauid ad dominum et, cum uidisset angelum ferientem populum, dixit: ecce ego peccaui et ego pastor male feci, et isti in hoc grege quid fecerunt? fiat manus tua in me et in domo patris mei. et propitius factus est dominus, cum sacrificium reconciliationis domino esset oblatum. bona ergo humilitas quae regem plebemque seruauit. itaque reconciliato domino ait Dauid: bonum mihi est quod humiliatus sum. ### English translation (Claude) than fall into the hands of men.” And when the Lord had sent death in Israel from morning until the hour of the midday meal, and seventy thousand men had died, David looked to the Lord and, seeing the angel striking the people, said: “Behold, I have sinned, and I the shepherd have done wrong; and these in this flock, what have they done? Let your hand be on me and on my father’s house.” And the Lord was appeased when the sacrifice of reconciliation had been offered to the Lord. Good, then, is humility, which saved king and people. So when the Lord was reconciled, David said: “It is good for me that I was humbled.” ### Scripture references - 2 Sam 24:14: quotation, high confidence - 2 Sam 24:15: allusion, high confidence - 2 Sam 24:17: quotation, high confidence - 2 Sam 24:25: allusion, high confidence - Ps 119:71 (118:71 LXX): quotation, high confidence ### Translation notes - 2 Sam 24:14–17, 25; Ps 119:71 (LXX 118:71). ### Citation (SBL) Ambrose, Exp. Ps. 118 14.22.4 (CSEL 62:312–313; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-22-4). ## Exposition of Psalm 118 14.23.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-23-1 - Source: CSEL 62:313 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Asking for life according to the word means doing everything with reason, as all was made through the Word. ### Latin text Bona ergo humilitas. praesertim si adiungatur ei deuotio uoluntaria. ideoque se uiuificari secundum uerbum petit, ut secundum uerbum uiuat et omnia cum ratione faciat, non secundum carnis uoluntatem. unde mysticum illud etiam moraliter accipi potest: in principio erat uerbum et uerbum erat apud deum et deus erat uerbum. hoc erat in principio apud deum. omnia per ipsum facta sunt et sine ipso factum est nihil. et tu imitator esto dei. ### English translation (Claude) Good, then, is humility, especially if voluntary devotion is joined to it. And therefore he asks to be given life according to the word, so that he may live according to the word and do everything with reason, not according to the will of the flesh. Hence that mystical saying can also be taken morally: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him nothing was made.” And you, be an imitator of God. ### Scripture references - Ps 119:107 (118:107 LXX): allusion, high confidence - John 1:1: quotation, high confidence - John 1:2: quotation, high confidence - John 1:3: quotation, high confidence - Eph 5:1: allusion, high confidence ### Translation notes - Ps 119:107 (LXX 118:107); John 1:1–3; Eph 5:1. Latin uerbum and ratio connect “word” and “reason.” ### Citation (SBL) Ambrose, Exp. Ps. 118 14.23.1 (CSEL 62:313; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-23-1). ## Exposition of Psalm 118 14.23.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-23-2 - Source: CSEL 62:313 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We imitate God by doing everything through the word and with reason. ### Latin text quomodo imitator? numquid caelum potes facere aut terram aut mare? non utique. sed ut omnia per uerbum facias, nihil sine uerbo, omnia cum ratione. nihil sine ratione, quia non es inrationabilis. o homo, sed rationabilis. ### English translation (Claude) How an imitator? Can you make heaven or earth or sea? Certainly not. But by doing everything through the word, nothing without the word, everything with reason, nothing without reason, because you are not irrational, O man, but rational. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.23.2 (CSEL 62:313; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-23-2). ## Exposition of Psalm 118 14.24.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-24-1 - Source: CSEL 62:313 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Service done willingly earns a reward; forced service is a mere duty. ### Latin text Sequitur uersus quartus: uoluntaria oris mei conproba, domine, et iudicia tua doce me. qui se humiliat, uiuificatur iuxta promissum dei, qui uiuificatur spiritu dei uoluntarius est minister. plurimum enim refert. utrum ex uoluntate quid facias an ex necessitate. quod placeat deo. denique uoluntarius minister habet praemium, coactus dispensat obsequium. sicut apostolo docente cognouimus. ### English translation (Claude) The fourth verse follows: “Approve the voluntary offerings of my mouth, O Lord, and teach me your judgments.” He who humbles himself is given life according to God’s promise; he who is given life by the Spirit of God is a voluntary minister. For it makes a great difference whether you do something from will or from necessity, as to what pleases God. In fact the voluntary minister has a reward; the one compelled discharges a service, as we have learned from the apostle’s teaching. ### Scripture references - Ps 119:108 (118:108 LXX): quotation, high confidence - 1 Cor 9:17: allusion, high confidence ### Translation notes - Ps 119:108 (LXX 118:108); 1 Cor 9:17. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.24.1 (CSEL 62:313; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-24-1). ## Exposition of Psalm 118 14.24.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-24-2 - Source: CSEL 62:313–314 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul served willingly, making himself the slave of all. ### Latin text scripsit enim: uae enim mihi est si non euangelizauero. si enim uolens hoc ago, mercedem habeo: si autem inuitus. dispensatio mihi credita est. uide uoluntarium executorem caelestis arbitrii. liber erat ex omnibus et omnium seruus est factus — uoluntate utique, non necessitate —, ut plurimos lucraretur. his quoque, qui legis uinculo tenerentur, quasi ### English translation (Claude) For he wrote: “Woe to me if I do not preach the gospel. For if I do this willingly, I have a reward; but if unwillingly, a stewardship has been entrusted to me.” See a voluntary executor of the heavenly will. He was free from all and made himself the slave of all (by will, surely, not necessity), to win very many. To those too who were held by the bond of the law he showed himself as though ### Scripture references - 1 Cor 9:16: quotation, high confidence - 1 Cor 9:17: quotation, high confidence - 1 Cor 9:19: allusion, high confidence - 1 Cor 9:20: allusion, high confidence ### Translation notes - 1 Cor 9:16–17, 19–20. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.24.2 (CSEL 62:313–314; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-24-2). ## Exposition of Psalm 118 14.24.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-24-3 - Source: CSEL 62:314 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul became all things to all by will, as his letter to Philemon shows. ### Latin text sub lege esset se exhibuit, cum sub lege non esset, ut eos seruaret qui sub lege uiuebant. infirmis infirmis factus est, ut infirmos adsumptione infirmitatis propriae sustineret: omnibus omnia factus est non legitima necessitate, sed uoluntatis obsequio. aperuit mihi huius altitudinem consilii in epistula ad Philemonem scripta, quia quod ipse esset alium esse uellet, ut uoluntate potius quam necessitate detulisse domino uideretur. ### English translation (Claude) under the law, though he was not under the law, to save those who lived under the law. To the weak he became weak, to support the weak by taking on weakness himself; he became all things to all, not by legal necessity but by the service of will. He opened to me the depth of this counsel in the letter written to Philemon, in that he wished another to be what he himself was, so that he might seem to have offered to the Lord by will rather than by necessity. ### Scripture references - 1 Cor 9:20: allusion, high confidence - 1 Cor 9:22: quotation, high confidence - Phlm 1:14: allusion, medium confidence ### Translation notes - 1 Cor 9:20–22; Philemon. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.24.3 (CSEL 62:314; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-24-3). ## Exposition of Psalm 118 14.24.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-24-4 - Source: CSEL 62:314 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul’s appeal for Onesimus shows his wish that good be done freely. ### Latin text itaque pro Onesimo interueniens sic ait: tu autem illum ut mea uiscera suscipe; quem ego uolueram mecum detinere, ut pro te mihi ministraret in uinculis euangelii, sed sine consilio tuo nihil uolui facere, ne uelut ex necessitate bonum tuum esset, sed uoluntarium. quam sedulus suasor. qui cum esset uas electionis diuinae, consortium consilii non ### English translation (Claude) So, interceding for Onesimus, he says: “Receive him as my own heart; I wished to keep him with me, so that he might serve me on your behalf in the chains of the gospel; but without your consent I wished to do nothing, so that your good deed might not be as of necessity, but voluntary.” What a diligent persuader, who, though he was a vessel of divine election, did not ### Scripture references - Phlm 1:12: quotation, high confidence - Phlm 1:13: quotation, high confidence - Phlm 1:14: quotation, high confidence - Acts 9:15: allusion, medium confidence ### Translation notes - Phlm 12–14; Acts 9:15. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.24.4 (CSEL 62:314; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-24-4). ## Exposition of Psalm 118 14.24.5 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-24-5 - Source: CSEL 62:314 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David offers God the voluntary sacrifice of his mouth, like the bee of Proverbs; it is the sacrifice of praise. ### Latin text dedignabatur alieni, ne alterum fructu uoluntatis propriae defraudaret! recte ergo Dauid ait quasi propheta: uoluntaria oris mei conproba, domine, oris sui offerens domino sacrificium uoluntarium, eo quod ut apis illa prophetica bonos flores colligere ore consueuerit, fauos ore fingere, mella ore conponere et ex herbis suauibus ore filios legere, quae, cum sit, inquit, robore infirma, sapientiae praedicatione substantiae suae producit aetatem. quod sit istud uoluntarium oris sacrificium, recognosce: imola deo sacrificium laudis. ### English translation (Claude) disdain to share his counsel with another, so as not to cheat the other of the fruit of his own will! Rightly, then, does David say as a prophet, “Approve the voluntary offerings of my mouth, O Lord,” offering the Lord the voluntary sacrifice of his mouth, because, like that prophetic bee, he was used to gathering good flowers with his mouth, shaping honeycombs with his mouth, composing honey with his mouth, and with his mouth choosing offspring from sweet herbs; the bee which, it says, though weak in strength, by the preaching of wisdom prolongs the age of its substance. Recognize what this voluntary sacrifice of the mouth is: “Offer to God the sacrifice of praise.” ### Scripture references - Ps 119:108 (118:108 LXX): quotation, high confidence - Prov 6:8: allusion, medium confidence - Ps 50:14 (49:14 LXX): quotation, high confidence ### Translation notes - Ps 119:108 (LXX 118:108); Prov 6:8 (the LXX addition on the bee); Ps 50:14 (LXX 49:14). ### Citation (SBL) Ambrose, Exp. Ps. 118 14.24.5 (CSEL 62:314; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-24-5). ## Exposition of Psalm 118 14.25.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-25-1 - Source: CSEL 62:314–315 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God asked “Whom shall I send?” so that Isaiah might volunteer. ### Latin text Expectat dominus uoluntarios ministros. denique in libro Esaiae dicit dominus: quem mittam? utique seruulo suo poterat imperare, quem dignum qui mitteretur inuenerat, sed uoluit eum spontaneae oblationis non fraudare mercede, Qui ut ipse se offerret praestolatus est. ### English translation (Claude) The Lord awaits voluntary ministers. In fact in the book of Isaiah the Lord says: “Whom shall I send?” He could surely have commanded his servant, whom he had found worthy to be sent, but he wished not to cheat him of the reward of a spontaneous offering; he waited for him to offer himself. ### Scripture references - Isa 6:8: quotation, high confidence ### Translation notes - Isa 6:8. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.25.1 (CSEL 62:314–315; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-25-1). ## Exposition of Psalm 118 14.25.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-25-2 - Source: CSEL 62:315 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah offered himself, and Christ filled him as a willing instrument. ### Latin text et quamuis eius sciret affectum, expectauit tamen uocem, ut cumularet gratiam. unde se offerens Esaias ait: ecce ego, mitte me et sic postea est missus ad populum. ideo de eo dictum est, quia Esaias audet et dicit. etenim quasi uoluntarium organum uberiore spiritus sui gratia Christus impleuit. ### English translation (Claude) And though he knew his disposition, he still waited for his voice, so as to heap up grace. Hence, offering himself, Isaiah says: “Here I am, send me,” and so afterwards he was sent to the people. That is why it is said of him that “Isaiah is bold and says.” For Christ filled him, as a voluntary instrument, with the richer grace of his Spirit. ### Scripture references - Isa 6:8: quotation, high confidence - Rom 10:20: quotation, high confidence ### Translation notes - Isa 6:8; Rom 10:20. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.25.2 (CSEL 62:315; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-25-2). ## Exposition of Psalm 118 14.26.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-26-1 - Source: CSEL 62:315 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jeremiah excused himself as too young, but God sent him. ### Latin text Nec otiose hoc positum puto, quia uoluntaria oris sui placere desiderat domino. multi prophetae, sed non in omnibus oris uoluntaria placent. excusabat Hieremias dicens: qui es dominator domine, ecce nescio loqui, quia iuuenior sum ego, et dixit ei dominus: quocumque misero te abibis et secundum omnia quaecumque mandauero tibi loqueris. ### English translation (Claude) Nor do I think it set down idly that he desires the voluntary offerings of his mouth to please the Lord. There are many prophets, but not in all are the voluntary offerings of the mouth pleasing. Jeremiah excused himself, saying: “You who are Lord and master, behold, I do not know how to speak, for I am too young”; and the Lord said to him: “Wherever I send you, you shall go, and you shall speak according to all that I command you.” ### Scripture references - Jer 1:6: quotation, high confidence - Jer 1:7: quotation, high confidence ### Translation notes - Jer 1:6–7. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.26.1 (CSEL 62:315; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-26-1). ## Exposition of Psalm 118 14.26.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-26-2 - Source: CSEL 62:315 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God judged Jeremiah by maturity of character, not years. ### Latin text uerecunde propheta aetatem corporis praetendebat, ne exequendis caelestibus imperatis inpar esse adulescentia deprehenderetur. sed deus, qui morum magis quam annorum considerandam iudicaret aetatem et in iuuenali corpore maturitatem robustae sapientiae in suo seruulo praeuideret, ait: noli dicere quia iuuenior sum ego, hoc est: prohibuit eum iuuenalis aetatis contemplatione uires suas perpendere, cui fides canitiem sapientiae ministraret. ### English translation (Claude) Modestly the prophet put forward his bodily age, lest his youth be found unequal to carrying out the heavenly commands. But God, who judged that the age of character rather than of years must be considered, and who foresaw in his servant’s youthful body the maturity of strong wisdom, said: “Do not say, ‘I am too young’”; that is, he forbade him to weigh his strength by considering his youthful age, since faith would supply him with the gray hair of wisdom. ### Scripture references - Jer 1:7: quotation, high confidence ### Translation notes - Jer 1:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.26.2 (CSEL 62:315; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-26-2). ## Exposition of Psalm 118 14.26.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-26-3 - Source: CSEL 62:315–316 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God moves the reluctant to serve willingly; Caiaphas’s prophecy was not a willing offering. ### Latin text et iterum in posterioribus cum dixisset idem propheta: seduxisti me, domine, et seductus sum. et dixi: non nominabo nomen eius et non loquar in nomine eius ultra, addidit: et factus est in corde meo ut ignis ardens flammans in ossibus meis et dissolutus sum undique et ferre non possum. aduertimus igitur quod his etiam, qui excusandum aut officium suum certa aliqua causa negandum putauerint, dominus tamen noster aut rationem persuadeat aut cupiditatem propheticae reuelationis inspiret, ut ad subeundum officium uoluntate concurrant, non necessitate concedant, quo merces ad eos integrae deuotionis possit plenior peruenire. prophetauit et Caiphas: quia expedit unum hominem mori pro populo, sed hoc uoluntarium oris ministerium non erat. quia loquebatur inuitus. denique quid diceret nesciebat. ### English translation (Claude) And again, later on, when the same prophet had said, “You deceived me, O Lord, and I was deceived; and I said, ‘I will not name his name, and I will not speak in his name any more,’” he added: “And it became in my heart like a burning fire flaming in my bones, and I am dissolved on every side and cannot bear it.” We notice, then, that to those too who have thought they should excuse themselves or refuse their office for some definite reason, our Lord nonetheless either commends the reason or breathes in the desire for prophetic revelation, so that they may run to undertake the office by will, not yield to it by necessity, so that the reward of entire devotion may come to them more fully. Caiaphas too prophesied, “It is expedient that one man die for the people,” but this was not a voluntary ministry of the mouth, because he spoke unwillingly. In fact he did not know what he was saying. ### Scripture references - Jer 20:7: quotation, high confidence - Jer 20:9: quotation, high confidence - John 11:50: quotation, high confidence - John 11:51: allusion, high confidence ### Translation notes - Jer 20:7, 9; John 11:50–51. “persuadeat” is translated “commends” by sense. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.26.3 (CSEL 62:315–316; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-26-3). ## Exposition of Psalm 118 14.27.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-27-1 - Source: CSEL 62:316 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David’s willing offerings of the mouth are his psalms of devotion, including “I have prepared a lamp for my anointed.” ### Latin text Quae ergo uoluntaria oris sui domino Dauid placere desiderat? elegi abiectus esse in domo domini magis quam habitare in tabernaculis peccatorum. audiam quid loquetur in me dominus deus. aperiam in parabolis os meum. loquar propositiones ab initio saeculi. paraui lucernam christo meo. corpus suum quod erat ante limosum et caeno ### English translation (Claude) What, then, are the voluntary offerings of his mouth that David desires to please the Lord? “I have chosen to be cast down in the house of the Lord rather than to dwell in the tents of sinners.” “I will hear what the Lord God will speak in me.” “I will open my mouth in parables; I will utter propositions from the beginning of the world.” “I have prepared a lamp for my anointed.” His body, which before was muddy and clogged with the mire ### Scripture references - Ps 84:10 (83:11 LXX): quotation, high confidence - Ps 85:8 (84:9 LXX): quotation, high confidence - Ps 78:2 (77:2 LXX): quotation, high confidence - Ps 132:17 (131:17 LXX): quotation, high confidence ### Translation notes - Ps 84:10 (LXX 83:11); Ps 85:8 (LXX 84:9); Ps 78:2 (LXX 77:2); Ps 132:17 (LXX 131:17). ### Citation (SBL) Ambrose, Exp. Ps. 118 14.27.1 (CSEL 62:316; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-27-1). ## Exposition of Psalm 118 14.27.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-27-2 - Source: CSEL 62:316 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those whose works shine in Christ’s light, like Peter, the martyrs and David, are lamps for Christ. ### Latin text hereditariae conluuionis obstructum, ut oleum spiritale recipere non posset, Christo parauit. ut luceat. Christo lucet cuius opera in Christi lucent lumine: Christo lucebat Petrus, cum diceret: in nomine Iesu Christi Nazareni surge et ambula; Christo lucebat ille qui dicebat sanat te dominus Iesus: Christo lucebat martyrum lucerna, qui pro Christo subiere martyrium: Christo lucebat Dauid, qui poterat dicere: cor meum et caro mea exultauerunt in deum uiuum. ### English translation (Claude) of inherited filth, so that it could not receive spiritual oil, he prepared for Christ, so that it might shine. He shines for Christ whose works shine in the light of Christ. Peter shone for Christ when he said: “In the name of Jesus Christ of Nazareth, rise and walk.” He shone for Christ who said: “The Lord Jesus heals you.” The lamp of the martyrs, who underwent martyrdom for Christ, shone for Christ. David shone for Christ, who could say: “My heart and my flesh have exulted in the living God.” ### Scripture references - Acts 3:6: quotation, high confidence - Acts 9:34: quotation, high confidence - Ps 84:2 (83:3 LXX): quotation, high confidence ### Translation notes - Acts 3:6; Acts 9:34; Ps 84:2 (LXX 83:3). ### Citation (SBL) Ambrose, Exp. Ps. 118 14.27.2 (CSEL 62:316; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-27-2). ## Exposition of Psalm 118 14.27.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-27-3 - Source: CSEL 62:316–317 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David prepared his mind for Christ by sparing Saul, the Lord’s anointed. ### Latin text Christo parauerat mentem. cum de eo, a quo frequenter ad mortem fuerat adpetitus. diceret: non mihi contingat a domino, si fecero hoc uerbum, domino meo, christo domini inicere manum meam. cum maiorem haberet causam tuendae salutis suae, ut occideret persequentem, etiam alios qui suadebant inimico non esse parcendum, quem dominus iuxta promissum suum in manus ipsius tradidisset, ab eius necandi cupiditate reuocabat. Christo lucebat propheta, cum de eo. ### English translation (Claude) He had prepared his mind for Christ when he said of the one by whom he had often been sought for death: “The Lord forbid that I should do this thing to my lord, to put my hand on the Lord’s anointed.” Though he had the greater reason to protect his own life by killing his persecutor, he even held back from the desire to kill him others who urged that the enemy should not be spared, since the Lord, according to his promise, had delivered him into his hands. The prophet shone for Christ when, of the one ### Scripture references - 1 Sam 24:6 (1 Kgdms 24:7 LXX): quotation, high confidence - 1 Sam 26:9: allusion, high confidence ### Translation notes - 1 Sam 24:6 (LXX and Vulgate 24:7); 1 Sam 26:8–11. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.27.3 (CSEL 62:316–317; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-27-3). ## Exposition of Psalm 118 14.27.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-27-4 - Source: CSEL 62:317 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David asked his men to spare Absalom, who had sinned against him. ### Latin text qui patris domum turpi macularat incestu, qui patris salutem parricidalibus proeliis adpetebat, pius tamen pater diceret ad proelium profecturis: parcite filio meo Abessalon. tacebat inprobitatis scelus, pietatis autem gradum et nomen necessitudinis praeferebat, ut pugnaturi non aduersarium regis, sed filium cogitantes dolorem laesae pietatis inhiberent. ### English translation (Claude) who had defiled his father’s house by foul incest and sought his father’s life in parricidal battles, the devoted father nonetheless said to those setting out for battle: “Spare my son Absalom.” He kept silent about the crime of wickedness, but put forward the rank of fatherly love and the name of kinship, so that those about to fight, thinking not of the king’s enemy but of his son, might restrain the grief of wounded love. ### Scripture references - 2 Sam 16:22: allusion, high confidence - 2 Sam 18:5: quotation, high confidence ### Translation notes - 2 Sam 16:22; 2 Sam 18:5. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.27.4 (CSEL 62:317; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-27-4). ## Exposition of Psalm 118 14.27.5 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-27-5 - Source: CSEL 62:317 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David’s lament for Absalom prophesied the grace of Christ. ### Latin text et post mortem eius operuit faciem suam et magna uoce clamabat dicens: filius meus Abessalon, filius meus. hanc uocem parricida non meruit, sed Christi prophetabat gratiam. didicerat propheta de Christo bonus esse pater, qui bono filii seruiebat. ### English translation (Claude) And after his death he covered his face and cried with a loud voice, saying: “My son Absalom, my son.” The parricide did not deserve this cry, but it prophesied the grace of Christ. The prophet had learned from Christ to be a good father, who served the good of his son. ### Scripture references - 2 Sam 19:4 (2 Kgdms 19:5 LXX): quotation, high confidence ### Translation notes - 2 Sam 19:4 (LXX and Vulgate 19:5). ### Citation (SBL) Ambrose, Exp. Ps. 118 14.27.5 (CSEL 62:317; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-27-5). ## Exposition of Psalm 118 14.28.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-28-1 - Source: CSEL 62:317 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s deep judgments are learned from Christ: repay injury with kindness. ### Latin text Denique ideo dicebat: et iudicia tua doce me, quia iudicia dei sicut abyssus multa et inscrutabilia. ut apostolus dicit. ideo non poterat ea nisi Christo docente cognoscere, quia unus magister omnium Christus est. haec autem Christi iudicia sunt, ut his qui nobis insidiati fuerint nouerimus non uicem iniuriae rependendam, sed pro iniuria magis deferendam gratiam. ### English translation (Claude) In fact that is why he said, “And teach me your judgments,” because the judgments of God are like a great deep and inscrutable, as the apostle says. Therefore he could not know them except with Christ teaching, because Christ is the one teacher of all. And these are the judgments of Christ: that we know not to repay injury to those who have laid snares for us, but rather to return kindness for injury. ### Scripture references - Ps 119:108 (118:108 LXX): quotation, high confidence - Ps 36:6 (35:7 LXX): allusion, high confidence - Rom 11:33: allusion, high confidence - Matt 23:10: allusion, medium confidence ### Translation notes - Ps 119:108 (LXX 118:108); Ps 36:6 (LXX 35:7); Rom 11:33; Matt 23:10. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.28.1 (CSEL 62:317; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-28-1). ## Exposition of Psalm 118 14.28.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-28-2 - Source: CSEL 62:317–318 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ did not return evil for evil but prayed for his persecutors. ### Latin text denique maledicentibus non remaledixit. percutientes non repercussit, sed magis etiam crucifixus pro persequentibus se piae intercessionis apud patrem auxilium deferebat dicens: pater. dimitte illis; non enim sciunt quid faciunt. haec igitur quisquis fecerit legis iudicia, remuneratione donatur a Christo. ### English translation (Claude) In fact he did not curse back those who cursed him, he did not strike back those who struck him, but even when crucified he offered the help of devoted intercession with the Father for his persecutors, saying: “Father, forgive them; for they do not know what they do.” So whoever does these judgments of the law receives a reward from Christ. ### Scripture references - 1 Pet 2:23: allusion, high confidence - Luke 23:34: quotation, high confidence ### Translation notes - 1 Pet 2:23; Luke 23:34. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.28.2 (CSEL 62:317–318; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-28-2). ## Exposition of Psalm 118 14.29.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-29-1 - Source: CSEL 62:318 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only one whose soul is always in God’s hands learns his judgments; some read “in my hands.” ### Latin text Sed quis iudicia dei doceri potest nisi qui animam suam intenderit semper ad dominum, qui potest dicere: anima mea in manibus tuis semper, et legem tuam non sum oblitus? aliqui habent: anima mea in manibus meis semper, hoc est in actibus meis, hoc est in operibus meis. ### English translation (Claude) But who can be taught the judgments of God except one who has always turned his soul to the Lord, who can say: “My soul is in your hands always, and I have not forgotten your law”? Some manuscripts have: “My soul is in my hands always,” that is, in my actions, that is, in my works. ### Scripture references - Ps 119:109 (118:109 LXX): quotation, high confidence ### Translation notes - Ps 119:109 (LXX 118:109, “in my hands”). ### Citation (SBL) Ambrose, Exp. Ps. 118 14.29.1 (CSEL 62:318; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-29-1). ## Exposition of Psalm 118 14.29.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-29-2 - Source: CSEL 62:318 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The righteous in daily danger keeps God’s law; most manuscripts read “in your hands.” ### Latin text quamuis in periculis positus dicit iustus ad dominum: propter te cotidie morior, cotidie periclitor. periclitor ab insidiatore. periclitor ab obtrectatore. periclitor ab his quos arguo. quos reuinco, periclitor pro ueritate atque iustitia. ego tamen nec periculis territus tuae legis oblitus sum. propterea in manibus meis anima mea. sed quia plerique habent: anima mea in manibus tuis semper, hoc latius explanandum arbitror. ### English translation (Claude) Though placed in dangers, the righteous man says to the Lord: “For your sake I die daily, daily I am in peril.” I am in peril from the plotter, in peril from the slanderer, in peril from those whom I rebuke, whom I refute; I am in peril for truth and righteousness. Yet I, not terrified by dangers, have not forgotten your law; therefore my soul is in my hands. But because most manuscripts have “My soul is in your hands always,” I think this must be explained more broadly. ### Scripture references - 1 Cor 15:31: allusion, high confidence - Rom 8:36: allusion, high confidence - 2 Cor 11:26: echo, medium confidence ### Translation notes - 1 Cor 15:31; Rom 8:36; 2 Cor 11:26. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.29.2 (CSEL 62:318; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-29-2). ## Exposition of Psalm 118 14.30.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-30-1 - Source: CSEL 62:318 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever rules himself is a king whose heart is in God’s hand, and no one snatches him from it. ### Latin text Scit propheta, scit ubi animae suae praesidium locet. unde opem speret. in manibus dei constituere uult animam suam. quia cor regis in manu dei. quicumque proprium corpus subegerit nec eius passionibus turbari animam suam rector sui congrua uiuacitate permiserit, is bene regia quadam potestate se cohibens rex dicitur. quod regere se nouerit et arbiter sui iuris sit. non captiuus trahatur in culpam nec praeceps feratur in uitium. huius anima non perit in aeternum nec quisquam rapit eam de manu patris omnipotentis aut filii. manus enim dei. quae solidauit caelum. quos tenuerit non amittit. ### English translation (Claude) The prophet knows, he knows where to place the protection of his soul, whence to hope for help. He wishes to set his soul in the hands of God, because the heart of the king is in the hand of God. Whoever has subdued his own body and, ruling himself with fitting vigor, has not let his soul be troubled by its passions, he, restraining himself well with a kind of royal power, is called a king, because he knows how to rule himself and is master of his own right, so that he is not dragged captive into guilt nor carried headlong into vice. His soul does not perish for ever, nor does anyone snatch it from the hand of the almighty Father or of the Son. For the hands of God, which made firm the heaven, do not lose those they have held. ### Scripture references - Prov 21:1: quotation, high confidence - John 10:28: allusion, high confidence - John 10:29: allusion, high confidence - Isa 48:13: echo, medium confidence ### Translation notes - Prov 21:1; John 10:28–29; Isa 48:13. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.30.1 (CSEL 62:318; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-30-1). ## Exposition of Psalm 118 14.31.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-31-1 - Source: CSEL 62:318–319 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The hands of God are Wisdom’s: the left gives present riches and glory, the right eternal life. ### Latin text Quae sint igitur istae manus, consideremus. in Canticis habes: laeua eius sub caput meum e t dextera eius conplectetur me. hoc loquitur sponsa de Christo. anima de uerbo dei: Christus autem idem est uerbum dei atque sapientia. beata ergo anima quam complectitur sapientia. magna est sapientiae manus, magna dextera totam complectitur animam. tota enim munita est quae desponsata uerbo est dei; plenitudo enim sapientiae timere deum. quae ergo deum timet anima pleno se munit ipsa praesidio. mittit sapientia laeuam suam sub collum eius, dexteram autem in complexum eius. utrumque quidem brachium eius ad utilia extenditur. habent tamen propria sua singulae manus sapientiae; in dextera eius longitudo uitae est. in sinistra autem diuitiae et gloria. bonis utique manus utraque dotata est dotibus, in eo tamen habent uarietatem sui muneris. quod et praesentia et futura tempora conprehendunt, ut laeua praesentium remuneratrix. dextera futurorum sit. ### English translation (Claude) Let us consider, then, what these hands are. In the Song of Songs you have: “His left hand is under my head, and his right hand will embrace me.” The bride says this of Christ, the soul of the Word of God; and Christ is both the Word of God and the Wisdom. Blessed, then, is the soul which Wisdom embraces. Great is the hand of Wisdom; great is the right hand which embraces the whole soul. For the soul betrothed to the Word of God is wholly protected; for the fullness of wisdom is to fear God. So the soul that fears God protects itself with full defense. Wisdom puts her left hand under its neck and her right hand in embrace. Both her arms are stretched out for useful ends; yet each hand of Wisdom has its own: in her right hand is length of life, in her left riches and glory. Both hands are endowed with good gifts, yet they differ in their gift in this, that they embrace present and future times: the left rewards the present, the right the future. ### Scripture references - Song 2:6: quotation, high confidence - 1 Cor 1:24: allusion, high confidence - Prov 3:16: quotation, high confidence ### Extrabiblical texts - Sir 1:16 (Sirach): quotation, high confidence ### Translation notes - Song 2:6; 1 Cor 1:24; Sir 1:16; Prov 3:16. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.31.1 (CSEL 62:318–319; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-31-1). ## Exposition of Psalm 118 14.32.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-32-1 - Source: CSEL 62:319 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jacob’s right hand on Ephraim, the younger, shows the greater blessing. ### Latin text Possumus hoc etiam de prophetia sancti patriarchae Israel cognoscere. nam cum dexteram suam posuisset super Ephraim. sinistram autem super Manassen et conuertere eas Ioseph aetatum consideratione uoluisset, ut dexteram patris super caput Manasse senioris filii conlocaret. noluit et dixit: scio. fili: et hic erit in populum et hic exaltabitur. sed frater iunior maior illo erit. in quo maior? in eo utique. quia benedictione praelatus est, dicentibus posteris. hoc est Ephraim: faciat uobis deus sicut Ephraim et Manassen. ### English translation (Claude) We can know this also from the prophecy of the holy patriarch Israel. For when he had put his right hand on Ephraim and his left on Manasseh, and Joseph, considering their ages, wished to change them so as to place his father’s right hand on the head of Manasseh, the elder son, he would not, and said: “I know, my son; this one too shall become a people and shall be exalted, but his younger brother shall be greater than he.” Greater in what? Surely in this, that he was preferred in the blessing, as later generations said, “God make you like Ephraim and Manasseh,” that is, Ephraim first, ### Scripture references - Gen 48:14: allusion, high confidence - Gen 48:19: quotation, high confidence - Gen 48:20: quotation, high confidence ### Translation notes - Gen 48:14–20. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.32.1 (CSEL 62:319; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-32-1). ## Exposition of Psalm 118 14.32.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-32-2 - Source: CSEL 62:319–320 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ephraim figures the believing nations; Manasseh, “forgetfulness,” the people who denied Christ. ### Latin text uel quia semen eius multitudo gentium sit quae in hoc saeculo laborem elegit. credens in dominum Iesum, ut consolationem habent futurorum. Manasse autem semen est populus obliuionis. qui proprium oblitus auctorem exaltatus ad tempus in hoc saeculo est. daturus in reliquum poenas graues. quia deum suum et dominum denegauit. ### English translation (Claude) or because his seed is the multitude of the nations, which in this world chose toil, believing in the Lord Jesus, so as to have the consolation of things to come. But the seed of Manasseh is the people of forgetfulness, which, forgetting its own maker, is exalted for a time in this world, but will pay grievous penalties hereafter, because it denied its God and Lord. ### Scripture references - Gen 48:19: allusion, high confidence - Gen 41:51: allusion, medium confidence ### Translation notes - Gen 48:19; Gen 41:51 (Manasseh, “making to forget”). Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.32.2 (CSEL 62:319–320; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-32-2). ## Exposition of Psalm 118 14.33.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-33-1 - Source: CSEL 62:320 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The left hand supports present rest; the right, above, embraces the whole soul. ### Latin text Hoc ideo diximus, ut probaremus ea esse potiora quae futura sunt. denique laeua sapientiae sub capite sponsae est, dextera autem superior, quae totam conplectitur sponsam. itaque illa quasi fulcrum est quietis praesentis, quo anima innixa requiescit. habet ubi reclinet caput suum, quia laeua sapientiae diuitiae sunt et gloria. ### English translation (Claude) We have said this to prove that things to come are better. In fact the left hand of Wisdom is under the bride’s head, but the right hand is above, embracing the whole bride. So the former is like a support for present rest, on which the soul leans and rests. It has where to lay its head, for the left hand of Wisdom is riches and glory. ### Scripture references - Song 2:6: allusion, high confidence - Prov 3:16: allusion, high confidence ### Translation notes - Song 2:6; Prov 3:16. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.33.1 (CSEL 62:320; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-33-1). ## Exposition of Psalm 118 14.33.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-33-2 - Source: CSEL 62:320 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ sought no worldly glory; Wisdom’s right hand gives eternal length of life. ### Latin text ad tempus haec demulcent et ex parte solacio sunt. et ideo filius hominis non habebat ubi caput suum reclinaret, quia, cum diues esset. pauper factus est nec gloriam aliquam istius saeculi requirebat, quia uenerat non ut in portione, sed ut uniuerso humano generi subueniret, dicens: mihi irascimini quia totum hominem sanum feci sabbato?, hoc est totum non ut facultatum conlatione ditaret, non ut honorum insignibus, non ut gloriae saecularis cumularet augmento — haec enim non habent beatitudinis et gratiae plenitudinem —, sed totum hoc est, quo longitudinem uitae conplecteretur aeternae. neque enim communis uitae similis uita in dextera est sapientiae, sed longitudo uitae est, ut, qui accipit uitam a sapientia, non exiguitatem uitae, sed perpetuitatem et aeternitatis longitudinem adipiscatur. ### English translation (Claude) These soothe for a time and are partly a comfort. And therefore the Son of man had nowhere to lay his head, because, though he was rich, he became poor and sought no glory of this world, for he had come to help not a part but the whole human race, saying: “Are you angry with me because I made a whole man well on the sabbath?” That is, whole: not to enrich him with a gift of means, not with the insignia of honors, not to heap on him an increase of worldly glory (for these do not have the fullness of blessedness and grace), but whole, that is, so that he might embrace length of eternal life. For the life in Wisdom’s right hand is not like common life, but is length of life, so that whoever receives life from Wisdom obtains not shortness of life but perpetuity and the length of eternity. ### Scripture references - Matt 8:20: allusion, high confidence - 2 Cor 8:9: allusion, high confidence - John 7:23: quotation, high confidence - Prov 3:16: allusion, high confidence ### Translation notes - Matt 8:20; 2 Cor 8:9; John 7:23; Prov 3:16. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.33.2 (CSEL 62:320; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-33-2). ## Exposition of Psalm 118 14.34.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-34-1 - Source: CSEL 62:320 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eternal life is the bride’s mantle, which the watchmen tried to take and which the faithful soul keeps by love. ### Latin text Bonus amictus aeternitas uitae. hoc pallium sponsae custodes uoluerunt auferre murorum, quo primus homo fuerat exutus; sed anima deo deuota quaesitum diu tenendo et non dimittendo dilectum pretioso caritatis diuinae se uestiuit inuolucro. beati igitur qui tali pallio uestiuntur et amictum huiusmodi legis obseruatione ### English translation (Claude) A good mantle is eternity of life. This cloak the watchmen of the walls wished to take from the bride, the cloak of which the first man had been stripped; but the soul devoted to God, by holding the beloved she had long sought and not letting him go, clothed herself with the precious wrapping of divine love. Blessed, then, are those who are clothed with such a cloak and have earned a mantle of this kind by keeping the law, ### Scripture references - Song 5:7: allusion, high confidence - Song 3:4: allusion, high confidence - Gen 3:21: echo, low confidence ### Translation notes - Song 5:7; Song 3:4; Gen 3:21. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.34.1 (CSEL 62:320; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-34-1). ## Exposition of Psalm 118 14.34.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-34-2 - Source: CSEL 62:320–321 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul that keeps the law and uses wealth for the poor ascends white, and the heavenly powers marvel. ### Latin text meruerunt, quia non sunt legis obliti, sed quae erant legis operati sunt; nam qui praeter legem agit, legis oblitus est. et ideo haec anima candida ascendit e terris, quia fulget amicta ueste sapientiae, et dicunt de ea uirtutes illae quae portas custodiunt caeli: quae est quae ascendit candida, innitens super fratrem suum?, cum ea, quae posuit caput suum super laeuam sapientiae, ut aperiret manus pauperi, ad subueniendum inopi partis aut derelictis sibi, non inuasis atque direptis diuitiis uteretur, quae gloriae cupida bonis eam operibus adquisiuit, non inani saeculares iactantia dignitates ambiuit. hoc est enim caput suum et quod- ### English translation (Claude) because they did not forget the law, but did the things of the law; for whoever acts outside the law has forgotten the law. And so this soul ascends white from the earth, because she shines clothed in the garment of wisdom; and those powers that guard the gates of heaven say of her: “Who is this that ascends white, leaning on her brother?”, since she laid her head on the left hand of Wisdom, so as to open her hands to the poor, and used riches inherited or left to her, not seized and plundered, to help the needy; desiring glory, she acquired it by good works, and did not canvass for worldly dignities with empty boasting. For this is to set one’s head and a kind of ### Scripture references - Song 8:5: quotation, high confidence - Prov 31:20: echo, medium confidence ### Translation notes - Song 8:5 (LXX form); Prov 31:20. The word quoddam is divided between 14.34.2 and 14.34.3. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.34.2 (CSEL 62:320–321; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-34-2). ## Exposition of Psalm 118 14.34.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-34-3 - Source: CSEL 62:321 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heavenly powers marvel at a soul ascending unstained from the desert of this life. ### Latin text dam sensuum principale supra manum sapientiae constituere. ea, inquam, anima meritis ascendit albentibus ex isto uitae huius, ut habent plerique, deserto ad illum florentem semper locum iucunditatis aeternae. istae sunt uirtutes, quae et in Esaiae libro dicunt: quis est iste qui aduenit ex Edom, rubor uestimentorum ex Bosor, sic speciosus in stola? istae, inquam, sunt quae mirantur ex isto confragoso scopulosoque deserto aliquam ascendere animam posse sine magnorum labe uitiorum, et ideo gratulantur repertam, quae uestimenta innocentiae naturalis non polluerit atramento insipientiae saecularis, sed spiritalis gratiae candore mundarit. ### English translation (Claude) ruling part of the senses above the hand of Wisdom. That soul, I say, ascends by her white merits from this desert of the present life, as many read, to that ever-flowering place of eternal joy. These are the powers who also say in the book of Isaiah: “Who is this who comes from Edom, the redness of his garments from Bozrah, so beautiful in his robe?” These, I say, are those who marvel that any soul can ascend from this rough and rocky desert without the stain of great vices, and therefore congratulate her when found, for she has not polluted the garments of natural innocence with the black ink of worldly folly, but has cleansed them with the whiteness of spiritual grace. ### Scripture references - Isa 63:1: quotation, high confidence - Song 8:5: allusion, medium confidence ### Translation notes - Isa 63:1; Song 8:5 (“from the desert,” as many manuscripts read). ### Citation (SBL) Ambrose, Exp. Ps. 118 14.34.3 (CSEL 62:321; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-34-3). ## Exposition of Psalm 118 14.35.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-35-1 - Source: CSEL 62:321–322 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The verse fits the martyr who escapes the snares of torment and bribes. ### Latin text Dicit ergo ea anima iam secura, iam laeta: posuerunt peccatores laqueum mihi, et de mandatis tuis non erraui. digna uox relinquentis hoc saeculum, eo quod retia persequentium et insidiatorum laqueos euaserit. uox digna martyribus, quibus multa supplicia proponebantur, multa etiam offerebantur- ### English translation (Claude) So that soul, now secure, now glad, says: “Sinners have set a snare for me, and I have not strayed from your commandments.” A fitting voice for one leaving this world, because she has escaped the nets of persecutors and the snares of plotters. A voice fitting for martyrs, before whom many punishments were set and to whom many rewards were also offered, ### Scripture references - Ps 119:110 (118:110 LXX): quotation, high confidence ### Translation notes - Ps 119:110 (LXX 118:110). ### Citation (SBL) Ambrose, Exp. Ps. 118 14.35.1 (CSEL 62:321–322; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-35-1). ## Exposition of Psalm 118 14.35.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-35-2 - Source: CSEL 62:322 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Martyrs escape the snares of confiscation, torture and the bribes of tyrants and gain heaven. ### Latin text bantur praemia, ut a martyrii studio uel terrore poenarum et saeuae mortis horrore uel praemiorum reuocarentur inlecebra. grauis laqueus proscriptionis, qui saepe frangit sanctos inopiae deformitate, quos mortis formido non fregerit, laqueus alius incendii, laqueus carceris diuturnique supplicii. grandis laqueus, cum diuitiae promittuntur, cum honores, cum amicitiae tyrannorum. qui ergo haec euaserit et ad martyrium potuerit peruenire, recte dicit: posuerunt peccatores laqueum mihi, sed a tuorum mandatorum non declinaui semitis, cui despicienti praesentia, futura quaerenti regnum caeleste diuinitatis tuae promissione reseratum est. ### English translation (Claude) so that they might be called back from their zeal for martyrdom either by terror of punishments and horror of cruel death or by the allurement of rewards. Heavy is the snare of proscription, which often breaks with the ugliness of want saints whom fear of death had not broken; another snare is fire, another the prison and lasting punishment. A great snare it is when riches are promised, when honors, when the friendship of tyrants. So whoever has escaped these and been able to reach martyrdom rightly says: “Sinners have set a snare for me, but I have not turned aside from the paths of your commandments”; to him, despising the present and seeking the future, the kingdom of heaven has been opened by the promise of your Godhead. ### Scripture references - Ps 119:110 (118:110 LXX): quotation, high confidence ### Translation notes - Ps 119:110 (LXX 118:110). ### Citation (SBL) Ambrose, Exp. Ps. 118 14.35.2 (CSEL 62:322; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-35-2). ## Exposition of Psalm 118 14.36.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-36-1 - Source: CSEL 62:322 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Riches are the devil’s snare, which Christ, owning nothing of the devil’s, broke. ### Latin text Qui sunt isti peccatores qui posuerunt laqueos? aperuit tibi apostolus auctorem omnium peccatorum et demonstrauit dicens: qui uolunt diuites fieri incidunt in temptationem et laqueum diaboli. aduertis laqueum diaboli esse diuitias, quem tetendit etiam saluatori? sed ille, qui nihil habuit quod posset princeps istius mundi ueniens suum dicere, laqueorum eius uincla dissoluit. ### English translation (Claude) Who are these sinners who have set snares? The apostle has opened to you the author of all sins and pointed him out, saying: “Those who wish to become rich fall into temptation and the snare of the devil.” Do you notice that riches are the devil’s snare, which he stretched even for the Savior? But he, in whom the prince of this world, when he came, had nothing he could call his own, broke the bonds of his snares. ### Scripture references - 1 Tim 6:9: quotation, high confidence - John 14:30: allusion, high confidence - Matt 4:8: allusion, medium confidence ### Translation notes - 1 Tim 6:9; John 14:30; Matt 4:8–9. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.36.1 (CSEL 62:322; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-36-1). ## Exposition of Psalm 118 14.36.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-36-2 - Source: CSEL 62:322 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The snare of money strangled Judas, who hanged himself instead of repenting. ### Latin text ac ne mediocrem hunc laqueum putes, hic laqueus Iudam apostolum strangulauit. qui miser cum esset inlaqueatus ut proderet dominum, ubi aduertit quantum sceleris esset admissum, laqueo se ipse suspendit. sed et ipse laqueus diaboli fuit, ut non ageret paenitentiam, sed laqueo se suffocaret. deus enim etiam in ipsos pius est proditores, ut ad paenitentiam prouocentur atque ### English translation (Claude) And lest you think this snare a small one, this snare strangled the apostle Judas. The wretch, when he had been ensnared into betraying the Lord, realizing how great a crime he had committed, hanged himself with a noose. But that very noose was the devil’s snare too, that he should not repent but choke himself with a noose. For God is merciful even to traitors themselves, so that they may be called to repentance and ### Scripture references - Matt 27:5: allusion, high confidence - Matt 26:15: allusion, medium confidence ### Translation notes - Matt 27:5. The text jumps from 14.36.2 to the section numbered 14.36.8 in the digital text. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.36.2 (CSEL 62:322; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-36-2). ## Exposition of Psalm 118 14.36.8 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-36-8 - Source: CSEL 62:322–323 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those caught in the devil’s snare can break free through repentance. ### Latin text a flagitioso proposito reflectantur et resipiscant a diaboli laqueis, a quo capti tenentur ad ipsius uoluntatem. iam non aerumna est incidisse, sed crimen, quia non solum se dedere capiendos, sed etiam ad uoluntatem diaboli tenentur adstricti, cum possint dicere: disrumpamus uincula eorum. dedit enim tibi scriptura diuina, ut non solum caueas diaboli laqueum, sed etiam per paenitentiam eius uincla disrumpas. ### English translation (Claude) turned from their shameful purpose and recover from the snares of the devil, by whom they are held captive to his will. It is no longer a misfortune to have fallen in, but a crime, because they have not only given themselves up to be caught but are also held bound to the devil’s will, though they could say: “Let us break their bonds.” For divine Scripture has granted you not only to beware of the devil’s snare but also to break his bonds through repentance. ### Scripture references - 2 Tim 2:26: allusion, high confidence - Ps 2:3: quotation, high confidence ### Translation notes - 2 Tim 2:26; Ps 2:3. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.36.8 (CSEL 62:322–323; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-36-8). ## Exposition of Psalm 118 14.37.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-37-1 - Source: CSEL 62:323 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Avarice and luxury are the bait of the devil’s snare. ### Latin text Quid tibi, homo, cum deliciis ac uoluptatibus? non capit laqueus, nisi ante esca te ceperit; dum praedam petis, laqueo ipse te nectis. esca laquei auaritia est, esca diaboli luxuries est, quibus nos uult inescare, non pascere. et ideo clamabat apostolus: ne adtaminaueritis, ne gustaueritis, quae sunt omnia ad corruptelam ipso usu. ### English translation (Claude) What have you, O man, to do with delights and pleasures? The snare does not catch unless the bait has caught you first; while you seek the prey, you tie yourself in the snare. Avarice is the bait of the snare; luxury is the devil’s bait, with which he wishes to entice us, not to feed us. And therefore the apostle cried: “Do not touch, do not taste the things which all lead to corruption by their very use.” ### Scripture references - Col 2:21: quotation, high confidence - Col 2:22: quotation, high confidence ### Translation notes - Col 2:21–22. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.37.1 (CSEL 62:323; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-37-1). ## Exposition of Psalm 118 14.37.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-37-2 - Source: CSEL 62:323 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those risen with Christ should seek the things above, not earthly pleasures. ### Latin text noli ergo adtaminare luxuriam, et illa te contaminare non poterit; noli gustare auaritiae corruptelam, et eris inmunis a laqueo. quid tibi postremo cum terris, qui cum Christo resurrexisti? quae sursum sunt quaerite, ubi Christus est, quae sursum sunt sapite, non quae super terram. ### English translation (Claude) So do not touch luxury, and it will not be able to defile you; do not taste the corruption of avarice, and you will be free of the snare. What, finally, have you to do with the earth, you who have risen with Christ? “Seek the things that are above, where Christ is; set your mind on the things that are above, not on the things on the earth.” ### Scripture references - Col 3:1: quotation, high confidence - Col 3:2: quotation, high confidence ### Translation notes - Col 3:1–2. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.37.2 (CSEL 62:323; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-37-2). ## Exposition of Psalm 118 14.37.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-37-3 - Source: CSEL 62:323 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dead to the world and alive in Christ, the saint flees the city’s snares of usury and deceit. ### Latin text mortui sumus terris, uitam nostram cum Christo abscondimus in deo nostro; non iam nos uiuimus, sed Christus uiuit in nobis. quid iterum ad terrena remeamus? ecce elongaui fugiens, dicit sanctus, uidi laqueos iniquitatis et contradictionis in ciuitate; laquei sunt enim ubi est usura et dolus. elongauit ille fugiens terrena dedecora, ideo ad caelestia peruenit praemia. ### English translation (Claude) We have died to the earth; we have hidden our life with Christ in our God; it is no longer we who live, but Christ lives in us. Why do we return again to earthly things? “Behold, I have gone far off in flight,” the saint says; “I have seen the snares of iniquity and contradiction in the city”; for there are snares where there are usury and deceit. He went far off, fleeing earthly disgraces; therefore he came to the heavenly rewards. ### Scripture references - Col 3:3: allusion, high confidence - Gal 2:20: allusion, high confidence - Ps 55:7 (54:8 LXX): quotation, high confidence - Ps 55:9 (54:10 LXX): quotation, medium confidence - Ps 55:11 (54:12 LXX): allusion, medium confidence ### Translation notes - Col 3:3; Gal 2:20; Ps 55:7, 9, 11 (LXX 54:8, 10, 12), freely combined. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.37.3 (CSEL 62:323; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-37-3). ## Exposition of Psalm 118 14.38.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-38-1 - Source: CSEL 62:323 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In Enoch, Elijah, Paul, David and Christ we have been given wings to rise from the earth. ### Latin text Quid, inquam, te reflectis in terram, si in Enoch raptus ad caelum es, in Helia leuatus es curru, in Paulo raptus ad paradisum, conuersatus in caelis, in Dauid exauditus, ut pennas columbae adsumeres et uolares, in Christo exaltatus, uolucris factus in spiritu? quando sicut columba descendit, illas tibi alas dedit, ut tu disceres euolare de terris. ### English translation (Claude) Why, I say, do you turn back to the earth, if in Enoch you were caught up to heaven, in Elijah raised in the chariot, in Paul caught up to paradise, made a citizen in heaven, in David heard so that you might take the wings of a dove and fly, in Christ exalted, made a bird in the Spirit? When he came down like a dove, he gave you those wings, so that you might learn to fly away from the earth. ### Scripture references - Gen 5:24: allusion, high confidence - 2 Kgs 2:11: allusion, high confidence - 2 Cor 12:4: allusion, high confidence - Phil 3:20: allusion, medium confidence - Ps 55:6 (54:7 LXX): allusion, high confidence - Matt 3:16: allusion, high confidence ### Translation notes - Gen 5:24; 2 Kgs 2:11; 2 Cor 12:4; Phil 3:20; Ps 55:6 (LXX 54:7); Matt 3:16. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.38.1 (CSEL 62:323; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-38-1). ## Exposition of Psalm 118 14.38.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-38-2 - Source: CSEL 62:323–324 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David asked who would give him wings like a dove. ### Latin text neque uero cunctandum putes quomodo tibi uolandum sit, quibus alarum remigiis. dixit quidem Dauid: quis dabit mihi pennas sicut columbae, et uolabo et requiescam? et quasi dubitasse uisus est, a quo pennas posset ### English translation (Claude) And do not think you must hesitate over how you are to fly, with what oarage of wings. David indeed said: “Who will give me wings like a dove, and I will fly and be at rest?” And he seemed as if he were in doubt from whom he could ### Scripture references - Ps 55:6 (54:7 LXX): quotation, high confidence ### Translation notes - Ps 55:6 (LXX 54:7). ### Citation (SBL) Ambrose, Exp. Ps. 118 14.38.2 (CSEL 62:323–324; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-38-2). ## Exposition of Psalm 118 14.38.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-38-3 - Source: CSEL 62:324 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The dove’s silvered wings are given even in sleep to the soul whose heart keeps watch. ### Latin text accipere, licet sic soleat diuina gratia declarari quae in terris non potest inueniri. idem tamen in posterioribus quae sint istae pennae docuit euidenter dicens: si dormiatis inter cleros medii, pennae columbae deargentatae, et posteriora eius in specie auri. etsi dormias, exsurgunt tamen pennae tuae. sunt enim qui uigilant dormientes, ut uigilabat illa quae dixit: ego dormio, et cor meum uigilat. etsi nox est, uigilat spiritus, de quo scriptum est: de nocte uigilat ad te spiritus meus. tunc tibi pandentur alae ### English translation (Claude) receive wings, although this is the usual way to declare a divine grace which cannot be found on earth. Yet in a later psalm he clearly taught what these wings are, saying: “If you sleep among the lots, the wings of a dove covered with silver, and her hinder parts with the look of gold.” Even if you sleep, your wings still rise. For there are those who keep watch while sleeping, as she kept watch who said: “I sleep, and my heart is awake.” Even if it is night, the spirit keeps watch, of which it is written: “By night my spirit keeps watch for you.” Then your wings will be spread ### Scripture references - Ps 68:13 (67:14 LXX): quotation, high confidence - Song 5:2: quotation, high confidence - Isa 26:9: quotation, high confidence ### Translation notes - Ps 68:13 (LXX 67:14); Song 5:2; Isa 26:9. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.38.3 (CSEL 62:324; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-38-3). ## Exposition of Psalm 118 14.38.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-38-4 - Source: CSEL 62:324 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A pure soul is a dove; even as a sparrow it can escape the fowler’s snare. ### Latin text (et) ex eloquiis spiritalibus pretiosaque auri prudentia uolatus adsurget. ubi ergo laqueos poteris pertimescere, cui remigium praesto est spiritale? si sinceritas animi, si puritas mentis adfulgeat, columba es. ideo tibi dictum est: estote simplices sicut columbae. si maiora desunt remigia, uel minora ne spernas. esto uel passer, ut laqueos sagaci indage praeuideas et paene captus inlecebris peccatorum tamen aliquando reuocatus possis dicere: anima nostra sicut passer erepta est de laqueo uenantium; laqueus contritus est et nos liberati sumus. de quo quoniam alibi putauimus esse tractandum, nunc alio transeundum uidetur. ### English translation (Claude) (and) flight will rise from the spiritual words and the precious prudence of gold. Where, then, could you fear snares, you who have spiritual oarage at hand? If sincerity of soul, if purity of mind shines out, you are a dove. That is why it was said to you: “Be simple as doves.” If the larger wings are lacking, do not despise even the smaller. Be at least a sparrow, so that you may foresee snares with keen tracking and, though almost caught by the allurements of sins, yet at last called back, may say: “Our soul has been rescued like a sparrow from the snare of the fowlers; the snare is broken and we are set free.” Since we have thought this should be treated elsewhere, it seems we must now pass on to something else. ### Scripture references - Matt 10:16: quotation, high confidence - Ps 124:7 (123:7 LXX): quotation, high confidence ### Translation notes - Matt 10:16; Ps 124:7 (LXX 123:7). ### Citation (SBL) Ambrose, Exp. Ps. 118 14.38.4 (CSEL 62:324; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-38-4). ## Exposition of Psalm 118 14.39.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-39-1 - Source: CSEL 62:324–325 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Man, renewed like the eagle, is a bird for which nets are spread. ### Latin text Satis est tibi ut auem esse te noueris adsumptum in naturam uolandi, dicente domino per prophetam: liberate uos ex laqueo uenatorum et a uerbo conturbationis; non enim iniuste tenduntur retia auibus. auis es, o homo, qui sicut auis in quandam aquilae renouatus es iuuentutem, et ideo non iniuste tenduntur retia auibus. ### English translation (Claude) It is enough for you to know that you are a bird, taken up into the nature of flying, as the Lord says through the prophet: “Free yourselves from the snare of the hunters and from the word of disturbance; for not unjustly are nets spread for birds.” You are a bird, O man, renewed like a bird into a kind of youth of the eagle; and therefore not unjustly are nets spread for birds. ### Scripture references - Ps 91:3 (90:3 LXX): allusion, high confidence - Prov 1:17: quotation, high confidence - Ps 103:5 (102:5 LXX): allusion, high confidence ### Translation notes - Ps 91:3 (LXX 90:3); Prov 1:17 (LXX form); Ps 103:5 (LXX 102:5). ### Citation (SBL) Ambrose, Exp. Ps. 118 14.39.1 (CSEL 62:324–325; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-39-1). ## Exposition of Psalm 118 14.39.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-39-2 - Source: CSEL 62:325 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ has bought us, yet the devil still lays snares, like the one he set in Judas’s heart. ### Latin text quid enim te in terram deicis, qui iam caelum petebas? non iniuste renouato tenduntur retia, quia iam Christi esse coepisti, uenantium esse desisti. ante te laqueo uenator, ante quasi praedam suam diabolus suo iure capiebat: nunc dominicae crucis mercem cur alienus incursat? potes tamen etiam hos laqueos euitare, ne dicas: uenantes ceperunt me sicut passerem, si laqueum cordis euadas quem misit diabolus in cor Iudae et ita eum in facinus proditionis armauit. ### English translation (Claude) For why do you cast yourself down to earth, you who were already seeking heaven? Not unjustly are nets spread for one renewed, because you have now begun to be Christ’s and have ceased to belong to the hunters. Before, the hunter caught you in the snare; before, the devil took you by his right as his prey; now why does a stranger assault the purchase of the Lord’s cross? Yet you can avoid these snares too, so that you need not say, “The hunters caught me like a sparrow,” if you escape the snare of the heart which the devil put into the heart of Judas, and so armed him for the crime of betrayal. ### Scripture references - Lam 3:52: quotation, medium confidence - John 13:2: allusion, high confidence ### Translation notes - Lam 3:52; John 13:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.39.2 (CSEL 62:325; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-39-2). ## Exposition of Psalm 118 14.39.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-15-1/#p-14-39-3 - Source: CSEL 62:325 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: May God spare us the snares he rains on sinners and bind us with the bonds of love. ### Latin text auertat a nobis dominus hos laqueos quos super peccatores pluit. et ideo dicit propheta: dabis illis, domine, laqueum cordis eorum quem parasti illis. nobis autem da, domine, auxilium, ut post sequamur tuis alligati uinculis. nulla enim uehementiora, nulla sunt gratiora quam uincula caritatis. qui tibi ligatus est, solutus est mundo. ### English translation (Claude) May the Lord turn from us these snares which he rains on sinners. And therefore the prophet says: “You will give them, O Lord, the snare of their heart which you have prepared for them.” But to us, Lord, give help, so that bound by your chains we may follow after you. For no bonds are stronger, none more welcome, than the bonds of love. Whoever is bound to you is loosed from the world. ### Scripture references - Ps 11:6 (10:6 LXX): allusion, high confidence - Lam 3:65: quotation, low confidence - Hos 11:4: echo, medium confidence ### Translation notes - Ps 11:6 (LXX 10:6); the second quotation is probably Lam 3:65 in a form not otherwise known (uncertain); Hos 11:4. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.39.3 (CSEL 62:325; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-39-3). ## Exposition of Psalm 118 14.40.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-14-40-1 - Source: CSEL 62:325 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The martyrs inherit God’s testimonies, which were given with heaven and earth as witnesses. ### Latin text Hereditaui testimonia tua in aeternum, quoniam exultatio cordis mei sunt. etiam ista uox martyrum est dicentium quod hereditatem acceperint caelestium testimoniorum. dicit ergo propheta: heres sum mandatorum tuorum, successionem tuam fidei pietatisque iure non potest dicere istud nisi qui mandata custodit caelo et terra testibus adquisita. dixit enim dominus: audi, caelum, et percipe auribus, terra. ### English translation (Claude) “I have inherited your testimonies for ever, for they are the joy of my heart.” This too is the voice of the martyrs, who say that they have received the inheritance of the heavenly testimonies. So the prophet says: I am heir of your commandments; your succession, by right of faith and godliness. No one can say this except one who keeps the commandments, acquired with heaven and earth as witnesses. For the Lord said: “Hear, O heaven, and give ear, O earth.” ### Scripture references - Ps 119:111 (118:111 LXX): quotation, high confidence - Isa 1:2: quotation, high confidence ### Translation notes - Ps 119:111 (LXX 118:111); Isa 1:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.40.1 (CSEL 62:325; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-40-1). ## Exposition of Psalm 118 14.40.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-14-40-2 - Source: CSEL 62:325–326 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God calls creation, men and conscience as witnesses to his commandments. ### Latin text testatur elementa dominus ad redarguendos eos, qui noluerint praecepta diuina seruare, ut refugia omnia excusationis obsaepiat. testatur et in homines dicens: estote mihi testes, et ego testis, dicit dominus. mandata ergo domini plena sunt testimoniis et ipsa sunt testimonia, quorum satis idoneus testis est qui non mentitur deus, apud quem et conscientia tua testis est, cogitationibus accusantibus aut etiam defendentibus, ### English translation (Claude) The Lord calls the elements to witness to refute those who refuse to keep the divine precepts, so as to block every refuge of excuse. He calls men to witness too, saying: “Be my witnesses, and I am a witness, says the Lord.” So the commandments of the Lord are full of testimonies and are themselves testimonies, of which God, who does not lie, is a sufficiently fit witness; and before him your conscience too is a witness, your thoughts accusing or even defending you, ### Scripture references - Isa 43:10: quotation, high confidence - Titus 1:2: echo, medium confidence - Rom 2:15: allusion, high confidence ### Translation notes - Isa 43:10 (LXX form); Titus 1:2; Rom 2:15. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.40.2 (CSEL 62:325–326; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-40-2). ## Exposition of Psalm 118 14.40.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-14-40-3 - Source: CSEL 62:326 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Conscience will force confession before Christ, who knows all. ### Latin text satis fidelis etiam in infido pectore, quoniam arbitrum omnium quaecumque commissa sunt latere non possunt. nam si in iudicio terrestri etiam is, qui ad mentiendum uenerit subornatus, tamen, si testimonio fuerit conuictus alterius, solet prodere ueritatem, quanto magis in iudicio caelesti apud dominum Iesum necesse habet quae uera sunt confiteri, quem nouit scire quod factum est! ### English translation (Claude) faithful enough even in an unfaithful breast, since whatever has been committed cannot be hidden from the judge of all. For if in an earthly court even one who has come suborned to lie usually betrays the truth when convicted by another’s testimony, how much more in the heavenly court before the Lord Jesus must he confess what is true, knowing that he knows what was done! ### Citation (SBL) Ambrose, Exp. Ps. 118 14.40.3 (CSEL 62:326; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-40-3). ## Exposition of Psalm 118 14.41.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-14-41-1 - Source: CSEL 62:326 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We were heirs of the sinner and are now heirs of Christ. ### Latin text Et bene ait: hereditate quaesiui testimonia tua, quoniam, sicut ante heredes fuimus peccatoris, ita nunc heredes sumus Christi. illa fuit criminum, haec est uirtutis hereditas; illa nos obligauit, haec soluit; illa obaeratos faenore de- ### English translation (Claude) And well does he say: “I have sought your testimonies as an inheritance,” for as before we were heirs of the sinner, so now we are heirs of Christ. That was the inheritance of crimes, this of virtue; that bound us, this looses; that, burdened with the interest of ### Scripture references - Ps 119:111 (118:111 LXX): quotation, high confidence - Rom 8:17: allusion, high confidence ### Translation notes - Ps 119:111 (LXX 118:111); Rom 8:17. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.41.1 (CSEL 62:326; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-41-1). ## Exposition of Psalm 118 14.41.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-14-41-2 - Source: CSEL 62:326 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s testament makes all heirs of the whole, freeing what Eve’s inheritance devoured. ### Latin text lictorum adiudicauit inimico, haec redemptos dominicae titulo passionis Christo adquisiuit. mala Euae successio totum hominem deuorabat, praeclara Christi hereditas totum hominem liberauit. non ad unum quidem, non ad paucos, sed ad omnes testamentum suum scripsit Iesus. omnes scripti heredes sumus non pro portione, sed pro uniuersitate. ### English translation (Claude) sins, handed us over to the enemy; this, redeemed by the title of the Lord’s passion, acquired us for Christ. Eve’s evil succession was devouring the whole man; Christ’s glorious inheritance has freed the whole man. Jesus wrote his testament not for one, not for a few, but for all. We are all written in as heirs, not for a share but for the whole. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.41.2 (CSEL 62:326; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-41-2). ## Exposition of Psalm 118 14.41.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-14-41-3 - Source: CSEL 62:326 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s inheritance is whole to each and grows the more heirs it has. ### Latin text testamentum commune est et ius omnium, hereditas uniuersorum et soliditas singulorum. nouum tamen testamentum et singuli adeunt et omnes possident nec minuitur heredi quicquid a coheredibus uindicatur. manet emolumentum integrum et eo magis singulis crescit, quo pluribus fuerit adquisitum. alia condicio est hereditatis humanae. ### English translation (Claude) The testament is common and the right of all, the inheritance of everyone and the full possession of each. Yet the New Testament is both entered upon by each and possessed by all, nor is anything taken from an heir which is claimed by his co-heirs. The benefit remains whole and grows for each the more, the more people it is acquired by. The condition of a human inheritance is different. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.41.3 (CSEL 62:326; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-41-3). ## Exposition of Psalm 118 14.41.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-14-41-4 - Source: CSEL 62:326–327 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Human inheritances shrink when divided; Christ’s kingdom reaches each in full. ### Latin text si diuisa fuerit, emolumenta minuuntur et heredis est damnum adscriptio coheredis. indiuisum regnum Christi est, indiuisa hereditas. quomodo fieri poterat, ut diuisa esset hereditas, cum hereditatis fructus sit indiuisus, quod est regnum caelorum? aurum argentum praedium ab homine pluribus derelictum distribuitur ac secatur, solida ad singulos Christi dona perueniunt; omnes habent et nemo fraudatur. ### English translation (Claude) If it is divided, the benefits are diminished, and the enrolling of a co-heir is the heir’s loss. Undivided is the kingdom of Christ, undivided the inheritance. How could it happen that the inheritance should be divided, when the fruit of the inheritance, which is the kingdom of heaven, is undivided? Gold, silver, an estate left by a man to several are distributed and cut up; the gifts of Christ reach each in full; all have them and no one is cheated. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.41.4 (CSEL 62:326–327; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-41-4). ## Exposition of Psalm 118 14.42.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-14-42-1 - Source: CSEL 62:327 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Forgiveness of sins, Christ’s inheritance, profits each and the whole body. ### Latin text Audiamus igitur commoda hereditaria. remissio peccatorum hereditas Christi est. certe solida per singulos et in commune est lucratiua; quibuscumque enim conlata fuerit, nulli decedit, accedit omnibus. corpori adquiritur quicquid unicuique relaxatur. nam si angeli super uno peccatore paenitentiam agente laetantur, quia lucrum suum putant hominis redemptionem, quanto magis lucrum summ generis quod est lucrum naturae! ### English translation (Claude) Let us hear, then, the benefits of the inheritance. The forgiveness of sins is Christ’s inheritance. It is surely whole for each and profitable in common; for to whomever it is granted, it is taken from no one and added to all. Whatever is remitted to each is gained for the body. For if the angels rejoice over one sinner who repents, because they think the redemption of a man their gain, how much more is it the gain of one’s own race, which is the gain of nature! ### Scripture references - Luke 15:7: allusion, high confidence - Luke 15:10: allusion, high confidence ### Translation notes - Luke 15:7, 10. “lucrum summ generis” is faulty in the digital text; translated by sense as “the gain of one’s own race.” ### Citation (SBL) Ambrose, Exp. Ps. 118 14.42.1 (CSEL 62:327; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-42-1). ## Exposition of Psalm 118 14.42.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-14-42-2 - Source: CSEL 62:327 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The resurrection, Christ’s inheritance, is the remaking of the whole human race. ### Latin text hereditas Christi est resurrectio. hanc quisquam damnum suum dixerit, quae in uno communis gratiae nomen inuenit? Christus enim resurgens omnibus resurrexit, quoniam per hominem resurrectio mortuorum. quomodo igitur potest singulorum esse dispendium quae est totius corporis et humani generis reformatio? ### English translation (Claude) The resurrection is Christ’s inheritance. Would anyone call this his loss, which in one found the name of a common grace? For Christ, rising, rose for all, since through a man came the resurrection of the dead. How then can that be a loss to individuals which is the remaking of the whole body and of the human race? ### Scripture references - 1 Cor 15:21: quotation, high confidence ### Translation notes - 1 Cor 15:21. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.42.2 (CSEL 62:327; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-42-2). ## Exposition of Psalm 118 14.42.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-14-42-3 - Source: CSEL 62:327 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Spirit witnesses to the new testament: God writes his laws on hearts and forgets sins. ### Latin text recitetur itaque testamentum et institutiones eius consideremus: testis est autem nobis et spiritus sanctus; cum enim dixerit: hoc autem testamentum quod testabor ad illos, dicit dominus, dando leges meas in cordibus eorum, et in sensibus eorum scribam eas et peccati et iniustitiae eorum non ero memor. ### English translation (Claude) Let the testament be read, then, and let us consider its provisions; and the Holy Spirit is also witness to us; for he has said: “This is the testament which I will make with them, says the Lord, putting my laws in their hearts, and I will write them on their minds, and I will not remember their sin and their unrighteousness.” ### Scripture references - Heb 10:15: allusion, high confidence - Heb 10:16: quotation, high confidence - Heb 10:17: quotation, high confidence - Jer 31:33: allusion, medium confidence ### Translation notes - Heb 10:15–17 (Jer 31:33–34). ### Citation (SBL) Ambrose, Exp. Ps. 118 14.42.3 (CSEL 62:327; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-42-3). ## Exposition of Psalm 118 14.42.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-14-42-4 - Source: CSEL 62:327 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God writes his law on our hearts, forgets our sins, and gives us memory of his precepts. ### Latin text o uere testator aeternus, qui nostris cordibus leges adfigit suas et scribit in sensibus, ut nihil aliud cogitare nisi diuina praecepta possimus, nihil aliud sentire nisi dei oracula debeamus! dedit gratiam, reformauit naturam, sibi qui obliuisci nihil solet memoriam meorum abstulit peccatorum, mihi dedit praeceptorum suorum. ### English translation (Claude) O truly eternal testator, who fixes his laws on our hearts and writes them on our minds, so that we can think of nothing but the divine precepts and ought to feel nothing but the oracles of God! He gave grace, remade nature; he who forgets nothing took away from himself the memory of my sins and gave me the memory of his precepts. ### Scripture references - Heb 10:17: echo, medium confidence ### Citation (SBL) Ambrose, Exp. Ps. 118 14.42.4 (CSEL 62:327; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-42-4). ## Exposition of Psalm 118 14.43.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-14-43-1 - Source: CSEL 62:327–328 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Do not replace God’s law in the heart with the law of sin; God has painted the soul’s walls in his image. ### Latin text Noli ergo tollere de corde tuo legem dei et adfigere legem peccati; noli scribere in sensibus tuis diaboli inlecebras et dei delere mandata. ecce ego, inquit, pinxi muros tuos, dicit dominus ad Hierusalem, hoc est ad animam studiosam tranquillitatis et pacis quam fecit ad imaginem suam. ### English translation (Claude) So do not take God’s law from your heart and fix there the law of sin; do not write the devil’s allurements on your mind and blot out God’s commandments. “Behold,” he says, “I have painted your walls,” says the Lord to Jerusalem, that is, to the soul eager for tranquility and peace, which he made in his image. ### Scripture references - Rom 7:23: echo, medium confidence - Isa 49:16: quotation, high confidence - Gen 1:26: allusion, medium confidence ### Translation notes - Rom 7:23; Isa 49:16 (LXX form); Gen 1:26. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.43.1 (CSEL 62:327–328; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-43-1). ## Exposition of Psalm 118 14.43.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-14-43-2 - Source: CSEL 62:328 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Keep Christ’s testimonies, in which is the joy of the kingdom where tears and death end. ### Latin text noli, inquam, auferre imaginem caelestem et imaginem mortis inponere. recusasti hereditatem saeculi; serua Christi testimonia, quoniam in his exultatio atque laetitia est, quandoquidem omnis fletus delebitur et mors non erit amplius neque luctus neque fletus neque clamor. passio Christi regni fuit imago caelestis. nemo audiuit in plateis uocem eius, quia ### English translation (Claude) Do not, I say, remove the heavenly image and impose the image of death. You have refused the inheritance of the world; keep the testimonies of Christ, for in them is exultation and gladness, since all weeping will be wiped away, and there will be no more death, nor mourning, nor weeping, nor crying. The passion of Christ was the heavenly image of the kingdom. No one heard his voice in the streets, because ### Scripture references - 1 Cor 15:49: echo, medium confidence - Ps 119:111 (118:111 LXX): allusion, high confidence - Rev 21:4: quotation, high confidence - Isa 42:2: allusion, high confidence - Matt 12:19: allusion, medium confidence ### Translation notes - 1 Cor 15:49; Ps 119:111 (LXX 118:111); Rev 21:4; Isa 42:2 (Matt 12:19). ### Citation (SBL) Ambrose, Exp. Ps. 118 14.43.2 (CSEL 62:328; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-43-2). ## Exposition of Psalm 118 14.43.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-14-43-3 - Source: CSEL 62:328 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s silent passion foreshadows the blessedness without tears. ### Latin text illo silentio passionis suae clamorem omnem in posterum impiae uocis abolebat. nolebat fleri qui dicebat ad filias Hierusalem: filiae Hierusalem, nolite me flere, sed uos ipsas flete. ablaturus enim omnes lacrimas suae beneficio crucis in passione propria futurae instar beatitudinis exhibebat, ut nemo fleret nisi qui Christi beneficia non teneret. ### English translation (Claude) by that silence of his passion he was abolishing every cry of ungodly voice for the future. He did not want to be wept for, who said to the daughters of Jerusalem: “Daughters of Jerusalem, do not weep for me, but weep for yourselves.” For, being about to take away all tears by the benefit of his cross, he showed in his own passion an image of the blessedness to come, so that no one should weep except one who did not hold fast to Christ’s benefits. ### Scripture references - Luke 23:28: quotation, high confidence - Rev 7:17: echo, medium confidence ### Translation notes - Luke 23:28; Rev 7:17. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.43.3 (CSEL 62:328; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-43-3). ## Exposition of Psalm 118 14.44.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-14-44-1 - Source: CSEL 62:328 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heir of God’s testimonies inherits God, Christ, the Spirit and the angels, and rejoices even in suffering. ### Latin text Merito ergo uir euangelicus dicit: hereditate quaesiui testimonia tua in aeternum, quoniam exultatio cordis mei sunt. quis non exultet, quia caelum et terram hereditate quaesiuit, quae duo elementa contestatus est etiam deus, cum legem daret, quia quaesiuit deum de quo dicit sanctus: portio mea dominus, quaesiuit dominum Iesum, quaesiuit spiritum sanctum et post illa quaesiuit angelos et cum illis uiuit non hodie tantum et cras, sed in aeternum nec ullis pro nomine domini contristatur iniuriis? denique gaudebant apostoli eum uerberarentur, cum in carcerem truderentur. ### English translation (Claude) Rightly, then, does the man of the Gospel say: “I have sought your testimonies as an inheritance for ever, for they are the joy of my heart.” Who would not exult that he has sought as an inheritance heaven and earth, the two elements God also called to witness when he gave the law; that he has sought God, of whom the saint says, “The Lord is my portion”; that he has sought the Lord Jesus, sought the Holy Spirit, and after these sought the angels, and lives with them not only today and tomorrow but for ever, and is saddened by no injuries for the name of the Lord? In fact the apostles rejoiced when they were beaten, when they were thrust into prison. ### Scripture references - Ps 119:111 (118:111 LXX): quotation, high confidence - Deut 32:1: allusion, medium confidence - Ps 119:57 (118:57 LXX): quotation, high confidence - Acts 5:41: allusion, high confidence ### Translation notes - Ps 119:111 (LXX 118:111); Deut 32:1; Ps 119:57 (LXX 118:57); Acts 5:41. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.44.1 (CSEL 62:328; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-44-1). ## Exposition of Psalm 118 14.45.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-14-45-1 - Source: CSEL 62:328–329 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hoping for God’s reward, one inclines the heart to Christ’s righteousness. ### Latin text Exultans igitur in testimoniis domini iure dicebat: inclinaui cor meum ad faciendas iustitias tuas in aeternum propter retributionem. qui retributionem bonorum operum sperat a deo et ad eum festinat, inclinat cor suum, ut faciat Christi iustitias. quae est Christi iustitia? sine nos, inquit, implere omnem iustitiam, qua peccatum minuitur, culpa laxatur. ### English translation (Claude) So, exulting in the Lord’s testimonies, he rightly said: “I have inclined my heart to do your righteous deeds for ever, for the sake of the reward.” Whoever hopes from God for the reward of good works and hastens to him inclines his heart to do the righteous deeds of Christ. What is Christ’s righteousness? “Let us,” he says, “fulfill all righteousness,” by which sin is lessened and guilt released. ### Scripture references - Ps 119:112 (118:112 LXX): quotation, high confidence - Matt 3:15: quotation, high confidence ### Translation notes - Ps 119:112 (LXX 118:112); Matt 3:15. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.45.1 (CSEL 62:328–329; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-45-1). ## Exposition of Psalm 118 14.45.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-14-45-2 - Source: CSEL 62:329 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To incline the heart is to humble the self-exalting flesh under God’s law. ### Latin text et bene ait inclinaui, ut non sit tibi arduum atque difficile, cum mentem tuam quasi ad humilia et plana conuertas. aut certe, quoniam sapientia carnis legi dei non est subdita, uidetur inclinare cor suum, qui legi facit esse subiectum extollentem se corporis sensum et contuitu religionis inflectit. atque ille dudum extollens se frustra et inflatus mente carnis suae, cum se humiliat, inclinat. ### English translation (Claude) And well does he say “I have inclined,” so that it may not be steep and difficult for you, when you turn your mind, as it were, to low and level ground. Or at least, since the wisdom of the flesh is not subject to the law of God, he seems to incline his heart who makes the body’s self-exalting sense subject to the law and bends it by regard for religion. And he who long exalted himself in vain, puffed up by the mind of his flesh, inclines when he humbles himself. ### Scripture references - Rom 8:7: quotation, high confidence - Col 2:18: allusion, high confidence ### Translation notes - Rom 8:7; Col 2:18. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.45.2 (CSEL 62:329; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-45-2). ## Exposition of Psalm 118 14.46.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-14-46-1 - Source: CSEL 62:329 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ humbled himself in the incarnation and calls us to learn humility from him. ### Latin text Humiliauit enim et ipse se Christus, ut nouum conderet testamentum. cum lego euangelium, audio filium dei carnem sumpsisse de Maria, uideor mihi cum Christo ipse descendere. lego enim eum, qui cum esset in forma dei semet ipsum exinaniuit, exinaniuit autem, ut formam serui acciperet, et specie inuentus ut homo humiliauit se usque ad mortem, lego dicentem: qui se exaltauerit humiliabitur, lego dicentem: uenite ad me omnes qui laboratis et onerati estis, et ego uos reficiam. tollite iugum meum super uos et discite a me, quia mitis sum et humilis corde. ### English translation (Claude) For Christ too humbled himself to establish the New Testament. When I read the Gospel, I hear that the Son of God took flesh from Mary; I seem to myself to come down with Christ. For I read that he, being in the form of God, emptied himself, and emptied himself to take the form of a servant, and being found in fashion as a man humbled himself even to death; I read him saying: “Whoever exalts himself will be humbled”; I read him saying: “Come to me, all you who labor and are burdened, and I will refresh you. Take my yoke upon you and learn from me, for I am meek and humble of heart.” ### Scripture references - Phil 2:6: quotation, high confidence - Phil 2:7: quotation, high confidence - Phil 2:8: quotation, high confidence - Luke 14:11: quotation, high confidence - Matt 11:28: quotation, high confidence - Matt 11:29: quotation, high confidence ### Translation notes - Phil 2:6–8; Luke 14:11; Matt 11:28–29. ### Citation (SBL) Ambrose, Exp. Ps. 118 14.46.1 (CSEL 62:329; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-46-1). ## Exposition of Psalm 118 14.46.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-14-46-2 - Source: CSEL 62:329–330 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ teaches humility, which we can imitate, and its reward is the kingdom and paradise. ### Latin text non dixit: discite a me quia potens sum, non dixit: discite a me quia gloriosus sum, sed: discite a me quia humilis sum, quod potestis imitari. nolite uos extollere, nolite exaltare cor uestrum. docuit me ergo humiliari et inclinare cor meum ad faciendas iustitias, non ad iniquitatem, sed ad aequitatem inclinare propter retributionem. retributio regnum caelorum et paradisi est incolatus. ### English translation (Claude) He did not say, “Learn from me, for I am powerful”; he did not say, “Learn from me, for I am glorious”; but: “Learn from me, for I am humble,” which you can imitate. Do not exalt yourselves, do not lift up your heart. So he taught me to be humbled and to incline my heart to do righteous deeds, to incline it not to iniquity but to equity, for the sake of the reward. The reward is the kingdom of heaven and dwelling in paradise. ### Scripture references - Matt 11:29: quotation, high confidence - Ps 119:112 (118:112 LXX): allusion, high confidence ### Translation notes - Matt 11:29; Ps 119:112 (LXX 118:112). ### Citation (SBL) Ambrose, Exp. Ps. 118 14.46.2 (CSEL 62:329–330; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/14-46-2). ## Exposition of Psalm 118 15.1.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-1-1 - Source: CSEL 62:330 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Samech means “hear” or “firmament”; true hearing is with the understanding. ### Latin text Samech incipit littera quinta decima, quae interpretationem habet audi. est et alia eius interpretatio quae dicitur firmamentum. quid est audi? non otiose dicitur quod commune est omnibus et suppetit uniuersis ipso iure naturae. et ideo non est otiosum, quod admoneris ut audias, cum etiam inuiti et aliud agentes sonum tamen aut uocem audire solemus. sed quia non est solum audire hoc quod suppetit officio naturae, sed etiam illud quod maius est, ut audias non usu tantum corporis quantum intellectu mentis, ideo diligentius considera istius litterae interpretationem seriemque uersuum qui secuntur. ### English translation (Claude) Samech, the fifteenth letter, begins, which has the interpretation “hear.” There is also another interpretation of it, which is said to be “firmament.” What is “hear”? That which is common to all and available to everyone by the very law of nature is not said idly. And so it is not idle that you are admonished to hear, since even unwillingly and while doing something else we usually hear a sound or a voice. But because hearing is not only what is supplied by nature’s function but also something greater, that you hear not so much with the body’s use as with the mind’s understanding, consider more carefully the interpretation of this letter and the sequence of the verses that follow. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.1.1 (CSEL 62:330; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-1-1). ## Exposition of Psalm 118 15.2.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-2-1 - Source: CSEL 62:330 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hearing must be spiritual, for the law is spiritual. ### Latin text Ut noueris autem mysticum esse audire, ut audias et intellegas mysteria, de Iudaeis scriptum est, quia mysteria legis audierunt, sed non intellexerunt. unde ait dominus: audi, populus meus, et loquar. lex utique spiritalis est; audi ergo spiritaliter. denique qui sciuit audire, ait: audiam quid loquatur in me deus, id est: ### English translation (Claude) So that you may know that hearing is mystical, that you may hear and understand the mysteries, it is written of the Jews that they heard the mysteries of the law but did not understand. Hence the Lord says: “Hear, my people, and I will speak.” The law is surely spiritual; so hear spiritually. In fact one who knew how to hear says: “I will hear what God speaks in me,” that is: ### Scripture references - Ps 50:7 (49:7 LXX): quotation, high confidence - Rom 7:14: allusion, high confidence - Ps 85:8 (84:9 LXX): quotation, high confidence ### Translation notes - Ps 50:7 (LXX 49:7); Rom 7:14; Ps 85:8 (LXX 84:9). ### Citation (SBL) Ambrose, Exp. Ps. 118 15.2.1 (CSEL 62:330; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-2-1). ## Exposition of Psalm 118 15.2.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-2-2 - Source: CSEL 62:330–331 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hearing means understanding; the careless hearer is like Malchus whose ear Peter cut off. ### Latin text cognoscam quid locutus in me fuerit deus. ideoque alibi ait: quanta audiuimus et cognouimus ea, ut conprehenderet non solum audisse se, sed etiam intellexisse; nemo enim cognoscit nisi prius intellexerit. audi ergo, ne, si te uideat neglegentem, ueniat Petrus, arripiat gladium, abscidat auriculam tuam, quod superfluo habeas aurem corporis, qui audire et examinare non noueris. et fortasse uirtutem animae, qua examinantur quaecumque audiuntur, habeant amputatam, qui ea altitudine qua scriptum est audire non possunt. ### English translation (Claude) I will know what God has spoken in me. And therefore he says elsewhere: “How many things we have heard and known,” to include not only having heard but also having understood; for no one knows unless he has first understood. So hear, lest, if he sees you negligent, Peter come, seize the sword and cut off your ear, because you have a bodily ear to no purpose, you who do not know how to hear and examine. And perhaps those have had cut off the power of the soul by which whatever is heard is examined, who cannot hear with the depth with which it is written. ### Scripture references - Ps 78:3 (77:3 LXX): quotation, high confidence - John 18:10: allusion, high confidence ### Translation notes - Ps 78:3 (LXX 77:3); John 18:10. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.2.2 (CSEL 62:330–331; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-2-2). ## Exposition of Psalm 118 15.3.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-3-1 - Source: CSEL 62:331 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Hear” and “firmament” agree: one is made firm by hearing. ### Latin text Meritoque hanc litteram firmamentum alii interpretati sunt, quod cum superiore interpretatione concurrit; nisi enim unusquisque audierit quid sequi debeat, nemo firmatur. in officio igitur audiendi omnium firmamentum est. ### English translation (Claude) And rightly others have interpreted this letter as “firmament,” which agrees with the earlier interpretation; for unless each one has heard what he ought to follow, no one is made firm. So in the duty of hearing lies the firmament of all. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.3.1 (CSEL 62:331; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-3-1). ## Exposition of Psalm 118 15.4.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-4-1 - Source: CSEL 62:331 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lamentations’ samech verse speaks of the Lord treading the winepress of Judah. ### Latin text Dicit igitur tibi in Threnis Hieremias propheta per hanc litteram: audi. et ut scias mysticum esse quod audire debeas, subiecit huiusmodi seriem huic litterae: abstulit omnes fortes meos dominus de medio mei, uocauit in me tempus, ut contereret in me electos meos; lacum calcauit dominus uirgini filiae Iudae. ### English translation (Claude) So the prophet Jeremiah in Lamentations says to you by this letter: “Hear.” And so that you may know that what you ought to hear is mystical, he added this sequence to this letter: “The Lord has taken away all my mighty men from my midst; he has called a time against me, to crush my chosen ones; the Lord has trodden the winepress for the virgin daughter of Judah.” ### Scripture references - Lam 1:15: quotation, high confidence ### Translation notes - Lam 1:15 (the samech verse of Lam 1). ### Citation (SBL) Ambrose, Exp. Ps. 118 15.4.1 (CSEL 62:331; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-4-1). ## Exposition of Psalm 118 15.4.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-4-2 - Source: CSEL 62:331 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The verse is fulfilled when Judea rejected Christ, whose cross is ruin to unbelievers and life to believers. ### Latin text non tunc abstulit omnes Iudaeae fortes dominus, quando in Babyloniam regionem captiuus ductus est populus Iudaeorum, sed quando Christus aduenit et libertatem animae suae captiua non uidit, nesciens grauibus incuruata peccatis mentis suae erigere ceruicem et quaedam fidei colla ad lucem cognitionis adtollere. ideo lacus factus est Iudaeis passio saluatoris, quae gentibus portum salutis ostendit, quia crux domini non credentibus praecipitium est, uita credentibus. hac ratione praemisit audi, ut futura cognosceres. ### English translation (Claude) The Lord did not take away all the mighty men of Judea when the Jewish people was led captive into the region of Babylon, but when Christ came and the captive did not see the liberty of its soul, not knowing how, bent down by grievous sins, to lift up the neck of its mind and raise a kind of neck of faith to the light of knowledge. That is why the Savior’s passion became a winepress for the Jews, which showed the nations the harbor of salvation, because the cross of the Lord is a precipice to those who do not believe, life to those who believe. For this reason he first said “hear,” so that you might know things to come. ### Scripture references - 1 Cor 1:18: echo, medium confidence ### Translation notes - 1 Cor 1:18. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.4.2 (CSEL 62:331; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-4-2). ## Exposition of Psalm 118 15.5.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-5-1 - Source: CSEL 62:331–332 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lamentations’ other samech verse describes passers-by mocking Jerusalem. ### Latin text Alio quoque loco litterae huic ista subiecit: tenuerunt super te manus omnes transeuntes per uiam, sibilauerunt et mouerunt caput suum super filiam Hierusalem; haec est ciuitas, dicent, corona gloriae et iucunditas uniuersae terrae a e. passionem saluatoris prophetans reliquit deflere Hieremias ### English translation (Claude) In another place too he added these words to this letter: “All who pass by the way have clapped their hands over you; they have hissed and wagged their heads over the daughter of Jerusalem: ‘Is this the city,’ they will say, ‘the crown of glory, the joy of the whole earth?’” Prophesying the Savior’s passion, Jeremiah left behind a lament for ### Scripture references - Lam 2:15: quotation, high confidence ### Translation notes - Lam 2:15 (the samech verse of Lam 2). The letters “a e” after terrae are unexplained in the digital text and are not translated. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.5.1 (CSEL 62:331–332; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-5-1). ## Exposition of Psalm 118 15.5.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-5-2 - Source: CSEL 62:332 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lam 4:20 names Christ the Lord, his seizure, and his grace to the nations. ### Latin text excidium Iudaeorum. quod cum ex aliis tum ex illo intellegi potest, quia in posterioribus habet: spiritus ante faciem nostram Christus dominus conprehensus est in interitu nostro, sub cuius umbra diximus: uiuemus inter gentes. quid hoc manifestius, quando et nomen expressum est et conprehensio inter manus persequentium perfidorum est declarata et umbra uiuificans et gratia gentibus conferenda descripta est? ### English translation (Claude) the destruction of the Jews. This can be understood from other places, and especially from this, that later on he has: “The breath of our face, Christ the Lord, was taken in our destruction, under whose shadow we said: We shall live among the nations.” What is plainer than this, when both the name is expressed and the seizure by the hands of faithless persecutors is declared and the life-giving shadow and the grace to be given to the nations are described? ### Scripture references - Lam 4:20: quotation, high confidence ### Translation notes - Lam 4:20 (LXX form). Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.5.2 (CSEL 62:332; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-5-2). ## Exposition of Psalm 118 15.6.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-6-1 - Source: CSEL 62:332 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lamentations foretells the mockers who wagged their heads at the cross. ### Latin text Sed etiam ipsa uerba significant quae in euangelio de passione domini legimus, quia hoc loco mors eius adnuntiata est per prophetam. sic enim Matthaeus scripsit: transeuntes autem blasphemabant eum mouentes capita sua et dicentes: uah qui destruebat templum dei et in triduo illud reaedificabat! libera te, si filius dei es. uulgus populi cum insultat alicui, sibilare consueuit. ### English translation (Claude) But the very words also signify what we read in the Gospel about the Lord’s passion, because in this place his death was announced through the prophet. For thus Matthew wrote: “And those passing by blasphemed him, wagging their heads and saying: Aha, you who would destroy the temple of God and rebuild it in three days! Save yourself, if you are the Son of God.” When the common crowd insults someone, it usually hisses. ### Scripture references - Matt 27:39: quotation, high confidence - Matt 27:40: quotation, high confidence - Mark 15:29: allusion, medium confidence ### Translation notes - Matt 27:39–40 (with Mark 15:29). ### Citation (SBL) Ambrose, Exp. Ps. 118 15.6.1 (CSEL 62:332; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-6-1). ## Exposition of Psalm 118 15.6.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-6-2 - Source: CSEL 62:332 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The mockers passed by instead of standing; the righteous stand in Jerusalem’s courts. ### Latin text simul quia uocem non habebant, qui uerbum negabant, sicut inrationabilia animalia sibilabant et ideo transibant uiam qui in uia stare debuerant. non stabant ergo quasi constantes, sed transibant quasi mobiles. iusti autem pedes stabant in atriis Hierusalem, in quibus perfidi stare non poterant et ideo praeteribant, sicut Marcus significauit. praeterit umbra, non ueritas. dies eius sicut umbra praeterit qui obliuiscitur, qui derelinquit. sed et transire infideles legimus, sicut est illud: ### English translation (Claude) At the same time, because they had no voice who denied the Word, they hissed like irrational animals; and so they passed by the way who ought to have stood in the way. So they did not stand as steadfast, but passed by as unstable. But the feet of the righteous stood in the courts of Jerusalem, in which the faithless could not stand, and so they passed by, as Mark indicated. The shadow passes, not the truth. His days pass like a shadow who forgets, who forsakes. But we also read that the unbelieving pass by, as in that verse: ### Scripture references - Ps 122:2 (121:2 LXX): allusion, high confidence - Mark 15:29: allusion, high confidence - Ps 144:4 (143:4 LXX): allusion, medium confidence ### Translation notes - Ps 122:2 (LXX 121:2); Mark 15:29; Ps 144:4 (LXX 143:4). ### Citation (SBL) Ambrose, Exp. Ps. 118 15.6.2 (CSEL 62:332; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-6-2). ## Exposition of Psalm 118 15.6.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-6-3 - Source: CSEL 62:332–333 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Passing by” is often bad, as with despoilers of the vine, but sometimes good, as with Moses at the bush. ### Latin text et uindemiant eam omnes transeuntes uiam. quis enim nisi perfidus despoliat uineam Christi? sed et alibi scriptum: et non dixerunt transeuntes uiam: benedictio domini super uos; stantibus enim dicitur: ecce nunc benedicite dominum. tamen et in bono legimus transire, ut est illud Moysi: transiens uidebo hoc uisum magnum, et qui uidit impium exaltatum ultra cedros Libani: transiui, inquit, et ecce non erat, et nemo dicit seruo: transi, recumbe. ### English translation (Claude) “And all who pass by the way gather its grapes.” For who but the faithless despoils Christ’s vineyard? But it is also written elsewhere: “And those who passed by the way did not say: The blessing of the Lord be upon you”; for to those who stand it is said: “Behold now, bless the Lord.” Yet we also read “passing” in a good sense, as in that saying of Moses: “Passing over, I will see this great sight”; and the one who saw the ungodly exalted above the cedars of Lebanon: “I passed by,” he says, “and behold, he was not”; and no one says to a servant: “Pass on, recline.” ### Scripture references - Ps 80:12 (79:13 LXX): quotation, high confidence - Ps 129:8 (128:8 LXX): quotation, high confidence - Ps 134:1 (133:1 LXX): quotation, high confidence - Exod 3:3: quotation, high confidence - Ps 37:35 (36:35 LXX): allusion, high confidence - Ps 37:36 (36:36 LXX): quotation, high confidence - Luke 17:7: quotation, high confidence ### Translation notes - Ps 80:12 (LXX 79:13); Ps 129:8 (LXX 128:8); Ps 134:1 (LXX 133:1); Exod 3:3; Ps 37:35–36 (LXX 36:35–36); Luke 17:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.6.3 (CSEL 62:332–333; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-6-3). ## Exposition of Psalm 118 15.7.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-7-1 - Source: CSEL 62:333 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Passing” alone is good; “passing the way” means leaving the good, safe road. ### Latin text Quae ergo distinctio sit consideremus, nisi forte illa, quia, ubi in bono accipitur transire, absolute dictum est, non dixit hoc aut illud transiens, sed tantummodo transiens, ubi in malo: transeuntes, inquit, uiam. uia enim bona est quae a commeantibus frequentatur, non facile incursatur a latronibus, qui auersa uiarum obsidere consuerunt; iter regale munitum est. ### English translation (Claude) Let us consider, then, what the distinction is; unless perhaps it is this: where “passing” is taken in a good sense, it is said absolutely; he did not say passing this or that, but only “passing”; where in a bad sense, “passing,” he says, “the way.” For the way is good which is frequented by travelers and not easily attacked by robbers, who usually beset the byways; the royal road is fortified. ### Scripture references - Num 21:22: echo, medium confidence ### Translation notes - Num 21:22 (the royal road). ### Citation (SBL) Ambrose, Exp. Ps. 118 15.7.1 (CSEL 62:333; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-7-1). ## Exposition of Psalm 118 15.7.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-7-2 - Source: CSEL 62:333 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses stood in the way, which is Christ, and passed from temporal to eternal things. ### Latin text Moyses autem non transiuit uiam, sed in uia stetit, cui dictum est: tu autem hic sta mecum. stetit cum illo qui ait: ego sum uia, ueritas et uita. hanc qui uiam transit, labitur. Moyses autem non lapsus est, sed pertransiuit a saecularibus ad spiritalia, a temporalibus ad aeterna. et qui uidit impium nec remansit, sed pertransiuit, euasit, quia non adhaesit impio, ne fieret unum corpus, sed se ab eodem separauit. ### English translation (Claude) But Moses did not pass by the way; he stood in the way, to whom it was said: “But you, stand here with me.” He stood with him who said: “I am the way, the truth and the life.” Whoever passes by this way slips. But Moses did not slip; he passed over from worldly things to spiritual, from temporal to eternal. And he who saw the ungodly and did not stay, but passed by, escaped, because he did not cling to the ungodly, lest they become one body, but separated himself from him. ### Scripture references - Deut 5:31: quotation, high confidence - John 14:6: quotation, high confidence - Ps 37:36 (36:36 LXX): allusion, high confidence ### Translation notes - Deut 5:31; John 14:6; Ps 37:36 (LXX 36:36). ### Citation (SBL) Ambrose, Exp. Ps. 118 15.7.2 (CSEL 62:333; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-7-2). ## Exposition of Psalm 118 15.7.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-7-3 - Source: CSEL 62:333 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The bride passes through the world to Christ. ### Latin text et cui dicitur: transi, recumbe, euadit utique laboriosam praesentem seruitutem, ut habeat gloriosam futurorum quietem. et sponsae dicitur: ades huc a Libano, sponsa, ades huc a Libano- transibis et pertransibis a principio fidei. transit et pertransit quae festinat ad sponsum, pertransit saeculum, transit ad Christum. ### English translation (Claude) And the one to whom it is said, “Pass on, recline,” surely escapes the toilsome present servitude, so as to have the glorious rest of things to come. And to the bride it is said: “Come hither from Lebanon, my bride, come hither from Lebanon; you will pass and pass through from the beginning of faith.” She passes and passes through who hastens to the bridegroom: she passes through the world, she passes to Christ. ### Scripture references - Luke 17:7: quotation, high confidence - Song 4:8: quotation, high confidence ### Translation notes - Luke 17:7; Song 4:8 (LXX form). ### Citation (SBL) Ambrose, Exp. Ps. 118 15.7.3 (CSEL 62:333; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-7-3). ## Exposition of Psalm 118 15.8.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-8-1 - Source: CSEL 62:333–334 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The law was the head of the people as a husband; when it died, the people married the risen Christ. ### Latin text Nunc discutiamus quid sit mouere caput. quis est populi caput nisi Christus? caput enim mulieris uir, caput autem uiri Christus. sed etiam lex caput intellegibilis mulieris; denique mulier sub lege tamquam sub uiro fuit. mortificato autem ritu Iudaico, qui erat secundum litteram legis, innupsit ei mulier qui a mortuis ### English translation (Claude) Now let us examine what it is to move the head. Who is the head of the people but Christ? For the head of the woman is the man, and the head of the man Christ. But the law too is the head of the intelligible woman; in fact the woman was under the law as under a husband. But when the Jewish rite, which was according to the letter of the law, had been put to death, the woman married him who rose from the ### Scripture references - 1 Cor 11:3: quotation, high confidence - Rom 7:2: allusion, high confidence - Rom 7:4: allusion, high confidence ### Translation notes - 1 Cor 11:3; Rom 7:1–4, the image of a wife free to marry again after her husband’s death, applied allegorically. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.8.1 (CSEL 62:333–334; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-8-1). ## Exposition of Psalm 118 15.8.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-8-2 - Source: CSEL 62:334 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some read this as a levirate marriage: the people married the Gospel, the brother of the dead law. ### Latin text resurrexit. unde quidam mystice interpretati mortificato ritu Iudaico tamquam fratri defuncti ritus ueteris euangelio mulierem illam intellegibilem nubere ex lege uoluerunt, quia lex euangelium fraterna quadam praedicatione praecessit. ergo synagogae caput mortuum ### English translation (Claude) dead. Hence some, interpreting mystically, held that when the Jewish rite was put to death, that intelligible woman married the Gospel by the law, as the brother of the deceased old rite, because the law went before the Gospel with a kind of brotherly preaching. So the head of the synagogue is dead, ### Scripture references - Deut 25:5: allusion, high confidence ### Translation notes - Deut 25:5–6 (levirate marriage), applied allegorically by unnamed earlier interpreters. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.8.2 (CSEL 62:334; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-8-2). ## Exposition of Psalm 118 15.8.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-8-3 - Source: CSEL 62:334 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The “moving of the head” is the passage from law to Gospel, foretold in Pss 44 and 22. ### Latin text est, hoc est caput eius lex mortua est, obseruatio uidelicet legis, euacuata est legis littera, spiritalis eius intellectus adstruitur. huius commotionis meminit Dauid in quadragesimo tertio psalmo dicens: posuisti nos in parabolam gentibus, commotionem capitis in populis, eo quod a lege in euangelium sit facta commotio quasi transitus quidam. in uicesimo autem et primo psalmo, in quo totius prophetatur series passionis, sic habet: omnes qui conspiciebant me aspernabantur me et locuti sunt labiis et mouerunt caput. sperauit in domino, eripiat eum; saluum faciat eum, quoniam uult eum. mouerunt ergo legem quae inmobilis uidebatur et finis legis Christus intrauit. ### English translation (Claude) that is, its head the law is dead, namely the observance of the law; the letter of the law has been made void, its spiritual understanding is established. David remembers this moving in the forty-third psalm, saying: “You have made us a parable among the nations, a moving of the head among the peoples,” because a moving from the law to the Gospel took place, a kind of passage. And in the twenty-first psalm, in which the whole sequence of the passion is prophesied, he has this: “All who saw me scorned me, and they spoke with their lips and moved the head: He hoped in the Lord; let him rescue him; let him save him, since he delights in him.” So they moved the law which seemed immovable, and Christ, the end of the law, entered. ### Scripture references - Ps 44:14 (43:15 LXX): quotation, high confidence - Ps 22:7 (21:8 LXX): quotation, high confidence - Ps 22:8 (21:9 LXX): quotation, high confidence - Rom 10:4: allusion, high confidence ### Translation notes - Ps 44:14 (LXX 43:15); Ps 22:7–8 (LXX 21:8–9); Rom 10:4. Ambrose cites the psalms by their LXX numbers (43, 21). ### Citation (SBL) Ambrose, Exp. Ps. 118 15.8.3 (CSEL 62:334; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-8-3). ## Exposition of Psalm 118 15.9.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-9-1 - Source: CSEL 62:334 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Pharisees moved their head, Christ, rejecting him, and would not move their own burdens. ### Latin text Qui mouerant capita Pharisaei fuerunt, id est a ueritate diuisi, unde et in ueritatem non crediderunt. sed et sic potest accipi: mouerunt caput suum Christum qui in sua uenerat, sed mouerunt eum, quia sui eum non receperunt. mouerunt autem dicentes: tolle tolle, crucifige eum. et mouerunt caput suum qui onera sua mouere nolebant, cum ligarent onera grauia et aliis in- ### English translation (Claude) Those who moved their heads were the Pharisees, that is, the separated from the truth, whence they also did not believe in the truth. But it can also be taken this way: they moved their head, Christ, who had come to his own, but they moved him because his own did not receive him. And they moved him, saying: “Away with him, away with him, crucify him.” And they moved their head who would not move their own burdens, since they bound heavy burdens and laid them on others, ### Scripture references - John 1:11: allusion, high confidence - John 19:15: quotation, high confidence - Matt 23:4: allusion, high confidence ### Translation notes - John 1:11; John 19:15; Matt 23:4. “Pharisees” is glossed as “separated.” Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.9.1 (CSEL 62:334; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-9-1). ## Exposition of Psalm 118 15.9.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-9-2 - Source: CSEL 62:334–335 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The finger means the Spirit; they refused the spiritual sense and Christ’s light yoke. ### Latin text ponerent, ipsi autem digito, inquit, ea mouere nolunt. quod est mysticum, quia corporalis ritus obseruationem numquam mutare uoluerunt et introducere intellectum spiritalem. digitum pro spiritu legimus, ut lex digito dei scripta est, et ideo lex spiritalis est. noluerunt ergo onera sua mouere, quae sunt grauia, et leue Christi iugum atque onus eius suaue suscipere. ### English translation (Claude) but they themselves, he says, will not move them with a finger. This is mystical, because they never wished to change the observance of the bodily rite and bring in the spiritual understanding. We read “finger” for the Spirit, as the law was written by the finger of God, and therefore the law is spiritual. So they would not move their burdens, which are heavy, and take up the light yoke of Christ and his sweet burden. ### Scripture references - Matt 23:4: quotation, high confidence - Exod 31:18: allusion, high confidence - Luke 11:20: echo, medium confidence - Rom 7:14: allusion, high confidence - Matt 11:30: allusion, high confidence ### Translation notes - Matt 23:4; Exod 31:18; Luke 11:20; Rom 7:14; Matt 11:30. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.9.2 (CSEL 62:334–335; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-9-2). ## Exposition of Psalm 118 15.10.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-10-1 - Source: CSEL 62:335 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like Caiaphas, the mockers unwittingly signified that Christ came to move men from the letter to the mystery. ### Latin text Uerum quia passio saluatoris omnes redemit, non absurdum est intellegere ita hos mouisse capita sua, sicut prophetabat princeps ille synagogae: expedit unum hominem mori pro populo. aliud dicere uolebat, aliud significabat. et isti aliter mouebant caput quasi insultantes et aliud adnuntiabant, quia ipse erat qui uenit, ut pigrum illud atque terrenum principale hominum commoueret, quo euacuata obseruatione litterae mysterium quaereremus in uerbis. ### English translation (Claude) But since the Savior’s passion redeemed all, it is not absurd to understand that these moved their heads in the way that ruler of the synagogue prophesied: “It is expedient that one man die for the people.” He meant to say one thing, he signified another. And these moved their heads in one sense, as though insulting, and announced another, because he was the one who came to move that sluggish and earthly ruling part of men, so that, the observance of the letter being made void, we might seek the mystery in the words. ### Scripture references - John 11:50: quotation, high confidence ### Translation notes - John 11:50. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.10.1 (CSEL 62:335; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-10-1). ## Exposition of Psalm 118 15.10.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-10-2 - Source: CSEL 62:335 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The scattering of the Jews serves the salvation of a remnant and warns others against unbelief. ### Latin text unde ait: posuisti nos in parabolam gentibus, commotionem capitis in populis. quod in bono utique accipitur, quia praemisit: et in nationes dispersisti nos. dispersi sunt enim Iudaei, ut reliquiae eorum saluae fierent secundum electionem gratiae, in parabolam autem positi, ut ea quae per parabolam dicta sunt reuelata esse illorum exitu disceremus uel eorum exemplo admoneremur cauere perfidiam. ### English translation (Claude) Hence he says: “You have made us a parable among the nations, a moving of the head among the peoples.” This is surely taken in a good sense, because he said first: “And you have scattered us among the nations.” For the Jews were scattered so that their remnant might be saved according to the election of grace, and made a parable so that we might learn from their end that what was spoken in parables has been revealed, or be warned by their example to beware of faithlessness. ### Scripture references - Ps 44:14 (43:15 LXX): quotation, high confidence - Ps 44:11 (43:12 LXX): quotation, high confidence - Rom 11:5: allusion, high confidence ### Translation notes - Ps 44:11, 14 (LXX 43:12, 15); Rom 11:5. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.10.2 (CSEL 62:335; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-10-2). ## Exposition of Psalm 118 15.10.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-10-3 - Source: CSEL 62:335 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jerusalem, mocked for rejecting her Redeemer, may yet be called a crown of glory if she believes. ### Latin text tunc enim magis cognouit Hieremias Iudaeam esse deflendam et ideo Hierusalem captam esse tunc temporis prophetauit, quando redemptorem proprium non recepit. illi igitur insultatur, de qua dicent, inquit: haec est ciuitas uniuersae terrae a e, eo quod, ubi erat ante fidei iucunditas, ibi nunc sit amaritudo perfidiae, uel certe mouendo caput suum et de corporalibus ad spiritalia transeundo mereatur audire, cum crediderit in Christum, quod corona sit gloriae. ### English translation (Claude) For Jeremiah then knew the more that Judea was to be wept for, and therefore prophesied that Jerusalem was taken at that time, when it did not receive its own Redeemer. So she is mocked, of whom, he says, they will say: “Is this the city … of the whole earth?”, because where there was before the joy of faith, there is now the bitterness of faithlessness; or at least, by moving her head and passing from bodily to spiritual things, she may deserve to hear, when she has believed in Christ, that she is a crown of glory. ### Scripture references - Lam 2:15: quotation, high confidence ### Translation notes - Lam 2:15. The quotation is abridged in the printed text (“a e” stands where 15.5.1 has the full wording). ### Citation (SBL) Ambrose, Exp. Ps. 118 15.10.3 (CSEL 62:335; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-10-3). ## Exposition of Psalm 118 15.11.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-11-1 - Source: CSEL 62:335–336 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The crown of glory is the church, which crowns Christ, as in the Song. ### Latin text Quae est autem corona gloriae nisi ecclesia, quae caput suum Christum coronat? quae iucunditas uniuersae terrae nisi domus populi christiani, aula sanctorum, de quibus scriptum est: in omnem terram exiuit sonus eorum et in fines orbis terrae uerba eorum? ergo quia corona gloriae est ecclesia, ideo dicitur in Canticis: egredimini et uidete regem Salomonem in corona qua coronauit ### English translation (Claude) And what is the crown of glory but the church, which crowns her head, Christ? What is the joy of the whole earth but the house of the Christian people, the hall of the saints, of whom it is written: “Their sound has gone out into all the earth, and their words to the ends of the world”? So because the church is the crown of glory, it is said in the Song of Songs: “Go out and see King Solomon in the crown with which ### Scripture references - Ps 19:4 (18:5 LXX): quotation, high confidence - Rom 10:18: allusion, medium confidence - Song 3:11: quotation, high confidence ### Translation notes - Ps 19:4 (LXX 18:5); Rom 10:18; Song 3:11. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.11.1 (CSEL 62:335–336; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-11-1). ## Exposition of Psalm 118 15.11.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-11-2 - Source: CSEL 62:336 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The souls are called to go out from the body’s confines to see Christ crowned. ### Latin text eum mater eius in die sponsalium eius et in die iucunditatis cordis eius. ad animas dicitur, ut e gurgustiis et claustris exeant corporalibus, extra corporis cogitationes exeant, egrediantur a cupiditatibus et a curis et a ceteris carnis istius affectibus et lubricis passionibus, supra mundum ascendant, ### English translation (Claude) his mother crowned him on the day of his betrothal and on the day of the gladness of his heart.” It is said to souls, that they should go out from the hovels and enclosures of the body, go out beyond the thoughts of the body, go forth from desires and cares and the other affections and slippery passions of this flesh, rise above the world, ### Scripture references - Song 3:11: quotation, high confidence ### Translation notes - Song 3:11. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.11.2 (CSEL 62:336; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-11-2). ## Exposition of Psalm 118 15.11.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-11-3 - Source: CSEL 62:336 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s glory is seen only by those who go out beyond the frail body. ### Latin text de hoc mundo exeant, Christo occurrant, paratae adsint facibus ardentibus relucentes. quasi angeli Christi haec loquuntur: non potestis uidere claritatem eius et gloriam eius, nisi egrediamini humanae fragilitatis curps, filiae Hierusalem, quasi dicant: quid uiuentem ### English translation (Claude) go out from this world, run to meet Christ, and be ready, shining with burning torches. The angels of Christ, as it were, say this: “You cannot see his brightness and his glory unless you go out from the body of human frailty, daughters of Jerusalem,” as if they said: “Why do you seek the living ### Scripture references - Matt 25:7: echo, medium confidence - Luke 24:5: quotation, high confidence ### Translation notes - Matt 25:1–7; Luke 24:5. “curps” in the digital text is probably corpus (“body”); translated so. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.11.3 (CSEL 62:336; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-11-3). ## Exposition of Psalm 118 15.11.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-11-4 - Source: CSEL 62:336 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The saints have crowns of single virtues; Christ alone has the crown of glory, which includes all. ### Latin text inter mortuos quaeritis? non intra hunc mundum quaeritur Christus, qui supra mundum suos uoluit esse discipulos. quae est corona qua coronatur Christus nisi corona gloriae? Ioseph coronam habuit castitatis, Paulus iustitiae, Petrus fidei — singularum uirtutum coronae sunt —: solus Christus habet coronam gloriae qua eum ecclesia coronauit. in hac corona omnes coronae sunt, quia gloria non portio unius coronae, sed praemium omnium coronarum est. ### English translation (Claude) among the dead?” Christ is not sought within this world, he who wished his disciples to be above the world. What is the crown with which Christ is crowned but the crown of glory? Joseph had the crown of chastity, Paul of righteousness, Peter of faith (these are crowns of particular virtues); only Christ has the crown of glory, with which the church crowned him. In this crown are all crowns, because glory is not the share of one crown but the reward of all crowns. ### Scripture references - Luke 24:5: quotation, high confidence - 2 Tim 4:8: echo, medium confidence ### Translation notes - Luke 24:5; 2 Tim 4:8. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.11.4 (CSEL 62:336; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-11-4). ## Exposition of Psalm 118 15.12.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-12-1 - Source: CSEL 62:336–337 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s golden head and black locks in the Song signify the wisdom and depth of the saints and teachers. ### Latin text Tertia traditione mouerunt caput suum, hoc est Christum qui est caput suae plebis: caput eius aurum cephaz. unde Aquila petram aurum dixit, Symmachus lapidem aureum, quod significat stabilem eminentemque sapientiam. corpus Christi ecclesia est. huius caput aurum sapientia pretiosa sanctorum est, hoc est uiri iusti atque prudentes. crines eius abietes, nigrae sicut corax, de quo alibi ait: capillamentum tuum ut grex tonsarum. ideo capillamentum, quia uirtus omnium sensuum in capite est; oculi enim sapientis in capite eius. ### English translation (Claude) In a third understanding, they moved their head, that is, Christ, who is the head of his people: “his head is gold, cephaz.” Hence Aquila said “gold rock,” Symmachus “golden stone,” which signifies stable and eminent wisdom. The body of Christ is the church. Its head, the gold, is the precious wisdom of the saints, that is, of righteous and prudent men. “His locks are firs, black as a raven,” of which he says elsewhere: “Your hair is like a flock of shorn ewes.” Hair, because the power of all the senses is in the head; for “the eyes of the wise man are in his head.” ### Scripture references - Song 5:11: quotation, high confidence - Song 4:2: quotation, low confidence - Eccl 2:14: quotation, high confidence - Eph 1:23: allusion, medium confidence ### Translation notes - Song 5:11 (LXX form, with the Hebrew word cephaz); Aquila and Symmachus are the Greek translators; Song 4:1–2; Eccl 2:14; Eph 1:22–23. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.12.1 (CSEL 62:336–337; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-12-1). ## Exposition of Psalm 118 15.12.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-12-2 - Source: CSEL 62:337 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church’s locks are its deep teachers, whom God feeds like the young ravens. ### Latin text profunda igitur doctorum prudentia, quae potest ea quae obscura sunt reuelare et alta aperire sensuum. et huiusmodi disputatores crines ecclesiae sunt, sicut pulli coruorum, quibus dominus escam dat, sicut dedit sancto Iacob a iuuentute eius et eum pauit. hos altos ac profundos ubertate doctrinae pascit dominus caelestibus sacramentis. ### English translation (Claude) So it is the deep prudence of teachers, which can reveal what is obscure and open the depths of meanings. And such expounders are the locks of the church, like the young ravens to whom the Lord gives food, as he gave to holy Jacob from his youth and fed him. These, lofty and deep in the richness of their teaching, the Lord feeds with heavenly sacraments. ### Scripture references - Ps 147:9 (146:9 LXX): allusion, high confidence - Gen 48:15: allusion, high confidence ### Translation notes - Ps 147:9 (LXX 146:9); Gen 48:15. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.12.2 (CSEL 62:337; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-12-2). ## Exposition of Psalm 118 15.13.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-13-1 - Source: CSEL 62:337 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The doves’ eyes are spiritual men keen to see the mysteries of Scripture, pure and without guile. ### Latin text Oculi quoque eius sicut columbae. oculi sunt uiri uidelicet spiritalibus ornati sensibus, qui ad uidenda mysteria sunt acuti et parati ad penetranda scripturae secreta diuinae, rationabili lacte fulgentes, in quibus non sit aliqua doli maculosa confusio, sed simplicis affectus pura et inmaculata sinceritas. ideo in aquarum abundantia lotas has columbas in lacte memorauit. ### English translation (Claude) “His eyes too are like doves.” The eyes are men adorned with spiritual senses, sharp to see the mysteries and ready to penetrate the secrets of divine Scripture, shining with rational milk, in whom there is no spotted confusion of guile but the pure and spotless sincerity of a simple affection. That is why he recalled these doves washed in milk by the abundance of waters. ### Scripture references - Song 5:12: quotation, high confidence - 1 Pet 2:2: echo, medium confidence ### Translation notes - Song 5:12; 1 Pet 2:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.13.1 (CSEL 62:337; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-13-1). ## Exposition of Psalm 118 15.14.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-14-1 - Source: CSEL 62:337 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Teeth, cheeks and lips signify the various virtues and teachers of the church. ### Latin text Iam cetera, dentes et genas et sicut coccineum resticulum labia sponsae intellegimus animae esse uirtutes doctorumque diuersitates, qui uel spiritalem menti alimoniam dispensatione sedula subministrent uel praedicatione dominicae crucis sicut uerbi quadam linea alligent audientem uel modestia uerecundi et iuuentutis flore gratissimi etsi a tractatu pudore reuocentur, redoleat tamen in his odor Christi et, sicut in genas quasi de sacerdotali descendit unguentum, eluceat pulchritudo doctrinae. ### English translation (Claude) The rest now, the teeth and cheeks and the bride’s lips like a scarlet thread, we understand to be the virtues of the soul and the varieties of teachers, who either supply spiritual nourishment to the mind by diligent dispensing, or bind the hearer by the preaching of the Lord’s cross as by a kind of cord of the word; or who, modest and most pleasing in the flower of youth, even if they are held back from discourse by shame, yet have the fragrance of Christ, and, as ointment comes down as from the priestly head upon the cheeks, the beauty of their teaching shines out. ### Scripture references - Song 4:3: allusion, high confidence - 2 Cor 2:15: echo, medium confidence - Ps 133:2 (132:2 LXX): echo, medium confidence ### Translation notes - Song 4:2–3; 2 Cor 2:15; Ps 133:2 (LXX 132:2). ### Citation (SBL) Ambrose, Exp. Ps. 118 15.14.1 (CSEL 62:337; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-14-1). ## Exposition of Psalm 118 15.14.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-14-2 - Source: CSEL 62:337–338 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rejecting its head, the synagogue lost its counselors, head and tail. ### Latin text et hoc caput mouit synagoga et ideo abstulit dominus mirabilem consiliarium et prudentem architectum et sapientem auditorem, caput, inquit, et caudam, quoniam qui caput non tenuerant nouissima habere non possunt. sed iam ea quae adnexa sunt consideremus. ### English translation (Claude) And the synagogue moved this head, and therefore the Lord took away the wonderful counselor and the prudent architect and the wise hearer, “head,” he says, “and tail,” since those who had not held the head cannot have the last things. But let us now consider what follows. ### Scripture references - Isa 3:3: allusion, high confidence - Isa 9:14: quotation, high confidence ### Translation notes - Isa 3:3; Isa 9:14. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.14.2 (CSEL 62:337–338; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-14-2). ## Exposition of Psalm 118 15.15.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-15-1 - Source: CSEL 62:338 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David, who never persecuted his own enemies, yet hated transgressors of God’s law. ### Latin text Iniquos odio habui et legem tuam dilexi. quanto erga dominum propendat affectu, sanctus propheta Dauid hoc uersiculo declarauit, quia, cum suos inimicos nequaquam sit persecutus — utpote qui et regis Saul, a cuius insidiis periculum salutis cauere uix poterat, nec uitam putauerit adpetendam et mortem aestimauerit uindicandam et parricidae filii ingemuerit interitum et multorum persequentium se flagitiis adpetitus ignouerit, ut ipse ### English translation (Claude) “I have hated the lawless and loved your law.” In this verse the holy prophet David declared how great an affection he had toward the Lord, because, though he by no means persecuted his own enemies (he who did not think he should seek the life of King Saul, from whose plots he could scarcely guard his own safety, and judged his death one to be avenged, and groaned over the death of his parricidal son, and pardoned many who persecuted him with crimes, so that, as he himself ### Scripture references - Ps 119:113 (118:113 LXX): quotation, high confidence - 1 Sam 26:9: allusion, medium confidence - 2 Sam 1:15: allusion, high confidence - 2 Sam 18:33: allusion, high confidence ### Translation notes - Ps 119:113 (LXX 118:113); 1 Sam 24; 26; 2 Sam 1:14–16; 18:33. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.15.1 (CSEL 62:338; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-15-1). ## Exposition of Psalm 118 15.15.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-15-2 - Source: CSEL 62:338 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David anticipated the Gospel: love personal enemies, but hate God’s enemies even among one’s kin. ### Latin text ait, quia uicem iniuriae laedentibus non rependerit —, praeuaricatores tamen diuinae legis exosus horrescat. in quo utique et clementia morum eius mansuetudoque pietatis et uehemens deuotionis aperitur intentio euangelici praecepti conueniens disciplinae, quam prophetico spiritu praeuidebat. etenim dominus Iesus et nostrorum inimicorum dilectionem nobis expetendam esse praecepit et dei hostes, etiamsi nobis aut parentum aut filiorum aut coniugii germanitatisque necessitudine copulentur, odio persequendos. sic enim scriptum est: si quis uenerit ad me et non oderit patrem et matrem et uxorem et filios et fratres et sorores, adhuc etiam et animam suam, non est me dignus. ### English translation (Claude) says, he did not repay injury to those who harmed him), yet he loathes and abhors the transgressors of the divine law. In this surely the mildness of his character and the gentleness of his piety are revealed, and also the vehement intention of his devotion, agreeing with the discipline of the Gospel precept which he foresaw by the prophetic Spirit. For the Lord Jesus commanded both that we should seek the love even of our enemies, and that the enemies of God, even if they are joined to us by the bond of parents or children or marriage or brotherhood, should be pursued with hatred. For thus it is written: “If anyone comes to me and does not hate his father and mother and wife and children and brothers and sisters, and even his own soul, he is not worthy of me.” ### Scripture references - Ps 7:4 (7:5 LXX): allusion, medium confidence - Luke 14:26: quotation, high confidence - Matt 10:37: allusion, medium confidence ### Translation notes - Ps 7:4 (LXX 7:5); Luke 14:26 (with Matt 10:37). ### Citation (SBL) Ambrose, Exp. Ps. 118 15.15.2 (CSEL 62:338; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-15-2). ## Exposition of Psalm 118 15.16.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-16-1 - Source: CSEL 62:338–339 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An objector asks how Christ can command hatred of parents when the law commands honoring them. ### Latin text Quod si quis otiosis accipiat auribus, fortasse dicat: tu, domine Iesu, legem dedisti dicens: dilige dominum deum tuum, dilige proximum tuum, et ut impleres hanc legem uenisti. dixisti per legem: honora patrem et matrem, et in euangelio iubes ut parentes oderim? quomodo sibi conueniunt ista praecepta? sic mitis et humilis corde uenisti? non possum saluo pietatis iure odisse patrem, cui debeo quod creatus sum, matrem longo decem mensium fastidio pii fetus onera portantem, cui in absolutione plus periculi, in dilatione plus taedii est. ### English translation (Claude) If anyone hears this with idle ears, he may perhaps say: “You, Lord Jesus, gave the law, saying, ‘Love the Lord your God, love your neighbor,’ and you came to fulfill this law. You said through the law, ‘Honor father and mother,’ and in the Gospel you command me to hate my parents? How do these precepts agree? Is this how you came, meek and humble of heart? I cannot, without violating the right of piety, hate my father, to whom I owe my being created, or my mother, who carried the burden of her loving offspring through ten long months of discomfort, for whom delivery held more danger and delay more weariness. ### Scripture references - Matt 22:37: allusion, high confidence - Matt 22:39: allusion, high confidence - Matt 5:17: allusion, high confidence - Exod 20:12: quotation, high confidence - Matt 11:29: allusion, medium confidence ### Translation notes - Matt 22:37–39; Matt 5:17; Exod 20:12; Matt 11:29. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.16.1 (CSEL 62:338–339; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-16-1). ## Exposition of Psalm 118 15.16.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-16-2 - Source: CSEL 62:339 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The objector protests that hating children, wife and brothers contradicts nature and law. ### Latin text quid dulcissimi merentur liberi, ut a paterno excludantur amore, cum sit impium mori nolle pro liberis? quid uxor carissima, quaedam uitae coheres et consortium commune naturae? quid fratres isdem concreti uisceribus atque formati eodem naturae hospitio in hunc usum lucis emissi? oderim ergo pignora caritatis? ita euangelii lenitate rigorem praedurae legis inflectis, ut, quorum lex condemnat iniurias, eorum tu euangelio tuo condemnes gratiam? ### English translation (Claude) What do most sweet children deserve, that they should be shut out from a father’s love, when it is ungodly to be unwilling to die for one’s children? What has a most dear wife deserved, a kind of co-heir of life and a common partnership of nature? What brothers, formed together in the same womb and shaped in the same lodging of nature, sent forth into this use of light? Am I then to hate the pledges of love? Do you so bend the rigor of the very hard law by the mildness of the Gospel that you condemn by your Gospel the kindness toward those whose injuries the law condemns?” ### Citation (SBL) Ambrose, Exp. Ps. 118 15.16.2 (CSEL 62:339; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-16-2). ## Exposition of Psalm 118 15.17.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-17-1 - Source: CSEL 62:339 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ answers by citing Ecclesiastes: there is a time to love and a time to hate. ### Latin text Uideo istiusmodi adsertioni me respondere non posse. sed tu, domine, responde; nec enim indiges ut excuseris, qui non eguisti ut uinceres. respondebit igitur: egone condemno pietatem qui odi iniquitatem? ego parentes praecipio non amandos qui inimicos suadeo diligendos? sed non legisti: tempus amandi et tempus odio habendi, et tempus belli et tempus pacis? de quo hoc dicit Ecclesiastes? ### English translation (Claude) I see that I cannot answer an assertion of this kind. But you, Lord, answer; for you have no need to be excused, who had no need to conquer. He will answer, then: “Do I condemn piety, I who hate iniquity? Do I command that parents not be loved, I who urge that enemies be loved? But have you not read: ‘A time to love and a time to hate, a time of war and a time of peace’? Of what does Ecclesiastes say this? ### Scripture references - Eccl 3:8: quotation, high confidence ### Translation notes - Eccl 3:8. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.17.1 (CSEL 62:339; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-17-1). ## Exposition of Psalm 118 15.17.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-17-2 - Source: CSEL 62:339 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ did not teach children to hate parents or husbands to disdain wives. ### Latin text nonne de eo quod ratione temporis fiat, ut aliquos pie et amare et odisse possimus, ut quos dilexeris odisse et quos oderis amare conueniat? non ego parentum infudi odia pectoribus filiorum nec coniugum suasi fastidia mentibus maritorum. ### English translation (Claude) Is it not of the fact that, by reason of the time, we may both love and hate some people with piety, so that it is fitting to hate those you have loved and love those you have hated? I did not pour hatred of parents into the breasts of children, nor did I urge disdain of wives on the minds of husbands. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.17.2 (CSEL 62:339; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-17-2). ## Exposition of Psalm 118 15.17.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-17-3 - Source: CSEL 62:339 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Love of children, wife and brothers is the law of nature and of God; marriage makes one flesh. ### Latin text naturam interroga quid exegerim, quae utique auctoris arbitrium genitali singularum necessitudinum testatur affectu. amare patribus filios lex naturae est, maritis coniuges lex diuina est, quae coniugii caritatem in naturam uertit, ut fiat una caro et unus spiritus. diligere fratribus fratres naturae praerogatiua est, quae eodem domicilio diu fotos adsuefecit ad gratiam caritatis. ### English translation (Claude) Ask nature what I required, which surely testifies to the will of its author by the inborn affection of each relationship. For fathers to love their children is the law of nature; for husbands to love their wives is a divine law, which turns the love of marriage into nature, so that it becomes one flesh and one spirit. For brothers to love brothers is a prerogative of nature, which has accustomed those long nurtured in the same home to the grace of love. ### Scripture references - Gen 2:24: allusion, high confidence - 1 Cor 6:17: echo, medium confidence ### Translation notes - Gen 2:24; 1 Cor 6:16–17. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.17.3 (CSEL 62:339; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-17-3). ## Exposition of Psalm 118 15.18.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-18-1 - Source: CSEL 62:339–340 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ warns against the allurement of kin, as the serpent used a woman to overthrow Adam. ### Latin text Non ergo necessitudinum intestina bella mandaui, sed inlecebram suspectam habui. an non iure suspectam, cum serpens ille callidus et astutus ad construendas nequitiae suae artes, quo incorruptae ac rudis naturae dote fundatum primogeniti Adam labefactaret affectum, femineis magis inlecebris quam suis commisit uenenis? ### English translation (Claude) So I did not command civil wars among kin, but I held allurement suspect. And was it not rightly suspect, when that cunning and crafty serpent, in building the arts of his wickedness, to overthrow the affection of the firstborn Adam, founded on the endowment of an uncorrupted and innocent nature, entrusted himself to a woman’s allurements rather than to his own poisons? ### Scripture references - Gen 3:1: allusion, high confidence - Gen 3:6: allusion, high confidence ### Translation notes - Gen 3:1–6. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.18.1 (CSEL 62:339–340; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-18-1). ## Exposition of Psalm 118 15.18.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-18-2 - Source: CSEL 62:340 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eve led Adam astray through food and love. ### Latin text itaque femina uirum, quem serpens temptare non ausus est, cibo oris et ui amoris inflexum molli quadam et conciliatricula uxoriae sedulitatis affectione traduxit. et adhuc Eua liberos non habebat, ### English translation (Claude) So the woman led astray the man, whom the serpent did not dare to tempt, bending him by the food of her mouth and the force of love, with a soft and coaxing affection of wifely attentiveness. And Eve did not yet have children, ### Scripture references - Gen 3:6: allusion, high confidence ### Translation notes - Gen 3:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.18.2 (CSEL 62:340; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-18-2). ## Exposition of Psalm 118 15.18.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-18-3 - Source: CSEL 62:340 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Love of wife and children has turned many from martyrdom; Samson and Solomon fell through women. ### Latin text quorum gratia ut dulcis ad amorem, ita facilis ad lapsum plurimos a martyrii consummatione saepe reuocauit. denique saepe cognouimus, quoniam, quem formidolosa carnificum pompa non terruit nec diuisi lateris sulcus infregit nec ardentes laminae a triumphalis fortitudinis abducere rigore potuerunt, eum inter sacra iam praemia constitutum uxor tenerae subolis oblatione miserabilis unius lacrimae miseratione decepit. Samson captus est per uxorem: numquid tu fortior? Salomon captus est in uxore: numquid tu sapientior? ille igitur, cuius sapientia totis celebratur saeculis, factus est insipiens, quia nimium amauit uxorem. ### English translation (Claude) whose charm, as sweet to love as it is easy to fall by, has often called back very many from the consummation of martyrdom. In fact we have often known that one whom the dreadful pomp of the executioners did not terrify, nor the furrow of his torn side break, nor the burning plates draw away from the firmness of triumphant courage, has been deceived, when already placed among the sacred rewards, by a wife offering their tender offspring with the pity of a single pitiable tear. Samson was taken through a wife: are you stronger? Solomon was taken in a wife: are you wiser? He, then, whose wisdom is celebrated through all ages, became foolish, because he loved his wife too much. ### Scripture references - Judg 16:18: allusion, high confidence - 1 Kgs 11:4: allusion, high confidence ### Translation notes - Judg 16:4–21; 1 Kgs 11:1–4. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.18.3 (CSEL 62:340; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-18-3). ## Exposition of Psalm 118 15.19.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-19-1 - Source: CSEL 62:340 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David’s house shows the dangers among brothers: Amnon’s incest and Absalom’s fratricide. ### Latin text Quid de fratribus dicam? experta est in liberis et prophetae domus detestabiliora oscula quam odia esse fraterna. itaque fratricidium quidem pater fleuit, sed magis est indignatus incestum. denique licet parricidam, percussorem tamen reuocabat incesti. ### English translation (Claude) What shall I say of brothers? The prophet’s house too found in his children that brotherly kisses are more detestable than brotherly hatreds. So the father wept indeed for the fratricide, but he was more indignant at the incest. In fact, though he recalled the parricide, he recalled the one who struck down the man guilty of incest. ### Scripture references - 2 Sam 13:14: allusion, high confidence - 2 Sam 13:29: allusion, high confidence - 2 Sam 14:33: allusion, medium confidence ### Translation notes - 2 Sam 13:1–39; 14:21–33. The last sentence is compressed in the printed text; translated by sense. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.19.1 (CSEL 62:340; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-19-1). ## Exposition of Psalm 118 15.20.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-20-1 - Source: CSEL 62:340–341 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The time to hate is martyrdom, when God must come before kin; Christ means loving him more than parents. ### Latin text Tempus igitur amandi tempus odio habendi, hoc est tempus martyrii, quando ea quae diuina sunt omni caritati necessitudinum praeferenda sunt, tempus belli, quo etiam bellum pro Christi nomine perfidis pignoribus inferamus, tempus pacis, quia in pace locus eius. denique ipse in euangelio euidenter exposuit, qua ratione nostros debeamus odisse, dicens: qui diligit patrem et matrem plus quam me, non est me dignus. ### English translation (Claude) “A time to love, a time to hate,” then: that is, the time of martyrdom, when the things of God must be preferred to all love of kin; “a time of war,” in which we wage war even on faithless relatives for the name of Christ; “a time of peace,” because his place is in peace. In fact he himself clearly explained in the Gospel how we ought to hate our own, saying: “Whoever loves father and mother more than me is not worthy of me.” ### Scripture references - Eccl 3:8: quotation, high confidence - Ps 76:2 (75:3 LXX): allusion, medium confidence - Matt 10:37: quotation, high confidence ### Translation notes - Eccl 3:8; Ps 76:2 (LXX 75:3); Matt 10:37. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.20.1 (CSEL 62:340–341; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-20-1). ## Exposition of Psalm 118 15.20.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-20-2 - Source: CSEL 62:341 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, the author of parents themselves, must be loved more than parents. ### Latin text non dixit indignos esse qui parentes suos diligit, sed eos indignos ait, qui plus parentes quam Christum diligunt. si enim ideo deferimus parentibus amorem, quia nostrae generationis auctores sunt, quanto magis Christum amare debemus, qui ipsorum est auctor parentum! isti dederunt quod non potestatis est, sed ministerii sui; Christus donat salutem, qui parentum beneficia conseruat. ### English translation (Claude) He did not say that one who loves his parents is unworthy, but that those are unworthy who love their parents more than Christ. For if we give love to our parents because they are the authors of our generation, how much more ought we to love Christ, who is the author of the parents themselves! They gave what was not of their power but of their ministry; Christ gives salvation, who preserves the parents’ benefits. ### Scripture references - Matt 10:37: allusion, high confidence ### Translation notes - Matt 10:37. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.20.2 (CSEL 62:341; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-20-2). ## Exposition of Psalm 118 15.21.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-21-1 - Source: CSEL 62:341 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Greek calls them “lawless” (paranomoi): those outside the law, whom the lover of the law hates. ### Latin text Pulchre autem dixit: iniquos odio habui, legem autem tuam dilexi, quia, si legem amamus, odisse debemus aduersarios legis, qui operibus suis praecepta legis inpugnant. Graecus melius eos et proprie nuncupauit dicens: παϱανόμους; ἐ̓μίσησα, παϱάνομος exlex uocatur, qui extra legem est. hos ergo odit qui in lege Christi est, quia legis mandata non seruant. ### English translation (Claude) And beautifully he said, “I have hated the lawless, but loved your law,” because if we love the law we must hate the adversaries of the law, who by their works assail the law’s precepts. The Greek named them better and more properly, saying paranomous emisēsa; a paranomos is called “outlaw,” one who is outside the law. These, then, he hates who is in the law of Christ, because they do not keep the law’s commandments. ### Scripture references - Ps 119:113 (118:113 LXX): quotation, high confidence ### Translation notes - Ps 119:113 (LXX 118:113: παρανόμους ἐμίσησα). ### Citation (SBL) Ambrose, Exp. Ps. 118 15.21.1 (CSEL 62:341; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-21-1). ## Exposition of Psalm 118 15.21.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-21-2 - Source: CSEL 62:341 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Doers, not hearers, of the law are justified; yet David spared Absalom and avenged Saul. ### Latin text non solum enim qui legem nescit, sed etiam ille qui non agit secundum legem exsors legis est, quia non auditores legis, sed factores legis iustificabuntur. redarguit me ipse Dauid, si aliter intellegam. quomodo iniquos homines oderat, qui parricidam filium commendabat proeliatoribus, ne eum aliquis occideret, qui Saul regis mortem etiam uindicauit in eum qui a se nuntiauit occisum? ### English translation (Claude) For not only one who does not know the law, but also one who does not act according to the law has no share in the law, because not the hearers of the law but the doers of the law will be justified. David himself refutes me if I understand otherwise. How did he hate lawless men, he who commended his parricidal son to the fighters so that no one would kill him, who even avenged King Saul’s death on the man who announced that he had killed him? ### Scripture references - Rom 2:13: quotation, high confidence - 2 Sam 18:5: allusion, high confidence - 2 Sam 1:15: allusion, high confidence ### Translation notes - Rom 2:13; 2 Sam 18:5; 2 Sam 1:15. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.21.2 (CSEL 62:341; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-21-2). ## Exposition of Psalm 118 15.22.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-22-1 - Source: CSEL 62:341–342 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David hated lawlessness, not the lawless persons, in keeping with the Gospel command to love enemies. ### Latin text Ergo non iniquos homines, sed iniquos sermones oderat. denique iniquos, dixit, odio habui, non addidit uiros. deinde cum dicat Iesus in euangelio: diligite inimicos uestros, dicat apostolus: benedicite eos qui persecuntur uos et nolite maledicere, quomodo excusaretur iste uir secundum euangelicam uiuens disciplinam, si iniquos homines odisset, nisi intellegas quod iniquitatem odio habuit, non eos qui, ### English translation (Claude) So he hated not lawless men but lawless words. In fact he said, “I have hated the lawless,” and did not add “men.” Then, since Jesus says in the Gospel, “Love your enemies,” and the apostle says, “Bless those who persecute you, and do not curse,” how would this man who lived by the Gospel’s discipline be excused if he had hated lawless men, unless you understand that he hated lawlessness, not those who, ### Scripture references - Matt 5:44: quotation, high confidence - Rom 12:14: quotation, high confidence ### Translation notes - Matt 5:44; Rom 12:14. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.22.1 (CSEL 62:341–342; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-22-1). ## Exposition of Psalm 118 15.22.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-22-2 - Source: CSEL 62:342 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Or David hated the lawless as one hates even father or self for Christ’s sake. ### Latin text etsi operarentur iniquitatem, possent tamen euangelica praedicatione conuerti? aut certe nisi ita accipimus, accipiamus quia, sicut ille qui non honorat patrem iniquus est, idem tamen secundum illud exosus patrem, quod scriptum est: qui non odit patrem aut matrem aut fratres aut sorores aut animam suam, non potest meus esse discipulus, etiam laudabilis habetur, sic et iste iniquos odio habuit, eodem modo et eos oderat quo patrem praeuaricantem aut animam suam, praeferens uidelicet uitae huius suauitati gratiam Christi. ### English translation (Claude) even though they worked iniquity, could still be converted by the preaching of the Gospel? Or at least, if we do not take it so, let us take it that, as one who does not honor his father is lawless, and yet the same man, hating his father in the sense of what is written, “Whoever does not hate father or mother or brothers or sisters or his own soul cannot be my disciple,” is even held praiseworthy, so this man hated the lawless, and hated them in the same way as he would a transgressing father or his own soul, preferring the grace of Christ to the sweetness of this life. ### Scripture references - Exod 20:12: allusion, medium confidence - Luke 14:26: quotation, high confidence ### Translation notes - Exod 20:12; Luke 14:26. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.22.2 (CSEL 62:342; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-22-2). ## Exposition of Psalm 118 15.23.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-23-1 - Source: CSEL 62:342 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God helps through the law and supports through the Gospel; the Greek means “I have hoped still more.” ### Latin text Sequitur uersus secundus: adiutor et susceptor meus es tu, et in uerbum tuum spero. adiutor per legem, susceptor per euangelium. quos lege adiuuit, in carne suscepit, quia scriptum est: hic peccata nostra portat, et ideo in uerbum eius spero. Graecus tamen ἐϕήλπισα habet, quod est supersperaui, quod de eo dicitur qui semper addit ad sperandum et, cum sperauerit aliquid, iterum sperat et spe proficit, extendens se semper ad superiora et ea quae praeteriit obliuiscens. ### English translation (Claude) The second verse follows: “You are my helper and my supporter, and in your word I hope.” Helper through the law, supporter through the Gospel. Those he helped by the law he took up in the flesh, because it is written: “He bears our sins”; and therefore I hope in his word. The Greek, however, has epēlpisa, that is, “I have hoped beyond,” which is said of one who always adds to his hoping and, when he has hoped for something, hopes again and advances in hope, always stretching himself to what is higher and forgetting what he has passed. ### Scripture references - Ps 119:114 (118:114 LXX): quotation, high confidence - Isa 53:4: quotation, high confidence - Phil 3:13: allusion, high confidence ### Translation notes - Ps 119:114 (LXX 118:114); Isa 53:4; Phil 3:13. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.23.1 (CSEL 62:342; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-23-1). ## Exposition of Psalm 118 15.24.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/14-40-1/#p-15-24-1 - Source: CSEL 62:342–343 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hope rests on Christ’s coming, the good shepherd who carries the lost sheep. ### Latin text Pulchre autem ait: in uerbum tuum speraui, hoc est: non in prophetas speraui, non in legem, sed in uerbum tuum speraui, hoc est in aduentum tuum. ut uenias et suscipias peccatores, delicta condones, ouem lassam tuis in cruce humeris bonus pastor inponas. si quis sperat in Christum, separare se debet a consortio perfidorum. ### English translation (Claude) And beautifully he says, “In your word I have hoped”; that is, I have not hoped in the prophets, not in the law, but in your word, that is, in your coming: that you may come and take up sinners, pardon offenses, and as the good shepherd lay the weary sheep on your shoulders on the cross. If anyone hopes in Christ, he must separate himself from the company of the faithless. ### Scripture references - Luke 15:5: allusion, high confidence - John 10:11: allusion, high confidence ### Translation notes - Luke 15:5; John 10:11. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.24.1 (CSEL 62:342–343; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-24-1). ## Exposition of Psalm 118 15.25.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-25-1 - Source: CSEL 62:343 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Where there is malice, God’s commandments cannot be kept; Christ loves a pure mind. ### Latin text Ideoque dicit: discedite a me, maligni, et scrutabor mandata dei mei. cuius uersiculi testimonio significatur, quia, ubi malignitas est, ibi custodia mandatorum caelestium esse non possit; in maliuolam enim animam non intrat sapientia, et alibi: quaerent me mali et non inuenient. simplicem mentem, purum ac defaecatum animum diligit Christus nec potest inmaculatae uirtuti ullum cum maculosis contubernium esse flagitiis. ### English translation (Claude) And so he says: “Depart from me, you evildoers, and I will search out the commandments of my God.” By the testimony of this verse it is signified that where there is malice, there cannot be the keeping of the heavenly commandments; for wisdom does not enter a malicious soul; and elsewhere: “The evil will seek me and will not find me.” Christ loves a simple mind, a pure and cleansed soul, and spotless virtue can have no fellowship with stained crimes. ### Scripture references - Ps 119:115 (118:115 LXX): quotation, high confidence - Prov 1:28: quotation, medium confidence ### Extrabiblical texts - Wis 1:4 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Ps 119:115 (LXX 118:115); Wis 1:4; Prov 1:28. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.25.1 (CSEL 62:343; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-25-1). ## Exposition of Psalm 118 15.25.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-25-2 - Source: CSEL 62:343 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ drives away the malicious but calls the weak who labor under inherited sin. ### Latin text odit refugit aspernatur contagia, qui dicit: discite a me quia mitis sum. malignos repellit, laborantes uocat. dicit illis Iesus: discedite a me omnes qui operamini iniquitatem, istis ait: uenite ad me omnes qui laboratis et onerati estis, non utique malignitate mentis, sed infirmitate carnis onerati, onerati, inquam, alieni hereditate peccati. laborantibus subuenio, fraudulentis prodesse non debeo, ne pluribus noceant. hos poena conpescat, Illos emendet gratia. ### English translation (Claude) He hates, shuns, spurns contagion who says: “Learn from me, for I am meek.” He repels the malicious, he calls those who labor. Jesus says to the former: “Depart from me, all you who work iniquity”; to the latter he says: “Come to me, all you who labor and are burdened,” burdened surely not by malice of mind but by weakness of the flesh, burdened, I say, by the inheritance of another’s sin. I help those who labor; I must not benefit the fraudulent, lest they harm more people. Let punishment restrain these, let grace amend those. ### Scripture references - Matt 11:29: quotation, high confidence - Luke 13:27: quotation, high confidence - Matt 7:23: allusion, medium confidence - Matt 11:28: quotation, high confidence ### Translation notes - Matt 11:29; Luke 13:27 (Matt 7:23); Matt 11:28. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.25.2 (CSEL 62:343; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-25-2). ## Exposition of Psalm 118 15.25.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-25-3 - Source: CSEL 62:343 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The psalmist rejects evil works, not claiming purity like the Pharisee, but praying for a clean heart. ### Latin text malitia enim fons peccati est, culpa infirmitatis est lapsus. illi debeo subuenire qui laborat, illum etiam odisse qui decipit. malas igitur operationes repellit. nam nisi ita accipias, uidetur dicere: discedite a me, quia mundus sum, quia purus sum‘. hoc Pharisaeus dicebat et reprehensus a Christo est. non ergo propheta dicit mundus sum, sed: cor mundum crea in me, deus. ### English translation (Claude) For malice is the source of sin; guilt is a fall of weakness. I must help him who labors, and hate even him who deceives. So he repels evil works. For unless you take it so, he seems to say: “Depart from me, because I am clean, because I am pure.” This the Pharisee said, and he was rebuked by Christ. So the prophet does not say “I am clean,” but: “Create a clean heart in me, O God.” ### Scripture references - Luke 18:11: allusion, high confidence - Ps 51:10 (50:12 LXX): quotation, high confidence ### Translation notes - Luke 18:11; Ps 51:10 (LXX 50:12). ### Citation (SBL) Ambrose, Exp. Ps. 118 15.25.3 (CSEL 62:343; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-25-3). ## Exposition of Psalm 118 15.26.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-26-1 - Source: CSEL 62:343–344 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The one taken up by Christ lives for ever, even more than Lazarus in Abraham’s bosom. ### Latin text Ideoque relegato consortio malignorum, quasi qui ante permixtus illis suscipi non possit a domino, dicit: suscipe me secundum eloquium tuum et uiuam. et non confundas me ab expectatione mea. si uiuit qui in sinu est patriarchae Abrahae ut ille Lazarus pauper, quanto magis uiuit qui suscipitur a Christo! quomodo enim potest non in aeternum uiuere quem sempiterna uita suscepit, quem totum sibi Christus ### English translation (Claude) And so, having put away the company of the malicious, as one who, mixed with them before, could not be taken up by the Lord, he says: “Take me up according to your word, and I shall live; and do not put me to shame in my expectation.” If he lives who is in the bosom of the patriarch Abraham, like poor Lazarus, how much more does he live who is taken up by Christ! For how can he not live for ever whom everlasting life has taken up, whom Christ has taken ### Scripture references - Ps 119:116 (118:116 LXX): quotation, high confidence - Luke 16:22: allusion, high confidence ### Translation notes - Ps 119:116 (LXX 118:116); Luke 16:22. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.26.1 (CSEL 62:343–344; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-26-1). ## Exposition of Psalm 118 15.26.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-26-2 - Source: CSEL 62:344 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We dare ask God to take us up because of his promise, who cancelled our bond of death. ### Latin text adsumpsit, qui totus uerbi est, cuius uita abscondita est in Christo Iesu? sed et qui in sinu Abrahae sedet susceptus a Christo est. intolerandae autem praesumptionis uideretur dicere deo: suscipe me, nisi promissum eius adiungeret, hoc est: ut auderemus ipse fecisti, tuo te chirographo conuenimus qui nostrum chirographum sustulisti. nos fecimus chirographum mortis, tu scripsisti chirographum uitae. ### English translation (Claude) wholly to himself, who belongs wholly to the Word, whose life is hidden in Christ Jesus? But he too who sits in Abraham’s bosom has been taken up by Christ. It would seem intolerable presumption to say to God, “Take me up,” had he not added his promise; that is: “You yourself made us dare; we hold you to your own bond, who took away our bond. We made the bond of death; you wrote the bond of life.” ### Scripture references - Col 3:3: allusion, high confidence - Col 2:14: allusion, high confidence ### Translation notes - Col 3:3; Col 2:14. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.26.2 (CSEL 62:344; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-26-2). ## Exposition of Psalm 118 15.27.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-27-1 - Source: CSEL 62:344 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hope does not shame; affliction produces patience and proof, which strengthen hope. ### Latin text Ergo non confundas ab expectatione sua seruulum tuum, quia in te spero; spes enim non confundit. et si tribulamur, patientiam subministra, ut ferre possimus, ut, quia te expecto, non obprimar infirmitatibus, non subcumbam temptationibus, non adfligar procellis in quibus est probanda patientia, ut probatio consequatur, quae spem confirmat et roborat, quae non confundit; hoc est: frangimur frequenter laboribus, fatigamur; ### English translation (Claude) So do not put your servant to shame in his expectation, because I hope in you; for hope does not put to shame. And if we are afflicted, supply patience so that we can bear it, so that, because I wait for you, I may not be overwhelmed by weaknesses, not succumb to temptations, not be crushed by storms in which patience must be proved, so that proof may follow, which confirms and strengthens hope, which does not put to shame; that is: we are often broken by labors, we grow weary; ### Scripture references - Ps 119:116 (118:116 LXX): allusion, high confidence - Rom 5:3: allusion, high confidence - Rom 5:4: allusion, high confidence - Rom 5:5: quotation, high confidence ### Translation notes - Ps 119:116 (LXX 118:116); Rom 5:3–5. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.27.1 (CSEL 62:344; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-27-1). ## Exposition of Psalm 118 15.27.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-27-2 - Source: CSEL 62:344 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Without hope patience fails; hope keeps outward struggles and inward fears from harming. ### Latin text si spes desit, confundimur et tota mente turbamur. sed esto, sint aliqui duri ad labores, firmi ad iniurias perferendas: si spem auferas, non potest perpetua esse patientia. ipsa patientia non probatur, si fides desit, cuius radix spes est. quae enim potest probatio esse, nisi pro Christi nomine uel incommoda uel pericula uniuersa sustineas? ideo spes est sola quae nostrum non confundit affectum. ubi est spes, apostolicum illud: foris pugnae, intus timores nocere non possunt. ### English translation (Claude) if hope fails, we are put to shame and troubled in our whole mind. But granted that some are hardy for labors, firm in bearing injuries: if you take away hope, patience cannot be lasting. Patience itself is not proved if faith is lacking, whose root is hope. For what proof can there be unless you bear all hardships or dangers for the name of Christ? So hope alone does not put our affection to shame. Where there is hope, that saying of the apostle, “fightings without, fears within,” cannot harm. ### Scripture references - 2 Cor 7:5: quotation, high confidence ### Translation notes - 2 Cor 7:5. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.27.2 (CSEL 62:344; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-27-2). ## Exposition of Psalm 118 15.28.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-28-1 - Source: CSEL 62:344–345 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One who trusts in Christ will not be ashamed; our expectation is eternal life and the kingdom. ### Latin text Alia interpretatio (habet: non erubescere facias). non erubescet qui sperat in Christum; ideo qui bene sperat dicit: in te confido; non erubescam. et bene ait confido; robur enim spei nostrae et quaedam sperantis auctoritas confidentia est. spera igitur semper, et nemo te ab expectatione confundit. expectatio nostra uita aeterna est, expectatio nostra regnum dei, angelorum consortium, benedictiones sunt spiritales. spera cotidie; finem ista res non habet, nescit indutias. ### English translation (Claude) Another translation (has: “do not make me blush”). He will not blush who hopes in Christ; so one who hopes rightly says: “In you I trust; I shall not blush.” And well he says “I trust”; for confidence is the strength of our hope and a kind of authority of one who hopes. Hope, then, always, and no one shames you away from your expectation. Our expectation is eternal life, our expectation is the kingdom of God, the company of angels; they are spiritual blessings. Hope every day; this thing has no end, knows no truce. ### Scripture references - Ps 25:2 (24:2 LXX): quotation, high confidence ### Translation notes - Ps 25:2 (LXX 24:2). The parenthesis is the editor’s addition. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.28.1 (CSEL 62:344–345; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-28-1). ## Exposition of Psalm 118 15.28.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-28-2 - Source: CSEL 62:345 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Keep hoping in adversity; Christ cares for the weak lest they faint. ### Latin text spera etiam positus in aduersis. si quis tibi dicat aliqua forte necessitudinum amissione percusso: quid tibi prodest iustitia tua?, tu tamen spera, non deficiat fides tua. si quis tibi dicat: quid tibi cotidiana profuere ieiunia, quid castitas corporis, pudor mentis? ecce sicut iniustus et impius uulneratus es, non deficiat fides tua. nam etiamsi infirmus es, fidelis tamen sollicitus est pro te Christus; dicit ad discipulos; date illis uos manducare, ne deficiant in uia. ### English translation (Claude) Hope even when placed in adversity. If anyone says to you, perhaps when you are struck by the loss of some relative, “What use is your righteousness to you?”, hope nonetheless; let not your faith fail. If anyone says to you, “What use were your daily fasts, your chastity of body, your modesty of mind? See, you have been wounded like the unjust and ungodly,” let not your faith fail. For even if you are weak, yet Christ is faithful and anxious for you; he says to the disciples: “Give them something to eat yourselves, lest they faint on the way.” ### Scripture references - Luke 22:32: echo, medium confidence - Mark 6:37: quotation, medium confidence - Matt 15:32: allusion, medium confidence ### Translation notes - Luke 22:32; Mark 6:37 with Matt 15:32 (combined). ### Citation (SBL) Ambrose, Exp. Ps. 118 15.28.2 (CSEL 62:345; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-28-2). ## Exposition of Psalm 118 15.28.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-28-3 - Source: CSEL 62:345 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apostles’ teaching prepares us for the Eucharist, the cup that gladdens and consecrates. ### Latin text habes apostolicum cibum; manduca illum, et non deficies. illum ante manduca, ut postea uenias ad cibum Christi, ad cibum corporis dominici, ad epulas sacramenti, ad illud poculum quo fidelium inebriatur affectus, ut laetitiam induat de remissione peccati, curas huius saeculi, metum mortis sollicitudinesque deponat. hac ergo ebrietate corpus non titubat, sed resurgit, animus non confunditur, sed consecratur. ### English translation (Claude) You have the apostolic food; eat it, and you will not faint. Eat that first, so that afterwards you may come to the food of Christ, to the food of the Lord’s body, to the banquet of the sacrament, to that cup by which the affection of the faithful is made drunk, so that it puts on gladness from the forgiveness of sin and lays aside the cares of this world, the fear of death and anxieties. By this drunkenness the body does not stagger but rises again; the mind is not confused but consecrated. ### Scripture references - Ps 23:5 (22:5 LXX): echo, medium confidence ### Translation notes - Ps 23:5 (LXX 22:5). ### Citation (SBL) Ambrose, Exp. Ps. 118 15.28.3 (CSEL 62:345; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-28-3). ## Exposition of Psalm 118 15.29.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-29-1 - Source: CSEL 62:345–346 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He asks for continual help; true salvation is in paradise among the angels. ### Latin text Adiuua me, inquit, et saluus ero et meditabor iustificationes tuas semper. qui sperat, praesumit iuuari; ubi autem adiumentum dei, ibi certum salutis auxilium. supra dixit: adiutor meus et susceptor meus es tu, hic iterum iuuari petit, quasi dicat: sine cessatione me adiuua. non mihi satis est quod poposci, iterum peto ut saluus fiam. hic non magna, non uera est salus. tunc saluus ero, cum fuero in paradiso, cum uiuere coepero inter electos tuos angelos, cum laqueos terrae huius euasero. ### English translation (Claude) “Help me,” he says, “and I shall be saved, and I will meditate on your statutes always.” He who hopes presumes he will be helped; and where God’s help is, there is sure aid to salvation. Above he said, “You are my helper and my supporter”; here again he asks to be helped, as if he said: Help me without ceasing. What I asked is not enough for me; again I ask to be saved. Here salvation is not great, not true. I shall be saved then, when I am in paradise, when I begin to live among your chosen angels, when I have escaped the snares of this earth. ### Scripture references - Ps 119:117 (118:117 LXX): quotation, high confidence - Ps 119:114 (118:114 LXX): quotation, high confidence ### Translation notes - Ps 119:117, 114 (LXX 118:117, 114). ### Citation (SBL) Ambrose, Exp. Ps. 118 15.29.1 (CSEL 62:345–346; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-29-1). ## Exposition of Psalm 118 15.30.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-30-1 - Source: CSEL 62:346 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Meditating on God’s statutes means always confessing our sins; the Pharisees refused this. ### Latin text Sed ne forte adiuti in necessitatibus postea in prosperis positi neglegamus, docet nos inmemores beneficiorum caelestium nequaquam esse debere, sed meditari iustificationes domini, ut et, cum boni operis aliquid fecerimus, semper tamen nostra ei peccata fateamur; haec enim est iustificatio domini. denique Pharisaei non iustificauerunt deum, qui baptizari baptismo paenitentiae noluerunt. ### English translation (Claude) But lest, having been helped in our needs, we afterwards grow negligent when placed in prosperity, he teaches us that we must by no means be forgetful of heavenly benefits, but must meditate on the Lord’s statutes, so that even when we have done some good work, we may always confess our sins to him; for this is the justification of the Lord. In fact the Pharisees did not justify God, since they would not be baptized with the baptism of repentance. ### Scripture references - Ps 119:117 (118:117 LXX): allusion, high confidence - Luke 7:29: allusion, high confidence - Luke 7:30: allusion, high confidence ### Translation notes - Ps 119:117 (LXX 118:117); Luke 7:29–30. Latin iustificationes (“statutes”) also suggests “justifying” God. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.30.1 (CSEL 62:346; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-30-1). ## Exposition of Psalm 118 15.30.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-30-2 - Source: CSEL 62:346 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The penitent justifies God by confessing, like the tax collector. ### Latin text ergo ille iustificat, quem suorum paenitet delictorum; quem enim paenitet, confitetur, ut est illud: tibi soli peccaui et malum coram te feci, ut iustificeris in sermonibus tuis. ideoque publicanus magis iustificatus exiuit e templo, quia Pharisaeus se iustificabat suas iustitias praedicando, publicanus autem iustificabat deum iniquitates proprias confitendo. ergo qui meditatur iustificationes domini, semper humiliatur, non ### English translation (Claude) So he justifies God who repents of his own offenses; for he who repents confesses, as in that verse: “Against you only have I sinned and done evil before you, that you may be justified in your words.” And therefore the tax collector went out of the temple more justified, because the Pharisee justified himself by proclaiming his righteous deeds, but the tax collector justified God by confessing his own iniquities. So whoever meditates on the Lord’s statutes is always humbled, not ### Scripture references - Ps 51:4 (50:6 LXX): quotation, high confidence - Luke 18:14: allusion, high confidence ### Translation notes - Ps 51:4 (LXX 50:6); Luke 18:14. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.30.2 (CSEL 62:346; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-30-2). ## Exposition of Psalm 118 15.30.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-30-3 - Source: CSEL 62:346 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Always ascribe glory to God’s mercy, for all good is received from Christ. ### Latin text hodie humiliatur et cras exaltatur, sed semper humilis corde et mitis affectu est. plus est autem semper quam die ac nocte uel tota die; hoc enim supra tempus est. ergo uel inter angelos adnumeratus dicas oportet iustificationes dei semper et illam quam adeptus es gloriam non tuis meritis adroges, sed diuinae miserationi semper adscribas, ne tibi dicatur: quid autem habes quod non accepisti? si autem accepisti, quid gloriaris quasi non acceperis? omnis enim creatura quaecumque bona habet accepit a Christo, qui totius auctor est creaturae. ### English translation (Claude) humbled today and exalted tomorrow, but always humble of heart and meek in affection. And “always” is more than “day and night” or “all day”; for this is above time. So even when numbered among the angels you must speak the statutes of God always, and not claim for your own merits the glory you have obtained, but always ascribe it to the divine mercy, lest it be said to you: “What do you have that you did not receive? And if you received it, why do you boast as if you had not received it?” For every creature has received whatever good it has from Christ, who is the author of all creation. ### Scripture references - Matt 11:29: echo, medium confidence - 1 Cor 4:7: quotation, high confidence - John 1:3: echo, medium confidence ### Translation notes - Matt 11:29; 1 Cor 4:7; John 1:3. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.30.3 (CSEL 62:346; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-30-3). ## Exposition of Psalm 118 15.31.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-31-1 - Source: CSEL 62:346–347 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God spurns the proud who depart from his statutes. ### Latin text Spreuisti, inquit, omnes qui discedunt a iustificationibus tuis, quia iniqua cogitatio eorum. omnis superbus inmundus est in conspectu domini, quia non potest per superbiam sua mundare peccata, qui adroganti spiritu coacerbat errorem, ideoque spernitur atque despicitur, quia despectui habet diuina mandata. ### English translation (Claude) “You have spurned,” he says, “all who depart from your statutes, because their thought is wicked.” Everyone proud is unclean in the sight of the Lord, because one who heaps up error with an arrogant spirit cannot cleanse his sins through pride; and therefore he is spurned and despised, because he holds the divine commandments in contempt. ### Scripture references - Ps 119:118 (118:118 LXX): quotation, high confidence - Prov 16:5: quotation, high confidence ### Translation notes - Ps 119:118 (LXX 118:118); Prov 16:5. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.31.1 (CSEL 62:346–347; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-31-1). ## Exposition of Psalm 118 15.31.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-31-2 - Source: CSEL 62:347 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God repels no one; sinners depart by refusing to confess, as the prodigal son did until he repented. ### Latin text bene autem caelestis seruatur praerogatiua clementiae, quia nullum repellit, sed quicumque noluerint peccata propria confiteri, ipsi discedunt a domino deo nostro. denique ille discessit, qui peregre profectus omne quod acceperat a patre fidei et gratiae patrimonium dissipauit. et quia eum discessisse paenituit, postea est regressus ad patrem, quem reliquerat, cum peccatum proprium nollet fateri. ### English translation (Claude) But the prerogative of heavenly clemency is well preserved, because he repels no one; but whoever are unwilling to confess their own sins themselves depart from the Lord our God. In fact he departed who went abroad and squandered the whole patrimony of faith and grace he had received from his father. And because he repented of having departed, he afterwards returned to the father he had left when he would not confess his own sin. ### Scripture references - Luke 15:13: allusion, high confidence - Luke 15:20: allusion, high confidence ### Translation notes - Luke 15:13, 17–20. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.31.2 (CSEL 62:347; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-31-2). ## Exposition of Psalm 118 15.31.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-31-3 - Source: CSEL 62:347 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One departs from God not by place but by sin, as Adam hid. ### Latin text non ergo interuallo locorum deus relinquitur, sed prauitate morum et deformitate gestorum. discedit a domino qui se elongat ab eo, quemadmodum audita praesentia dei Adam latere cupiebat. sed discedens a domino salutem habere non poterat, quoniam scriptum est: ecce qui elongant se abs te peribunt. unusquisque igitur suis studiis sese aut iungit aut separat. ### English translation (Claude) So God is not left by distance of place, but by depravity of character and ugliness of deeds. He departs from the Lord who distances himself from him, as Adam, hearing God’s presence, wished to hide. But departing from the Lord he could not have salvation, since it is written: “Behold, those who put themselves far from you will perish.” So each one by his own pursuits either joins himself or separates himself. ### Scripture references - Gen 3:8: allusion, high confidence - Ps 73:27 (72:27 LXX): quotation, high confidence ### Translation notes - Gen 3:8; Ps 73:27 (LXX 72:27). ### Citation (SBL) Ambrose, Exp. Ps. 118 15.31.3 (CSEL 62:347; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-31-3). ## Exposition of Psalm 118 15.31.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-31-4 - Source: CSEL 62:347 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah and Paul were present with God while in the body; Cain went out from God by refusing penance. ### Latin text denique quam plerosque nec locorum interualla secernant uel finitima et uicina conectant, indicio est, quia sunt plerique in corpore siti, qui peregrinantur a corpore et adsunt deo, ut ille, qui dicente deo: quem mittam? respondit: ecce ego, mitte me. audet et Paulus adesse deo, quia nihil in se praeter carnis materiam uidebat esse corporeum. exiuit et Cain a facie dei, postquam commisso parricidio gerendam peccatorum suorum paenitentiam non putauit. ### English translation (Claude) In fact, how many are neither separated by distances of place nor joined by being neighbors and near is shown by this, that many placed in the body are absent from the body and present with God, like the one who, when God said “Whom shall I send?”, answered: “Here I am, send me.” Paul too dares to be present with God, because he saw nothing bodily in himself but the matter of the flesh. And Cain went out from the face of God, after he had committed fratricide and did not think he should do penance for his sins. ### Scripture references - 2 Cor 5:8: allusion, high confidence - Isa 6:8: quotation, high confidence - Gen 4:16: allusion, high confidence ### Translation notes - 2 Cor 5:8; Isa 6:8; Gen 4:16. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.31.4 (CSEL 62:347; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-31-4). ## Exposition of Psalm 118 15.32.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-32-1 - Source: CSEL 62:347–348 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God brings to nothing not all sinners but transgressors, whatever their wealth or power. ### Latin text Recte autem ait: ad nihilum deduxisti praeuaricatores. non peccatores dixit, sed praeuaricatores; nam quae nobis spes foret, quando omnes sub peccato sumus? etiam illud pulchre: omnes ad nihilum deduxisti praeuaricatores. siue ille diues sit, nihil illi diuitiae suae prosunt, siue honoratus, nihil dignitas, siue potens, nihil potentia. sed aliud est praeuaricatorem esse discedentem a iustificationibus dei, aliud praeuaricatorem esse terrae; illud grauius, hoc leuius. ### English translation (Claude) Rightly he says: “You have brought the transgressors to nothing.” He did not say sinners, but transgressors; for what hope would we have, since we are all under sin? That too is beautiful: “You have brought all transgressors to nothing.” Whether he be rich, his riches profit him nothing; or honored, his dignity nothing; or powerful, his power nothing. But it is one thing to be a transgressor departing from the statutes of God, another to be a transgressor of the earth; the former is graver, the latter lighter. ### Scripture references - Ps 119:118 (118:118 LXX): quotation, medium confidence - Gal 3:22: allusion, high confidence ### Translation notes - The verse appears to be Ambrose’s form of Ps 119:118 (LXX 118:118); Gal 3:22. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.32.1 (CSEL 62:347–348; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-32-1). ## Exposition of Psalm 118 15.33.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-33-1 - Source: CSEL 62:348 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A transgressor is one who departs from God, in Greek an “apostate.” ### Latin text Ideoque subiecta ne te turbent, uide quae subiecit his: praeuaricatores aestimaui omnes peccatores terrae, propterea dilexi. testimonia tua semper. recte praeuaricator dicitur qui discedit a domino; denique Graece a discedendo apostata nominatur. unde et ille: uinum et mulieres faciunt, inquit, apostatare. ### English translation (Claude) So that what follows may not trouble you, see what he added to these words: “I have counted all the sinners of the earth transgressors; therefore I have loved your testimonies always.” Rightly is he called a transgressor who departs from the Lord; in fact in Greek he is called “apostate” from departing. Hence that saying: “Wine and women,” it says, “make men apostatize.” ### Scripture references - Ps 119:119 (118:119 LXX): quotation, high confidence ### Extrabiblical texts - Sir 19:2 (Sirach): quotation, high confidence ### Translation notes - Ps 119:119 (LXX 118:119); Sir 19:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.33.1 (CSEL 62:348; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-33-1). ## Exposition of Psalm 118 15.33.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-33-2 - Source: CSEL 62:348 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The transgressor crosses over from God’s law; we must cleave to God with undivided affection. ### Latin text cauenda ergo incentiua et lenocinia delictorum, ne in scelus uergant. praeuaricator autem Latine et transgressor uocatur, eo quod a domini lege transeat ad errorem et transgrediatur mandata caelestia, cui dictum est ut adhaereret domino deo suo. adhaereto igitur indiuiduo semper affectu, ne te ab eo uis ulla possit euellere. si quid rarum, si quid intermissum aduersarius uiderit, statim se inmittit ### English translation (Claude) So the incentives and enticements of sins must be guarded against, so that they do not turn into crime. And in Latin the transgressor (praeuaricator) is also called a “crosser-over,” because he crosses over from the Lord’s law to error and steps across the heavenly commandments, he to whom it was said that he should cleave to the Lord his God. So cleave always with undivided affection, so that no force can tear you from him. If the adversary sees anything rare, anything intermittent, he at once thrusts himself ### Scripture references - Deut 10:20: allusion, high confidence - Josh 23:8: allusion, medium confidence ### Translation notes - Deut 10:20; Josh 23:8. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.33.2 (CSEL 62:348; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-33-2). ## Exposition of Psalm 118 15.33.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-33-3 - Source: CSEL 62:348 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every sinner is a transgressor, though offenses differ in gravity. ### Latin text in pectus et cor tuum, ut te laqueo teneat suae fraudis et hostilis uinculo potestatis innexus a deuotione retraharis. sed non solus ille praeuaricator est, qui posthabet ecclesiam et ad cultus transgreditur idolorum, sed etiam quicumque legis mandata non seruat. omnis ergo peccator praeuaricator est; unde est illud: omnis praeuaricatio iustam accipit remunerationem. nomen commune, sed diuersa merita delictorum; et pretia ergo diuersa culparum. ### English translation (Claude) into your breast and heart, to hold you in the snare of his fraud, and, entangled in the chain of hostile power, you are drawn back from devotion. But not only is he a transgressor who neglects the church and crosses over to the worship of idols, but also whoever does not keep the commandments of the law. So every sinner is a transgressor; hence that saying: “Every transgression received a just recompense.” The name is common, but the deserts of the offenses differ; and so the prices of the faults differ too. ### Scripture references - Heb 2:2: quotation, high confidence ### Translation notes - Heb 2:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.33.3 (CSEL 62:348; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-33-3). ## Exposition of Psalm 118 15.34.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-34-1 - Source: CSEL 62:348–349 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: There are sinners against heaven, who abandon heavenly grace, and sinners of the earth. ### Latin text Quid sibi uult quod ait: peccatores terrae? sunt ergo et caeli peccatores, sicut ille qui ait: pater, peccaui in caelum et coram te. sunt qui dicunt, quia is, qui caelestia non seruat oracula, praeuaricator est caeli. sed siue hoc siue quia minuit gratiam quam accepit e caelo, quam spiritus sanctus infudit, siue quia auis caeli factus non debes in terram redire de caelo. in caelum ergo peccas, si caeli incola caelum relinquas. diuersitas igitur est eorum; alii peccatores caeli, alii peccatores terrae sunt. ### English translation (Claude) What does he mean by “sinners of the earth”? There are, then, also sinners of heaven, like the one who says: “Father, I have sinned against heaven and before you.” Some say that one who does not keep the heavenly oracles is a transgressor of heaven. But whether this, or because he diminishes the grace he received from heaven, which the Holy Spirit poured in, or because, having been made a bird of heaven, you must not return from heaven to earth: so you sin against heaven if, a dweller of heaven, you leave heaven. So there is a difference among them: some are sinners of heaven, others sinners of earth. ### Scripture references - Luke 15:18: quotation, high confidence ### Translation notes - Luke 15:18, 21. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.34.1 (CSEL 62:348–349; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-34-1). ## Exposition of Psalm 118 15.35.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-35-1 - Source: CSEL 62:349 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Killing the sinners of the earth in the morning means slaying the kindlings of sin when Christ’s light rises. ### Latin text In matutinis, inquit, interficiebam omnes peccatores terrae. quomodo unus omnes interficere poterat peccatores terrae? sed si consideres iustum, cui nox praecessit, dies adpropinquauit, potes uidere quomodo exoriente tibi sole iustitiae de luce uigilans interficias fomenta omnia delictorum. ### English translation (Claude) “In the mornings,” he says, “I killed all the sinners of the earth.” How could one man kill all the sinners of the earth? But if you consider the righteous man, for whom the night is past and the day has drawn near, you can see how, when the Sun of righteousness rises for you, keeping watch from first light you may kill all the kindlings of offenses. ### Scripture references - Ps 101:8 (100:8 LXX): quotation, high confidence - Rom 13:12: allusion, high confidence - Mal 4:2 (3:20 LXX): echo, medium confidence ### Translation notes - Ps 101:8 (LXX 100:8); Rom 13:12; Mal 4:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.35.1 (CSEL 62:349; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-35-1). ## Exposition of Psalm 118 15.35.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-35-2 - Source: CSEL 62:349 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose prays to purge the church, the city of God and body of Christ, by the sword of the word. ### Latin text utinam mihi adspiret haec gratia, ut gladio spiritali, qui est uerbum dei, ab ecclesia domini incentiua uniuersa possim abolere uitiorum et terrena auferre delicta, quibus in foueam quandam lubrici praecipitamur erroris, ut de ciuitate dei expellatur iniquitatis operator! ciuitas dei ecclesia est, ecclesia corpus est Christi. peccat in caelum, qui caelestis ciuitatis iura contaminat et inmaculati corporis uiolat sanctitatem suorum conluuione uitiorum. ### English translation (Claude) Would that this grace might breathe on me, that with the spiritual sword, which is the word of God, I might abolish from the church of the Lord all the incentives of vices and take away earthly offenses, by which we are cast headlong into a pit of slippery error, so that the worker of iniquity may be driven from the city of God! The city of God is the church; the church is the body of Christ. He sins against heaven who defiles the rights of the heavenly city and violates the holiness of the spotless body with the filth of his vices. ### Scripture references - Eph 6:17: quotation, high confidence - Ps 101:8 (100:8 LXX): allusion, high confidence - 1 Cor 12:27: allusion, high confidence ### Translation notes - Eph 6:17; Ps 101:8 (LXX 100:8); 1 Cor 12:27. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.35.2 (CSEL 62:349; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-35-2). ## Exposition of Psalm 118 15.36.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-36-1 - Source: CSEL 62:349 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Adam became earthly by sin; we must bear the image of the heavenly man in our conduct. ### Latin text Et uide, ne forte sint qui caeli et terrae peccatores sint. nam utique Adam, cum in paradiso esset, caelestis erat, post lapsum autem terrenus est factus et de paradiso expulsus est et eiectus. unde apostolus ait: primus homo de terra terrenus, secundus homo de caelo caelestis. abiciatur ergo a nobis imago terreni, suscipiatur imago caelestis non fuco expressa, non ceris, non coloribus adumbrata sed moribus, in qua se Christus agnoscat. ### English translation (Claude) And see whether there may not be some who are sinners of heaven and of earth. For surely Adam, while he was in paradise, was heavenly, but after the fall he became earthly and was expelled and cast out of paradise. Hence the apostle says: “The first man was from the earth, earthly; the second man from heaven, heavenly.” Let the image of the earthly be cast away from us, let the image of the heavenly be taken up, not painted in pigment, not shadowed in wax or colors, but in conduct, in which Christ may recognize himself. ### Scripture references - Gen 3:23: allusion, high confidence - 1 Cor 15:47: quotation, high confidence - 1 Cor 15:49: allusion, high confidence ### Translation notes - Gen 3:23–24; 1 Cor 15:47–49. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.36.1 (CSEL 62:349; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-36-1). ## Exposition of Psalm 118 15.37.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-37-1 - Source: CSEL 62:349–350 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever loves God’s testimonies nails his flesh with fear, crucifying the old man. ### Latin text Confige clauis a timore tuo carnes meas; a iudiciis enim tuis timui. qui diligit domini testimonia, configit clauis carnes suas, sciens quia uetus homo suus cum Christo confixus cruci luxuriam destruat carnis, ne cupiditates eius indo- ### English translation (Claude) “Pierce my flesh with nails from your fear; for I have feared your judgments.” Whoever loves the Lord’s testimonies pierces his flesh with nails, knowing that his old man, nailed with Christ to the cross, destroys the luxury of the flesh, so that its desires may not run riot with untamed ### Scripture references - Ps 119:120 (118:120 LXX): quotation, high confidence - Rom 6:6: allusion, high confidence - Gal 5:24: allusion, high confidence ### Translation notes - Ps 119:120 (LXX 118:120); Rom 6:6; Gal 5:24. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.37.1 (CSEL 62:349–350; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-37-1). ## Exposition of Psalm 118 15.37.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-37-2 - Source: CSEL 62:350 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A spiritual nail fixes the flesh, including fleshly thoughts, to Christ’s cross. ### Latin text mito feruore lasciuiant, ne radix auaritiae serpentibus se fundat radicibus. confige ergo clauis et destrue fomenta peccati, moriatur in carne tua omnis inlecebra delictorum, libertatem uagandi cupiditas uoluptatum cruci adfixa non habeat. est quidam clauus spiritalis, qui patibulo dominicae crucis adfigat has carnes. et fortasse sunt carnes quaedam animae, sicut corpus est animae. carnes animae sunt carnales cogitationes; ### English translation (Claude) heat, so that the root of avarice may not spread itself in creeping roots. So pierce with nails and destroy the kindlings of sin; let every allurement of offenses die in your flesh; let the desire for pleasures, fastened to the cross, have no liberty to roam. There is a kind of spiritual nail which fastens this flesh to the gibbet of the Lord’s cross. And perhaps there is a kind of flesh of the soul, as there is a body of the soul. The flesh of the soul is fleshly thoughts; ### Scripture references - 1 Tim 6:10: allusion, medium confidence ### Translation notes - 1 Tim 6:10. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.37.2 (CSEL 62:350; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-37-2). ## Exposition of Psalm 118 15.37.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-37-3 - Source: CSEL 62:350 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Unless the flesh is nailed by fear of God, his Spirit will not remain. ### Latin text configat has carnes timor domini et iudiciorum eius et seruituti redigat. quodsi carnes istae reiciunt clauos diuini timoris, haud dubie dicitur: non permanebit spiritus meus in his hominibus, quoniam carnes sunt. nisi igitur adfigantur hae carnes cruci et configantur clauis a timore dei nostri, non permanebit in his spiritus dei. ### English translation (Claude) let the fear of the Lord and of his judgments pierce this flesh and bring it into subjection. But if this flesh rejects the nails of divine fear, it is without doubt said: “My Spirit shall not remain in these men, because they are flesh.” So unless this flesh is fastened to the cross and pierced with nails from the fear of our God, the Spirit of God will not remain in it. ### Scripture references - Gen 6:3: quotation, high confidence - 1 Cor 9:27: echo, medium confidence ### Translation notes - Gen 6:3; 1 Cor 9:27. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.37.3 (CSEL 62:350; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-37-3). ## Exposition of Psalm 118 15.38.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-38-1 - Source: CSEL 62:350 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fear goads us awake and nails us to death to sin. ### Latin text Sicut sunt aculei timoris quibus conpungimur, ita sunt claui timoris quibus configimur. qui conpungitur excitatur, qui configitur mortificatur, ut peccato deficiat, deo uiuat. ut sciamus autem clauos spiritales esse, etiam stimuli spiritales sunt, de quibus scriptum est: ### English translation (Claude) As there are goads of fear by which we are pricked, so there are nails of fear by which we are pierced. He who is pricked is aroused; he who is pierced is put to death, so that he may die to sin and live to God. And so that we may know that the nails are spiritual, there are also spiritual goads, of which it is written: ### Scripture references - Rom 6:11: allusion, high confidence ### Translation notes - Rom 6:11. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.38.1 (CSEL 62:350; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-38-1). ## Exposition of Psalm 118 15.38.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-38-2 - Source: CSEL 62:350 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul was goaded to heaven; Thomas was pierced by the nails of a faith seeking growth. ### Latin text durum tibi est aduersus stimulum calcitrare. hoc stimulo Paulus stimulatus surrexit e terra et se leuauit, ut conuersaretur in caelo. confixus est clauis apostolus Thomas, ut diceret: nisi uidero in manibus eius fixuras clauorum et mittam digitum meum in locum clauorum. claui erant bonae cupiditatis, claui erant, etsi non perfectae fidei, tamen fidei incrementa quaerentis. ### English translation (Claude) “It is hard for you to kick against the goad.” Goaded by this goad, Paul rose from the earth and lifted himself up, so as to live in heaven. The apostle Thomas was pierced with nails, so that he said: “Unless I see in his hands the print of the nails and put my finger into the place of the nails.” They were nails of good desire, nails of a faith which, if not perfect, yet sought growth. ### Scripture references - Acts 26:14: quotation, high confidence - John 20:25: quotation, high confidence ### Translation notes - Acts 26:14; John 20:25. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.38.2 (CSEL 62:350; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-38-2). ## Exposition of Psalm 118 15.39.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-39-1 - Source: CSEL 62:350–351 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who die with Christ and bear his dying are pierced with these nails and set his seal on their hearts. ### Latin text His configitur clauis qui pro Christo commoritur, ut cum Christo resurgat; his configitur clauis qui mortificationem domini Iesu in corpore suo portat; his clauis configitur qui meretur audire dicente Iesu: pone me ut signaculum in cor tuum, ut sigillum in brachium tuum, quia ualida est ut mors caritas, durus sicut inferi zelus. ### English translation (Claude) With these nails he is pierced who dies with Christ for Christ, that he may rise with Christ; with these nails he is pierced who carries the dying of the Lord Jesus in his body; with these nails he is pierced who deserves to hear Jesus saying: “Set me as a seal on your heart, as a seal on your arm, for love is strong as death, jealousy is hard as hell.” ### Scripture references - 2 Tim 2:11: allusion, high confidence - 2 Cor 4:10: quotation, high confidence - Song 8:6: quotation, high confidence ### Translation notes - 2 Tim 2:11; 2 Cor 4:10; Song 8:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.39.1 (CSEL 62:350–351; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-39-1). ## Exposition of Psalm 118 15.39.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-39-2 - Source: CSEL 62:351 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The seal of the Crucified is fixed by the nails of fear and of love, which is strong as death. ### Latin text infige ergo pectori tuo et cordi tuo signaculum crucifixi, infige et brachio tuo, ut opera tua peccato mortua sint. nihil in his criminis reuiuescat, nihil resurgat erroris. fortasse hanc imaginem claui non solum timoris, sed etiam caritatis adfigunt, quia ualida est ut mors caritas, durus sicut inferi zelus. non te ergo offendat duritia clauorum, quia est duritia caritatis nec ualidus clauorum rigor, quia ualida est etiam caritas sicut mors. ### English translation (Claude) So fix on your breast and your heart the seal of the Crucified; fix it on your arm too, so that your works may be dead to sin. Let no crime revive in them, no error rise again. Perhaps not only the nails of fear but also of love fasten this image, because love is strong as death, jealousy hard as hell. So let not the hardness of the nails offend you, for it is the hardness of love; nor the strong rigor of the nails, for love too is strong as death. ### Scripture references - Song 8:6: quotation, high confidence ### Translation notes - Song 8:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.39.2 (CSEL 62:351; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-39-2). ## Exposition of Psalm 118 15.39.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-39-3 - Source: CSEL 62:351 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Love, which is God and his word, puts sin to death and is as hard as hell. ### Latin text caritas enim culpam et omnia peccata mortificat, caritas sicut mortis ictus interimit; denique morimur flagitiis atque peccato, dum domini mandata diligimus. caritas deus est, caritas dei uerbum est, quod est ualidum et acutius omni gladio acutissimo usque ad diuisionem quidem animae et spiritus artusque et intima penetrans medullarum. est durus ergo zelus caritatis qui non cedat inferis, cum pro dei zelo unusquisque nec suis parcat. ### English translation (Claude) For love puts to death guilt and all sins; love kills like the stroke of death; in fact we die to crimes and sin while we love the Lord’s commandments. Love is God; love is the word of God, which is strong and sharper than any sharpest sword, piercing even to the division of soul and spirit, of joints and the inmost marrow. So the jealousy of love is hard, yielding not to hell, since for zeal for God each one does not spare even his own. ### Scripture references - 1 John 4:8: quotation, high confidence - Heb 4:12: quotation, high confidence - Song 8:6: allusion, high confidence ### Translation notes - 1 John 4:8; Heb 4:12; Song 8:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.39.3 (CSEL 62:351; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-39-3). ## Exposition of Psalm 118 15.39.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-39-4 - Source: CSEL 62:351 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Love wounds the soul with a blessed wound, better than an enemy’s kisses. ### Latin text his clauis caritatis configatur anima nostra et caro nostra, ut et ipsa dicat: quia uulnerata caritate ego sum. habet ergo clauum suum caritas, habet gladium suum quo anima uulneratur. felix qui hoc gladio meruerit uulnerari. haec sunt uulnera quae osculis praeferuntur: utilia uulnera amici quam uoluntaria oscula inimici. ### English translation (Claude) With these nails of love let our soul and our flesh be pierced, so that it too may say: “For I am wounded with love.” So love has its nail; it has its sword by which the soul is wounded. Happy is he who has deserved to be wounded with this sword. These are the wounds that are preferred to kisses: “Better are the wounds of a friend than the willing kisses of an enemy.” ### Scripture references - Song 2:5: quotation, high confidence - Prov 27:6: quotation, high confidence ### Translation notes - Song 2:5 (LXX form); Prov 27:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.39.4 (CSEL 62:351; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-39-4). ## Exposition of Psalm 118 15.40.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-40-1 - Source: CSEL 62:351–352 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who die by love’s wounds do not taste death. ### Latin text His nos uulneribus offeramus, quibus quicumque mortuus fuerit mortem gustare non poterit. talis eorum mors qui dominum sequebantur, de quibus dictum est: sunt aliqui de istis adstantibus qui non gustabunt mortem, donec uideant filium hominis uenientem in regno suo. merito Petrus non timebat hanc mortem; non timebat enim ### English translation (Claude) Let us offer ourselves to these wounds, by which whoever has died cannot taste death. Such is the death of those who followed the Lord, of whom it was said: “There are some of those standing here who will not taste death until they see the Son of man coming in his kingdom.” Rightly Peter did not fear this death; for he did not fear ### Scripture references - Matt 16:28: quotation, high confidence ### Translation notes - Matt 16:28. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.40.1 (CSEL 62:351–352; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-40-1). ## Exposition of Psalm 118 15.40.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-15-40-2 - Source: CSEL 62:352 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Taking up the cross with fear leads to love buried and risen with Christ. ### Latin text qui dicebat, quia, etsi oporteret eum pro Christo mori, non eum relinqueret aut negaret. tollamus ergo crucem domini quae configat carnes nostras, peccatum destruat. est timor qui configit carnes: nisi quis tulerit crucem suam et secutus me fuerit, non est me dignus. ille enim dignus qui habet Christi timorem, ut crucifigat carnale peccatum. hunc timorem sequitur caritas, quae consepulta cum Christo non diuellatur a Christo, moriatur in Christo, adtumuletur Christo, ut cum Christo resurgat. ### English translation (Claude) who said that, even if he had to die for Christ, he would not leave or deny him. Let us take up, then, the Lord’s cross, to pierce our flesh and destroy sin. There is a fear that pierces the flesh: “Unless anyone takes up his cross and follows me, he is not worthy of me.” For he is worthy who has the fear of Christ, so as to crucify fleshly sin. Love follows this fear, which, buried with Christ, is not torn from Christ, dies in Christ, is entombed with Christ, so that it may rise with Christ. ### Scripture references - Matt 26:35: allusion, high confidence - Matt 10:38: quotation, high confidence - Rom 6:4: allusion, high confidence ### Translation notes - Matt 26:35; Matt 10:38; Rom 6:4–8. ### Citation (SBL) Ambrose, Exp. Ps. 118 15.40.2 (CSEL 62:352; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/15-40-2). ## Exposition of Psalm 118 16.1.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-1-1 - Source: CSEL 62:352 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ain means “eye” or “spring,” and Ambrose lists several senses of the “eye.” ### Latin text Incipit littera sexta decima Ain, cuius interpretatio est oculus siue fons. oculus utitur uidendi munere, sed saepe uidemus ea quae conplacent et saepe quae displicent, nec in eo oculi est uel culpa uel probitas pro eorum qualitate quae uiderit; oculi est enim officium nuntiare quod uiderit. est sane uel offensa uel gratia, si aut delectetur suauibus aut offendatur aduersis. ideo frequenter oculus suppliciorum dicitur, oculus temptationis, oculus haedi, oculus uitulae, oculus generationis aut fons generationis. ### English translation (Claude) The sixteenth letter, Ain, begins; its interpretation is “eye” or “spring.” The eye exercises the function of seeing, but we often see what pleases and often what displeases, and the eye bears neither blame nor credit for the quality of what it has seen; for the eye’s task is to report what it has seen. There is, of course, offense or favor, if it is delighted by pleasant things or offended by adverse ones. That is why one often speaks of the eye of punishments, the eye of temptation, the eye of the kid, the eye of the heifer, the eye of generation or spring of generation. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.1.1 (CSEL 62:352; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-1-1). ## Exposition of Psalm 118 16.2.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-2-1 - Source: CSEL 62:352–353 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Aenon, where John baptized, means “eye of punishments”: the baptism of those who foresee punishment. ### Latin text Legimus in euangelio, quia baptizabat Iohannes in Aenon. Aenon oculum suppliciorum interpretati sunt. itaque nemo uenit ad baptismum nisi qui desiderat sibi propria peccata dimitti, quorum supplicia corde prouido perhorrescat. itaque licet oculus suppliciorum dicatur, praeuidentis est tamen supplicia, non sustinentis, licet baptismum paenitentiae habeat aliquam de suppliciorum susceptione tolerantiam. oculi est, ut intuendi officio fungatur, tuum est cauere quod uideris. ### English translation (Claude) We read in the Gospel that John baptized in Aenon. Aenon has been interpreted “eye of punishments.” So no one comes to baptism except one who desires his own sins to be forgiven, whose punishments he dreads with a provident heart. So, though it is called the eye of punishments, it belongs to one who foresees punishments, not one who suffers them, although the baptism of repentance involves some bearing of punishments undertaken. It is the eye’s part to perform the office of seeing; it is yours to beware of what you have seen. ### Scripture references - John 3:23: allusion, high confidence ### Translation notes - John 3:23. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.2.1 (CSEL 62:352–353; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-2-1). ## Exposition of Psalm 118 16.3.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-3-1 - Source: CSEL 62:353 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The eye tempts, but Christ places the sin of adultery in the heart, not the eye. ### Latin text Denique et oculus temptationis dicitur, quia per oculum saepe temptamur. oculus meretricis laqueus amatoris. sed oculus nihil delinquit ideoque saluatoris sententia plena iustitiae est dicentis: qui uiderit mulierem ad concupiscendum eam, iam adulterauit eam in corde suo. non dixit qui uiderit mulierem, sed ad concupiscendum uiderit. oculum absoluit. mentem ligauit. nec dixit adulterauit eam in oculo, sed in corde. in oculo uisus est, in corde peccatum. ### English translation (Claude) In fact it is also called the eye of temptation, because we are often tempted through the eye. The eye of a harlot is the lover’s snare. But the eye does no wrong, and therefore the Savior’s sentence is full of justice when he says: “Whoever looks at a woman to lust after her has already committed adultery with her in his heart.” He did not say “whoever looks at a woman,” but “looks to lust.” He acquitted the eye and bound the mind. Nor did he say “has committed adultery with her in his eye,” but “in his heart.” In the eye is the sight, in the heart the sin. ### Scripture references - Matt 5:28: quotation, high confidence ### Translation notes - Matt 5:28. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.3.1 (CSEL 62:353; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-3-1). ## Exposition of Psalm 118 16.4.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-4-1 - Source: CSEL 62:353 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The kid’s eye on the left sees no right things; the saints look to the right, as Peter cast his nets. ### Latin text Oculus haedi qui ad sinistram est, quod ea quae dextra sunt peccator uidere non possit. sanctus autem dicit: prouidebam dominum in conspectu meo semper, quoniam a dextris mihi est, ne commouear. et Petro sancto apostolo, cum tota nocte nihil cepisset, ut legimus in euangelio, a saluatore dictum est: mitte in dexteram partem retia nauigii. itaque fretus imperatis caelestibus misit retia et plurimum piscium congregauit. in sinistra nox erat, in dextera diuini sermonis diurna claritudo fulgebat. ### English translation (Claude) The eye of the kid is the one on the left, because the sinner cannot see what is on the right. But the saint says: “I foresaw the Lord always before me, for he is at my right hand, that I may not be moved.” And to the holy apostle Peter, when he had caught nothing all night, as we read in the Gospel, the Savior said: “Cast the nets on the right side of the boat.” So, relying on the heavenly command, he cast the nets and gathered a great many fish. On the left was night; on the right shone the daylight of the divine word. ### Scripture references - Ps 16:8 (15:8 LXX): quotation, high confidence - John 21:6: quotation, high confidence - Matt 25:33: echo, medium confidence ### Translation notes - Ps 16:8 (LXX 15:8); John 21:3–6. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.4.1 (CSEL 62:353; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-4-1). ## Exposition of Psalm 118 16.5.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-5-1 - Source: CSEL 62:353–354 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heifer’s eye signifies sinners dragging their sins like an untamed heifer drags its straps. ### Latin text Est et oculus uitulae, quod aeque ad peccatores refertur, quia sicut iugi loro uitulae adtrahunt iniquitates, non disrumpentes neque abscidentes proprium, sed longo trahentes fune peccatum. indomita enim uitula sero mansuescit et trahit lora, non suscipit, quia inpatiens est tenendi; quo diutius traxerit, eo amplius inpeditur. ### English translation (Claude) There is also the eye of the heifer, which likewise refers to sinners, because, like heifers with the yoke-strap, they drag iniquities, not breaking or cutting off what is their own, but dragging sin with a long rope. For an untamed heifer grows tame late and drags the straps without accepting them, because it is impatient of being held; the longer it drags them, the more it is entangled. ### Scripture references - Isa 5:18: allusion, high confidence ### Translation notes - Isa 5:18 (LXX form). ### Citation (SBL) Ambrose, Exp. Ps. 118 16.5.1 (CSEL 62:353–354; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-5-1). ## Exposition of Psalm 118 16.6.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-6-1 - Source: CSEL 62:354 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The eye is a spring of generation, producing good or evil from what it sees. ### Latin text Oculus quoque generationis aut fons generationis dicitur, quia ex oculi conspectu aut bona aut aduersa generantur. uidisti mulieris pulchritudinem, laudasti artificis opus, uenustatem naturae: generatio fidei, deuotionis est partus. contentus fuisti formae ### English translation (Claude) It is also called the eye of generation or spring of generation, because from the eye’s sight either good or adverse things are generated. You saw a woman’s beauty; you praised the work of the craftsman, the loveliness of nature: it is a generation of faith, a birth of devotion. You were content with the ### Citation (SBL) Ambrose, Exp. Ps. 118 16.6.1 (CSEL 62:354; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-6-1). ## Exposition of Psalm 118 16.6.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-6-2 - Source: CSEL 62:354 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marrying for beauty rather than wealth, or revering a consecrated virgin, makes the eye a source of good. ### Latin text decore, non census ambitione sumpsisti in uxorem, genuit filios liberalioris gratiae: oculus tibi fuit generatio prosperorum. contemplatus es sacram puellam, pressit oculos tuos angustae reuerentia castitatis, praedicasti dominum Iesum, qui senilem dedisset in adulescentula aetate grauitatem inmaculatamque uitam inter in- ### English translation (Claude) grace of her form; you took her as wife not out of greed for wealth; she bore you children of more generous grace: your eye was a generation of good things for you. You gazed on a consecrated girl; reverence for strict chastity pressed down your eyes; you praised the Lord Jesus, who had given the gravity of age in a young girl’s years and poured into human affections a spotless life amid the weak ### Citation (SBL) Ambrose, Exp. Ps. 118 16.6.2 (CSEL 62:354; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-6-2). ## Exposition of Psalm 118 16.6.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-6-3 - Source: CSEL 62:354 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Seeing orphans’ property in order to protect it makes the eye a spring of good. ### Latin text firmas tam lubricae huius carnis inlecebras humanis infudisset affectibus: oculus tibi factus fons bonorum est. uidisti possessiones pupillorum non ad inuadendum, sed ad tuendum et paternis ingemuisti uisceribus, si quid aduertisti de minoris commodis esse ### English translation (Claude) allurements of this so slippery flesh: your eye became for you a spring of good things. You saw the possessions of orphans, not to invade but to protect them, and you groaned with a father’s heart if you noticed that anything of the minor’s interests had ### Citation (SBL) Ambrose, Exp. Ps. 118 16.6.3 (CSEL 62:354; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-6-3). ## Exposition of Psalm 118 16.6.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-6-4 - Source: CSEL 62:354 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Defending a widow, so that she need not remarry for protection, makes the eye a spring of justice. ### Latin text neglectum, reppulisti eum qui fines eius nolebat inuadere, iudicasti pupillo: oculus tuus fons tibi fuit et origo iustitiae. iudicasti uiduae — sicut enim mala dragma non dragma, sic malum iudicium non utique iudicium —, iudicasti ergo sicut iustus et bonus iudex, uidisti usurpatorem inprobum, qui maritali auxilio destitutam suam praedam putaret, iniquitatem non passus es, tulisti indefensae opem, quo adiuta praesidio inoffensa opera castitatis exercuit nec auxilium quaerere maritale conpulsa est, dicit tibi dominus: uenite, disputemus, quia iustificasti uiduam: ### English translation (Claude) been neglected; you repelled the one who wished to invade his boundaries; you judged for the orphan: your eye was for you a spring and origin of justice. You judged for the widow (for as a bad drachma is no drachma, so a bad judgment is surely no judgment); you judged, then, as a just and good judge; you saw the wicked usurper who thought the woman deprived of a husband’s help was his prey; you did not suffer the iniquity; you brought help to the defenseless, so that, aided by this protection, she practiced the works of chastity unharmed and was not compelled to seek a husband’s help. The Lord says to you: “Come, let us reason together, for you have justified the widow”: ### Scripture references - Isa 1:17: allusion, high confidence - Isa 1:18: quotation, high confidence ### Translation notes - Isa 1:17–18. The widow is spared being forced into remarriage for protection. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.6.4 (CSEL 62:354; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-6-4). ## Exposition of Psalm 118 16.6.5 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-6-5 - Source: CSEL 62:354 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Burying the poor dead makes the eye a source of redemption. ### Latin text oculus tuus fons gratiae tibi factus est. uidisti nudum corpus inopis iacere defuncti, non praeteristi ut ille qui exponitur in euangelio sacerdos atque leuita, sed continuo miseratus sepulturae solaciis tradidisti: generauit tibi oculus materiam redemptionis. ### English translation (Claude) your eye has become for you a spring of grace. You saw the naked body of a poor man lying dead; you did not pass by, like the priest and Levite set forth in the Gospel, but at once in compassion you gave him the comfort of burial: your eye generated for you the material of redemption. ### Scripture references - Luke 10:31: allusion, high confidence - Luke 10:32: allusion, high confidence ### Extrabiblical texts - Tob 1:17 (Tobit): echo, medium confidence ### Translation notes - Luke 10:31–32; Tob 1:17. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.6.5 (CSEL 62:354; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-6-5). ## Exposition of Psalm 118 16.7.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-7-1 - Source: CSEL 62:354–355 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Coveting and seizing an orphan’s field makes the eye a source of eternal death. ### Latin text Contra si aspiciens agrum pupilli uineis consitum, laetum segetibus, nemoribus umbrosis aut fluuiis decurrentibus aut fontibus scaturrientibus aut riparum herbosis amoenum toris, et auaritiae facibus accensus transtulisti patrum limites atque in possessionem indefensam inprobus inruisti, oculus tuus tibi mortis perpetuae acerba generauit. ### English translation (Claude) On the other hand, if, looking at an orphan’s field planted with vines, rich in crops, pleasant with shady groves or running rivers or bubbling springs or grassy banks, and kindled by the torches of avarice you moved the boundaries of the fathers and wickedly rushed into an undefended property, your eye has generated for you the bitterness of everlasting death. ### Scripture references - Prov 22:28: allusion, high confidence - Prov 23:10: allusion, high confidence ### Translation notes - Prov 22:28; 23:10. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.7.1 (CSEL 62:354–355; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-7-1). ## Exposition of Psalm 118 16.7.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-7-2 - Source: CSEL 62:355 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Wronging a widow or scorning the poor makes the eye a source of sin. ### Latin text uicinae uiduae iura temerasti, coegisti eam, quae aut dolorem suum aut pudorem secretis clausa parietibus fouere deberet, prosilire in publicum, inuerecundius quam iniustius litigare: oculus tuus partus iniquitatis est factus. uidisti inopem superbo oculo et insatiabili corde, despexisti precem pauperis et quem miserari debueras, cum fastidio praeteristi: oculus tuus fons tibi fuit et origo peccati. ### English translation (Claude) You violated the rights of a neighboring widow; you forced her, who ought to have nursed her grief or her modesty shut within secret walls, to leap out in public, to go to law more shamelessly than unjustly: your eye has become a birth of iniquity. You saw the needy man with a proud eye and an insatiable heart, you despised the poor man’s prayer, and the one you ought to have pitied you passed by with disdain: your eye was for you a spring and origin of sin. ### Scripture references - Ps 101:5 (100:5 LXX): quotation, high confidence ### Translation notes - Ps 101:5 (LXX 100:5). ### Citation (SBL) Ambrose, Exp. Ps. 118 16.7.2 (CSEL 62:355; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-7-2). ## Exposition of Psalm 118 16.8.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-8-1 - Source: CSEL 62:355 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Our eyes should be like the bride’s pools in Heshbon, full of rational thought. ### Latin text Ideoque oculi tui non lupi oculi sint et insidiantes ad praedam, sed, sicut sponsae dicitur: oculi tui stagna in Esebon, in portis filiae multorum. nares tuae sicut turris Libani. stagna in Esebon quid est nisi in cogitationibus rationabilibus abundantia, quae est in portis ecclesiae, cui merito defertur multitudo doctrinae? ### English translation (Claude) And therefore let your eyes not be the eyes of a wolf lying in wait for prey, but as it is said to the bride: “Your eyes are pools in Heshbon, in the gates of the daughter of many. Your nose is like the tower of Lebanon.” What are “pools in Heshbon” but abundance in rational thoughts, which is in the gates of the church, to whom deservedly a multitude of teaching is brought? ### Scripture references - Song 7:4 (7:5 LXX): quotation, high confidence ### Translation notes - Song 7:4 (LXX 7:5). ### Citation (SBL) Ambrose, Exp. Ps. 118 16.8.1 (CSEL 62:355; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-8-1). ## Exposition of Psalm 118 16.8.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-8-2 - Source: CSEL 62:355 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church breathes Christ’s fragrance; her eye should foresee coming evils and soften them with tears. ### Latin text filia enim multorum, plurimarum doctrinarum posteritas et fetus est, cuius nares odor est sacrificiorum floribus omnibus praestans. quid enim Christi odore sublimius, qui adolebat terris fragrantiam? oculus ergo iste prouideat quae futura sunt et, si aduersa inminere praeuiderit, fletu lacrimisque emollire ac mitigare non desinat. ### English translation (Claude) For the daughter of many is the posterity and offspring of very many teachings, whose nose is the fragrance of sacrifices surpassing all flowers. For what is loftier than the fragrance of Christ, who spread his fragrance over the earth? So let this eye foresee what is to come, and if it foresees adversities threatening, let it not cease to soften and mitigate them with weeping and tears. ### Scripture references - 2 Cor 2:15: echo, medium confidence ### Translation notes - 2 Cor 2:15. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.8.2 (CSEL 62:355; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-8-2). ## Exposition of Psalm 118 16.9.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-9-1 - Source: CSEL 62:355–356 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jeremiah, under this letter, wept over the coming captivity. ### Latin text Ideo Hieremias in captiuitate gentis Iudaeae positus futuram praeuidens perpetuae captiuitatis aerumnam, quam perfidiae pretio Iudaeorum populus habebat exsoluere, dicebat in Threnis sub hac eadem littera: in hoc ego fleo, oculi mei caligauerunt a fletu, quia elongauit a me qui me ### English translation (Claude) That is why Jeremiah, placed in the captivity of the Jewish nation and foreseeing the misery of perpetual captivity which the Jewish people would have to pay as the price of faithlessness, said in Lamentations under this same letter: “For this I weep; my eyes are darkened with weeping, because he who comforted me ### Scripture references - Lam 1:16: quotation, high confidence ### Translation notes - Lam 1:16 (the ain verse of Lam 1). Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.9.1 (CSEL 62:355–356; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-9-1). ## Exposition of Psalm 118 16.9.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-9-2 - Source: CSEL 62:356 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jeremiah grieved that the people would abandon Christ; another ain verse speaks of God fulfilling his word. ### Latin text consolabatur. non igitur abductum se esse de terris suis dolebat, sed a Christo populum relinquendum consolationemque futurae uitae cernebat amissam. haec est dolenda captiuitas, quae aeternae spe libertatis priuata uidebatur. alio quoque loco sub hac eadem littera repetiuit in Threnis dicens: dominus quae cogitauit consummauit, uerbum suum quod mandauit a diebus antiquis; destruxit et non ### English translation (Claude) has gone far from me.” So he grieved not that he had been led away from his land, but he saw that Christ would be abandoned by the people and the consolation of the life to come lost. This is the captivity to be grieved, which seemed deprived of the hope of eternal liberty. In another place too, under this same letter, he repeated in Lamentations: “The Lord has accomplished what he planned, his word which he commanded from days of old; he has destroyed and has not ### Scripture references - Lam 1:16: quotation, high confidence - Lam 2:17: quotation, high confidence ### Translation notes - Lam 1:16; Lam 2:17 (the ain verse of Lam 2). ### Citation (SBL) Ambrose, Exp. Ps. 118 16.9.2 (CSEL 62:356; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-9-2). ## Exposition of Psalm 118 16.9.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-9-3 - Source: CSEL 62:356 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The verse announces Christ’s judgment; the eye should foresee it and avert it by tears and correction. ### Latin text pepercit et laetificauit super te inimicum et exaltauit cornu tribulantis te. nonne euidenter futurum iudicium Christi adnuntiatur, sicut in psalmo quoque praesenti declarari certum est? oculus ergo praeuideat quae uentura sunt et ea aut profusione lacrimarum aut erroris correctione detorqueat. denique Hieremias flebat, quia malam causam impiae plebis suspiceret, quae perfidiae pertinacia proprium negabat auctorem. ### English translation (Claude) spared, and he has made the enemy rejoice over you and exalted the horn of him who afflicts you.” Is not the future judgment of Christ clearly announced, as it is certainly also declared in the present psalm? So let the eye foresee what is coming and turn it aside by a flood of tears or by correction of error. In fact Jeremiah wept because he foresaw the bad cause of the ungodly people, which by stubborn faithlessness denied its own author. ### Scripture references - Lam 2:17: quotation, high confidence ### Translation notes - Lam 2:17. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.9.3 (CSEL 62:356; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-9-3). ## Exposition of Psalm 118 16.10.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-10-1 - Source: CSEL 62:356 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David, foreseeing Christ’s judgment, appeals to his good conscience, not boasting. ### Latin text Dauid autem prophetico spiritu iudicium praeuidens Christi, in quo nemo innocens periclitabitur, nemo sceleratus eludet. bona fretus conscientia dicit: feci iudicium et iustitiam. ne tradas me nocentibus me. non quasi gloriosus insolens ipse se laudat, cum utique peritus legis alterius ### English translation (Claude) But David, foreseeing by the prophetic Spirit the judgment of Christ, in which no innocent man will be in danger and no criminal escape, relying on a good conscience says: “I have done judgment and justice; do not hand me over to those who harm me.” He does not praise himself like an arrogant boaster, since, skilled in the law, he surely knew that each one should be praised by another’s ### Scripture references - Ps 119:121 (118:121 LXX): quotation, high confidence - Prov 27:2: allusion, high confidence ### Translation notes - Ps 119:121 (LXX 118:121); Prov 27:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.10.1 (CSEL 62:356; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-10-1). ## Exposition of Psalm 118 16.10.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-10-2 - Source: CSEL 62:356 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David’s words are a defense of his innocence, not arrogance. ### Latin text potius quam proprio ore unumquemque laudandum esse non ignoraret. non, inquam, praedicatarum iactantia est hic ulla uirtutum, sed uitae innocentis adsertio iure praesumpta, ne dignus aestimaretur qui propter grauia peccata relinqueretur a domino et traderetur nocentium potestati. defensio est igitur. non adrogantia. ### English translation (Claude) mouth rather than his own. Here, I say, there is no boasting of virtues proclaimed, but a rightful assertion of an innocent life, so that he might not be judged worthy to be abandoned by the Lord for grave sins and handed over to the power of those who harm. So it is a defense, not arrogance, ### Citation (SBL) Ambrose, Exp. Ps. 118 16.10.2 (CSEL 62:356; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-10-2). ## Exposition of Psalm 118 16.10.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-10-3 - Source: CSEL 62:356–357 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like Peter’s question, David’s claim is a defense; claiming not to deserve injury differs from claiming reward. ### Latin text quando non excellentia aliqua honoris adsumitur. sed formidabilis propulsatur aerumna. denique Petrus hoc genere defensionis utitur dicens: ecce nos reliquimus omnia et secuti sumus te: quid ergo erit nobis? in quo si dicti adrogantis decolor aliqui ausus fuisset, non tantum gratiae de domini saluatoris sententia retulisset, ut non solum minime subdendus ipse iudicio. sed etiam iudicaturus de aliorum meritis ipse nuntiaretur. neque enim in iudicio, si quis innocentiae suae tuendae gratia quid fecisset aperiret, ad iactantiam potius quam ad defensionem causae dictum aestimaretur. aliud est dignum se praemio dicere, aliud indignum iniuria. ### English translation (Claude) since no eminence of honor is claimed, but a fearful hardship is warded off. In fact Peter uses this kind of defense, saying: “Behold, we have left all and followed you: what then shall we have?” If any shameful daring of arrogant speech had been in this, he would not have obtained so much grace from the sentence of the Lord and Savior that he was declared not only by no means subject to judgment himself, but even to judge the merits of others. Nor in a court, if someone disclosed what he had done to protect his innocence, would it be thought said for boasting rather than for defense of his case. It is one thing to say oneself worthy of reward, another to say oneself undeserving of injury. ### Scripture references - Matt 19:27: quotation, high confidence - Matt 19:28: allusion, high confidence ### Translation notes - Matt 19:27–28. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.10.3 (CSEL 62:356–357; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-10-3). ## Exposition of Psalm 118 16.11.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-11-1 - Source: CSEL 62:357 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Unlike Socrates, who demanded honor, David humbly feared being handed to the devil. ### Latin text Et tamen ille ipse philosophiae summus, ut aiunt, magister cum accusaretur, interrogatus qua tandem poena se dignum putaret, respondisse fertur, ut in prytaneo publico cotidie conuiuio susciperetur. ille honorem usurpauit. hic praecauit aerumnam; ille adrogauit gloriam, hic seruauit humilitatem. nam quae maior esse humilitas potest quam ut conscius sibi iudicii et iustitiae reseruatae tradi potestati diaboli uereretur? ### English translation (Claude) And yet that very man, the highest master of philosophy, as they say, when he was accused and asked what penalty he thought he deserved, is said to have answered that he should be received every day at a public banquet in the Prytaneum. He claimed honor; this man guarded against hardship. He arrogated glory; this man kept humility. For what greater humility can there be than that one conscious of having kept judgment and justice should fear to be handed over to the devil’s power? ### Extrabiblical texts - Plato, Apol. 36d (Plato (works)): allusion, high confidence ### Translation notes - Socrates’ reply at his trial (Plato, Apology 36d). ### Citation (SBL) Ambrose, Exp. Ps. 118 16.11.1 (CSEL 62:357; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-11-1). ## Exposition of Psalm 118 16.11.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-11-2 - Source: CSEL 62:357–358 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mindful of the falls of Noah, Lot, Aaron, Miriam and Moses, David humbly asks for God’s help. ### Latin text hominem se esse cognouit, inpar sibi bellum aduersum spiritalia nequitiae in caelestibus. raptum esse Enoch nouit, ne malitia mutaret cor eius, Noe inebriatum. Loth incestatum. sacerdotum primum ipsum Aaron cum Maria sorore temptatum. leprae maculis aspersam Mariam primum, post absolutam, Moysen paene internecatum, nisi circumcisione filii et eiusmodi sanguinis fusione Sephora mulier eius omne ab eo periculum depulisset. his igitur commonitus exemplis nequaquam se fortitudini suae credit, sed cauta humilitas diuinum sibi precando adsciscit auxilium, petens ne tradatur nocentibus. ### English translation (Claude) He knew that he was a man, that the war against the spiritual forces of wickedness in the heavenly places was unequal for him. He knew that Enoch was taken away lest malice change his heart; that Noah was made drunk; Lot defiled by incest; that Aaron himself, first of the priests, was tempted together with his sister Miriam; that Miriam was first spotted with leprosy and afterwards cleansed; that Moses was nearly killed, had not his wife Zipporah warded off all danger from him by circumcising his son and shedding such blood. Warned by these examples, then, he by no means trusts his own strength, but cautious humility calls in divine help by prayer, asking not to be handed over to those who harm. ### Scripture references - Eph 6:12: allusion, high confidence - Gen 9:21: allusion, high confidence - Gen 19:33: allusion, high confidence - Num 12:10: allusion, high confidence - Exod 4:24: allusion, high confidence - Exod 4:25: allusion, high confidence ### Extrabiblical texts - Wis 4:11 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Eph 6:12; Wis 4:11; Gen 9:21; Gen 19:33; Num 12:1–15; Exod 4:24–26. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.11.2 (CSEL 62:357–358; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-11-2). ## Exposition of Psalm 118 16.12.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-12-1 - Source: CSEL 62:358 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil is the author of all sins: anger, lust, avarice. ### Latin text Scit enim auctorem esse principem mundi omnium delictorum. ipse indiuiduos proximorum irarum stimulis excitatos scindit affectus, ipse flammam accendit libidinis, ipse adolet auaritiae cupiditates, ut quo plus rapuerimus amplius requiramus, ### English translation (Claude) For he knows that the prince of the world is the author of all offenses. He tears apart the undivided affections of neighbors, stirred up by the goads of anger; he kindles the flame of lust; he fans the desires of avarice, so that the more we seize the more we seek; ### Scripture references - John 14:30: echo, medium confidence ### Translation notes - John 14:30. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.12.1 (CSEL 62:358; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-12-1). ## Exposition of Psalm 118 16.12.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-12-2 - Source: CSEL 62:358 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Envy led Cain from sacrifice to fratricide; the devil is the author of incontinence. ### Latin text ipse suggerit et ministrat fomenta luxuriae, ipse odio exasperat et inmodicae studio ambitionis inflammat. quod uitium blandum in exordio, saeuum in processu nec fraternae potuit germanitatis contemplatione reuocari: dum dolet sibi gratiae caelestis ambitor fratrem esse praelatum, de sacrificio processit ad parricidium. auctorem igitur incontinentiae diabolum esse apostolus docet: ne ### English translation (Claude) he suggests and supplies the kindlings of luxury; he embitters with hatred and inflames with the zeal of immoderate ambition. This vice, coaxing at the beginning, savage in its progress, could not be called back even by regard for brotherhood: the seeker of heavenly favor, grieved that his brother had been preferred to him, went on from sacrifice to fratricide. That the devil is the author of incontinence the apostle teaches: “Lest ### Scripture references - Gen 4:5: allusion, high confidence - Gen 4:8: allusion, high confidence ### Translation notes - Gen 4:3–8. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.12.2 (CSEL 62:358; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-12-2). ## Exposition of Psalm 118 16.12.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-12-3 - Source: CSEL 62:358 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture shows the devil instigates incontinence and avarice. ### Latin text temptet uos satanas propter incontinentiam uestram. incentorem quoque auaritiae ipsum esse legimus dicente Paulo: qui uolunt diuites fieri incidunt in temptationem et laqueum diaboli, et alibi: mortificate ergo membra uestra quae sunt super terram, fornicationem, inmunditiam, libidinem, concupiscentiam malam et auaritiam quae est idolatria. in his enim diaboli uoluntatem facimus et exsequimur potestatem, qui per carnis istius desideria incentiuum suae fraudis operatur. ### English translation (Claude) Satan tempt you because of your incontinence.” We read too that he is the instigator of avarice, as Paul says: “Those who wish to become rich fall into temptation and the snare of the devil”; and elsewhere: “Put to death therefore your members which are on the earth: fornication, uncleanness, lust, evil desire, and avarice, which is idolatry.” For in these we do the devil’s will and carry out his power, who through the desires of this flesh works the incentive of his fraud. ### Scripture references - 1 Cor 7:5: quotation, high confidence - 1 Tim 6:9: quotation, high confidence - Col 3:5: quotation, high confidence ### Translation notes - 1 Cor 7:5; 1 Tim 6:9; Col 3:5. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.12.3 (CSEL 62:358; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-12-3). ## Exposition of Psalm 118 16.13.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-13-1 - Source: CSEL 62:358–359 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sinners belong to the devil; the chaste and merciful are Christ’s, whom the devil cannot claim unless they fall. ### Latin text Quemcumque ergo in uitiorum suorum possessione reppererit, tamquam obnoxium suo iuri uindicabit. adulterium quis facit. luxuriam exercet, aliena diripit: portio diaboli est. pudicus autem et continens et misericors Christi portio est. Christi ergo seruum sibi non potest uindicare. nisi forte lapsum in uitia deprehenderit. ne tum quidem uindicat, sed tamquam suum sibi tradi postulat. ### English translation (Claude) So whomever he finds in possession of his vices he will claim as subject to his right. Someone commits adultery, practices luxury, plunders others’ goods: he is the devil’s portion. But the chaste, the continent, the merciful man is Christ’s portion. So he cannot claim Christ’s servant for himself, unless perhaps he catches him fallen into vices. Not even then does he claim him, but asks that he be handed over to him as his own. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.13.1 (CSEL 62:358–359; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-13-1). ## Exposition of Psalm 118 16.13.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-13-2 - Source: CSEL 62:359 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only those who do the devil’s works are handed to Satan, like the incestuous man at Corinth. ### Latin text Ideo ergo dicit Dauid: feci iudicium et iustitiam, non ut adroget, sed excuset, ne quasi peccator deseratur a Christo. exemplo sit nobis apostolica lectio, quam ob rem unusquisque tradatur. illum enim qui uxorem patris habuit, quia sic operatus est, tradidit satanae, ut dicit, apostolus. non ergo esset traditus, nisi diaboli opera fecisset. ### English translation (Claude) That is why David says, “I have done judgment and justice,” not to claim merit but to excuse himself, so that he may not be deserted by Christ as a sinner. Let the apostolic reading be an example to us of why anyone is handed over. For the one who had his father’s wife, because he acted so, he handed over to Satan, as the apostle says. So he would not have been handed over had he not done the devil’s works. ### Scripture references - Ps 119:121 (118:121 LXX): quotation, high confidence - 1 Cor 5:1: allusion, high confidence - 1 Cor 5:5: allusion, high confidence ### Translation notes - Ps 119:121 (LXX 118:121); 1 Cor 5:1, 5. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.13.2 (CSEL 62:359; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-13-2). ## Exposition of Psalm 118 16.13.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-13-3 - Source: CSEL 62:359 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David did Christ’s works: just judgment for orphan, widow and poor. ### Latin text unde non inmerito recusat propheta nocentibus tradi. qui allegat non diaboli opera se fecisse, sed Christi. Christus enim dicit: iudicate pupillo et iustificate uiduam. hoc est ergo feci iudicium et iustitiam: in iudicio non contempsi pauperem. non oppressi uiduam, personam diuitis non recepi, in omnibus operibus iustitiam reseruaui. ### English translation (Claude) Hence not without reason the prophet refuses to be handed over to those who harm, alleging that he has done not the devil’s works but Christ’s. For Christ says: “Judge for the orphan and justify the widow.” This, then, is “I have done judgment and justice”: in judgment I did not despise the poor, I did not oppress the widow, I did not accept the person of the rich, in all my works I kept justice. ### Scripture references - Isa 1:17: quotation, high confidence - Lev 19:15: allusion, medium confidence ### Translation notes - Isa 1:17; Lev 19:15. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.13.3 (CSEL 62:359; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-13-3). ## Exposition of Psalm 118 16.14.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-14-1 - Source: CSEL 62:359 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judgment and justice are public virtues; virginity and frugality profit chiefly oneself. ### Latin text Iudicii finis iustitia est; in altero ueritatis custodia, in altero fructus est aequitatis, utraque tamen non priuata uirtus. sed publica. nam inmaculatum corpus a uirili permixtione seruare et palmam castimoniae limoso in corpore usque ad angelorum conuersationem custodia integritatis euehere utilitas priuata, laus publica est. frugi esse ac modestum et sobriae parcitatis tenere mensuram probatur a pluribus, sed sibi soli proficit. ### English translation (Claude) The end of judgment is justice; in the one is the keeping of truth, in the other the fruit of equity, yet each is not a private but a public virtue. For to keep the body untouched by union with a man and to raise the palm of chastity in a muddy body by the guarding of integrity even to the way of life of the angels is a private benefit, a public praise. To be frugal and modest and keep the measure of sober thrift is approved by many, but it profits oneself alone. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.14.1 (CSEL 62:359; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-14-1). ## Exposition of Psalm 118 16.14.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-14-2 - Source: CSEL 62:359 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Justice alone serves others at all times, at its own cost. ### Latin text fortitudo in proeliis eminet, in otio friget, cuius opus in tempore necessarium. in uoto aduersum; malunt enim homines non pugnare quam uincere. sola iustitia est. quae omnibus temporibus aliis potius? nata quam sibi cotidiano usu et fructu publico. suo damno alienas custodit utilitates, quae nihil habeat utilitatis et plurimum laudis. ### English translation (Claude) Courage stands out in battles, grows cold in peace; its work is necessary at a time, but unwelcome as a wish, for men prefer not to fight rather than to conquer. Justice alone is born at all times for others rather than for itself, in daily use and public fruit; at its own cost it guards others’ interests, having no profit for itself and very much praise. ### Translation notes - The punctuation of the printed text is disturbed here; translated by sense. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.14.2 (CSEL 62:359; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-14-2). ## Exposition of Psalm 118 16.14.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/15-25-1/#p-16-14-3 - Source: CSEL 62:359–360 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Having put off sin, the just man asks not to be handed over to sinners, as in the Song. ### Latin text hanc igitur propheta praetendit ad sui meriti commendationem dicens: feci iudicium et iustitiam, ne tradas me nocentibus me. ubi iustitia, ibi misericordia; misericordia a peccato liberat: quomodo ergo peccatoribus trador? simile illud in Canticis: exui tunicam meam. quomodo induam eam? laui pedes meos, quomodo inquinabo eos? exui tunicam peccatoris uelamenque terreni, cur quasi peccator atque terrenus adiudicor? laui pedes meos, ne qua delicti sors posset adhaerere uestigio. cur das in Ille delinquentibus potestatem? ### English translation (Claude) This, then, the prophet puts forward to commend his merit, saying: “I have done judgment and justice; do not hand me over to those who harm me.” Where there is justice, there is mercy; mercy frees from sin: how then am I handed over to sinners? Similar is that verse in the Song of Songs: “I have put off my tunic; how shall I put it on? I have washed my feet; how shall I soil them?” I have put off the sinner’s tunic and the covering of earth; why am I judged as a sinner and earthly? I have washed my feet, so that no lot of sin might cling to my step; why do you give offenders power over me? ### Scripture references - Ps 119:121 (118:121 LXX): quotation, high confidence - Song 5:3: quotation, high confidence ### Extrabiblical texts - Tob 12:9 (Tobit): allusion, medium confidence ### Translation notes - Ps 119:121 (LXX 118:121); Tob 12:9; Song 5:3. “in Ille” in the digital text is translated “over me” by sense. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.14.3 (CSEL 62:359–360; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-14-3). ## Exposition of Psalm 118 16.15.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-15-1 - Source: CSEL 62:360 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Lord’s servant asks protection from slanderers who hate truth. ### Latin text Sequitur uersus secundus: suscipe seruum tuum in bono, non calumnientur me superbi. quasi iudicii et iustitiae conscius auctoritate prophetica progreditur. ut seruum domini se dicere non reformidet; seruus enim domini nihil debet alienis. pretiosa haec seruitus quae uirtutum constat expensis. cur autem timet nocentibus tradi, aperit euidenter: quia calumniatores sunt qui oderint ueritatem, inpugnent innocentiam. ### English translation (Claude) The second verse follows: “Take up your servant for good; let not the proud slander me.” As one conscious of judgment and justice he goes on with prophetic authority, so that he does not fear to call himself the Lord’s servant; for the Lord’s servant owes nothing to others. Precious is this servitude, which consists in the outlay of virtues. And why he fears being handed over to those who harm he plainly reveals: because they are slanderers who hate the truth and assail innocence, ### Scripture references - Ps 119:122 (118:122 LXX): quotation, high confidence ### Translation notes - Ps 119:122 (LXX 118:122). ### Citation (SBL) Ambrose, Exp. Ps. 118 16.15.1 (CSEL 62:360; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-15-1). ## Exposition of Psalm 118 16.15.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-15-2 - Source: CSEL 62:360 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The proud slanderer is the devil, who exalted himself against God. ### Latin text quia superbi sunt. qualis enim aduersum seruulos dei potest superbus esse. qui aduersus deum se exaltat et dicit: in caelum ascendam. super sidera caeli ponam sedem meam. sedebo in monte excelso super montes altos qui sunt ab aquilone, ascendam super nubes et ero similis altissimo? quid mirum igitur, si grauare homines possit. qui peruicaci spiritu nec deo cedit? ### English translation (Claude) because they are proud. For how proud can he be against God’s servants who exalts himself against God and says: “I will ascend into heaven; above the stars of heaven I will set my throne; I will sit on the lofty mountain above the high mountains that are in the north; I will ascend above the clouds and be like the Most High”? What wonder, then, if he can oppress men, who with stubborn spirit does not yield even to God? ### Scripture references - Isa 14:13: quotation, high confidence - Isa 14:14: quotation, high confidence ### Translation notes - Isa 14:13–14. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.15.2 (CSEL 62:360; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-15-2). ## Exposition of Psalm 118 16.15.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-15-3 - Source: CSEL 62:360 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil, who ravaged the world, slanders individuals too. ### Latin text quomodo mensuram ueritatis et fidem in hominem reseruabit. qui sacrilego inpudentique mendacio omnipotenti se domino adaequandum esse promittit? quomodo calumniatur singulis. qui totam inritauit terram, concussit reges. posuit uniuersum orbem desertum et ciuitates destruxit, eos qui in abductione erant non soluit? ### English translation (Claude) How will he keep the measure of truth and faith toward man, who with sacrilegious and shameless lying promises that he will be made equal to the almighty Lord? How does he slander individuals, who provoked the whole earth, shook kings, made the whole world a desert and destroyed cities, and did not release those who were in captivity? ### Scripture references - Isa 14:16: allusion, high confidence - Isa 14:17: allusion, high confidence ### Translation notes - Isa 14:16–17. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.15.3 (CSEL 62:360; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-15-3). ## Exposition of Psalm 118 16.16.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-16-1 - Source: CSEL 62:360–361 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil sets his throne above the stars when he deceives the righteous, as he did Judas. ### Latin text Caueamus ergo. ne muros animae nostrae destruat. ne propugnacula nostrae mentis diruat, ne super sidera thronum suum ponat. ponit super sidera, quando electum decipit, quando iustum circumuenit. cuius opera lucent sicut stellae in caelo. nonne et Iudas proditor inter ceteros audiebat: uos estis lux huius mundi? nonne diabolus lumen eius extinxit? ### English translation (Claude) Let us beware, then, lest he destroy the walls of our soul, lest he pull down the bulwarks of our mind, lest he set his throne above the stars. He sets it above the stars when he deceives the elect, when he circumvents the righteous man, whose works shine like stars in heaven. Did not Judas the traitor too hear among the others: “You are the light of this world”? Did not the devil put out his light? ### Scripture references - Isa 14:13: allusion, high confidence - Dan 12:3: echo, medium confidence - Matt 5:14: quotation, high confidence ### Translation notes - Isa 14:13; Dan 12:3; Matt 5:14. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.16.1 (CSEL 62:360–361; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-16-1). ## Exposition of Psalm 118 16.16.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-16-2 - Source: CSEL 62:361 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil slanders those he cannot seduce; God’s hand protects those who flee him. ### Latin text quin etiam quos non potuerit circumuenire calumniatur. inuidens regni caelestis gloriam. ut. quos inlecebris suis a Christo non potuit separare, eos calumniis suis debiti honoris fructu fraudare conetur. fugiamus ergo malos calumniatores, qui peccatum operantur in nobis et ipsi nobis calumnias infestissima accusatione conponunt, id quod ipsi fecerint arguentes. ecce manus domini parata est, quae te fugientem ab aduersariis tueatur ac protegat. ### English translation (Claude) Indeed, those he could not circumvent he slanders, envying the glory of the heavenly kingdom, so that those he could not separate from Christ by his allurements he tries by his slanders to cheat of the fruit of their due honor. Let us flee, then, the evil slanderers, who work sin in us and themselves compose slanders against us with most hostile accusation, charging us with what they themselves have done. See, the hand of the Lord is ready to guard and protect you as you flee from your adversaries. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.16.2 (CSEL 62:361; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-16-2). ## Exposition of Psalm 118 16.16.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-16-3 - Source: CSEL 62:361 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As God freed Israel from proud Pharaoh, he takes up for good those who flee evil. ### Latin text Pharao te in patrious tenebat superbus inmitis. fugisti ab eo, suscepit te manus domini et de periculis liberauit. non dimisisset te Pharao. nisi tu ad dominum refugisses. dicebat Pharao: dominum nescio et Israel non dimitto. uides quam superbus. merito ergo susceptus in bono est qui malum fugit. non patitur ergo deus in malo nos esse. suscipit in bono nec patitur suos calumniis subiacere. ### English translation (Claude) Pharaoh, proud and pitiless, held you in his toils; you fled from him; the hand of the Lord took you up and freed you from dangers. Pharaoh would not have let you go had you not taken refuge with the Lord. Pharaoh said: “I do not know the Lord, and I will not let Israel go.” You see how proud he was. Rightly, then, is he taken up for good who flees evil. So God does not suffer us to be in evil; he takes us up for good and does not suffer his own to lie under slanders. ### Scripture references - Exod 5:2: quotation, high confidence - Ps 119:122 (118:122 LXX): allusion, high confidence ### Translation notes - Exod 5:2. “in patrious” in the digital text is unclear; translated “in his toils” by sense. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.16.3 (CSEL 62:361; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-16-3). ## Exposition of Psalm 118 16.17.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-17-1 - Source: CSEL 62:361 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The eyes of the soul fail with longing for Christ, fixed wholly on him. ### Latin text Oculi mei defecerunt in salutare tuum et in eloquium iustitiae tuae. qui sint isti oculi considera, qui in Christum deficiunt. dum eius praestolantur aduentum: animae uidelicet oculi. non corporis, tota fidei intentione defixi; in eo enim quem diligimus totis oculis occupamur nec quicquam aliud uidere delectat. non potest hoc dicere nisi qui a mundanis sollicitudinibus et saecularibus uoluptatibus intentionem omnem suae mentis auertit. ### English translation (Claude) “My eyes have failed for your salvation and for the word of your righteousness.” Consider what these eyes are which fail for Christ while they await his coming: the eyes of the soul, surely, not of the body, fixed with the whole intention of faith; for in one whom we love we are occupied with all our eyes, and nothing else delights us to see. No one can say this except one who has turned away all the intention of his mind from worldly anxieties and secular pleasures. ### Scripture references - Ps 119:123 (118:123 LXX): quotation, high confidence ### Translation notes - Ps 119:123 (LXX 118:123). ### Citation (SBL) Ambrose, Exp. Ps. 118 16.17.1 (CSEL 62:361; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-17-1). ## Exposition of Psalm 118 16.17.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-17-2 - Source: CSEL 62:361–362 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only one who turns his eyes from vanity can say his inner eyes fail for God’s word. ### Latin text nam quomodo hoc dicit qui theatralibus ludibriis occupatur? sed ille hoc dicit, qui supra dixit: auerte oculos meos, ne uideant uanitatem. qui autem sunt oculi, qui deficiunt in eloquium dei, nisi oculi hominis interioris obtutusque animae, qui tenduntur, ut uideant dei uerbum, et nimia intentione et expectatione deficiunt in salutare dei. defectum sui patientes, ut adsumant quod uerbi est? ### English translation (Claude) For how does one say this who is occupied with theatrical shows? But he says it who said above: “Turn away my eyes, lest they see vanity.” And what are the eyes that fail for the word of God but the eyes of the inner man and the gaze of the soul, which are strained to see the word of God and, through excessive intentness and expectation, fail for the salvation of God, suffering their own failing in order to take up what belongs to the Word? ### Scripture references - Ps 119:37 (118:37 LXX): quotation, high confidence ### Translation notes - Ps 119:37 (LXX 118:37). ### Citation (SBL) Ambrose, Exp. Ps. 118 16.17.2 (CSEL 62:361–362; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-17-2). ## Exposition of Psalm 118 16.18.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-18-1 - Source: CSEL 62:362 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s word is a word of righteousness, though some sayings seem troubling. ### Latin text Et quia eloquium dei plerosque mouere potest, ideo addidit: eloquium iustitiae, ut mouere non debeat. mouere autem poterat, quia scriptum est: maior seruiet minori — nam nisi ad mysterium accipias, naturae iniuria est — et: dedi uobis praecepta non bona - ergo deus mala dat praecepta? ### English translation (Claude) And because the word of God can disturb many, he therefore added “word of righteousness,” so that it ought not to disturb. It could disturb, because it is written, “The elder shall serve the younger” (for unless you take it as a mystery, it is an injury to nature), and: “I gave you precepts that were not good.” Does God then give bad precepts? ### Scripture references - Gen 25:23: quotation, high confidence - Rom 9:12: allusion, medium confidence - Ezek 20:25: quotation, high confidence ### Translation notes - Gen 25:23 (Rom 9:12); Ezek 20:25. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.18.1 (CSEL 62:362; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-18-1). ## Exposition of Psalm 118 16.18.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-18-2 - Source: CSEL 62:362 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The “precepts not good” were imperfect precepts suited to the weak; the perfect ones came in the Gospel. ### Latin text — et: ego dominus creans mala. sed et de praeceptis sic soluitur, quia infirmibus non debuit. dare perfecta praecepta quae sustinere non possent. quando audiret Iudaeus: dimitte omnia tua et sequere me? quando audiret Iudaeus: qui non tulerit crucem suam et secutus me fuerit, non est me dignus? ### English translation (Claude) And: “I am the Lord, creating evils.” But about the precepts it is solved thus: that to the weak he ought not to give perfect precepts which they could not bear. When would the Jew have heard, “Leave all that you have and follow me”? When would the Jew have heard, “Whoever does not take up his cross and follow me is not worthy of me”? ### Scripture references - Isa 45:7: quotation, high confidence - Matt 19:21: allusion, high confidence - Matt 10:38: quotation, high confidence ### Translation notes - Isa 45:7; Matt 19:21; Matt 10:38. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.18.2 (CSEL 62:362; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-18-2). ## Exposition of Psalm 118 16.18.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-18-3 - Source: CSEL 62:362 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The “evils” God creates are corrective punishments; the law restrains the guilty. ### Latin text sed haec perfectiora praecepta euangelio reseruata sunt. et mala non creauit deus. sed haec quae nobis uidentur austera. uerbera, mors et huiusmodi alia, quae propter emendationem praescripta sunt innocentes; iustis enim lex non est posita. sed iniustis. nam si noxii nihil timerent. innocentes semper timerent. ### English translation (Claude) But these more perfect precepts were reserved for the Gospel. And God did not create evils, but these things which seem harsh to us, blows, death and others of this kind, which were prescribed for correction for the innocent; for the law was not laid down for the righteous but for the unrighteous. For if the guilty feared nothing, the innocent would always be afraid. ### Scripture references - 1 Tim 1:9: quotation, high confidence ### Translation notes - 1 Tim 1:9. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.18.3 (CSEL 62:362; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-18-3). ## Exposition of Psalm 118 16.19.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-19-1 - Source: CSEL 62:362 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The eye of punishments, foreseeing judgment, calls to repentance, as John the Baptist did. ### Latin text Qui sunt igitur oculi isti qui deficiunt in salutare dei? diximus oculum suppliciorum esse. qui praeuidens futura supplicia peccatorum gerendam adnuntiet paenitentiam. demonstrauit hunc oculum Baptista Iohannes dicens: generatio uiperarum, quis ostendit uobis fugere ab ira uentura? ### English translation (Claude) What, then, are these eyes that fail for the salvation of God? We said there is an eye of punishments, which, foreseeing the future punishments of sinners, announces that repentance must be done. John the Baptist showed this eye, saying: “Brood of vipers, who showed you to flee from the wrath to come? ### Scripture references - Luke 3:7: quotation, high confidence - Matt 3:7: allusion, medium confidence ### Translation notes - Luke 3:7 (Matt 3:7). ### Citation (SBL) Ambrose, Exp. Ps. 118 16.19.1 (CSEL 62:362; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-19-1). ## Exposition of Psalm 118 16.19.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-19-2 - Source: CSEL 62:362–363 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John’s baptism is for those who fear punishment; Christ’s for those who see grace. ### Latin text facite ergo fructus dignos paenitentiae. ad Iohannis baptismum ueniebat qui habebat oculum suppliciorum, ad Christi autem baptismum uenit qui uidet gratiam; hic enim oculus est, quem dominicae passionis umbra tuetur et protegit. aliud ergo Aenon. aliud Ain: in Aenon baptizatur conscius grauium delictorum, qui autem purum oculum et gratiam suscipit spiritalem. ### English translation (Claude) Bear, therefore, fruits worthy of repentance.” To John’s baptism came one who had the eye of punishments, but to Christ’s baptism comes one who sees grace; for this is the eye which the shadow of the Lord’s passion guards and protects. So Aenon is one thing, Ain another: in Aenon is baptized one conscious of grave offenses, but one who has a pure eye receives spiritual grace. ### Scripture references - Luke 3:8: quotation, high confidence - John 3:23: allusion, medium confidence ### Translation notes - Luke 3:8; John 3:23. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.19.2 (CSEL 62:362–363; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-19-2). ## Exposition of Psalm 118 16.19.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-19-3 - Source: CSEL 62:363 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each soul has the left eye of punishments and the right eye of grace, advancing from one to the other. ### Latin text et inperfectae fortasse animae oculus suppliciorum est, perfectae autem oculus gratiarum est purior atque sincerior. qui significatur hac littera, ad quam iusti forma dirigitur. quia inperfecta peccati tantummodo iudicium declinare desiderat, perfecta uero meritum regni caelestis adquirere. praesumimus tamen, eo quod utrumque oculum una anima habeat, et oculum suppliciorum et oculum gratiae. laeuum oculum suppliciorum, dextrum gratiae, quia non a primo homines possunt esse perfecti. sed per processum uirtutis ascendunt. ante igitur unaquaeque anima quasi ad baptismum Iohannis uenit. ### English translation (Claude) And perhaps the imperfect soul has the eye of punishments, while the perfect has the eye of graces, purer and more sincere, which is signified by this letter, to which the pattern of the righteous man is directed; for the imperfect soul desires only to escape the judgment of sin, while the perfect one desires to acquire the merit of the heavenly kingdom. Yet we presume that one soul has both eyes, the eye of punishments and the eye of grace, the left eye of punishments, the right of grace, because men cannot be perfect from the first but rise by advancing in virtue. So first every soul comes, as it were, to John’s baptism, ### Citation (SBL) Ambrose, Exp. Ps. 118 16.19.3 (CSEL 62:363; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-19-3). ## Exposition of Psalm 118 16.19.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-19-4 - Source: CSEL 62:363 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After repentance the soul receives Christ’s baptism; the bride’s one eye is the eye of grace. ### Latin text ut praemittat paenitentiam delictorum, et in processu paulatim. ubi Sua peccata defleuerit, spiritali abluta baptismate Christi accipit sacramentum. unde uidetur et in Canticis canticorum ecclesia praedicari, cui dicitur: cor nostrum cepisti, soror mea sponsa, cor nostrum cepisti uno ab oculis tuis, ut iste oculus gratiae sit, qui Christi sibi pleniorem adquisiuerit caritatem. ### English translation (Claude) to put repentance for offenses first, and in its progress, little by little, when it has wept for its sins, washed by spiritual baptism it receives the sacrament of Christ. Hence the church seems to be proclaimed in the Song of Songs too, to whom it is said: “You have ravished our heart, my sister, my bride; you have ravished our heart with one of your eyes,” so that this is the eye of grace, which has won for itself a fuller love of Christ. ### Scripture references - Song 4:9: quotation, high confidence ### Translation notes - Song 4:9. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.19.4 (CSEL 62:363; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-19-4). ## Exposition of Psalm 118 16.20.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-20-1 - Source: CSEL 62:363 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Others take the two eyes as the church’s mystical and moral vision, knowing when to speak and be silent. ### Latin text Plerique tamen hoc loco accipiunt duos oculos ecclesiae, unum qui mystica uideat, alterum qui moralia, eo quod sancta ecclesia non solum moralium teneat disciplinam. sed etiam caelestis doceat secreta mysterii. unde dictum est de ea: oculi tui sicut columbae extra taciturnitatem tuam. quod et spiritaliter uideat et nouerit tempus tacendi esse et tempus loquendi, ut in tempore sermonem suum proferat, ne inportunitate loquendi peccatum possit incurrere. ### English translation (Claude) Many, however, take this place to mean the two eyes of the church, one which sees mystical things, the other moral ones, because the holy church not only holds the discipline of morals but also teaches the secrets of the heavenly mystery. Hence it is said of her: “Your eyes are like doves outside your silence,” because she both sees spiritually and knows that there is a time to keep silent and a time to speak, so as to bring forth her word in season, lest by untimely speaking she incur sin. ### Scripture references - Song 4:1: quotation, high confidence - Eccl 3:7: quotation, high confidence ### Translation notes - Song 4:1 (LXX form); Eccl 3:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.20.1 (CSEL 62:363; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-20-1). ## Exposition of Psalm 118 16.21.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-21-1 - Source: CSEL 62:363–364 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s dove-like eyes washed in milk signify baptism in sincerity. ### Latin text Habe ergo oculos columbae ad similitudinem Christi, quia de ipso lectum est: oculi tui sicut columbae super abundantiam aquarum lotae in lacte. sedentes super plenitudinem. baptizat in lacte dominus, id est in sinceritate, et isti sunt qui uere baptizantur in lacte. qui ### English translation (Claude) So have the eyes of a dove after the likeness of Christ, for it is read of him: “Your eyes are like doves upon the abundance of waters, washed in milk, sitting upon the fullness.” The Lord baptizes in milk, that is, in sincerity, and those are truly baptized in milk who ### Scripture references - Song 5:12: quotation, high confidence ### Translation notes - Song 5:12. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.21.1 (CSEL 62:363–364; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-21-1). ## Exposition of Psalm 118 16.21.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-21-2 - Source: CSEL 62:364 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The bride, baptized in milk, ascends white to Christ, where the soul’s thirst is quenched. ### Latin text sine dolo credunt et puram fidem deferunt, inmaculatam induunt gratiam. ideo candida sponsa ascendit ad Christum, quia in lacte baptizata est. ideo mirantur eam uirtutes dicentes: quae est haec quae ascendit dealbata? ante paululum dicebat: nigra sum. nunc dealbata cernitur et ascendit ad caelum et innixa dei uerbo alta iam penetrat. nec inmerito illic aquarum abundantia. ubi Christus. ut mens humana repleri cupiat. has sitit aquas ceruus, quas cum biberit sitire non possit. has aquas sitit propheta, cum dicit: sitiuit in te anima mea. ### English translation (Claude) believe without guile, bring a pure faith, put on spotless grace. That is why the bride ascends white to Christ, because she was baptized in milk. That is why the powers marvel at her, saying: “Who is this who ascends made white?” A little before she was saying: “I am black”; now she is seen made white and ascends to heaven and, leaning on the Word of God, already penetrates the heights. And not without reason is there an abundance of waters where Christ is, so that the human mind may long to be filled. The hart thirsts for these waters, which once drunk it cannot thirst. The prophet thirsts for these waters when he says: “My soul has thirsted for you.” ### Scripture references - Song 8:5: quotation, high confidence - Song 1:5 (1:4 Vulg.): quotation, high confidence - Ps 42:1 (41:2 LXX): allusion, high confidence - Ps 63:1 (62:2 LXX): quotation, high confidence ### Translation notes - Song 8:5; Song 1:5 (Vulgate 1:4); Ps 42:1 (LXX 41:2); Ps 63:1 (LXX 62:2). ### Citation (SBL) Ambrose, Exp. Ps. 118 16.21.2 (CSEL 62:364; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-21-2). ## Exposition of Psalm 118 16.21.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-21-3 - Source: CSEL 62:364 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ sits on the fullness; John’s baptism near Salim also belongs to the church. ### Latin text sedet ergo Christus super abundantiam aquarum et super plenitudinem. et ideo qui baptizatur in lacte dicit: et nos omnes de plenitudine eius accepimus. unde et oculus suppliciorum non alienus est ab ecclesia. quia, etsi baptizabat Iohannes in Aenon. baptizabat iuxta Salim, ubi erat aquarum abundantia et duodecim fontes et septuaginta palmarum arbores. ### English translation (Claude) So Christ sits upon the abundance of waters and upon the fullness; and therefore one baptized in milk says: “And we all have received of his fullness.” Hence the eye of punishments too is not foreign to the church, because, though John baptized in Aenon, he baptized near Salim, where there was an abundance of waters, and twelve springs and seventy palm trees. ### Scripture references - John 1:16: quotation, high confidence - John 3:23: allusion, high confidence - Exod 15:27: allusion, high confidence ### Translation notes - John 1:16; John 3:23; Exod 15:27 (the twelve springs and seventy palms of Elim). ### Citation (SBL) Ambrose, Exp. Ps. 118 16.21.3 (CSEL 62:364; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-21-3). ## Exposition of Psalm 118 16.22.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-22-1 - Source: CSEL 62:364 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The twelve springs are the patriarchs and apostles, flowing through the world. ### Latin text Hos fontes habet ecclesia. hoc est in ueteri testamento duodecim patriarchas, in nouo duodecim apostolos. ideoque dictum est: in ecclesia benedicamus dominum deum de fontibus Israel. his fontibus ante perfunditur quicumque mysteria sacrosancta consequitur; isti enim fontes ex aeterno fonte manantes toto orbe fluxerunt. ### English translation (Claude) The church has these springs, that is, in the Old Testament the twelve patriarchs, in the New the twelve apostles. And therefore it is said: “In the church let us bless the Lord God from the springs of Israel.” Whoever obtains the most holy mysteries is first bathed in these springs; for these springs, flowing from the eternal spring, have run through the whole world. ### Scripture references - Ps 68:26 (67:27 LXX): quotation, high confidence ### Translation notes - Ps 68:26 (LXX 67:27). ### Citation (SBL) Ambrose, Exp. Ps. 118 16.22.1 (CSEL 62:364; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-22-1). ## Exposition of Psalm 118 16.22.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-22-2 - Source: CSEL 62:364–365 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Salim means “ascending”; the shorn flock coming up from the washing is the church after baptism. ### Latin text ubi isti fontes, ibi ascensio animarum. denique Salim interpretati sunt ipsum ascendentem; ille enim uere ascendit qui propria peccata deponit. hoc igitur uerbo purificatoriae sanctificationis usus exprimitur unde bene etiam in Canticis Christus dicit ad ecclesiam: dentes tui sicut grex tonsarum quae ascenderunt a lauacro, quae omnes geminos creant et infecunda non est in eis. quod specie tenus de capris dicitur. mystice autem de ecclesiae grege. ### English translation (Claude) Where these springs are, there is the ascent of souls. In fact Salim has been interpreted “one ascending”; for he truly ascends who lays down his own sins. So by this word the use of purifying sanctification is expressed; hence well does Christ also say to the church in the Song of Songs: “Your teeth are like a flock of shorn ewes that have come up from the washing, all of which bear twins, and none is barren among them.” This is said of goats in outward appearance, but mystically of the church’s flock. ### Scripture references - Song 4:2: quotation, high confidence ### Translation notes - Song 4:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.22.2 (CSEL 62:364–365; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-22-2). ## Exposition of Psalm 118 16.23.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-23-1 - Source: CSEL 62:365 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The goats feed safely on the heights where others find danger. ### Latin text Nec uilia tibi ista uideantur animalia. denique audi, quae de his sanctus loquatur spiritus: capillamentum tuum ut grex tonsarum quae reuelatae sunt a monte Galaad. dentes tui ut grex tonsarum quae ascenderunt de lauacro. uides quod in altis grex iste pascitur. audis in monte. itaque ubi aliis praecipitia, ibi capris nullum periculum, ubi aliis periculum, ibi gregis huius alimentum. ibi cibus dulcior, ibi fructus electior. ### English translation (Claude) Do not think these animals mean. In fact hear what the Holy Spirit says of them: “Your hair is like a flock of shorn ewes that have been revealed from Mount Gilead. Your teeth are like a flock of shorn ewes that have come up from the washing.” You see that this flock feeds on the heights; you hear “on the mountain.” So where there are precipices for others, there is no danger for goats; where there is danger for others, there is food for this flock, there the food is sweeter, there the fruit choicer. ### Scripture references - Song 4:1: quotation, high confidence - Song 4:2: quotation, high confidence ### Translation notes - Song 4:1–2 (with 6:5–6). ### Citation (SBL) Ambrose, Exp. Ps. 118 16.23.1 (CSEL 62:365; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-23-1). ## Exposition of Psalm 118 16.23.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-23-2 - Source: CSEL 62:365 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The goats, safe from wolves and caring for their young, are an image of the church. ### Latin text spectantur a pastoribus suis dumosa de rupe pendentes, ubi luporum incursus esse non possunt, ubi fecundae arbores fructum integrum subministrant. cernere licet uberi lacte distentas super teneram subolem materna pietate sollicitas. ideo elegit eas sanctus spiritus quibus coetum uenerabilis ecclesiae conpararet. ### English translation (Claude) They are seen by their shepherds hanging from a bushy rock, where the attacks of wolves cannot come, where fruitful trees supply fruit untouched. One may see them swollen with rich milk, anxious with a mother’s devotion over their tender young. That is why the Holy Spirit chose them to compare the assembly of the venerable church to them. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.23.2 (CSEL 62:365; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-23-2). ## Exposition of Psalm 118 16.24.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-24-1 - Source: CSEL 62:365–366 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The shorn flock is the church’s righteous souls, made wise by faith and cleansed of superfluity. ### Latin text Et ut mystice audias, capillamentum uerbi est altitudo et eminentia quaedam iustarum animarum, quoniam sensus sapientis in capite eius; in altitudine enim cogitationis humanae certum est esse sapientiam. et quemadmodum tondentur caprae. ut superflua deponant, ita etiam tonsarum animarum gregem, hoc est multarum animarum uirtutes habet sancta ecclesia. in quo grege nihil possis insensibile repperire, nihil superfluum, quoniam fides sapientes fecit, spiritalis autem gratia ab omni superfluorum labe mundauit. ### English translation (Claude) And that you may hear it mystically: the hair of the Word is the height and a certain eminence of righteous souls, since “the sense of the wise man is in his head”; for it is certain that wisdom is in the height of human thought. And as goats are shorn to lay aside what is superfluous, so the holy church has a flock of shorn souls, that is, the virtues of many souls. In this flock you can find nothing senseless, nothing superfluous, since faith has made them wise and spiritual grace has cleansed them from every stain of superfluous things. ### Scripture references - Eccl 2:14: quotation, medium confidence ### Translation notes - Eccl 2:14. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.24.1 (CSEL 62:365–366; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-24-1). ## Exposition of Psalm 118 16.25.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-25-1 - Source: CSEL 62:366 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gilead means “migration of testimony,” from synagogue to church; it bears the spices of the Ishmaelites. ### Latin text Merito igitur reuelatae sunt animae iustorum et reuelatae a monte Galaad, hoc est a transmigratione testimonii, eo quod a synagoga ad ecclesiam testimonium caeleste migrauit. in hoc itaque monte nascitur thymiama, resina et ceteri odores, quos negotiatores illi Ismahelitae, ut habes in primo libro testamenti ueteris. ### English translation (Claude) Rightly, then, the souls of the righteous have been revealed, and revealed from Mount Gilead, that is, from the migration of testimony, because the heavenly testimony migrated from the synagogue to the church. So on this mountain grow incense, resin and the other spices which those Ishmaelite merchants carried, as you have in the first book of the Old Testament. ### Scripture references - Song 4:1: allusion, high confidence - Gen 37:25: allusion, high confidence ### Translation notes - Song 4:1; Gen 37:25. The sentence continues in 16.25.2. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.25.1 (CSEL 62:366; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-25-1). ## Exposition of Psalm 118 16.25.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-25-2 - Source: CSEL 62:366 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As goats rise clean from the river, the righteous rise from the spiritual washing of baptism. ### Latin text deferebant. hos odores habet ecclesia, quos mercatores ex gentibus congregati fide et deuotione uexerunt. itaque sicut caprae bonis refectae cibis et solis calore uernantes lauantur in flumine et exultantes mundae surgunt de flumine, ita animae iustorum ascendunt ab spiritali lauacro. ### English translation (Claude) So the church has these spices, which merchants gathered from the nations have brought by faith and devotion. So, as goats refreshed with good food and flourishing in the sun’s heat are washed in the river and rise clean from the river leaping, so the souls of the righteous ascend from the spiritual washing. ### Scripture references - Song 4:2: allusion, high confidence ### Translation notes - Song 4:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.25.2 (CSEL 62:366; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-25-2). ## Exposition of Psalm 118 16.26.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-26-1 - Source: CSEL 62:366 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The twin-bearing ewes are souls fruitful in virtue, with twofold knowledge. ### Latin text Istae sunt uere quae geminos creant, in quibus non est infecunditas aliqua uirtutum, sterilitas ulla meritorum. bene geminos creant, quia congeminant sensus suos. unde habes in Prouerbiis scriptum: et tu scribe haec tibi tripliciter in consilio et cognitione. triplicem praemisit scriptionem et duo subdidit, consilium et cognitionem; sed cognitio gemina est, una incorporalium, altera corporalium. ### English translation (Claude) These are truly those that bear twins, in whom there is no barrenness of any virtue, no sterility of merits. Rightly they bear twins, because they double their understanding. Hence you have it written in Proverbs: “And you, write these things for yourself threefold, in counsel and knowledge.” He put first a threefold writing and added two, counsel and knowledge; but knowledge is twofold, one of incorporeal things, the other of corporeal. ### Scripture references - Song 4:2: allusion, high confidence - Prov 22:20: quotation, high confidence ### Translation notes - Song 4:2; Prov 22:20 (LXX form). ### Citation (SBL) Ambrose, Exp. Ps. 118 16.26.1 (CSEL 62:366; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-26-1). ## Exposition of Psalm 118 16.27.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-27-1 - Source: CSEL 62:366 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like travelers pausing at a lovely spot, Ambrose lingers on the teeth. ### Latin text Diximus de fecunditate, dicamus de dentibus. nam et nauigantes plerique et properantes itinere terreno ubi uiderint speciosum aliquem locum. delectationis gratia demorantur, pascunt oculos animumque ableuant nec mora ulla commeandi putatur, sed gratia; ### English translation (Claude) We have spoken of fruitfulness; let us speak of the teeth. For many, both sailing and hurrying on a land journey, when they see some beautiful place, linger for the sake of delight; they feed their eyes and relieve their mind, and no delay of their journey is reckoned, but rather a pleasure; ### Citation (SBL) Ambrose, Exp. Ps. 118 16.27.1 (CSEL 62:366; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-27-1). ## Exposition of Psalm 118 16.27.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-27-2 - Source: CSEL 62:366 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture praises the teeth of the righteous, as in Jacob’s blessing of Judah, read of Christ. ### Latin text ita et nobis pulcherrimos dentes iustarum animarum considerare cordi est. docuit enim scriptura pulcherrimos dentes esse iustorum, dicens secundum litteram quidem de patriarcha Iuda, spiritaliter autem de Christo: hilares oculi eius a uino et dentes sicut lac. in quo non utique carnis humanae officia, sed diuinae gratiae munera praedicauit. docet igitur exemplum dentes non esse praetereundos, ubi de oculis dixerimus. ### English translation (Claude) so we too have it at heart to consider the most beautiful teeth of righteous souls. For Scripture has taught that the teeth of the righteous are most beautiful, saying literally of the patriarch Judah but spiritually of Christ: “His eyes are glad with wine and his teeth like milk.” In this it surely proclaimed not the functions of human flesh but the gifts of divine grace. So the example teaches that the teeth are not to be passed over, now that we have spoken of the eyes. ### Scripture references - Gen 49:12: quotation, high confidence ### Translation notes - Gen 49:12. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.27.2 (CSEL 62:366; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-27-2). ## Exposition of Psalm 118 16.28.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-28-1 - Source: CSEL 62:366–367 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Spiritual teeth break up the hard letter of Scripture so that it nourishes rather than chokes. ### Latin text Qui sunt igitur iustarum dentes animarum nisi qui informem ac durum accipientes cibum uel frigidum plerumque uel supra modum calentem nunc comminuunt, nunc fouent, nunc temperant, prout qualitas fuerit alimentorum? dura comminuunt, ne asperitas litterae in ueteri testamento et saecularis intellectus rigor, nisi fuerit spiritali dente resolutus, uitalia ipsa interclusis ciborum salutarium meatibus et gulam quandam animae incuriosa edacitate suffocet. ### English translation (Claude) What, then, are the teeth of righteous souls but those which, receiving shapeless and hard food, often cold or excessively hot, now break it up, now warm it, now temper it, according to the quality of the food? They break up hard things, lest the harshness of the letter in the Old Testament and the rigidity of worldly understanding, unless loosened by the spiritual tooth, choke the very vitals by blocking the passages of saving food and suffocate the soul’s throat by careless greed. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.28.1 (CSEL 62:366–367; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-28-1). ## Exposition of Psalm 118 16.28.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-28-2 - Source: CSEL 62:367 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Chew the word carefully and take in only the living word. ### Latin text par est igitur ut diuidas primum, si solida tibi uidetur esca quae sumitur, et distinguas eam atque emollitam sine noxa aliqua animae in omnia eius membra naturali diuisione transfundas, ut uitalem sucum omne eius corpus epuletur. nihil cadauerosum, nihil mortuum ore tuo sumas, ne dicatur: sepulchrum patens est guttur eorum, sed uiuum haurias uerbum, ut in tuae mentis uisceribus possit operari. ### English translation (Claude) So it is right that you first divide the food you take, if it seems solid to you, and distinguish it, and, softened, pour it without harm to the soul into all its members by a natural division, so that its whole body may feast on the vital juice. Take nothing corpse-like, nothing dead into your mouth, lest it be said, “Their throat is an open sepulchre,” but drink in the living word, so that it may work in the inner parts of your mind. ### Scripture references - Ps 5:9 (5:10 LXX): quotation, high confidence - Rom 3:13: allusion, medium confidence ### Translation notes - Ps 5:9 (LXX 5:10); Rom 3:13. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.28.2 (CSEL 62:367; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-28-2). ## Exposition of Psalm 118 16.29.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-29-1 - Source: CSEL 62:367 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fathers in the desert were cleansed by the sea, Marah, the twelve springs and the rock that was Christ. ### Latin text Hi dentes super lac candidiores, quia dentes iustorum sunt. denique cum omnes in Moyse baptizati in nube et in mari patres nostri fuerint, non otiose tamen scriptum est, quia omnes eandem escam spiritalem manducauerunt et omnes eundem potum spiritalem biberunt, ut istis sanctorum dentibus maior quidam fulgor accederet, quos post transitum Maris Rubri Myrrae fontis amaritudine per ligni gratiam temperata cognoscimus esse mundatos, deinde duodecim fontium potu, postremo petrae spiritalem undam uomentis inriguo; petra enim erat Christus. ### English translation (Claude) These teeth are whiter than milk, because they are the teeth of the righteous. In fact, though all our fathers were baptized into Moses in the cloud and in the sea, it is not idly written that all ate the same spiritual food and all drank the same spiritual drink, so that a greater brightness might come to these teeth of the saints, which we know were cleansed after the crossing of the Red Sea by the spring of Marah, whose bitterness was tempered by the grace of the wood, then by drinking from the twelve springs, and finally by the watering of the rock pouring out spiritual water; for the rock was Christ. ### Scripture references - 1 Cor 10:2: quotation, high confidence - 1 Cor 10:3: quotation, high confidence - 1 Cor 10:4: quotation, high confidence - Exod 15:25: allusion, high confidence - Exod 15:27: allusion, high confidence - Exod 17:6: allusion, high confidence ### Translation notes - 1 Cor 10:1–4; Exod 15:23–27; Exod 17:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.29.1 (CSEL 62:367; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-29-1). ## Exposition of Psalm 118 16.29.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-29-2 - Source: CSEL 62:367 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Manna, the bread of angels, prefigures the spiritual food that cleanses the baptized. ### Latin text ideo et manna manducauerunt, ut totiens abluti manducarent panem, ut scriptum est, angelorum. nunc quoque in euangelii mysteriis recognoscis, quia baptizatus licet toto corpore postea tamen esca spiritali potuque mundaris. ### English translation (Claude) That is why they also ate manna, so that, washed so often, they might eat the bread, as it is written, of angels. Now too you recognize in the mysteries of the Gospel that, though baptized in your whole body, you are afterwards cleansed by spiritual food and drink. ### Scripture references - Ps 78:25 (77:25 LXX): quotation, high confidence ### Translation notes - Ps 78:24–25 (LXX 77:24–25). ### Citation (SBL) Ambrose, Exp. Ps. 118 16.29.2 (CSEL 62:367; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-29-2). ## Exposition of Psalm 118 16.30.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-30-1 - Source: CSEL 62:367–368 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David, purified within, speaks with bright teeth and a clean eye. ### Latin text Merito ergo Dauid, et oculos interiores purificatus et dentes, tamquam inluminatos spiritalium dentium candore sermones profert dicens: feci iudicium et iustitiam. ille est enim uerus dentium fulgor, ubi bene consciae mentis resonat canora confessio, ille mundus oculus, quem peccatorum grauium trabes ### English translation (Claude) Rightly, then, David, purified in his inner eyes and teeth, brings forth words as if lit by the whiteness of spiritual teeth, saying: “I have done judgment and justice.” For that is the true brightness of the teeth, where the melodious confession of a mind of good conscience resounds; that is a clean eye, which no beam of grave sins ### Scripture references - Ps 119:121 (118:121 LXX): quotation, high confidence - Matt 7:3: echo, medium confidence ### Translation notes - Ps 119:121 (LXX 118:121); Matt 7:3–5. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.30.1 (CSEL 62:367–368; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-30-1). ## Exposition of Psalm 118 16.30.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-30-2 - Source: CSEL 62:368 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The eye of righteousness fails into Christ; Balaam wished his soul to fail among the righteous. ### Latin text nulla depresserit, quem purgamentorum leuium festuca nulla turbauerit. iste oculus iustitiae defecit; qui enim Christo adhaeret unus est spiritus. et Balaam petebat, ut anima sua deficeret in animis iustorum, id est ut proprii obliuisceretur erroris, quod suum erat, deponeret, quod iustitiae et aequitatis, adsumeret. sed progrediamur ad cetera. ### English translation (Claude) has weighed down, which no mote of light rubbish has troubled. This eye of righteousness failed; for he who cleaves to Christ is one spirit. And Balaam asked that his soul might fail among the souls of the righteous, that is, that he might forget his own error, lay aside what was his own, and take up what belongs to righteousness and equity. But let us proceed to the rest. ### Scripture references - 1 Cor 6:17: quotation, high confidence - Num 23:10: allusion, high confidence ### Translation notes - 1 Cor 6:17; Num 23:10 (LXX form). ### Citation (SBL) Ambrose, Exp. Ps. 118 16.30.2 (CSEL 62:368; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-30-2). ## Exposition of Psalm 118 16.31.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-31-1 - Source: CSEL 62:368 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David asks for mercy, fleeing not from judgment but from the slander of the faithless. ### Latin text Sequitur: fac cum seruo tuo secundum misericordiam tuam et iustitias tuas doce me. praestruxit uiam et commendationis suae incrementa praesumpsit. supra poposcit ne nocentibus traderetur, iterum petiit ut susciperetur in bono, ne calumniarentur ei superbi; hoc est: non declino iudicium, sed calumniam perfidorum; illi enim iudicare nesciunt, calumniari sciunt. ad te confugio, qui nosti repraesentare iudicium. ### English translation (Claude) There follows: “Deal with your servant according to your mercy, and teach me your statutes.” He prepared the way and presumed increases of his commendation. Above he asked not to be handed over to those who harm, again he asked to be taken up for good so that the proud would not slander him; that is: I do not decline judgment, but the slander of the faithless; for they do not know how to judge, they know how to slander. I flee to you, who know how to render judgment. ### Scripture references - Ps 119:124 (118:124 LXX): quotation, high confidence - Ps 119:122 (118:122 LXX): allusion, high confidence ### Translation notes - Ps 119:124, 121–122 (LXX 118:124, 121–122). ### Citation (SBL) Ambrose, Exp. Ps. 118 16.31.1 (CSEL 62:368; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-31-1). ## Exposition of Psalm 118 16.31.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-31-2 - Source: CSEL 62:368–369 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Job was handed to Satan only in body; David asks that his soul not be handed over. ### Latin text et bene non uult calumniatoribus tradi; multa enim Iob passus est iustus, postquam traditus est nocenti. sed difficile fuit illud et grande certamen, quod nisi Iob nimia patientia haud facile quisquam superare potuisset; et tamen ille non totus est traditus, sed meliore exceptus est portione. qui dicit: non tradas me, quae maiora sunt conprehendit. plus autem in anima quam in carne sumus; iustis enim dicitur: uos autem non estis in carne sed in spiritu. tradi ergo animam suam recusat qui corpore sicut aranea tabescebat. ### English translation (Claude) And rightly he does not wish to be handed over to slanderers; for the righteous Job suffered much after he was handed over to the one who harms. But that was a difficult and great contest, which hardly anyone could easily have overcome without Job’s great patience; and yet he was not wholly handed over, but his better part was excepted. He who says “Do not hand me over” includes the greater things. But we are more in the soul than in the flesh; for to the righteous it is said: “But you are not in the flesh but in the spirit.” So he refuses to have his soul handed over, who was wasting away like a spider in body. ### Scripture references - Job 2:6: allusion, high confidence - Rom 8:9: quotation, high confidence - Ps 39:11 (38:12 LXX): allusion, medium confidence ### Translation notes - Job 2:6; Rom 8:9; Ps 39:11 (LXX 38:12). ### Citation (SBL) Ambrose, Exp. Ps. 118 16.31.2 (CSEL 62:368–369; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-31-2). ## Exposition of Psalm 118 16.32.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-32-1 - Source: CSEL 62:369 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Conscious of sin, we should seek God’s mercy rather than his strict judgment. ### Latin text Hoc igitur loco maiore quodam familiaritatis usu potiora praesumens ait: fac cum seruo tuo secundum misericordiam tuam et iustitias tuas doce me. misericordiam deferri sibi poscit, iustitias doceri. alibi quoque [id est in posterioribus] habes hunc sensum: et ne intres in iudicium cum seruo tuo. etenim nostrorum conscii peccatorum misericordiam magis petere dei nostri quam iustitiam inplorare debemus; alia ueniam largitur, alia examen inpertit... ### English translation (Claude) So in this place, with a greater use of familiarity, presuming better things, he says: “Deal with your servant according to your mercy, and teach me your statutes.” He asks that mercy be shown him, that statutes be taught him. Elsewhere too you have this sense: “And do not enter into judgment with your servant.” For, conscious of our sins, we ought to seek our God’s mercy rather than implore his justice; the one grants pardon, the other imparts examination. ### Scripture references - Ps 119:124 (118:124 LXX): quotation, high confidence - Ps 143:2 (142:2 LXX): quotation, high confidence ### Translation notes - Ps 119:124 (LXX 118:124); Ps 143:2 (LXX 142:2). The editor deletes the gloss “that is, in the later psalms” (in square brackets). ### Citation (SBL) Ambrose, Exp. Ps. 118 16.32.1 (CSEL 62:369; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-32-1). ## Exposition of Psalm 118 16.32.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-32-2 - Source: CSEL 62:369 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one, not even a king, can contend with God; all must confess sin. ### Latin text quae spes hominibus certandi apud eum, quem occulta non fallunt, quem latere peccata non possunt? ideoque sciens eius potentiam, qui hominem non timeret, ait: tibi soli peccaui. non potest hoc iustus negare, quia nemo sine peccato, non potest rex, quia, etsi leges in potestate habet, ut inpune delinquat, deo tamen subditus est, immo plus ipse debet, cui plus commissum est. ### English translation (Claude) What hope have men of contending with him whom hidden things do not deceive, from whom sins cannot be concealed? And therefore, knowing his power, he who did not fear man says: “Against you only have I sinned.” A righteous man cannot deny this, because no one is without sin; a king cannot, because, though he has the laws in his power so as to offend with impunity, he is still subject to God; indeed he owes more, to whom more has been entrusted. ### Scripture references - Ps 51:4 (50:6 LXX): quotation, high confidence - Luke 12:48: echo, medium confidence ### Translation notes - Ps 51:4 (LXX 50:6); Luke 12:48. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.32.2 (CSEL 62:369; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-32-2). ## Exposition of Psalm 118 16.33.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-33-1 - Source: CSEL 62:369 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A servant owes more than any single good deed, as in the parable of the plowing servant. ### Latin text Hoc ergo dicit: fac cum seruo tuo secundum misericordiam tuam, quia, etsi quid boni feci, plura debeo quasi seruus. non uno facto seruus absoluitur, quia nemo seruum habens arantem aut oues pascentem dicit illi: transi, recumbe, sed dicit illi: para quod cenem et praecinge te et ministra mihi. numquid gratiam habet seruus, si fecit quod imperatum est ei? ### English translation (Claude) So this is what he says: “Deal with your servant according to your mercy,” because even if I have done some good, I owe more as a servant. A servant is not released by one deed, because no one who has a servant plowing or feeding sheep says to him, “Pass on, recline,” but says to him: “Prepare something for me to eat, and gird yourself and serve me.” Does the servant have thanks if he has done what he was commanded? ### Scripture references - Luke 17:7: quotation, high confidence - Luke 17:8: quotation, high confidence - Luke 17:9: quotation, high confidence ### Translation notes - Luke 17:7–9. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.33.1 (CSEL 62:369; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-33-1). ## Exposition of Psalm 118 16.33.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-33-2 - Source: CSEL 62:369–370 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No service can repay God’s gifts; so we ask mercy, since no one is justified before him. ### Latin text ergo et cum fecerimus quod nobis imperatum est, non statim nos exaltare debemus, sed magis humiliare, quia non statim, si aliquid fecimus, impleuimus omnia seruitutis obsequia. quis tanta naturae munera, uitae salutisque seruatae diuina beneficia digno possit aequare seruitio? quis potest soluere quod accepit? ideoque sciens omnia misericordiam petit potius quam audientiam, quoniam non iustificabitur, inquit, in conspectu tuo omnis homo uiuens. ### English translation (Claude) So even when we have done what we were commanded, we ought not at once to exalt ourselves but rather to humble ourselves, because if we have done something we have not at once fulfilled all the duties of servitude. Who could match with worthy service such great gifts of nature, the divine benefits of life and salvation preserved? Who can repay what he has received? And therefore, knowing all things, he asks for mercy rather than a hearing, “for no man living,” he says, “will be justified in your sight.” ### Scripture references - Luke 17:10: allusion, high confidence - Ps 143:2 (142:2 LXX): quotation, high confidence ### Translation notes - Luke 17:10; Ps 143:2 (LXX 142:2). ### Citation (SBL) Ambrose, Exp. Ps. 118 16.33.2 (CSEL 62:369–370; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-33-2). ## Exposition of Psalm 118 16.34.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-34-1 - Source: CSEL 62:370 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Understanding is God’s gift and must be asked of him. ### Latin text Quintus uersiculus sequitur: seruus tuus sum ego; da mihi intellectum, et scibo testimonia tua. intellectus spiritale munus est et ideo quod dei est a domino postulatur. ### English translation (Claude) The fifth verse follows: “I am your servant; give me understanding, and I shall know your testimonies.” Understanding is a spiritual gift, and therefore what is God’s is asked of the Lord. ### Scripture references - Ps 119:125 (118:125 LXX): quotation, high confidence ### Translation notes - Ps 119:125 (LXX 118:125). ### Citation (SBL) Ambrose, Exp. Ps. 118 16.34.1 (CSEL 62:370; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-34-1). ## Exposition of Psalm 118 16.34.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-34-2 - Source: CSEL 62:370 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Lord’s servant asks for more understanding so as to avoid sin. ### Latin text nec quasi extraneus poscit qui seruum se confitetur; bene ait: seruus tuus sum. seruus enim uoluntatem domini sui facit, seruus quaerit seruitutis stipendia, remunerationem sperat. seruus domini non potest idem seruus esse peccati et ideo intellectum dari sibi poscit, ut possit cauere peccatum. habebat quidem intellectum, sed non ut redundare sibi crederet; uberiorem requirit. ### English translation (Claude) Nor does he ask as a stranger who confesses himself a servant; rightly he says: “I am your servant.” For a servant does his master’s will; a servant seeks the wages of servitude, hopes for reward. The Lord’s servant cannot also be a servant of sin, and therefore he asks that understanding be given him, so that he can guard against sin. He had understanding indeed, but not so as to believe it overflowing; he seeks a richer one. ### Scripture references - John 8:34: echo, medium confidence - Rom 6:16: echo, medium confidence ### Translation notes - John 8:34; Rom 6:16. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.34.2 (CSEL 62:370; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-34-2). ## Exposition of Psalm 118 16.35.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-35-1 - Source: CSEL 62:370 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only good, spiritual understanding, given by God, knows his secrets. ### Latin text Est autem et intellectus naturae et est intellectus non bonus. ideo Salomon ait: intellectus autem bonus dat gratiam. nam si omnis intellectus bonus esset, non opus fuisset additamento. iure ergo gratiam domini sui quaerit; aliter enim scire non potest secreta domini, nisi intellectus spiritalis munus acceperit. habes hoc in Hieremia: notum mihi fac, domine, et scibo, quia, nisi deus notum fecerit hominibus mysterium suum, scire non possumus. ### English translation (Claude) There is an understanding of nature, and there is an understanding that is not good. That is why Solomon says: “But good understanding gives grace.” For if all understanding were good, there would have been no need of the addition. Rightly, then, he seeks his Lord’s grace; for otherwise he cannot know his Lord’s secrets unless he has received the gift of spiritual understanding. You have this in Jeremiah: “Make it known to me, O Lord, and I shall know,” because unless God makes his mystery known to men, we cannot know it. ### Scripture references - Prov 13:15: quotation, high confidence - Jer 11:18: quotation, high confidence ### Translation notes - Prov 13:15; Jer 11:18. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.35.1 (CSEL 62:370; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-35-1). ## Exposition of Psalm 118 16.36.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-36-1 - Source: CSEL 62:370–371 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Time to act” means the time of Christ’s coming, the end of the law, who forgives all sins. ### Latin text Sequitur uersiculus sextus: tempus est faciendi, domine; dissipauerunt legem tuam iniqui. bene ait tempus faciendi esse; est enim tempus tacendi et tempus loquendi. sed loquendi tempus aduenit ac per hoc dominici aduentus tempus iam esse commemorat, ut, quia legis facta est praeuaricatio, ueniat finis legis et consummatio eius et plenitudo dominus Iesus, qui donet hominibus uniuersa delicta et abolito chirographo debitorum absoluat omnes et liberet peccatores. ### English translation (Claude) The sixth verse follows: “It is time to act, O Lord; the wicked have scattered your law.” Rightly he says it is time to act; for there is a time to keep silent and a time to speak. But the time to speak has come, and by this he recalls that it is now the time of the Lord’s coming, so that, because the law has been transgressed, the end of the law may come, its consummation and fullness, the Lord Jesus, who forgives men all offenses and, cancelling the bond of debts, releases all and frees sinners. ### Scripture references - Ps 119:126 (118:126 LXX): quotation, high confidence - Eccl 3:7: quotation, high confidence - Rom 10:4: allusion, high confidence - Col 2:14: allusion, high confidence ### Translation notes - Ps 119:126 (LXX 118:126); Eccl 3:7; Rom 10:4; Col 2:14. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.36.1 (CSEL 62:370–371; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-36-1). ## Exposition of Psalm 118 16.36.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-36-2 - Source: CSEL 62:371 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like one running for a doctor, the prophet urges Christ to come and heal the people’s sins. ### Latin text tempus est faciendi, ut si ingrauescente aeeritune alicuius incommodi curras ad medicum, ut citius ueniat, ne postea subuenire non possit. medicus enim tunc amplius desideratur, cum grauis incubuerit aegritudo languenti. ergo cum uideat in spiritu sanctus propheta praeuaricationes populi, luxuriam delicias dolos fraudes auaritiam temulentiam, quasi pro nobis interueniat, currit ad Christum, quem solum tantis sciebat subuenire posse peccatis, urget ut ueniat nec patitur fieri moras. ### English translation (Claude) It is time to act, as when, with the growing severity of some ailment, you run to the doctor that he may come quickly, lest afterwards he be unable to help. For the doctor is desired more when grave sickness weighs on the sufferer. So when the holy prophet sees in the Spirit the transgressions of the people, luxury, delights, deceits, frauds, avarice, drunkenness, as if interceding for us he runs to Christ, whom alone he knew could help such great sins, and urges him to come and will not suffer delay. ### Scripture references - Matt 9:12: echo, medium confidence ### Translation notes - Matt 9:12. “aeeritune” in the digital text is unclear; translated “severity” by sense. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.36.2 (CSEL 62:371; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-36-2). ## Exposition of Psalm 118 16.36.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-36-3 - Source: CSEL 62:371 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophet asks Christ to act by the cross, since the law’s precepts could not save. ### Latin text tempus, inquit, faciendi, domine, hoc est: ut pro nobis crucem ascendas, mortem subeas. totus in periculum ultimum mundus urgetur: ueni ut tollas peccatum mundi. ueniat uita morientibus, ueniat resurrectio iam sepultis. factum tuum subueniat, quoniam nec tua praecepta prodesse potuerunt. in lege praeceptum est, in euangelio ministerum. ### English translation (Claude) “It is time,” he says, “to act, O Lord,” that is, that you may ascend the cross for us and undergo death. The whole world is pressed to the last danger: come to take away the sin of the world. Let life come to the dying, let resurrection come to those already buried. Let your deed help, since not even your precepts could profit. In the law there is precept, in the Gospel service. ### Scripture references - John 1:29: quotation, high confidence ### Translation notes - John 1:29. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.36.3 (CSEL 62:371; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-36-3). ## Exposition of Psalm 118 16.37.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-37-1 - Source: CSEL 62:371 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The world was blind and lame; like the woman with the issue of blood, the nations found no human cure. ### Latin text Caecus omnis populus proprium non uidebat auctorem, claudus erat mundus et titubante uestigio fidei fluctuabat. non erat qui malagma inponeret neque oleum neque alligaturam. omne patrimonium suum in medicos erogauerat mulier illa euangelica, speciem habens congregationis humanae quae coibat ex gentibus, nec fluentem sanguinem et inueteratae passionis letale profluuium poterant saeculi huius medici restringere. ### English translation (Claude) The whole people was blind and did not see its own author; the world was lame and wavered with tottering step of faith. There was no one to apply a plaster, nor oil, nor bandage. That woman of the Gospel, who bore the image of the human assembly gathering from the nations, had spent her whole patrimony on doctors, and the doctors of this world could not stop the flowing blood and the deadly issue of a long-standing disease. ### Scripture references - Isa 1:6: allusion, high confidence - Mark 5:26: allusion, high confidence - Luke 8:43: allusion, medium confidence ### Translation notes - Isa 1:6; Mark 5:25–26. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.37.1 (CSEL 62:371; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-37-1). ## Exposition of Psalm 118 16.37.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-37-2 - Source: CSEL 62:371–372 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Not an envoy but the Lord himself had to come and act to save his people. ### Latin text principis populi potestas interierat et omnis occiderat eius hereditas. uidens haec propheta dicit ad Christum: tempus faciendi, domine; non iubendi inquit, sed faciendi, quia non legatus neque nuntius, sed dominus saluaturus erat populum suum. et ille quidem tempus sciebat et non differebat, sed nos nesciebamus quo melius tempore subueniret. ### English translation (Claude) The power of the ruler of the people had perished, and all his inheritance had died. Seeing this, the prophet says to Christ: “It is time to act, O Lord”; not to command, he says, but to act, because it was not an envoy or a messenger, but the Lord who would save his people. And he indeed knew the time and did not delay, but we did not know at what better time he would help. ### Scripture references - Isa 63:9: allusion, high confidence ### Translation notes - Isa 63:9 (LXX form); Mark 5:35 (Jairus) may be in view (uncertain). ### Citation (SBL) Ambrose, Exp. Ps. 118 16.37.2 (CSEL 62:371–372; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-37-2). ## Exposition of Psalm 118 16.38.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-38-1 - Source: CSEL 62:372 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, asked, may come before the time, as at Cana at his mother’s request. ### Latin text Aut fortasse uult a nobis admoneri, uult rogari, immo si rogatus fuerit, et ante tempus uenit. uenit ad ficulneam et ante horam uenit, ut dicit ad matrem. illa rogabat pro nobis, illa festinabat dicens: uinum non habent, fili. respondit Iesus: quid mihi et tibi est, mulier? ### English translation (Claude) Or perhaps he wishes to be reminded by us, wishes to be asked; indeed, if he is asked, he even comes before the time. He came to the fig tree, and he came before the hour, as he says to his mother. She was asking for us, she was hastening, saying: “They have no wine, son.” Jesus answered: “What is that to me and to you, woman? ### Scripture references - Mark 11:13: allusion, high confidence - John 2:3: quotation, high confidence - John 2:4: quotation, high confidence ### Translation notes - Mark 11:13; John 2:3–4. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.38.1 (CSEL 62:372; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-38-1). ## Exposition of Psalm 118 16.38.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-38-2 - Source: CSEL 62:372 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At Cana Jesus did what he had deferred, for God makes all things in their time. ### Latin text nondum uenit hora mea. et mater, quae sciebat eius affectum, dicit ministris. quodcumque dixerit uobis facite. Iesus quoque, qui horam suam uenisse negauerat, fecit quod ante differebat; nam omnia deus tempore fecit. ### English translation (Claude) My hour has not yet come.” And his mother, who knew his disposition, says to the servants: “Whatever he tells you, do it.” And Jesus, who had said his hour had not come, did what he had been deferring; for God has made all things in their time. ### Scripture references - John 2:4: quotation, high confidence - John 2:5: quotation, high confidence - Eccl 3:11: quotation, high confidence ### Translation notes - John 2:4–5; Eccl 3:11. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.38.2 (CSEL 62:372; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-38-2). ## Exposition of Psalm 118 16.38.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-38-3 - Source: CSEL 62:372 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ came early to the Jews, opportunely to the gentiles; every time is fit for salvation. ### Latin text quicquid facit, non est extra tempus, sed totum oportunum est quod fecerit. et mihi tempore suo aduenit; omne enim tempus oportunum saluti, nihil praeposterum pro salute periclitantium. sed uolebat expectare adhuc synagogae correctionem. ideo ante tempus ad ficulneam uenit, hoc est Iudaeis cito uenit, oportune gentibus; cito uenit perituris, commode credituris. ### English translation (Claude) Whatever he does is not outside time, but all that he has done is opportune. And for me he came in his own time; for every time is opportune for salvation, nothing is untimely for the salvation of those in danger. But he wished still to wait for the correction of the synagogue. That is why he came to the fig tree before the time, that is, he came early to the Jews, opportunely to the gentiles; early to those who would perish, fittingly to those who would believe. ### Scripture references - Mark 11:13: allusion, high confidence ### Translation notes - Mark 11:13. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.38.3 (CSEL 62:372; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-38-3). ## Exposition of Psalm 118 16.39.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-39-1 - Source: CSEL 62:372 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s commandments, more precious than gold, foretell Christ; the Levite not to be forsaken is Christ. ### Latin text Sequitur uersus septimus: propter hoc dilexi mandata tua super aurum et topazion. lex adnuntiatrix Christi est. praecepta ergo legis spem futurorum bonorum deferunt; mandatum est enim domini: adtende tibi, ne derelinquas leuiten per omne tempus quo uixeris super terram. quis est iste leuites? intellegis, ### English translation (Claude) The seventh verse follows: “Therefore I have loved your commandments above gold and topaz.” The law is the herald of Christ. So the precepts of the law bring the hope of good things to come; for it is the Lord’s commandment: “Take heed to yourself, lest you forsake the Levite all the time that you live on the earth.” Who is this Levite? You understand, ### Scripture references - Ps 119:127 (118:127 LXX): quotation, high confidence - Deut 12:19: quotation, high confidence ### Translation notes - Ps 119:127 (LXX 118:127); Deut 12:19. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.39.1 (CSEL 62:372; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-39-1). ## Exposition of Psalm 118 16.39.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-39-2 - Source: CSEL 62:372–373 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The commandments, like the Passover, bear signs of redemption and resurrection, more precious than gold. ### Latin text si consideres, qui sit ille qui uenit ministrare, qui sacerdos est in aeternum. aliud mandatum ait: custodi mensem nouorum et facies pascha domino deo tuo, et infra: in loco quem elegerit dominus deus tuus inuocari nomen suum ibi, occides pascha uespere ad occasum solis in tempore quo existi Aegypto. ergo mandata dei habent redemptionis futurae indicia, resurrectionis insignia; ideo super aurum et topazion memorat sibi esse dilecta. quid enim salute gratius, resurrectione pretiosius? ### English translation (Claude) if you consider who it is that came to minister, who is a priest for ever. Another commandment says: “Keep the month of new things and make the Passover to the Lord your God”; and below: “In the place which the Lord your God chooses to have his name called upon, there you shall kill the Passover in the evening at sunset, at the time when you came out of Egypt.” So the commandments of God have signs of the redemption to come, emblems of the resurrection; therefore he recalls that they are loved by him above gold and topaz. For what is more welcome than salvation, more precious than resurrection? ### Scripture references - Matt 20:28: allusion, high confidence - Ps 110:4 (109:4 LXX): allusion, high confidence - Deut 16:1: quotation, high confidence - Deut 16:6: quotation, high confidence ### Translation notes - Matt 20:28; Ps 110:4 (LXX 109:4); Deut 16:1, 6. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.39.2 (CSEL 62:372–373; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-39-2). ## Exposition of Psalm 118 16.40.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-40-1 - Source: CSEL 62:373 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s obedient passion is loved above all creation, for redemption gives more than creation. ### Latin text Uel quia quae stulta sunt mundi Christus elegit, ut, quoniam per sapientiam mundus non cognouit deum, per stultitiam praedicationis salutem adferret credentibus, ideo ait: super sapientiam operationis caelestis et mundanae constitutionis et super ornamenta solis et lunae stellarumque pretiosa monilia dilexi obaudientiam dominicae passionis. plus enim redimendo mihi contulit quam creando; tunc enim sine sensu natus sum, nunc cum uoluntate seruatus. ### English translation (Claude) Or because Christ chose the foolish things of the world, so that, since through wisdom the world did not know God, he might bring salvation to believers through the foolishness of preaching; therefore he says: “Above the wisdom of the heavenly work and of the world’s structure, and above the ornaments of sun and moon and the precious necklaces of the stars, I have loved the obedience of the Lord’s passion.” For he gave me more by redeeming than by creating; then I was born without consciousness, now I am saved with my will. ### Scripture references - 1 Cor 1:21: quotation, high confidence - 1 Cor 1:27: allusion, high confidence - Phil 2:8: echo, medium confidence ### Translation notes - 1 Cor 1:21, 27; Phil 2:8. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.40.1 (CSEL 62:373; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-40-1). ## Exposition of Psalm 118 16.40.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-40-2 - Source: CSEL 62:373 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only one free of avarice, like Peter, can truly love God’s commandments above gold. ### Latin text sed non quicumque dicit: dilexi mandata tua super aurum et topazion. non dicit auarus qui auro incubat, diuitiis inhiat. ornamenta desiderat, sed ille dicit qui potest dicere: argentum et aurum non habeo, quoniam non requiro, quoniam nihil mihi aurum prodest; praeceptum autem et mandatum caeleste me redemit. ### English translation (Claude) But not everyone says: “I have loved your commandments above gold and topaz.” The miser does not say it, who broods over gold, gapes after riches, desires ornaments; but he says it who can say: “Silver and gold I have not,” because I do not seek it, because gold profits me nothing; but the heavenly precept and commandment has redeemed me. ### Scripture references - Acts 3:6: quotation, high confidence ### Translation notes - Acts 3:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.40.2 (CSEL 62:373; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-40-2). ## Exposition of Psalm 118 16.41.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-41-1 - Source: CSEL 62:373 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose reports Xenocrates’ account that the topaz is named after its place of origin. ### Latin text Diximus continentiam sensus, nunc de topazio lapide exprimamus historiam. de quo inuenimus scriptum in historia Xenocratis, qui scripsit quasi Lithognomonem, nasci eum uel inueniri circa Thebaidis ciuitatem Alabastrum uel Topazion, ut aliqui putant. unde et nominatus est ab eo loco in quo gigneretur. ### English translation (Claude) We have stated the content of the sense; now let us set out the story of the topaz stone. Of it we find written in the history of Xenocrates, who wrote a kind of Lithognomon (“Stone-guide”), that it is produced or found near the city of the Thebaid called Alabastrum or Topazion, as some think; hence it was named after the place in which it was produced. ### Extrabiblical texts - Pliny the Elder, Pliny, Nat. 37.107 (Pliny the Elder, Natural History): echo, low confidence ### Translation notes - Xenocrates (probably Xenocrates of Ephesus, a writer on stones known from Pliny), not otherwise identified; no matching id in the extrabiblical list. Pliny, Nat. 37.107–109, gives a similar account. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.41.1 (CSEL 62:373; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-41-1). ## Exposition of Psalm 118 16.41.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-41-2 - Source: CSEL 62:373–374 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Others say Topazion is an island where Troglodytes were stranded. ### Latin text sunt autem qui putauerunt insulam nuncupari Topazion. ad quam adpulsos Trogodytas orta subito commotione maritima, quod nauium usum non haberent, regredi nequiuisse. deinde plurimo inmorantes tempore ### English translation (Claude) But there are those who have thought that an island is called Topazion, to which Troglodytes were driven by a sudden storm at sea and, because they had no use of ships, could not return. Then, staying a very long time ### Extrabiblical texts - Pliny the Elder, Pliny, Nat. 37.108 (Pliny the Elder, Natural History): echo, low confidence - Epiphanius, Gem. 2 (On the Twelve Stones of the High Priest's Breastplate): echo, low confidence ### Translation notes - Pliny, Nat. 37.108; Epiphanius, On the Twelve Stones, tells a similar story. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.41.2 (CSEL 62:373–374; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-41-2). ## Exposition of Psalm 118 16.41.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-41-3 - Source: CSEL 62:374 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The stone reached Queen Berenice through Philo, and her admiration made it widely used. ### Latin text in insula inuenisse lapidem et delectatos colore eius repetisse domum et Arabis negotiatoribus aduenientibus uendidisse. ab illis emisse Philonem et ad matrem Ptolomaei secundi, cui nomen erat Beronice, ab ipso esse perlatum. illam autem, quamuis regalibus ornamentis abundaret, supra modum tamen colore eius stupefactam elaborasse, ut diutius species tam pretiosi lapidis non lateret, ideoque studio eius quaesitum lapidem in usus frequentiores uenisse. ### English translation (Claude) on the island, they found the stone and, delighted by its color, went back home and sold it to Arab merchants who came. From them Philo bought it, and he brought it to the mother of Ptolemy II, whose name was Berenice. She, though she abounded in royal ornaments, was nonetheless astonished beyond measure by its color and took pains that the beauty of so precious a stone should not long lie hidden; and so, sought out through her zeal, the stone came into more frequent use. ### Extrabiblical texts - Pliny the Elder, Pliny, Nat. 37.108 (Pliny the Elder, Natural History): echo, low confidence ### Translation notes - Pliny, Nat. 37.108. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.41.3 (CSEL 62:374; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-41-3). ## Exposition of Psalm 118 16.42.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-42-1 - Source: CSEL 62:374 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose describes the topaz’s blend of green and gold colors. ### Latin text Diximus quomodo innotuerit topazion lapis; nunc expressius de eius qualitate dicamus. duorum colorum est in hoc lapide ϰϱα̅σις, hoc est quaedam temperata permixtio, πϱασοεlδής et χϱνσω- πός, similis chrysoprasso, secundum utrumque uelut quasdam extendens colorum figuras, et plenius quidem a peritis fertur extendere. est autem parygrus et satis purus et chrysochrus et pinguis, resplendenti similis, maxime cum solis splendore percutitur. est ### English translation (Claude) We have said how the topaz stone became known; now let us speak more precisely of its quality. In this stone there is a krasis of two colors, that is, a kind of tempered mixture, prasoeidēs and chrysōpos (leek-green and gold-hued), like chrysoprase, extending as it were certain figures of colors after both, and indeed, experts say, extending them more fully. It is also parygrus, quite pure, gold-colored and rich, like something gleaming, especially when it is struck by the sun’s splendor. It ### Translation notes - The Greek words are partly garbled in the digital text (κρᾶσις, πρασοειδής, χρυσωπός); parygrus is unexplained. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.42.1 (CSEL 62:374; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-42-1). ## Exposition of Psalm 118 16.42.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-42-2 - Source: CSEL 62:374–375 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The topaz is large, rich, finely marked, hard to polish, and rare. ### Latin text etiam pulcherrimus et mirabilis super omnes chrysoprassos magnitudine et, ut dixi, uisu pinguior. natura huiusmodi, ut, si polire et leuigare eum uelis, asperetur magis, et usu minuitur. est autem quodam genitali opere naturae euglyphus, hoc est bene insignitus atque mirabilis et, ut summo studio dignus haberetur, difficile uenitur et repertus raro tamen in usu hominum est, quasi is quem diues regina mirata sit. ### English translation (Claude) is also most beautiful and wonderful above all chrysoprases in size and, as I said, richer to look at. Its nature is such that if you wish to polish and smooth it, it becomes rougher, and it wears away with use. And by some generative work of nature it is euglyphos, that is, well marked and wonderful, and, so that it might be held worthy of the greatest zeal, it is hard to come by and, when found, is rare in human use, as one which a rich queen admired. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.42.2 (CSEL 62:374–375; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-42-2). ## Exposition of Psalm 118 16.43.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-43-1 - Source: CSEL 62:375 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose returns from the topaz to the cross of Christ, more precious than any jewel. ### Latin text Sed iam. sicut Trogodytae illi quasi pretio suae remansionis inuento repetierunt domum, ita et nos emolumento morae huius recepto redeamus eo. unde deuertimus. nec par est nos ornamentis regiis diutius sermonis nostri quaedam admouere brachia. cum habeamus in manibus crucem Christi, quam admonet propheta super aurum et topazion praeferendam, quae ab omni errore culpaque reuocat et corrigit. ### English translation (Claude) But now, as those Troglodytes went back home having found, as it were, the price of their stay, so let us too, having received the profit of this delay, return to where we turned aside. Nor is it fitting for us to move the arms of our discourse any longer toward royal ornaments, when we have in our hands the cross of Christ, which the prophet admonishes us to prefer above gold and topaz, which calls back and corrects from all error and guilt. ### Scripture references - Ps 119:127 (118:127 LXX): allusion, high confidence ### Translation notes - Ps 119:127 (LXX 118:127). ### Citation (SBL) Ambrose, Exp. Ps. 118 16.43.1 (CSEL 62:375; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-43-1). ## Exposition of Psalm 118 16.43.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-43-2 - Source: CSEL 62:375 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The promise of forgiveness of all past sins draws the despairing to conversion. ### Latin text quis enim iustorum non ambiat Christi in morte solacium, in resurrectione consortium? quis non reflectat gradum. quando audiat sibi superiora omnia peccata donari? hoc enim plerique a conuersionis studio reuocari solebant, quod delictorum suorum conscii nullam spem ueniae praesumerent et ecclesiae quanto sanctiora praecepta, tanto sine uenia putarent esse peccata. ### English translation (Claude) For which of the righteous would not seek the comfort of Christ in death, fellowship with him in the resurrection? Who would not turn back his step when he hears that all his former sins are forgiven? For many used to be held back from the pursuit of conversion by this, that, conscious of their offenses, they presumed no hope of pardon and thought that the holier the church’s precepts, the more unpardonable were sins. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.43.2 (CSEL 62:375; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-43-2). ## Exposition of Psalm 118 16.44.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-44-1 - Source: CSEL 62:375 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The psalmist was corrected because he loved; love covers sins, as Paul describes it. ### Latin text Ideoque ait octauo uersiculo: propterea ad omnia mandata tua corrigebar, omnem uiam iniustam odio habui. merito corrigebatur, quoniam diligebat; caritas enim multitudinem operit peccatorum. uide quanta operiat, quanta corrigat: caritas patiens est, benigna est, caritas non aemulatur, non agit perperam. non inflatur. non est ambitiosa, non quaerit quae sua sunt, non inritatur. non cogitat malum, non gaudet super iniquitate. congaudet autem ueritati; omnia suffert, omnia credit, omnia sperat. omnia sustinet. caritas numquam excidit. ### English translation (Claude) And therefore he says in the eighth verse: “Therefore I was corrected according to all your commandments; I have hated every unjust way.” Rightly he was corrected, since he loved; for love covers a multitude of sins. See how much it covers, how much it corrects: “Love is patient, is kind; love does not envy, does not act wrongly, is not puffed up, is not ambitious, does not seek its own, is not provoked, thinks no evil, does not rejoice over iniquity, but rejoices with the truth; it bears all things, believes all things, hopes all things, endures all things. Love never fails.” ### Scripture references - Ps 119:128 (118:128 LXX): quotation, high confidence - 1 Pet 4:8: quotation, high confidence - 1 Cor 13:4: quotation, high confidence - 1 Cor 13:5: quotation, high confidence - 1 Cor 13:6: quotation, high confidence - 1 Cor 13:7: quotation, high confidence - 1 Cor 13:8: quotation, high confidence ### Translation notes - Ps 119:128 (LXX 118:128); 1 Pet 4:8; 1 Cor 13:4–8. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.44.1 (CSEL 62:375; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-44-1). ## Exposition of Psalm 118 16.44.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-44-2 - Source: CSEL 62:375–376 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Love is greatest because it contains faith and hope; the law converts the soul. ### Latin text in inferioribus tria perfecta posuit, spem fidem caritatem, maiorem autem dixit caritatem, et recte; caritas enim omnia sperat, omnia credit. cum igitur spes et fides in caritate sint, non est dubium quod maior caritas sit. et bene sibi respondit propheta. supra enim dixit: lex domini inreprehensibilis, conuertens animam; si lex animam conuertit. ### English translation (Claude) Lower down he set three perfect things, hope, faith and love, but said love was greater, and rightly; for love hopes all things, believes all things. Since, then, hope and faith are in love, there is no doubt that love is greater. And the prophet answered himself well. For above he said: “The law of the Lord is blameless, converting the soul”; if the law converts the soul, ### Scripture references - 1 Cor 13:13: allusion, high confidence - Ps 19:7 (18:8 LXX): quotation, high confidence ### Translation notes - 1 Cor 13:13, 7; Ps 19:7 (LXX 18:8). ### Citation (SBL) Ambrose, Exp. Ps. 118 16.44.2 (CSEL 62:375–376; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-44-2). ## Exposition of Psalm 118 16.44.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-44-3 - Source: CSEL 62:376 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Love fulfills the law, which makes one blameless; so love covers many sins. ### Latin text utique qui diligit legis dilector est. deinde in hoc ipso centesimo decimo octauo psalmo primum posuit: beati inmaculati in uia, qui ambulant in lege domini. si inmaculatus est qui in lege dei ambulat, utique conuertitur qui diligit dei legem. ergo si lex inmaculatum facit, recte caritas multitudinem operit peccatorum, quia plenitudo legis caritas est. ### English translation (Claude) surely whoever loves is a lover of the law. Then in this very hundred and eighteenth psalm he first set down: “Blessed are the blameless in the way, who walk in the law of the Lord.” If he is blameless who walks in the law of God, surely he is converted who loves the law of God. So if the law makes one blameless, rightly love covers a multitude of sins, because love is the fullness of the law. ### Scripture references - Ps 119:1 (118:1 LXX): quotation, high confidence - 1 Pet 4:8: quotation, high confidence - Rom 13:10: quotation, high confidence ### Translation notes - Ps 119:1 (LXX 118:1); 1 Pet 4:8; Rom 13:10. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.44.3 (CSEL 62:376; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-44-3). ## Exposition of Psalm 118 16.45.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-45-1 - Source: CSEL 62:376 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever hates every way of iniquity is corrected in all God’s precepts. ### Latin text Omnem, inquit, uiam iniustam odio habui. si is, qui praecepta iustitiae diligit, facit illa quae diligit, utique is. qui odit iniquitatem, non facit quod exosus est. nec inmerito ad omnia domini praecepta corrigitur, qui omnem uiam odit iniquitatis: ### English translation (Claude) “Every unjust way,” he says, “I have hated.” If he who loves the precepts of justice does what he loves, surely he who hates iniquity does not do what he loathes. And not without reason is he corrected according to all the Lord’s precepts who hates every way of iniquity; ### Scripture references - Ps 119:128 (118:128 LXX): quotation, high confidence ### Translation notes - Ps 119:128 (LXX 118:128). ### Citation (SBL) Ambrose, Exp. Ps. 118 16.45.1 (CSEL 62:376; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-45-1). ## Exposition of Psalm 118 16.45.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-45-2 - Source: CSEL 62:376 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One may avoid one vice but fall into another; youth is especially prone to lust. ### Latin text nam nisi omnem uiam iniquitatis oderis, non potes in omnibus praeceptis dei corrigi. potest enim fieri ut aliquis temperet a crudelitatis horrore. lubrico tamen deceptus amore meretricis et semitas incontinentiae iuuenilis ingressus inpressum semel non queat reuocare uestigium; multos enim uitia blandiora decipiunt et contra auertit a se plurimos tristis et nimium seuera crudelitas. sed iuuentus ad amorem liberior, ad lapsum incautior, ad infirmitatem fragilior. ### English translation (Claude) for unless you hate every way of iniquity, you cannot be corrected in all God’s precepts. For it can happen that someone refrains from the horror of cruelty, yet, deceived by the slippery love of a harlot and having entered the paths of youthful incontinence, cannot recall the step once taken; for more alluring vices deceive many, and on the contrary gloomy and over-severe cruelty turns very many away from itself. But youth is freer for love, more careless of falling, more fragile in weakness, ### Citation (SBL) Ambrose, Exp. Ps. 118 16.45.2 (CSEL 62:376; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-45-2). ## Exposition of Psalm 118 16.45.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-45-3 - Source: CSEL 62:376 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Avoiding one sin often leads into another, as frugality can turn to avarice. ### Latin text ad correctionem durior est. alius se restringit a luxu. sed auaritiae cupiditate raptatur. plerumque enim peccata huiusmodi sunt, ut, si alterum declines. incurras alterum, et naturae usus adiuuat infirmitatem. odisti luxuriam quasi frugi, sed frugalitatis studio habendi cupiditas frequenter inrepit. ### English translation (Claude) harder to correct. Another restrains himself from luxury but is swept away by the desire of avarice. For sins are mostly such that, if you avoid one, you run into another, and the habit of nature aids the weakness. You hated luxury as a frugal man, but through zeal for frugality the desire of having often creeps in. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.45.3 (CSEL 62:376; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-45-3). ## Exposition of Psalm 118 16.45.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-45-4 - Source: CSEL 62:376–377 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Avarice, ambition, and clinging to ancestral error are other wrong ways; changing for the better is virtue. ### Latin text auaritiae ipsi rapina est subdita. et quanto tolerabilius propria profundere quam aliena diripere! sunt qui metuentes aliquid proprio minuere de censu etiam inopi sumptum negent et misericordiam detrimentum putent. sunt qui degenerem uitantes ignobilitatem flabro saecularis ambitionis agitentur et sicut quassatae harundines huc atque illuc ferantur incerti. sunt etiam qui. dum maiorum suorum statum secuntur. ueluti digna conuersatione contenti ne errores quidem patrios existiment declinandos, ut fide mutandam perfidiam non arbitrentur, cum in melius mutare propositum non leuitas, sed uirtus, neque culpa, sed gratia sit. ### English translation (Claude) To avarice itself robbery is subject. And how much more tolerable it is to squander one’s own than to plunder others’! There are those who, fearing to diminish their own wealth at all, refuse expense even to the needy and think mercy a loss. There are those who, avoiding a base lowliness, are tossed by the blast of worldly ambition and, like shaken reeds, are carried this way and that, uncertain. There are also those who, following the status of their ancestors, as if content with a worthy way of life, do not think even their fathers’ errors should be avoided, so that they do not think faithlessness should be exchanged for faith, though to change one’s purpose for the better is not fickleness but virtue, not fault but grace. ### Scripture references - Matt 11:7: echo, medium confidence ### Translation notes - Matt 11:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.45.4 (CSEL 62:376–377; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-45-4). ## Exposition of Psalm 118 16.45.5 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-16-45-5 - Source: CSEL 62:377 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Shows or country leisure keep people from church; one who hates every evil way is wholly corrected. ### Latin text alius circensibus ludis aut theatralibus sollicitatus uoluptatibus aut ceteris uanitatibus occupatus ecclesiam non frequentat; alium ruris quieta delectant eaque causa ad ecclesiam rarus accessus est. itaque diuerso usu in eundem indeuotionis errorem uterque concurrit. sed qui omnem uiam iniquitatis odit, ad uniuersa corrigitur et emendatur. et bene posuit uiam iniquitatis; ille enim facilius iniquitatem declinat, qui uias eius non fuerit ingressus. ### English translation (Claude) Another, enticed by circus games or theatrical pleasures or occupied with other vanities, does not frequent the church; another is delighted by the quiet of the country, and for this reason comes rarely to church. So by different habits both run into the same error of undevotion. But whoever hates every way of iniquity is corrected and amended in all things. And rightly he set down “the way of iniquity”; for he more easily avoids iniquity who has not entered its ways. ### Citation (SBL) Ambrose, Exp. Ps. 118 16.45.5 (CSEL 62:377; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/16-45-5). ## Exposition of Psalm 118 17.1.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/16-15-1/#p-17-1-1 - Source: CSEL 62:377–378 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Phe means “I have erred” or “I opened my mouth”; its verses are a tearful prayer for Christ’s coming. ### Latin text Phe littera septima decima, quae Latine significat "erraui" siue os aperui. merito ergo lacrimabilis series psalmi subiecta est huic litterae: respice in me et miserere mei et non dominetur mihi omnis iniquitas. faciem tuam inlumina super seruum tuum, ut ei qui erat in umbra mortis populo caelestis misericordiae lumen oriretur, adueniret Christus remissio peccatorum, captiuorum redemptio, subsidium laborantium. sed quia uenire tardius desiderantibus uidebatur: exitus, inquit, aquarum traxerunt oculi mei. ### English translation (Claude) Phe is the seventeenth letter, which in Latin signifies “I have erred” or “I opened my mouth.” Rightly, then, a tearful sequence of the psalm is placed under this letter: “Look upon me and have mercy on me, and let no iniquity rule over me. Make your face shine upon your servant,” so that for the people who were in the shadow of death the light of heavenly mercy might rise, and Christ might come, the forgiveness of sins, the redemption of captives, the help of those who labor. But because his coming seemed slow to those who longed for it: “My eyes,” he says, “have drawn out streams of waters.” ### Scripture references - Ps 119:132 (118:132 LXX): quotation, high confidence - Ps 119:133 (118:133 LXX): quotation, high confidence - Ps 119:135 (118:135 LXX): quotation, high confidence - Ps 119:136 (118:136 LXX): quotation, high confidence - Luke 1:79: allusion, medium confidence ### Translation notes - Ps 119:132–133, 135–136 (LXX 118:132–133, 135–136); Luke 1:79. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.1.1 (CSEL 62:377–378; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-1-1). ## Exposition of Psalm 118 17.2.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-2-1 - Source: CSEL 62:378 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lamentations’ phe verse: Zion, who refused Christ’s outstretched hands, finds no comforter. ### Latin text In Hieremiae quoque Threnis lacrimabilior series sub hac littera est: expandit Sion manus suas, non est qui consoletur eam. dignam remunerationem recepit, ut, quae expandentem manus audire neglexit et sub alas eius succedere. ipsa postea expanderet manus et consolantem inuenire non posset. ### English translation (Claude) In the Lamentations of Jeremiah too there is a more tearful sequence under this letter: “Zion has spread out her hands; there is no one to comfort her.” She received a fitting recompense, so that she who neglected to hear him spreading out his hands and to come under his wings should herself afterwards spread out her hands and be unable to find a comforter. ### Scripture references - Lam 1:17: quotation, high confidence - Matt 23:37: allusion, medium confidence - Isa 65:2: echo, medium confidence ### Translation notes - Lam 1:17 (the pe verse of Lam 1); Matt 23:37; Isa 65:2. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.2.1 (CSEL 62:378; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-2-1). ## Exposition of Psalm 118 17.2.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-2-2 - Source: CSEL 62:378 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jeremiah foresaw a deeper captivity of error under the spiritual Babylonian. ### Latin text nam etsi ante aduentum domini Hieremias captiuitatem Iudaeorum inlatam eis a Babyloniis deflere uideatur, tamen prophetico spiritu istam magis captiuitatem praeuidens, qua eos intellegibilis Babylonius in perpetui erroris uincla subiecit et domesticae uirtutis ex- ### English translation (Claude) For although before the Lord’s coming Jeremiah seems to lament the captivity of the Jews inflicted on them by the Babylonians, yet by the prophetic Spirit he foresaw rather this captivity, by which the intelligible Babylonian subjected them to the chains of perpetual error and, driving them, banished from their home ### Citation (SBL) Ambrose, Exp. Ps. 118 17.2.2 (CSEL 62:378; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-2-2). ## Exposition of Psalm 118 17.2.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-2-3 - Source: CSEL 62:378 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Faith is the true homeland, which makes strangers citizens of heaven. ### Latin text torres de statu paternae deuotionis eliminans longinquae adfecit peregrinationis exilio, miserabili dolore deplorat. nulla enim patria uerior quam fides, quae eos qui longe erant prope esse fecit et aduenas atque peregrinos ciuitatis supernae iure conexuit, sicut scriptum est: ergo iam non estis aduenae atque peregrini. sed estis ciues sanctorum et domestici dei. ### English translation (Claude) virtue, out of the state of their fathers’ devotion, afflicted them with the exile of distant wandering; this he laments with pitiful grief. For there is no truer homeland than faith, which made near those who were far off and joined strangers and pilgrims by the right of the heavenly city, as it is written: “So you are no longer strangers and pilgrims, but fellow citizens of the saints and members of God’s household.” ### Scripture references - Eph 2:13: allusion, high confidence - Eph 2:19: quotation, high confidence ### Translation notes - Eph 2:13, 19. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.2.3 (CSEL 62:378; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-2-3). ## Exposition of Psalm 118 17.3.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-3-1 - Source: CSEL 62:378 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lam 2:16 tells of enemies opening their mouths, as the people did against Christ. ### Latin text Alibi quoque Hieremias dicit sub hac littera: aperuerunt in te os omnes inimici tui, sibilauerunt et fremuerunt dentibus, dixerunt: deglutiuimus eam: tamen haec est dies quam sperabamus, inuenimus eam, uidimus. et hic sic[ut] Iudaeorum populus os aperuit in Christum. quemadmodum in uice- ### English translation (Claude) Elsewhere too Jeremiah says under this letter: “All your enemies have opened their mouth against you; they hissed and gnashed their teeth; they said: We have swallowed her up; yet this is the day we hoped for; we have found it, we have seen it.” And here so the Jewish people opened its mouth against Christ, as in the twenty- ### Scripture references - Lam 2:16: quotation, high confidence ### Translation notes - Lam 2:16 (the pe verse of Lam 2). The editor deletes “ut” in sic[ut] (square brackets). ### Citation (SBL) Ambrose, Exp. Ps. 118 17.3.1 (CSEL 62:378; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-3-1). ## Exposition of Psalm 118 17.3.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-3-2 - Source: CSEL 62:378–379 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Having opened their mouths against Christ, the people fell to the devil, with no shepherd to rescue them. ### Latin text simo primo psalmo de eius passione legisti, quod aperuerunt os suam maledicentes. dignae sortem remunerationis agnoscis. ut ipsi ab inimicis suis talia sustinerent et fremeret in eos dentibus intellegibilis ille peccator diabolus, sicut leo rugiens et requirens quem deuoret. isti igitur non dixerunt: benedictus dominus qui non dedit nos in capturam dentibus eorum, quia sperandum de domino non putarunt. ergo excidium eorum diabolus quod praesumebat inuenit. deglutiuit eos, quoniam deerat pastor offensus qui extraheret de ore leonis crura ouis aut cartillaginem. ### English translation (Claude) first psalm you have read of his passion, that they opened their mouth cursing. You recognize the lot of a fitting recompense, that they themselves should suffer such things from their enemies, and that the intelligible sinner, the devil, should gnash his teeth at them, like a roaring lion seeking whom he may devour. So these did not say, “Blessed be the Lord, who has not given us as prey to their teeth,” because they did not think one should hope in the Lord. So the devil found the destruction he presumed. He swallowed them, since the offended shepherd was absent who would draw out of the lion’s mouth the legs of the sheep or a piece of ear. ### Scripture references - Ps 22:13 (21:14 LXX): allusion, high confidence - 1 Pet 5:8: quotation, high confidence - Ps 124:6 (123:6 LXX): quotation, high confidence - Amos 3:12: allusion, high confidence ### Translation notes - Ps 22:13 (LXX 21:14), cited by its LXX number 21; 1 Pet 5:8; Ps 124:6 (LXX 123:6); Amos 3:12. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.3.2 (CSEL 62:378–379; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-3-2). ## Exposition of Psalm 118 17.4.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-4-1 - Source: CSEL 62:379 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lam 4:16: they did not honor the saints; mercy is owed especially to the fallen noble. ### Latin text Sequi noluerunt, audire noluerunt. ideo decedente pastore uestigia eorum atque aures suis faucibus occupauit, quia faciem sanctorum non receperunt et nobilibus misericordiam non dederunt. ut tertio Hieremias sub hac littera dicit in Threnis. qui erant nobiles nisi qui non obscuram hanc uitam. sed in lumine sanctitatis egerunt? et omnibus quidem misericordia inopibus iure debetur, sed maior quidam, cum ex diuitibus atque nobilibus in ultimum statum atque egestatis necessitatem aliquos aerumna deiecit, miserationis pulsat affectus. ### English translation (Claude) They would not follow, would not hear. Therefore, when the shepherd departed, he seized their steps and ears in his jaws, because they did not receive the face of the saints and did not show mercy to the noble, as Jeremiah says a third time under this letter in Lamentations. Who were the noble but those who led not an obscure life but one in the light of holiness? And mercy is owed by right to all the needy, but a greater feeling of compassion is stirred when misfortune has cast some from among the rich and noble into the last state and necessity of poverty. ### Scripture references - Lam 4:16: quotation, high confidence ### Translation notes - Lam 4:16 (the pe verse of Lam 4). Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.4.1 (CSEL 62:379; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-4-1). ## Exposition of Psalm 118 17.5.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-5-1 - Source: CSEL 62:379 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jeremiah wept for those lost; David grieved moderately, hoping for correction. ### Latin text Hieremias ergo flebiliter satis, utpote qui perpetuae aculeo mortis deploraret amissos; Dauid uero moderate, quasi qui obremortis doleret erroris, remedium non desperaret correctionis, ut contristaretur, non absorberetur. ### English translation (Claude) So Jeremiah wept very mournfully, as one who lamented those lost by the sting of perpetual death; but David moderately, as one who grieved over error but did not despair of the remedy of correction, so that he was saddened but not swallowed up. ### Scripture references - 2 Cor 2:7: echo, medium confidence ### Translation notes - 2 Cor 2:7. “obremortis” in the digital text is unclear; translated by sense. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.5.1 (CSEL 62:379; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-5-1). ## Exposition of Psalm 118 17.6.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-6-1 - Source: CSEL 62:379–380 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ashamed of his error, David appeals to the testimonies of God’s mercy. ### Latin text Denique confirmatus sobrietate paenitentiae et spe ueniae prouocatus sic coepit: mirabilia testimonia tua, propterea scrutata est ea anima mea. moralis oratio, ut, quoniam eum puderet erroris, deum tamen propriae miserationis testimoniis conueniret. hoc est dicere: ego in exordio sermonis loqui mea peccata non audeo. leuare oculos meos ad te deum uiuum. ### English translation (Claude) In fact, strengthened by the sobriety of repentance and roused by hope of pardon, he began thus: “Your testimonies are wonderful; therefore my soul has searched them out.” A moral speech, so that, since he was ashamed of his error, he might still appeal to God by the testimonies of his own mercy. That is to say: at the beginning of my speech I do not dare to speak my sins, to lift my eyes to you, the living God. ### Scripture references - Ps 119:129 (118:129 LXX): quotation, high confidence ### Translation notes - Ps 119:129 (LXX 118:129). ### Citation (SBL) Ambrose, Exp. Ps. 118 17.6.1 (CSEL 62:379–380; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-6-1). ## Exposition of Psalm 118 17.6.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-6-2 - Source: CSEL 62:380 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s mercies to Abraham and Israel give hope of pardon. ### Latin text sed tu, domine, me ad sperandam ueniam tantarum indulgentiarum titulis prouocasti. mirabilia testimonia tua, cum in Abraham non lapsu incuriae iuuenalis offensus es, sed eum permouisti, ut Chaldaeorum errores. patrum cognationem relinqueret, et euocatum uirtutis exercitiis erudisti, cum Hebraeorum populum a paternae studio nobilitatis auersum et uiles escas Aegypti super diuina munera praeferentem non solum solidatis Rubri Maris fluctibus liberasti, uerum etiam triumphis plurimis euexisti ad gloriam et uberis terrae possessione donasti ad quietem. ### English translation (Claude) But you, Lord, have roused me to hope for pardon by the titles of such great indulgences. Your testimonies are wonderful, when you were not offended by a lapse of youthful carelessness in Abraham, but moved him to leave the errors of the Chaldeans, the kinship of his fathers, and having called him out trained him by exercises of virtue; when the people of the Hebrews, turned from zeal for their fathers’ nobility and preferring the cheap food of Egypt to divine gifts, you not only freed by making firm the waves of the Red Sea, but also raised to glory by very many triumphs and gave possession of a rich land for rest. ### Scripture references - Gen 12:1: allusion, high confidence - Num 11:5: allusion, high confidence - Exod 14:22: allusion, high confidence ### Translation notes - Gen 12:1; Num 11:5; Exod 14:21–22. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.6.2 (CSEL 62:380; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-6-2). ## Exposition of Psalm 118 17.6.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-6-3 - Source: CSEL 62:380 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Israel’s history shows God forgiving and delivering whenever the people turned back to him. ### Latin text te fotus securitate deseruit, te bellorum acerbitate depressus inuocauit et ut iniurias tuas obliuiscereris emeruit. te Iesus Naue ducem sibi caelestis militiae uenisse cognouit. te populus triumphator, ut Madian sibi dominaretur, offenderat. te, ut Madian. uinceretur, orauit. tibi in saul rege non obtemperauit, ut de eo alienigenae triumpharent, tibi Dauid praeeunte seruiuit, ut de alienigenis uictoriam reportaret. ### English translation (Claude) Cherished by you, it deserted you in its security; pressed by the bitterness of wars, it called on you and earned that you should forget your injuries. Joshua son of Nun knew that you had come as captain of the heavenly host for him. The triumphant people had offended you, so that Midian ruled over it; it prayed to you, so that Midian was conquered. It did not obey you in King Saul, so that foreigners triumphed over it; it served you under David’s lead, so that it won victory over the foreigners. ### Scripture references - Josh 5:14: allusion, high confidence - Judg 6:1: allusion, high confidence - Judg 6:6: allusion, medium confidence - 1 Sam 31:1: allusion, medium confidence - 2 Sam 5:20: allusion, low confidence ### Translation notes - Josh 5:14; Judg 6:1–7; 1 Sam 15; 1 Sam 31; 2 Sam 5. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.6.3 (CSEL 62:380; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-6-3). ## Exposition of Psalm 118 17.6.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-6-4 - Source: CSEL 62:380 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David himself was pardoned on confession; the soul that believes God’s testimonies advances. ### Latin text ego quoque pastor malignum feci et confessione peccati ueniam reportaui. pulcherrimus itaque uersiculus ad martyrum cohortationem. denique prophetica anima sic proficit in melius, dum mirabile credit dei testimonium et, quia credidit, diligenti indage quaesiuit. profectum quaeris? agnosce ex his uersiculis qui secuntur. ### English translation (Claude) I too, the shepherd, did evil, and by confessing my sin obtained pardon. So this is a most beautiful verse for the encouragement of martyrs. In fact the prophetic soul thus advances to better things, while it believes God’s testimony wonderful and, because it believed, sought it with diligent search. Do you seek its progress? Recognize it from these verses that follow. ### Scripture references - 2 Sam 24:17: allusion, high confidence ### Translation notes - 2 Sam 24:17. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.6.4 (CSEL 62:380; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-6-4). ## Exposition of Psalm 118 17.7.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-7-1 - Source: CSEL 62:380–381 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s miracles manifested what Isaiah’s words foretold. ### Latin text Manifestatio sermonum tuorum inluminat me et intellectum dat paruulis. in euangelio cum mitteret discipulos suos Iohannes ad dominum Iesum, dicebat: tu es qui uenturus es. an alium expectamus? respondit Iesus caecos uidere, claudos ambulare. audire surdos; hoc enim aduentus sui testimonium fore per Esaiam prophetam significauerat. ### English translation (Claude) “The manifestation of your words enlightens me and gives understanding to little ones.” In the Gospel, when John sent his disciples to the Lord Jesus, he said: “Are you he who is to come, or do we look for another?” Jesus answered that the blind see, the lame walk, the deaf hear; for he had signified through the prophet Isaiah that this would be the testimony of his coming. ### Scripture references - Ps 119:130 (118:130 LXX): quotation, high confidence - Matt 11:3: quotation, high confidence - Matt 11:5: allusion, high confidence - Isa 35:5: allusion, high confidence ### Translation notes - Ps 119:130 (LXX 118:130); Matt 11:3–5; Isa 35:5–6. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.7.1 (CSEL 62:380–381; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-7-1). ## Exposition of Psalm 118 17.7.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-7-2 - Source: CSEL 62:381 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ spoke through the prophets and fulfilled their word in the Gospel. ### Latin text haec ergo quae adnuntiauit per prophetas in euangelio manifestauit et quod ipse locutus est per prophetas in euangelio ipse conpleuit. ipsius ergo sermo erat propheticus sermo, sicut habes scriptum: audi, caelum, et percipe auribus, terra. quoniam dominus locutus est. ### English translation (Claude) So what he announced through the prophets he manifested in the Gospel, and what he himself spoke through the prophets he himself fulfilled in the Gospel. So his word was the prophetic word, as you have it written: “Hear, O heaven, and give ear, O earth, for the Lord has spoken.” ### Scripture references - Isa 1:2: quotation, high confidence ### Translation notes - Isa 1:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.7.2 (CSEL 62:381; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-7-2). ## Exposition of Psalm 118 17.8.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-8-1 - Source: CSEL 62:381 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s miracles and resurrection gave understanding even to the untaught nations. ### Latin text Intellectus ergo datus est etiam his qui perfectam sapientiam non haberent, dum muti locuntur, mortui resuscitantur. his enim signis intellectum est ab his qui rudes erant et adhuc quasi in cunabulis fidei constituti, ut erat populus nationum, ipsum uenisse qui expectabatur. inluminat igitur fidei claritatem resurrectionis suae gloria, diuinorum operum potestate, et intellectum dat paruulis. ### English translation (Claude) So understanding was given even to those who did not have perfect wisdom, when the dumb spoke and the dead were raised. For by these signs it was understood by those who were untaught and still, as it were, in the cradle of faith, as the people of the nations was, that the one who was expected had himself come. So he enlightens the brightness of faith by the glory of his resurrection and the power of his divine works, and gives understanding to little ones. ### Scripture references - Ps 119:130 (118:130 LXX): quotation, high confidence - Matt 11:5: allusion, high confidence ### Translation notes - Ps 119:130 (LXX 118:130); Matt 11:5. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.8.1 (CSEL 62:381; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-8-1). ## Exposition of Psalm 118 17.8.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-8-2 - Source: CSEL 62:381 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God revealed his mysteries to little ones rather than to the wise and rich. ### Latin text quibus utique nisi de quibus in euangelio gratias agit patri in eo quod ipse operabatur filius, quod mysteria sua deus abscondisset a sapientibus et paruulis reuelasset, ostendens citius plebem ex gentibus uel status inferioris uiros quam scribas et principes Iudaeorum et diuites huius saeculi credituros? ideo diuites eguerunt et esurierunt, pauper autem clamauit et exauditus est. ### English translation (Claude) To whom, surely, but those for whom in the Gospel he gives thanks to the Father, for what the Son himself was doing, that God had hidden his mysteries from the wise and revealed them to little ones, showing that the people from the nations, or men of lower station, would believe sooner than the scribes and rulers of the Jews and the rich of this world? That is why the rich became poor and hungry, but the poor man cried and was heard. ### Scripture references - Matt 11:25: allusion, high confidence - Ps 34:10 (33:11 LXX): quotation, high confidence - Ps 34:6 (33:7 LXX): quotation, high confidence ### Translation notes - Matt 11:25; Ps 34:10 (LXX 33:11); Ps 34:6 (LXX 33:7). ### Citation (SBL) Ambrose, Exp. Ps. 118 17.8.2 (CSEL 62:381; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-8-2). ## Exposition of Psalm 118 17.9.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-9-1 - Source: CSEL 62:381 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ opened his mouth to give the Spirit; David opened his to receive it. ### Latin text Sequitur tertius uersiculus: os meum aperui. et duxi spiritum, quoniam praecepta tua concupiscebam. habemus in euangelio quod dominus Iesus aperuit os suum. cum benedictiones ediceret. sed ille os aperuit, ut daret aliis spiritum, Dauid aperuit, ut acciperet. ### English translation (Claude) The third verse follows: “I opened my mouth and drew in breath, because I longed for your precepts.” We have in the Gospel that the Lord Jesus opened his mouth when he pronounced the blessings. But he opened his mouth to give the Spirit to others; David opened his to receive it. ### Scripture references - Ps 119:131 (118:131 LXX): quotation, high confidence - Matt 5:2: allusion, high confidence ### Translation notes - Ps 119:131 (LXX 118:131); Matt 5:2. Latin spiritus means both “breath” and “Spirit.” ### Citation (SBL) Ambrose, Exp. Ps. 118 17.9.1 (CSEL 62:381; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-9-1). ## Exposition of Psalm 118 17.9.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-9-2 - Source: CSEL 62:381–382 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, the fullness, fills the open mouth with his Spirit. ### Latin text denique Iesus dicit: accipite spiritum sanctum, Iesus dicit: dilata os tuum et adimplebo illud. hoc homini dicit; plenitudo enim Christus est: qui implet omnia, implet os tuum. scribe ergo quae dicit in latitudine cordis tui, hoc est: os tuum clamet ad dominum. ### English translation (Claude) In fact Jesus says, “Receive the Holy Spirit”; Jesus says, “Open wide your mouth and I will fill it.” He says this to man; for Christ is the fullness: he who fills all things fills your mouth. So write what he says on the breadth of your heart, that is: let your mouth cry to the Lord. ### Scripture references - John 20:22: quotation, high confidence - Ps 81:10 (80:11 LXX): quotation, high confidence - Eph 1:23: allusion, high confidence - Prov 3:3: allusion, medium confidence ### Translation notes - John 20:22; Ps 81:10 (LXX 80:11); Eph 1:23; Prov 3:3 (LXX form). ### Citation (SBL) Ambrose, Exp. Ps. 118 17.9.2 (CSEL 62:381–382; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-9-2). ## Exposition of Psalm 118 17.9.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-9-3 - Source: CSEL 62:382 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heart cries silently to God, as Moses and Hannah did, with the Spirit crying “Abba, Father.” ### Latin text clamat os tuum et cum tacet, sicut et Moyses, cum taceret uoce, clamabat spiritu. ab hominibus non audiebatur, apud deum personabat; est enim interioris clamor affectus qui auditur e caelo. Anna quoque, cum oraret, tacita clamabat, labia non mouebat et interioris uoce pia mentis excitabat Iesum. denique cum effectu rediit quae cum silentio precabatur, quia clamabat in ea spiritus dei, qui etiam tacentibus nobis clamat: abba pater. ### English translation (Claude) Your mouth cries even when it is silent, as Moses too, when silent in voice, cried out in spirit. He was not heard by men; before God he resounded; for there is a cry of inner affection which is heard from heaven. Hannah too, when she prayed, cried out silently; she did not move her lips, and by the devout voice of her inner mind she stirred Jesus. In fact she who prayed in silence returned with effect, because the Spirit of God cried in her, who cries even in us when we are silent: “Abba, Father.” ### Scripture references - Exod 14:15: allusion, high confidence - 1 Sam 1:13: allusion, high confidence - Gal 4:6: quotation, high confidence - Rom 8:15: allusion, medium confidence ### Translation notes - Exod 14:15; 1 Sam 1:13; Gal 4:6. Ambrose writes that Hannah stirred “Jesus,” i.e. God. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.9.3 (CSEL 62:382; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-9-3). ## Exposition of Psalm 118 17.10.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-10-1 - Source: CSEL 62:382 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul’s mouth should be opened to Christ and to his apostle. ### Latin text Intellege ergo quid os sit, utrum cor an interioris hominis habitus. habet os anima quae habet membra. hoc os aperi non solum Christo, sed etiam Christi discipulo, qui os suum Christo inplendum praebuit et ideo dicit: ### English translation (Claude) Understand, then, what the mouth is, whether the heart or the disposition of the inner man. The soul, which has members, has a mouth. Open this mouth not only to Christ but also to Christ’s disciple, who offered his mouth to be filled by Christ and therefore says: ### Citation (SBL) Ambrose, Exp. Ps. 118 17.10.1 (CSEL 62:382; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-10-1). ## Exposition of Psalm 118 17.10.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-10-2 - Source: CSEL 62:382 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Read prophet and apostle first, then the Gospel with its stronger precepts, such as love of enemies. ### Latin text os nostrum patet ad uos, o Corinthii, cor nostrum dilatatum est. ideo imitatores nos sui esse debere admonet, sicut ipse Christi est. qui sanctior est, Christo aperiat os suum, qui inferior, apostolo. prius propheta legatur et apostolus et sic euangelium, in quo uerba lucida, sed ualidiora praecepta. lex dicit: diliges proximum tuum, et euangelium dicit tibi: diliges inimicum tuum. ### English translation (Claude) “Our mouth is open to you, O Corinthians; our heart is enlarged.” Therefore he admonishes that we ought to be imitators of him, as he is of Christ. Let the holier open his mouth to Christ, the lesser to the apostle. Let the prophet and the apostle be read first, and so the Gospel, in which the words are clear but the precepts stronger. The law says, “You shall love your neighbor,” and the Gospel says to you, “You shall love your enemy.” ### Scripture references - 2 Cor 6:11: quotation, high confidence - 1 Cor 11:1: allusion, high confidence - Lev 19:18: quotation, high confidence - Matt 5:44: allusion, high confidence ### Translation notes - 2 Cor 6:11; 1 Cor 11:1; Lev 19:18; Matt 5:43–44. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.10.2 (CSEL 62:382; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-10-2). ## Exposition of Psalm 118 17.11.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-11-1 - Source: CSEL 62:382–383 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David and the bride opened their mouths to Christ and found his words sweeter than honey. ### Latin text Dauid ergo quasi perfectus propheta os suum Christo aperuit et ideo in parabolis aperuit os suum. aperuit os, duxit spiritum. merito ait: quam dulcia faucibus meis uerba tua. super mel et fauum ori meo. sponsa Christi os suum sponso aperuit. percepit omni melle dulciora praecepta et ideo testata est dicens: fauces eius dulcedinis et totus desiderium. delectata igitur tenuit eum et non dimisit eum. et introduxi, inquit. eum in domum matris meae et in secretum eius quae me concepit. ### English translation (Claude) So David, as a perfect prophet, opened his mouth to Christ, and therefore opened his mouth in parables. He opened his mouth; he drew in the Spirit. Rightly he says: “How sweet are your words to my throat, above honey and the honeycomb to my mouth.” The bride of Christ opened her mouth to the bridegroom, received precepts sweeter than all honey, and therefore testified, saying: “His throat is sweetness, and he is all desire.” So, delighted, she held him and would not let him go. “And I brought him,” she says, “into my mother’s house and into the chamber of her who conceived me.” ### Scripture references - Ps 78:2 (77:2 LXX): allusion, high confidence - Ps 119:103 (118:103 LXX): quotation, high confidence - Song 5:16: quotation, high confidence - Song 3:4: quotation, high confidence ### Translation notes - Ps 78:2 (LXX 77:2); Ps 119:103 (LXX 118:103); Song 5:16; Song 3:4. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.11.1 (CSEL 62:382–383; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-11-1). ## Exposition of Psalm 118 17.11.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-11-2 - Source: CSEL 62:383 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The house is moral teaching, the chamber the higher mysteries; forgiveness is sweeter than honey. ### Latin text fortasse domus est in qua praefulget moralium disciplina, secretum autem illud in quo sunt altiora mysteria. merito ergo concupiscebat praecepta domini, in quibus diuinae gratiae mella redolebant. an non omni melle dulcior peccatorum remissio, non omni flore gratior resurrectio mortuorum? ### English translation (Claude) Perhaps the house is that in which the discipline of morals shines, and the chamber that in which are the higher mysteries. Rightly, then, he longed for the precepts of the Lord, in which the honeys of divine grace were fragrant. Is not the forgiveness of sins sweeter than all honey, the resurrection of the dead more welcome than every flower? ### Citation (SBL) Ambrose, Exp. Ps. 118 17.11.2 (CSEL 62:383; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-11-2). ## Exposition of Psalm 118 17.12.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-12-1 - Source: CSEL 62:383 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s look can be in anger, as on Egypt and Sodom, so David asks to be looked on with mercy. ### Latin text Quartus uersiculus: respice in me et miserere mei secundum iudicium diligentium nomen tuum. pulchre addidit: respice in me et miserere mei, quia respicit et iratus, ut respexit super castra Aegyptiorum et ligatis axibus curruum omnes eos deiecit in fluctus. respexit super Sodomam et Gomorram, quarum utraque peccatorum suorum luitura supplicium diuinae pretium soluit offensae. scriptum est etiam: aspicies super terram et facies eam tremere, et contra: respexit super munera Abel, super Cain autem munera non respexit. quo exasperatus Cain parricidali crimine cruorem fratris effudit. ### English translation (Claude) The fourth verse: “Look upon me and have mercy on me, according to the judgment of those who love your name.” Beautifully he added, “Look upon me and have mercy on me,” because he looks even when angry, as he looked upon the camp of the Egyptians and, binding the axles of their chariots, cast them all into the waves. He looked upon Sodom and Gomorrah, each of which, to pay the penalty of its sins, paid the price of the divine offense. It is also written: “You will look upon the earth and make it tremble”; and on the contrary: “He looked upon Abel’s gifts, but upon Cain’s gifts he did not look.” Exasperated by this, Cain shed his brother’s blood in the crime of fratricide. ### Scripture references - Ps 119:132 (118:132 LXX): quotation, high confidence - Exod 14:24: allusion, high confidence - Exod 14:25: allusion, high confidence - Gen 19:24: allusion, high confidence - Ps 104:32 (103:32 LXX): quotation, medium confidence - Gen 4:4: quotation, high confidence - Gen 4:5: quotation, high confidence - Gen 4:8: allusion, high confidence ### Translation notes - Ps 119:132 (LXX 118:132); Exod 14:24–25; Gen 19:24–28; Ps 104:32 (LXX 103:32); Gen 4:4–5, 8. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.12.1 (CSEL 62:383; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-12-1). ## Exposition of Psalm 118 17.13.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-13-1 - Source: CSEL 62:383–384 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s merciful look means he does not despise the prayers of the poor. ### Latin text Quid sit autem respicere deum euidentissime illo testimonio declaratur: quia respexit super filios pauperum et non despexit preces eorum; oculus enim domini non aspernatur iustorum munera. denique oculos nostros, cum in aliquem mouemur, auertimus, quasi indignum eum aspectu iudicemus quem oderimus affectu. ### English translation (Claude) What it is for God to look is declared most clearly by that testimony: “For he has looked upon the sons of the poor and has not despised their prayers”; for the eye of the Lord does not spurn the gifts of the righteous. In fact, when we are moved against someone, we turn away our eyes, as though we judged unworthy of our sight one whom we hate in our affection. ### Scripture references - Ps 102:17 (101:18 LXX): quotation, medium confidence - Ps 34:15 (33:16 LXX): allusion, medium confidence ### Translation notes - Ps 102:17 (LXX 101:18), freely cited; Ps 34:15 (LXX 33:16). ### Citation (SBL) Ambrose, Exp. Ps. 118 17.13.1 (CSEL 62:383–384; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-13-1). ## Exposition of Psalm 118 17.14.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-14-1 - Source: CSEL 62:384 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Steps” in Scripture mean the soul’s progress. ### Latin text Sequitur: gressus meos dirige secundum uerbum tuum, et non dominetur mihi omnis iniquitas. gressus pro profectibus animae accipiendos frequentibus scripturarum testimoniis admonemur. nam quis tam stolido ### English translation (Claude) There follows: “Direct my steps according to your word, and let no iniquity rule over me.” We are admonished by frequent testimonies of the Scriptures that “steps” are to be taken for the progress of the soul. For who is of so stupid ### Scripture references - Ps 119:133 (118:133 LXX): quotation, high confidence ### Translation notes - Ps 119:133 (LXX 118:133). ### Citation (SBL) Ambrose, Exp. Ps. 118 17.14.1 (CSEL 62:384; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-14-1). ## Exposition of Psalm 118 17.14.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-14-2 - Source: CSEL 62:384 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David meant the course of his life, as when his steps nearly slipped through envy of sinners. ### Latin text ingenio est, qui putet Dauid de pedum suorum corporali gressu esse sollicitum et his diuinae directionis auxilium postulare? ille uero ut sanctus uitae suae cursum dirigi gestiebat, sicut et alibi scriptura testatur dicens: a domino diriguntur gressus uiri. denique ipsius utamur testimonio, qui ait in superioribus: paulo minus effusi sunt gressus mei, quia zelaui in peccatoribus pacem. ### English translation (Claude) a mind as to think that David was anxious about the bodily walking of his feet and asked the help of divine direction for them? Rather, as a saint, he longed for the course of his life to be directed, as Scripture elsewhere also testifies, saying: “The steps of a man are directed by the Lord.” In fact let us use his own testimony, who says in an earlier psalm: “My steps had well-nigh slipped, because I was envious of the peace of sinners.” ### Scripture references - Ps 37:23 (36:23 LXX): quotation, high confidence - Prov 20:24: allusion, medium confidence - Ps 73:2 (72:2 LXX): quotation, high confidence - Ps 73:3 (72:3 LXX): quotation, high confidence ### Translation notes - Ps 37:23 (LXX 36:23); Prov 20:24; Ps 73:2–3 (LXX 72:2–3). ### Citation (SBL) Ambrose, Exp. Ps. 118 17.14.2 (CSEL 62:384; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-14-2). ## Exposition of Psalm 118 17.14.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-14-3 - Source: CSEL 62:384 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sinners only seem at peace; a guilty conscience has no quiet. ### Latin text animi itaque sui ostendit claudicasse uestigium, dum pacem peccatorum putat esse mirandam. uidentur quidem habere tranquillitatem, uidentur quiete frui, sed non est quies ubi animus inquietus est, non est tranquillitas mentis ubi animus exagitatur obnoxiae stimulis conscientiae. quomodo securitas. ### English translation (Claude) So he showed that the step of his soul had limped, while he thought the peace of sinners worth admiring. They seem indeed to have tranquility, they seem to enjoy quiet; but there is no quiet where the mind is unquiet; there is no tranquility of mind where the soul is driven by the goads of a guilty conscience. How can there be security ### Citation (SBL) Ambrose, Exp. Ps. 118 17.14.3 (CSEL 62:384; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-14-3). ## Exposition of Psalm 118 17.14.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-14-4 - Source: CSEL 62:384–385 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: True peace is Christ’s gift, not the world’s; David’s slipping was of the soul. ### Latin text ubi diuersarum pugna est passionum, ubi conflictus grauium concitationum? unde dominus definiens quid sit pacem habere ait: pacem relinquo uobis, pacem meam do uobis; non sicut mundus dat ego do uobis, ostendens pacem quam mundus dat uerae pacis gratiam non habere. ideoque non in homine esse pacem uolens docere addidit: pacem relinquo uobis, et iterum: pacem meam do uobis. denique propheta dicebat: pax pax; et ubi est pax? manifestum est igitur eum de titubatione suae dixisse sententiae, in qua animi. non corporis titubauerat gressus. ### English translation (Claude) where there is a battle of various passions, a conflict of grave disturbances? Hence the Lord, defining what it is to have peace, says: “Peace I leave you, my peace I give you; not as the world gives do I give to you,” showing that the peace which the world gives does not have the grace of true peace. And therefore, wishing to teach that peace is not in man, he added, “Peace I leave you,” and again, “My peace I give you.” In fact the prophet said: “Peace, peace; and where is peace?” So it is clear that he spoke of the wavering of his judgment, in which the step not of the body but of the soul had wavered. ### Scripture references - John 14:27: quotation, high confidence - Jer 6:14: quotation, medium confidence ### Translation notes - John 14:27; Jer 6:14. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.14.4 (CSEL 62:384–385; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-14-4). ## Exposition of Psalm 118 17.15.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-15-1 - Source: CSEL 62:385 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Steps mean spiritual progress, as with Moses and the bride’s beautiful steps. ### Latin text Et Moyses ait: transiens uidebo hoc uisum magnum. etenim ut deum uideret, progressione quadam uirtutis ad altiora processit. pastor erat ouium et dux factus est ciuium. et ad sponsam dicitur in Canticis: speciosi facti sunt gressus tui in calciamentis, filia Aminadab. moduli femorum tuorum similes torquibus opere artificis. non est dubium gressus hic quoque ecclesiae uel animae profectus significari: quam speciosi sunt pedes euangelizantium pacem, euangelizantium bona! ### English translation (Claude) And Moses says: “Passing over, I will see this great sight.” For in order to see God he went on to higher things by a kind of progress of virtue. He was a shepherd of sheep and was made leader of citizens. And to the bride it is said in the Song of Songs: “Your steps have become beautiful in sandals, daughter of Aminadab; the measures of your thighs are like necklaces, the work of a craftsman.” There is no doubt that here too the steps signify the progress of the church or of the soul: “How beautiful are the feet of those who preach the gospel of peace, who preach good things!” ### Scripture references - Exod 3:3: quotation, high confidence - Song 7:1 (7:2 LXX): quotation, high confidence - Rom 10:15: quotation, high confidence - Isa 52:7: allusion, medium confidence ### Translation notes - Exod 3:3; Song 7:1 (LXX 7:2); Rom 10:15 (Isa 52:7). ### Citation (SBL) Ambrose, Exp. Ps. 118 17.15.1 (CSEL 62:385; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-15-1). ## Exposition of Psalm 118 17.15.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-15-2 - Source: CSEL 62:385 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul crosses the slippery torrents of this world with steady steps. ### Latin text utique speciosos dicit euangelicae praedicationis et disputationis progressus, ut alibi dicitur: transgredere flumina. hoc est: fluentia et lubrica istius mundi transcurre stabili mentis incessu. quod de animae gressu dici in posterioribus hic ipse Dauid euidenter ostendit, adserens quod torrentem iniquitatum sua anima transisset. ### English translation (Claude) Surely he calls beautiful the progress of evangelical preaching and discourse, as it is said elsewhere: “Cross the rivers,” that is: run across the flowing and slippery things of this world with a steady step of mind. That this is said of the soul’s step this same David clearly shows in a later psalm, asserting that his soul had crossed the torrent of iniquities. ### Scripture references - Ps 124:5 (123:5 LXX): allusion, medium confidence ### Translation notes - The first saying is unidentified. Ps 124:4–5 (LXX 123:4–5). ### Citation (SBL) Ambrose, Exp. Ps. 118 17.15.2 (CSEL 62:385; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-15-2). ## Exposition of Psalm 118 17.16.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-16-1 - Source: CSEL 62:385 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sandal is the flesh, which the beautiful soul wears without being hindered. ### Latin text Sed reuertamur ad sponsae gressus. quid sibi uult quod addidit in calciamentis speciosos gressus esse ecclesiae? legimus itaque dictum ad Moysen: solue calciamentum pedum tuorum, quo uidetur admonitus, ne corporalibus uinculis teneretur adstrictus. ergo speciosam significat in Canticis animae pulchritudinem, quae carne tamquam calciamento utitur et in ipso calciamento inpedimentum non patitur, sed incessus decore praecellit. calciat se ergo carne anima [ecclesiastica gratia]. ### English translation (Claude) But let us return to the steps of the bride. What does it mean that he added that the church’s steps are beautiful in sandals? We read that it was said to Moses, “Loose the sandal from your feet,” by which he seems to have been admonished not to be held bound by bodily chains. So in the Song of Songs it signifies the fair beauty of the soul, which uses the flesh as a sandal and suffers no hindrance in that sandal, but excels in grace of gait. So the soul shoes itself with the flesh, ### Scripture references - Exod 3:5: quotation, high confidence - Song 7:1 (7:2 LXX): allusion, high confidence ### Translation notes - Exod 3:5; Song 7:1. The editor deletes the words “by the church’s grace” (in square brackets). ### Citation (SBL) Ambrose, Exp. Ps. 118 17.16.1 (CSEL 62:385; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-16-1). ## Exposition of Psalm 118 17.16.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-16-2 - Source: CSEL 62:385–386 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul keeps its sandal of flesh clean by chastising the body. ### Latin text ut cursum uitae huius et transitum cum decore praetereat. quod fit, si calciamentum suum non inquinet luto corporali nec in uitiorum merset uoraginem, si castiget carnem suam, ne moretur ad cursum et aruinae pinguis pondere degrauetur. ### English translation (Claude) so as to pass through the course and passage of this life with grace. This happens if it does not soil its sandal with bodily mud nor plunge it into the whirlpool of vices, if it chastises its flesh, lest it be slow in the race and weighed down by the burden of rich fat. ### Scripture references - 1 Cor 9:27: echo, medium confidence ### Translation notes - 1 Cor 9:27. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.16.2 (CSEL 62:385–386; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-16-2). ## Exposition of Psalm 118 17.16.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-16-3 - Source: CSEL 62:386 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Modesty is the soul’s sandal and wisdom its mantle; the body should serve, not rule. ### Latin text bonum calciamentum animae pudicitia est, bonus gressus est in uestigio castitatis. sapientia autem amictus est animae, unde scriptum est: honora eam, et amplectetur te. utamur igitur corpore tamquam calciamento ad inferioris opera uirtutis, ad ministerium, non ad praeceptum, ad obsequium, non ad delectationem, ad oboedientiam, non ad dissensionem et in uia sapientiae uestigium conlocemus, ne gressus nostros uis torrentis aliqua concludat. ### English translation (Claude) A good sandal of the soul is modesty; a good step is in the track of chastity. But wisdom is the soul’s mantle, whence it is written: “Honor her, and she will embrace you.” So let us use the body like a sandal for the works of lower virtue, for service, not command; for obedience, not delight; for compliance, not dissension; and let us set our foot in the way of wisdom, lest any force of the torrent shut in our steps. ### Scripture references - Prov 4:8: quotation, high confidence ### Translation notes - Prov 4:8. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.16.3 (CSEL 62:386; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-16-3). ## Exposition of Psalm 118 17.17.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-17-1 - Source: CSEL 62:386 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses and Joshua were told to remove their sandals, but not Christ. ### Latin text Ideo ad Moysen dictum est: solue calciamentum, dictum est et ad Iesum Naue, ad Christum autem non est dictum, sed magis scriptum est dicente Baptista: post me uenit uir cuius non sum dignus calciamenta portare, ### English translation (Claude) That is why it was said to Moses, “Loose your sandal,” and it was said also to Joshua son of Nun; but to Christ it was not said; rather it is written, the Baptist saying: “After me comes a man whose sandals I am not worthy to carry,” ### Scripture references - Exod 3:5: quotation, high confidence - Josh 5:15: allusion, high confidence - Matt 3:11: quotation, high confidence - John 1:27: allusion, medium confidence ### Translation notes - Exod 3:5; Josh 5:15; Matt 3:11 (with John 1:27). ### Citation (SBL) Ambrose, Exp. Ps. 118 17.17.1 (CSEL 62:386; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-17-1). ## Exposition of Psalm 118 17.17.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-17-2 - Source: CSEL 62:386 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, sinless, did not remove his sandals but loosed others from sin; the church imitates him. ### Latin text quia illi bene admonentur ut soluant calciamentum suum, qui sine peccato esse non poterant. hic autem non solum calciamentum non soluit, sed etiam calciamenta aliorum absoluit, quia non solum corpus suum peccatis inmune seruauit, sed etiam omnium dedit indulgentiam peccatorum. ergo ecclesia ad imitationem Christi speciosa est et in calciamentis omni abluta delicto. ### English translation (Claude) because those are rightly admonished to loose their sandal who could not be without sin. But he not only did not loose his sandal but even loosed the sandals of others, because he not only kept his own body free of sins, but also gave pardon of all sins. So the church, in imitation of Christ, is beautiful also in its sandals, washed from every offense. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.17.2 (CSEL 62:386; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-17-2). ## Exposition of Psalm 118 17.18.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-18-1 - Source: CSEL 62:386–387 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church is beautiful even in its humble members; often the people kept the faith when clergy and bishop erred. ### Latin text Et fortasse, quando sapientiam inter perfectos loquitur, speciosa est in superioribus membris; quando autem etiam inferioris status aut doctrinae homines uerbum secuntur, fidei seriem non obliuiscuntur, sacerdotis praecepta custodiunt, speciosa est in calciamentis. plerumque clerus errauit, sacerdos mutauit sententiam, diuites cum saeculi istius terreno rege senserunt: populus fidem propriam reseruauit. unde etiam de domino Iesu bene possumus dicere. ### English translation (Claude) And perhaps, when she speaks wisdom among the perfect, she is beautiful in her upper members; but when men of lower station or teaching also follow the word, do not forget the sequence of faith and keep the priest’s precepts, she is beautiful in her sandals. Often the clergy has erred, the bishop has changed his opinion, the rich have sided with the earthly king of this world: the people has kept its faith. Hence we can well say of the Lord Jesus too, ### Scripture references - 1 Cor 2:6: allusion, high confidence ### Translation notes - 1 Cor 2:6. Latin sacerdos here translated “bishop”; the reference is probably to the Arian crisis (uncertain). ### Citation (SBL) Ambrose, Exp. Ps. 118 17.18.1 (CSEL 62:386–387; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-18-1). ## Exposition of Psalm 118 17.18.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-18-2 - Source: CSEL 62:387 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apostles went barefoot so their teaching would shine; the church, “daughter of the willing one,” is beautiful. ### Latin text quia et in his quae corporalia sunt speciosos gressus uerbum habeat, cum de moralibus disputatur. et apostoli ideo fortasse nudis mittuntur pedibus, ne obumbraretur eorum disputatio, sed eluceret. itaque ecclesia, filia Aminadab, hoc est uoluntarii uel beneplaciti. quia uoluntarius eam et beneplacitus congregauit, et in calciamentis speciosa est. ### English translation (Claude) that the Word has beautiful steps even in what is bodily, when morals are discussed. And perhaps the apostles are sent with bare feet so that their teaching might not be shadowed but shine out. So the church, daughter of Aminadab, that is, of the willing or well-pleasing one, because the willing and well-pleasing one gathered her, is beautiful also in sandals. ### Scripture references - Matt 10:10: allusion, high confidence - Song 7:1 (7:2 LXX): allusion, high confidence ### Translation notes - Matt 10:10; Song 7:1 (LXX 7:2). ### Citation (SBL) Ambrose, Exp. Ps. 118 17.18.2 (CSEL 62:387; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-18-2). ## Exposition of Psalm 118 17.19.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-19-1 - Source: CSEL 62:387 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The thigh signifies generation: the church’s offspring, and Christ born of a virgin. ### Latin text Meritoque additum est in Canticis: moduli femorum tuorum similes torquibus opere manuum artificis, ut posteritatis ecclesiae ornamenta canerentur. per femur enim insigne generationis agnoscimus iuxta illud: accingere gladium tuum circum femur, potentissime, quo significatur. quod filius dei, cum semet ipsum exinanisset, uerbi accinctus diuinitatem et generationem calciatus humanam prodiret ex uirgine. omnibus daturus salutem. ### English translation (Claude) And rightly it was added in the Song: “The measures of your thighs are like necklaces, the work of a craftsman’s hands,” so that the ornaments of the church’s posterity might be sung. For by the thigh we recognize the sign of generation, according to that verse: “Gird your sword upon your thigh, O most mighty,” by which it is signified that the Son of God, when he had emptied himself, girded with the divinity of the Word and shod with human generation, came forth from a virgin, to give salvation to all. ### Scripture references - Song 7:1 (7:2 LXX): quotation, high confidence - Ps 45:3 (44:4 LXX): quotation, high confidence - Phil 2:7: allusion, high confidence ### Translation notes - Song 7:1 (LXX 7:2); Ps 45:3 (LXX 44:4); Phil 2:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.19.1 (CSEL 62:387; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-19-1). ## Exposition of Psalm 118 17.19.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-19-2 - Source: CSEL 62:387 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The necklaces signify the church’s growth, crowning the faithful with spiritual honors. ### Latin text moduli autem dicuntur ornamenta pretiosa quae suspendi matronarum ceruicibus solent. tantus ergo processus ecclesiae significatur, ut ornamentis pretiosissimis conparatus sit et torquibus triumphantium; haec enim ornamenta sunt bellatorum. unde et Symmachus περιτραχήλια dixit. hoc est quae sunt circa collum. siue ergo generatio Christi ex uirgine siue ecclesiae propagatio specie quidem tamquam manu artificis torquibus adornatis, uere autem uirtutis insignibus spiritalibus ceruices fidelium coronauit. ### English translation (Claude) And “measures” is the name for precious ornaments that are usually hung on the necks of matrons. So the church’s progress is signified as so great that it is compared to the most precious ornaments and to the necklaces of triumphant men; for these are the ornaments of warriors. Hence Symmachus too said peritrachēlia, that is, things around the neck. So whether the generation of Christ from the virgin or the spread of the church, in appearance as with necklaces adorned by a craftsman’s hand, but truly with spiritual insignia of virtue, has crowned the necks of the faithful. ### Scripture references - Song 7:1 (7:2 LXX): allusion, high confidence ### Translation notes - Symmachus’s Greek translation of Song 7:1. The Greek word is garbled in the digital text. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.19.2 (CSEL 62:387; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-19-2). ## Exposition of Psalm 118 17.20.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-20-1 - Source: CSEL 62:387–388 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The bride’s navel and belly signify the church’s fullness of teaching, mystical and moral. ### Latin text Denique tota ista descriptio membrorum ecclesiae plena decoris et laudis est. nam et umbilicus eius tamquam crater tornatilis praedicatur mixto non deficiens, eo quod in omni doctrina tornatus plenitudine cognitionis et potu non deficiat spiritali et uenter eius non solum aceruo tritici, id est cibis fortioribus caelestis mysterii saginetur, uerum etiam tamquam liliis quibusdam moralium suauitate repleatur. ### English translation (Claude) In fact this whole description of the church’s members is full of beauty and praise. For her navel too is praised as a turned bowl, not lacking mixed wine, because, turned in all teaching, she does not lack the fullness of knowledge and spiritual drink; and her belly is fattened not only with a heap of wheat, that is, with the stronger food of the heavenly mystery, but is also filled, as with lilies, with the sweetness of moral teaching. ### Scripture references - Song 7:2 (7:3 LXX): quotation, high confidence ### Translation notes - Song 7:2 (LXX 7:3). ### Citation (SBL) Ambrose, Exp. Ps. 118 17.20.1 (CSEL 62:387–388; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-20-1). ## Exposition of Psalm 118 17.21.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-21-1 - Source: CSEL 62:388 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church is crowned with Christ’s blood, the purple that makes the saints kings. ### Latin text Unde et ipsa tamquam bene merita regina Christi sanguine coronatur, sicut scriptum est: et ornatus capitis tui sicut purpura. sanguis Christi purpura est, qui inficit sanctorum animas, non solum colore resplendens, sed etiam potestate. quia reges facit et meliores reges, quibus regnum donet aeternum. ### English translation (Claude) Hence she too, as a well-deserving queen, is crowned with the blood of Christ, as it is written: “And the adornment of your head is like purple.” The blood of Christ is purple, which dyes the souls of the saints, shining not only in color but also in power, because it makes kings, and better kings, to whom it gives an eternal kingdom. ### Scripture references - Song 7:5 (7:6 LXX): quotation, high confidence - Rev 1:6: allusion, medium confidence ### Translation notes - Song 7:5 (LXX 7:6); Rev 1:5–6. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.21.1 (CSEL 62:388; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-21-1). ## Exposition of Psalm 118 17.22.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-22-1 - Source: CSEL 62:388 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church, made beautiful by Christ’s blood, is called “love,” for God is love. ### Latin text Meritoque ad tantum ecclesiae decorem, cui Christi sanguis inrutilat, spiritus sanctus inclamat: quam pulchra et suauis facta es, caritas, in deliciis tuis! pulchra decore uirtutis, suauis iucunditate gratiae, remissione uitiorum, quam nulla uexat amaritudo peccati, et ipsa iam caritas, quae diligendo dominum ipsius et nomen acceperit. quia deus caritas est. ### English translation (Claude) And rightly, at such beauty of the church, on which the blood of Christ glows red, the Holy Spirit cries out: “How beautiful and sweet you have become, O love, in your delights!” Beautiful with the beauty of virtue, sweet with the pleasantness of grace, with the remission of vices, she whom no bitterness of sin troubles, and who is now love itself, having received its name by loving the Lord, because God is love. ### Scripture references - Song 7:6 (7:7 LXX): quotation, high confidence - 1 John 4:8: quotation, high confidence ### Translation notes - Song 7:6 (LXX 7:7); 1 John 4:8. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.22.1 (CSEL 62:388; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-22-1). ## Exposition of Psalm 118 17.23.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-23-1 - Source: CSEL 62:388–389 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David, like Abraham, came through temptations by directing his steps by God, loving even the parricide Absalom. ### Latin text Recte ergo Dauid petit gressus suos dirigi secundum uerbum dei, ut fiant et ipsi speciosi et non dominetur ei iniquitas. quam iure praecauit. sciebat enim et Abraham gressus suos secundum praecepta domini dirigentem et adpetito speciosae uxoris pudore temptatum, sed non confusum et in unici immolatione filii postulata patriae mentis pietate luctatum, sed coronatum, se quoque in furore Saul, incestu Amnon, Abessalon parricidio iniquitatis inprobae feralibus temptationibus adpetitum hoc solo euasisse, quod dirigens gressus suos secundum pietatem domini a paterno non recessit affectu, intra se gemens crimen incesti, a se relegans odia parricidae. filius meus Abessalon, filius meus, inquit, Abessalon, quis dabit mihi mortem pro te? memor naturae pietas, offensae inmemor, de quo ante quaesiuit: puerne uiuit? ### English translation (Claude) Rightly, then, David asks that his steps be directed according to the word of God, so that they too may become beautiful and iniquity may not rule over him. Rightly he guarded against this. For he knew that Abraham too, directing his steps according to the Lord’s precepts, was tempted when the modesty of his beautiful wife was assailed, but was not confounded; and that, when the sacrifice of his only son was demanded, he struggled with a father’s love but was crowned; and that he himself, assailed by the deadly temptations of wicked iniquity in Saul’s fury, Amnon’s incest and Absalom’s parricide, had escaped by this alone, that directing his steps according to the Lord’s mercy he did not depart from a father’s affection, groaning within himself at the crime of incest and putting away from himself hatred of the parricide. “My son Absalom, my son,” he says, “Absalom, who will grant me to die for you?” Piety mindful of nature, forgetful of offense, he who earlier asked about him: “Is the young man alive?” ### Scripture references - Ps 119:133 (118:133 LXX): allusion, high confidence - Gen 12:15: allusion, high confidence - Gen 22:2: allusion, high confidence - 2 Sam 13:14: allusion, medium confidence - 2 Sam 18:33 (2 Kgdms 19:1 LXX): quotation, high confidence - 2 Sam 18:29: quotation, high confidence ### Translation notes - Ps 119:133 (LXX 118:133); Gen 12:14–20; Gen 22:2; 2 Sam 13; 2 Sam 18:29, 33 (LXX 19:1). ### Citation (SBL) Ambrose, Exp. Ps. 118 17.23.1 (CSEL 62:388–389; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-23-1). ## Exposition of Psalm 118 17.24.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-24-1 - Source: CSEL 62:389 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David called Absalom “young man” while he rebelled, and “son” once he was dead. ### Latin text Et fortasse quaerendum sit, qua ratione ante puerum dixit, postea filium nominauit, cur non in utroque aut puerum dixit aut filium. si uiueret, puer erat quia parricidio petebat patrem; non ergo pietatis nomen accipere debebat, sed infirmitatis, ideoque uir iustus, quod religionis fuit, tacuit, quod infirmitatis, aspersit. ubi uero est mortuus, apud pium patrem personae crimen defecit, naturae nomen remansit. ### English translation (Claude) And perhaps one should ask why he first said “young man” and afterwards named him “son,” why he did not say either “young man” or “son” in both places. While he lived, he was a young man, because by parricide he was attacking his father; so he ought not to receive the name of piety, but of weakness; and so the righteous man kept silent what belonged to religion and sprinkled in what belonged to weakness. But when he died, with the devoted father the crime of the person ceased, the name of nature remained. ### Scripture references - 2 Sam 18:29: allusion, high confidence - 2 Sam 18:33 (2 Kgdms 19:1 LXX): allusion, high confidence ### Translation notes - 2 Sam 18:29, 33. Latin puer (“boy”) also suggests immaturity. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.24.1 (CSEL 62:389; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-24-1). ## Exposition of Psalm 118 17.25.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-25-1 - Source: CSEL 62:389 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Slander is heavier than temptation; Christ answered slander with triumphant silence. ### Latin text Sequitur: libera me a calumnia hominum. et custodiam mandata tua. non unum genus est nostrae adflictionis. est et temptatio, est et calumnia, sed temptatio leuior, calumnia grauior, siquidem temptatio potest esse calumnia, calumnia in se et temptationem habet. est et humana temptatio quam ferre possumus. calumnia autem grauis est. et ideo dominus quae sunt grauiora suscepit et calumniis adpetitus silentium detulit triumphale. ### English translation (Claude) There follows: “Free me from the slander of men, and I will keep your commandments.” Our affliction is not of one kind. There is temptation, there is slander; but temptation is lighter, slander heavier, since temptation can be slander, and slander has temptation in itself. There is also human temptation, which we can bear; but slander is heavy. And therefore the Lord took on what is heavier, and assailed by slanders he offered a triumphant silence. ### Scripture references - Ps 119:134 (118:134 LXX): quotation, high confidence - 1 Cor 10:13: allusion, high confidence - Matt 27:14: allusion, high confidence ### Translation notes - Ps 119:134 (LXX 118:134); 1 Cor 10:13; Matt 27:12–14. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.25.1 (CSEL 62:389; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-25-1). ## Exposition of Psalm 118 17.25.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-25-2 - Source: CSEL 62:389 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Joseph was both tempted to adultery and falsely accused of it. ### Latin text calumnia autem eo grauior est, quia non solum falsa conponit, uerum etiam quae pie gesta sunt decolorat, ut Ioseph non solum adulterii oblatione temptatus est et inuitamento erilis inlecebrae, uerum etiam temptatus calumniis, conposito, quod ipsum adulterium dominae suae inferre uoluisset conprehensusque exuerit uestem, ne fraudis indicium atque insigne criminis teneretur, cum utique amictum ideo fugiens dereliquerit, ut laqueos conferentis et nexus inlecebrosae artis euaderet. ### English translation (Claude) And slander is heavier because it not only composes falsehoods but even discolors what has been done piously, as Joseph was not only tempted by the offer of adultery and the enticement of his mistress’s allurement, but also tempted by slanders, it being made up that he had wished to commit that adultery on his mistress, and when seized had stripped off his garment so as not to be held by the evidence of fraud and the mark of crime, when in fact he left his cloak in flight precisely to escape the snares of the one pressing him and the knots of her seductive art. ### Scripture references - Gen 39:12: allusion, high confidence - Gen 39:17: allusion, high confidence ### Translation notes - Gen 39:7–18. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.25.2 (CSEL 62:389; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-25-2). ## Exposition of Psalm 118 17.25.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-25-3 - Source: CSEL 62:389–390 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David, who saved Israel from Goliath, suffered Saul’s slanders. ### Latin text ipse Dauid senserat quod timebat: quibus enim Saul regis calumniis laborauit! perterritis omnibus allophyli impetum lusit et singulari certamine summam belli et totius proelii pondus excepit, uirtute sua solus commune crimen refellens et totius retorquens in hostem plebis obprobrium. et tamen, quia iuuenculae dixerunt: Saul triumphauit in milibus, ### English translation (Claude) David himself had experienced what he feared: for under what slanders of King Saul he labored! When all were terrified, he mocked the attack of the foreigner and in single combat took on the whole of the war and the weight of the entire battle, by his courage alone refuting the common reproach and turning the disgrace of the whole people back on the enemy. And yet, because the young women said, “Saul has triumphed among thousands, ### Scripture references - 1 Sam 17:49: allusion, high confidence - 1 Sam 18:7: quotation, high confidence ### Translation notes - 1 Sam 17; 1 Sam 18:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.25.3 (CSEL 62:389–390; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-25-3). ## Exposition of Psalm 118 17.25.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-25-4 - Source: CSEL 62:390 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David’s glory provoked envy; Susanna, falsely accused by elders, was saved by God. ### Latin text Dauid in decem milibus, gloria in inuidiam uersa odio coepit urgeri. et ut de posterioribus loquamur, Susanna bene sibi conscia erat et apud homines sibi adesse non poterat. duo presbyteri senes falsum testimonium deferebant, numerus sacerdotum atque senectus uocem auferebant puellae, sola conscientia erat apud deum libera: denique hominum damnata iudicio nutu absoluta diuino est. ### English translation (Claude) David among ten thousands,” his glory was turned to envy and he began to be pressed by hatred. And to speak of later things: Susanna was well conscious of herself, yet could not defend herself before men. Two elders, presbyters, bore false witness; the number of the priests and their age took away the girl’s voice; her conscience alone was free before God. In fact, condemned by the judgment of men, she was acquitted by the divine will. ### Scripture references - 1 Sam 18:8: allusion, high confidence ### Extrabiblical texts - Sus 41 (Susanna): allusion, high confidence ### Translation notes - 1 Sam 18:7–9; Sus 34–62. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.25.4 (CSEL 62:390; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-25-4). ## Exposition of Psalm 118 17.26.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-26-1 - Source: CSEL 62:390 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Slander makes it hard to keep God’s commandments, so the prophet asks to be freed from it. ### Latin text Ideo ait propheta: libera me a calumnia hominum. ut custodiam mandata tua. qui enim obprimitur calumnia, non facile potest custodire mandata diuina, tristitiae necesse est plerumque aut timori cedat et adfligatur uel metu calumniae uel dolore. ### English translation (Claude) That is why the prophet says: “Free me from the slander of men, that I may keep your commandments.” For one who is oppressed by slander cannot easily keep the divine commandments; he must generally yield to sadness or fear and be afflicted either by fear of slander or by grief. ### Scripture references - Ps 119:134 (118:134 LXX): quotation, high confidence ### Translation notes - Ps 119:134 (LXX 118:134). ### Citation (SBL) Ambrose, Exp. Ps. 118 17.26.1 (CSEL 62:390; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-26-1). ## Exposition of Psalm 118 17.27.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-27-1 - Source: CSEL 62:390 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God shines in the hearts of the righteous; the wise man bears his glory. ### Latin text Sequitur septimus uersus: uultum tuum inlumina super seruum tuum et doce me iustificationes tuas. inluminat dominus sanctos suos et lucet in corde iustorum. itaque cum sapientem uideris, cognosce quia descendit super eum dei ### English translation (Claude) The seventh verse follows: “Make your face shine upon your servant, and teach me your statutes.” The Lord enlightens his saints and shines in the heart of the righteous. So when you see a wise man, know that the glory of God has come down on him; ### Scripture references - Ps 119:135 (118:135 LXX): quotation, high confidence ### Translation notes - Ps 119:135 (LXX 118:135). ### Citation (SBL) Ambrose, Exp. Ps. 118 17.27.1 (CSEL 62:390; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-27-1). ## Exposition of Psalm 118 17.27.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-27-2 - Source: CSEL 62:390 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses’ shining face and veil signify that the law’s brightness is veiled from the Jews. ### Latin text gloria, inluminauit eius mentem scientiae fulgore cognitionisque diuinae. inluminauit autem etiam corporaliter faciem Moysi et transfigurata est gloria uultus eius, quam uidentes Iudaei trepidauerunt; et ideo factum est, ut Moyses uelamen poneret super faciem suam, ne in eam filii Israel intenderent et superturbarentur. simul declarabatur mysterium, quod illud uelamen, quod in facie Moysi corporaliter ponebatur, in cordibus Iudaeorum mystice poneretur, eo quod ueram legis claritatem uidere non possent. uultus enim Moysi fulgor ### English translation (Claude) it has enlightened his mind with the brightness of knowledge and divine understanding. He also enlightened bodily the face of Moses, and the glory of his countenance was transfigured; seeing it, the Jews trembled, and so it happened that Moses put a veil over his face, so that the sons of Israel might not look on it and be thrown into confusion. At the same time a mystery was declared, that the veil which was put bodily on Moses’ face was put mystically on the hearts of the Jews, because they could not see the true brightness of the law. For the face of Moses is the brightness ### Scripture references - Exod 34:29: allusion, high confidence - Exod 34:33: allusion, high confidence - 2 Cor 3:13: allusion, high confidence - 2 Cor 3:15: allusion, high confidence ### Translation notes - Exod 34:29–35; 2 Cor 3:7, 13–15. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.27.2 (CSEL 62:390; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-27-2). ## Exposition of Psalm 118 17.27.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-27-3 - Source: CSEL 62:390–391 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Joshua spoke unveiled, figuring the true Jesus, who removes the veil from the heart. ### Latin text est legis, fulgor autem legis non in littera, sed in intellectu est spiritali. itaque quamdiu uixit Moyses et adloquebatur Iudaeorum populum. uelamen habebat in facie sua, mortuo autem Moyse Iesus Naue iam non per uelamen, sed facie reuelata et presbyteros adloquebatur et populum et nemo trepidabat, cum utique et ipsi dixerit deus, quod cum ipso ita esset futurus ut fuit cum Moyse et eum similiter inluminaret gestorum utique, non uultus gloria, hoc significante spiritu sancto, quod uenturus esset Iesus uerus, ad quem si quis conuerteretur et eum uellet audire, de corde suo uelamen auferretur et reuelata facie uerum saluatorem uideret. ### English translation (Claude) of the law, and the brightness of the law is not in the letter but in the spiritual understanding. So as long as Moses lived and spoke to the Jewish people, he had a veil on his face; but when Moses died, Joshua son of Nun spoke to the elders and the people no longer through a veil but with face uncovered, and no one trembled, though God had said to him too that he would be with him as he was with Moses and would likewise enlighten him with the glory of deeds, not of countenance; the Holy Spirit signifying by this that the true Jesus would come, to whom if anyone turned and wished to hear him, the veil would be taken from his heart, and with face uncovered he would see the true Savior. ### Scripture references - Josh 1:5: allusion, high confidence - 2 Cor 3:16: allusion, high confidence - 2 Cor 3:18: allusion, high confidence ### Translation notes - Josh 1:5; 2 Cor 3:16, 18. Latin Iesus names both Joshua and Jesus. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.27.3 (CSEL 62:390–391; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-27-3). ## Exposition of Psalm 118 17.28.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-28-1 - Source: CSEL 62:391 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jews veiled themselves; God has enlightened the nations in the face of Christ. ### Latin text Ergo deus omnipotens pater, qui in Moysi facie excaecauit populum Iudaeorum non duritia, sed praescientia nec malitia, sed aequitate atque iustitia — ipsi enim sibi posuere uelamen qui legem intellegere noluerunt; Lex enim spiritalis est, sicut dixit Hebraeus —, is utique secundum illud quod dat unicuique nostrum, in quo non tribuentis, sed diligentis est culpa, iste, inquam, dominus inluminauit cor populi nationum in facie Christi Iesu per eius aduentum, quod euidenter apostolico declaratur exemplo, sicut scriptum habemus: quoniam deus, qui dixit de tenebris lumen splendescere, inluxit in cordibus nostris ad inluminationem scientiae claritatis dei in facie Christi Iesu. ### English translation (Claude) So God the almighty Father, who in the face of Moses blinded the Jewish people, not by harshness but by foreknowledge, not by malice but by equity and justice (for they themselves put on the veil, who would not understand the law; for the law is spiritual, as the Hebrew said), he surely according to what he gives to each of us, in which the fault is not the giver’s but the lover’s; this Lord, I say, has enlightened the heart of the people of the nations in the face of Christ Jesus through his coming, as is clearly declared by the apostle’s example, as we have it written: “For God, who said that light should shine out of darkness, has shone in our hearts to give the light of the knowledge of the glory of God in the face of Christ Jesus.” ### Scripture references - Rom 7:14: quotation, high confidence - 2 Cor 4:6: quotation, high confidence - 2 Cor 3:14: allusion, medium confidence ### Translation notes - Rom 7:14 (Paul, “the Hebrew”); 2 Cor 4:6. The clause on fault is compressed in the printed text; translated by sense. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.28.1 (CSEL 62:391; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-28-1). ## Exposition of Psalm 118 17.29.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-29-1 - Source: CSEL 62:391 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David longed to see Christ’s face, as prophets desired to see his coming. ### Latin text Ideo ergo dicit Dauid ad dominum Iesum: uultum tuum inlumina super seruum tuum. faciem Christi uidere cupiebat. ut mens eius inluminari posset. et secundum incarnationem potest accipi; multi enim prophetae et iusti uidere uoluerunt, ut ipse dominus declarauit. quod autem negatum Moysi fuerat, non quaerebat, ut corporaliter dei uultum incorporei uideret, si tamen et Moyses tam sapiens et eruditus hoc potuerit simpliciter magis quam in mysterio postulare. ### English translation (Claude) That is why David says to the Lord Jesus: “Make your face shine upon your servant.” He longed to see the face of Christ, so that his mind might be enlightened. It can also be taken of the incarnation; for “many prophets and righteous men desired to see,” as the Lord himself declared. But he did not seek what had been denied Moses, to see bodily the face of the incorporeal God, if indeed Moses, so wise and learned, could have asked this simply rather than in a mystery. ### Scripture references - Ps 119:135 (118:135 LXX): quotation, high confidence - Matt 13:17: quotation, high confidence - Exod 33:20: allusion, high confidence ### Translation notes - Ps 119:135 (LXX 118:135); Matt 13:17; Exod 33:20. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.29.1 (CSEL 62:391; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-29-1). ## Exposition of Psalm 118 17.29.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-29-2 - Source: CSEL 62:391–392 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David sought Christ’s face to be enlightened; or the Father’s face is the Son. ### Latin text humanum tamen est desideria supra nos extendere, nec inmerito faciem eius aduenientis ex uirgine quaerebat uidere, ut inluminaretur in corde, sicut inluminabantur etiam illi qui dicebant: nonne cor nostrum ardebat in nobis. cum aperiret nobis scripturas? quod si quis ad deum patrem dictum uult uideri, potest accipi uultus patris filius; qui enim uidet filium, uidet et patrem. ### English translation (Claude) Yet it is human to stretch our desires beyond ourselves, and not without reason he sought to see the face of him who was coming from a virgin, so as to be enlightened in heart, as those too were enlightened who said: “Was not our heart burning within us when he opened the Scriptures to us?” But if anyone wishes it to seem said to God the Father, the Father’s face can be taken as the Son; for whoever sees the Son sees the Father too. ### Scripture references - Luke 24:32: quotation, high confidence - John 14:9: quotation, high confidence ### Translation notes - Luke 24:32; John 14:9. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.29.2 (CSEL 62:391–392; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-29-2). ## Exposition of Psalm 118 17.30.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-30-1 - Source: CSEL 62:392 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s face enlightens the righteous on whom his eyes rest. ### Latin text Inluminat tamen uultus dei secundum quod oculi eius super iustos habentur. quod cum spiritaliter sit probandum, tamen, quia ### English translation (Claude) Yet the face of God enlightens according as his eyes are on the righteous. Though this must be proved spiritually, yet because ### Scripture references - Ps 34:15 (33:16 LXX): allusion, high confidence ### Translation notes - Ps 34:15 (LXX 33:16). ### Citation (SBL) Ambrose, Exp. Ps. 118 17.30.1 (CSEL 62:392; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-30-1). ## Exposition of Psalm 118 17.30.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-30-2 - Source: CSEL 62:392 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Natural examples show Moses’ face could truly shine bodily. ### Latin text incidit inluminationis uultus Moysi historia, ne quis non putet corporaliter fieri potuisse. cognoscat. etenim usu solis multis etiam pallore confectis totius corporis figura mutatur et ignis uapore calefactis species uultus rutilantis offunditur; oriente die rubent terrae croceo colore perfusae, imaginem de beneficio mutuatae; gemmarum ### English translation (Claude) the story of the enlightening of Moses’ face has come up, let no one think it could not have happened bodily; let him learn. For by exposure to the sun the whole bodily appearance of many changes, even of those worn with pallor; and in those warmed by the heat of fire a ruddy look spreads over the face; at dawn the lands blush, steeped in saffron color, borrowing an image from the gift; necklaces of ### Scripture references - Exod 34:29: allusion, high confidence ### Citation (SBL) Ambrose, Exp. Ps. 118 17.30.2 (CSEL 62:392; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-30-2). ## Exposition of Psalm 118 17.30.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-30-3 - Source: CSEL 62:392 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If gems pass on their radiance, God’s glory could surely shine on Moses and the righteous. ### Latin text quoque monilia coruscantia transfundunt finitimis quod ipsa radiauerint: et miraris, si Moysi uultus diuinae infectus est claritate praesentiae, miraris, si refulgente dei gratia iusti uaporetur ingenium? non dubitauit propheta, qui poposcit inluminari prius, ut iustitias domini posset addiscere. ### English translation (Claude) flashing gems too pass on to what is near them what they themselves radiate: and do you wonder that the face of Moses was tinged with the brightness of the divine presence, wonder that the mind of the righteous glows when God’s grace shines on it? The prophet did not doubt, who asked first to be enlightened, so that he might learn the Lord’s statutes. ### Scripture references - Ps 119:135 (118:135 LXX): allusion, high confidence ### Translation notes - Ps 119:135 (LXX 118:135). ### Citation (SBL) Ambrose, Exp. Ps. 118 17.30.3 (CSEL 62:392; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-30-3). ## Exposition of Psalm 118 17.32.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-32-1 - Source: CSEL 62:392–393 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The psalmist’s eyes “go down in streams” in the tears of repentance. ### Latin text Decursus aquarum descenderunt oculi mei quia non custodiui legem tuam. granditer affectum paenitentiam gerentis expressit, dicens quod aquarum decursus oculi sui descenderint, siue quia per eos tamquam meatus undantium fluentorum ita exuberantium lacrimarum se quidam ductus effuderit et fletus inrigui continuum quoddam et iuge profluuium, siue quod ipsi descenderint oculi. habet enim hoc uis summi doloris, ut cum lacrimis oculi quodammodo ipsi uideantur descendere, eo quod tanta uis lacrimarum sit, ut putentur oculi in fletus resolui et in lacrimas effundi ### English translation (Claude) “My eyes have gone down in streams of waters, because I did not keep your law.” He expressed greatly the feeling of one doing penance, saying that his eyes had gone down in streams of waters, either because through them, as through the channels of flowing streams, a kind of conduit of overflowing tears poured out and a continuous and unceasing flood of watering weeping, or because the eyes themselves went down. For the force of the deepest grief has this, that with tears the eyes themselves seem somehow to go down, because the force of tears is so great that the eyes are thought to dissolve into weeping and pour out in tears. ### Scripture references - Ps 119:136 (118:136 LXX): quotation, high confidence ### Translation notes - Ps 119:136 (LXX 118:136). The digital text has no section numbered 17.31. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.32.1 (CSEL 62:392–393; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-32-1). ## Exposition of Psalm 118 17.33.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-33-1 - Source: CSEL 62:393 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The rush of tears recalls the rush of water from Lebanon in the Song. ### Latin text Oculi ergo ipsi tamquam in decursus descendunt aquarum. quo uerbo impetus deplorantium uehemens expressius deplorantium secundum illud quod in Canticis scriptum est: fons hortorum, puteus aquae uiuae et impetus descendens a Libano. ### English translation (Claude) So the eyes themselves go down as into streams of waters. By this word the vehement rush of mourners is expressed more clearly, according to that which is written in the Song of Songs: “A spring of gardens, a well of living water, and a rush coming down from Lebanon.” ### Scripture references - Song 4:15: quotation, high confidence ### Translation notes - Song 4:15. The sentence repeats “deplorantium” in the printed text; translated by sense. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.33.1 (CSEL 62:393; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-33-1). ## Exposition of Psalm 118 17.33.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-33-2 - Source: CSEL 62:393 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Spirit’s grace is spring, well, sealed fountain or rushing stream according to each one’s capacity. ### Latin text hic impetus ecclesiam deduxit a Libano, hoc impetu diluuntur peccata, hoc impetu puri fontis spiritus sancti adfuit a Libano sponsa et a principio fidei transiuit saeculum et pertransiuit ad regnum. aliis fons est. aliis puteus pro captu nostro gratia spiritalis. aliis hortus clausus, fons signatus. aliis hortorum fons qui in ecclesiae dote numeratur, aliis impetus descendens a Libano et magnus impetus, qui numquam deficit. ### English translation (Claude) This rush brought the church down from Lebanon; by this rush sins are washed away; by this rush of the pure spring of the Holy Spirit the bride came from Lebanon and from the beginning of faith passed over the world and passed through to the kingdom. To some spiritual grace is a spring, to others a well, according to our capacity; to others a garden enclosed, a fountain sealed; to others the spring of gardens which is counted in the church’s dowry; to others a rush coming down from Lebanon, and a great rush that never fails. ### Scripture references - Song 4:8: allusion, high confidence - Song 4:12: quotation, high confidence - Song 4:15: quotation, high confidence ### Translation notes - Song 4:8, 12, 15. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.33.2 (CSEL 62:393; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-33-2). ## Exposition of Psalm 118 17.33.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-33-3 - Source: CSEL 62:393 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The rush from Lebanon came at Pentecost, when the Spirit filled the apostles. ### Latin text non enim deficiunt de petra ubera neque nix a Libano neque aqua quae fertur ualido uento uirginis Hierusalem. descendit impetus a Libano, quando collectis in unum apostolis et plurimis credentibus factus est subito de caelo sonus. tamquam ui magna spiritus ferretur, et repleti sunt omnes spiritu sancto diuersitates donante linguarum. bonus impetus qui laedere nesciat, norit inplere. ### English translation (Claude) For “the breasts do not fail from the rock, nor the snow from Lebanon, nor the water that is carried by a strong wind,” of the virgin Jerusalem. The rush came down from Lebanon when, the apostles and very many believers being gathered together, suddenly there came a sound from heaven, as of a mighty rushing spirit, and all were filled with the Holy Spirit, who gave diversities of tongues. Good is the rush that knows not how to harm, knows how to fill. ### Scripture references - Jer 18:14: quotation, high confidence - Acts 2:2: quotation, high confidence - Acts 2:4: allusion, high confidence ### Translation notes - Jer 18:14 (LXX form); Acts 2:1–4. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.33.3 (CSEL 62:393; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-33-3). ## Exposition of Psalm 118 17.34.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-34-1 - Source: CSEL 62:393 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Tears of repentance, like the sinful woman’s, win the outpouring of grace. ### Latin text Si quis igitur hunc impetum superuenientis e caelo gratiae uult mereri. descendat etiam ipse oculis in decursus aquarum. qui hunc primum impetum fuderit, illum merebitur. descendit oculis suis in hos ductus aquarum. quae lacrimis inrigauit in euangelio domini pedes, et ideo fidei suae pretio emit animae suae et corporis sanitatem iam non sanguinis proflua, sed gratiae spiritalis. ### English translation (Claude) So if anyone wishes to deserve this rush of grace coming upon him from heaven, let him too go down with his eyes into the streams of waters. Whoever has poured out this first rush will deserve that one. She went down with her eyes into these channels of waters who watered the Lord’s feet with tears in the Gospel, and so by the price of her faith bought health of soul and body, no longer a flow of blood but of spiritual grace. ### Scripture references - Luke 7:38: allusion, high confidence - Luke 7:50: allusion, medium confidence - Luke 8:44: echo, medium confidence ### Translation notes - Luke 7:38, 50; Luke 8:44–48 (combined). ### Citation (SBL) Ambrose, Exp. Ps. 118 17.34.1 (CSEL 62:393; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-34-1). ## Exposition of Psalm 118 17.35.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-35-1 - Source: CSEL 62:393–394 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David’s tears filled the channels of waters and won him grace. ### Latin text Descendit ergo Dauid propheta; ideo de peccato gratiam rettulit. descendit in aquarum ductus, hoc est: repleuit eos et decurrentium aquarum lacrimis suis fluenta cumulauit aut inanes et uacuos ductus solis repleuit fletibus. ### English translation (Claude) So the prophet David went down; therefore from sin he brought back grace. He went down into the channels of waters, that is, he filled them and heaped up the streams of running waters with his tears, or he filled the empty and void channels with his weeping alone. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.35.1 (CSEL 62:393–394; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-35-1). ## Exposition of Psalm 118 17.35.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-35-2 - Source: CSEL 62:394 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Went down” expresses the force of a descending flood better than “stepped over.” ### Latin text an, quod elocutionis moralis quidam sensus ostendit, descendit in aquarum ductus, transiuit eos et possemus dicere: transcendit eos et supergressus est\\ sed minuitur uis eloquii, quo uis maior afluentiae descendentis quam ascendentis exprimitur. uide, rogo, quid de usu uerba habeant, ut impetum suum ### English translation (Claude) Or, as a certain moral sense of the expression shows, he went down into the channels of waters, passed them, and we could say: “he went above them and stepped over them.” But the force of the expression is lessened, by which a greater force of a descending than an ascending flood is expressed. See, I ask, what force words have from usage, so that the prophetic speech does not lose ### Citation (SBL) Ambrose, Exp. Ps. 118 17.35.2 (CSEL 62:394; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-35-2). ## Exposition of Psalm 118 17.35.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-35-3 - Source: CSEL 62:394 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David’s weeping grows across the psalms, culminating in “streams of waters.” ### Latin text sermo propheticus non amittat, licet usus ipse scriptorum sensui seruire maiore decore consueuerit. diuerse hoc et saepe significauit et propemodum incrementa semper adsumpsit. dixit enim primo: lauabo per singulas noctes lectum meum, in lacrimis stratum meum rigabo. dixit iterum: fuerunt mihi lacrimae meae panis. dixit etiam: et potum meum cum fletu miscebam. hic addidit dicens: decursus aquarum descenderunt oculi mei. ### English translation (Claude) its force, though usage itself usually serves the sense of writers with greater grace. He signified this in various ways and often, and nearly always took on increases. For first he said: “I will wash my bed every night; I will water my couch with tears.” He said again: “My tears have been my bread.” He said also: “And I mingled my drink with weeping.” Here he added, saying: “My eyes have gone down in streams of waters.” ### Scripture references - Ps 6:6 (6:7 LXX): quotation, high confidence - Ps 42:3 (41:4 LXX): quotation, high confidence - Ps 102:9 (101:10 LXX): quotation, high confidence - Ps 119:136 (118:136 LXX): quotation, high confidence ### Translation notes - Ps 6:6 (LXX 6:7); Ps 42:3 (LXX 41:4); Ps 102:9 (LXX 101:10); Ps 119:136 (LXX 118:136). ### Citation (SBL) Ambrose, Exp. Ps. 118 17.35.3 (CSEL 62:394; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-35-3). ## Exposition of Psalm 118 17.36.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-36-1 - Source: CSEL 62:394 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jeremiah too speaks of eyes failing and darkened with tears. ### Latin text Hoc secutus in Threnis Hieremias affectum doloris expressit, uim oculi descendentis imitatus; sic enim habes: defecerunt in lacrimas oculi mei; oculi mei caligauerunt. tamquam descendunt oculi qui deficiunt in lacrimis. et alibi: oculus meus absortus est. ### English translation (Claude) Following this, Jeremiah in Lamentations expressed the feeling of grief, imitating the force of the descending eye; for thus you have: “My eyes have failed in tears; my eyes are darkened.” Eyes that fail in tears go down, as it were. And elsewhere: “My eye is swallowed up.” ### Scripture references - Lam 2:11: quotation, high confidence - Lam 5:17: quotation, medium confidence ### Translation notes - Lam 2:11; Lam 5:17; the last quotation is uncertain. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.36.1 (CSEL 62:394; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-36-1). ## Exposition of Psalm 118 17.36.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-36-2 - Source: CSEL 62:394–395 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like Jerusalem in Lamentations, eyes can make torrents overflow with tears. ### Latin text sed plus est aquam lacrimis uincere quam oculos absorberi fletibus. et alibi idem Hieremias: exclamauit cor eorum ad dominum: muri filiae Sion deducant torrentes, fluant lacrimas die ac nocte; noli dare tibi requiem, non sileat pupilla oculi tui. oculi igitur, qui torrentes deducunt lacrimis suis, ipsi ductus aquarum descendunt, hoc est cumulant, ut faciant eos suis augentes fletibus impetu exundare torrentium. ### English translation (Claude) But it is more to overcome water with tears than for the eyes to be swallowed up by weeping. And elsewhere the same Jeremiah: “Their heart cried out to the Lord: walls of the daughter of Zion, let them bring down torrents; let tears flow day and night; give yourself no rest; let not the pupil of your eye be silent.” So the eyes which bring down torrents with their tears themselves go down the channels of waters, that is, heap them up, so that, swelling them with their weeping, they make them overflow with the rush of torrents. ### Scripture references - Lam 2:18: quotation, high confidence ### Translation notes - Lam 2:18. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.36.2 (CSEL 62:394–395; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-36-2). ## Exposition of Psalm 118 17.37.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-37-1 - Source: CSEL 62:395 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose notes a Greek variant, “brought down” versus “went down,” differing by two letters. ### Latin text Sunt tamen codices qui habeant: διεξόδους ὑδάτων ϰατεβιβαϭαν hoc ὀϕϑαλμοι μου, hoc est: ductus aquarum deuexerunt oculi mei. sed ego in Graeco codice meo ϰατέβηϭαν legi, hoc est: descenderunt. in quo potest fieri, ut in utramlibet partem duarum adiectione aut deminutione litterarum scriptor errauerit. ### English translation (Claude) Yet there are manuscripts which have: dieksodous hydatōn katebibasan hoi ophthalmoi mou, that is, “my eyes have brought down channels of waters.” But I read katebēsan in my Greek manuscript, that is, “they went down.” In which it may happen that the scribe erred one way or the other by adding or dropping two letters. ### Scripture references - Ps 119:136 (118:136 LXX): quotation, high confidence ### Translation notes - Ps 119:136 (LXX 118:136): κατεβίβασαν vs κατέβησαν. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.37.1 (CSEL 62:395; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-37-1). ## Exposition of Psalm 118 17.38.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-38-1 - Source: CSEL 62:395 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David wept not for his misfortunes but for his sin, as when Nathan rebuked him. ### Latin text Et habuit quidem multa quae fleret, uel incestum filiae uel interitum filiorum. sed hic non hoc fleuisse se dicit, sed quia non custodiuit legem domini. a sancto uiro plus culpa quam aerumna defletur. fleuit itaque, quando Nathan ei de Uriae morte indignationem domini nuntiauit, et peccatum suum de praeuaricatione legis agnouit. ### English translation (Claude) And he indeed had much to weep over, either the incest of his daughter or the death of his sons. But here he says he did not weep for this, but because he did not keep the law of the Lord. A holy man weeps more for guilt than for misfortune. So he wept when Nathan announced to him the Lord’s indignation over the death of Uriah, and he acknowledged his sin of transgressing the law. ### Scripture references - Ps 119:136 (118:136 LXX): allusion, high confidence - 2 Sam 13:14: allusion, high confidence - 2 Sam 12:13: allusion, high confidence ### Translation notes - Ps 119:136 (LXX 118:136); 2 Sam 13 (Tamar); 2 Sam 12:1–13. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.38.1 (CSEL 62:395; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-38-1). ## Exposition of Psalm 118 17.38.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-38-2 - Source: CSEL 62:395 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David fasted and wept for his sin when his son was sick and after the census. ### Latin text denique filio in aegritudine constituto neque cibum sumpsit neque regium thronum aut cubile conscendit, sed stratus in terra ieiuna ora lacrimis diluebat, non tam filii mortem quam peccati poenam in illo lauare desiderans. fleuit, quando numerato populo repente corde percussus est. denique: peccaui, inquit, grauiter, peccaui stulte. ### English translation (Claude) In fact, when his son was in sickness, he took no food and did not go up to the royal throne or bed, but lying on the ground washed his fasting face with tears, desiring not so much to wash away his son’s death as the penalty of sin in him. He wept when, having numbered the people, he was suddenly struck in heart. In fact: “I have sinned,” he says, “grievously; I have sinned foolishly.” ### Scripture references - 2 Sam 12:16: allusion, high confidence - 2 Sam 24:10: quotation, high confidence ### Translation notes - 2 Sam 12:16; 2 Sam 24:10. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.38.2 (CSEL 62:395; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-38-2). ## Exposition of Psalm 118 17.38.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-17-38-3 - Source: CSEL 62:395–396 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David wept for his pride in the census and offered himself for the suffering people. ### Latin text fleuit igitur primo, quia elatus regia Potestate quaerendo numerum plebis mensuram egressus est condicionis humanae, deinde quia sui erroris pretio uindicabatur in plebem. sed a domino haec proposita poena fuerat, non a rege est postulata. domini tamen se committendo misericordiae electionis causam probauit, simul, quia propter eum populus laborabat, ipse se offerendo pro populo elationis soluit iniuriam, pietatis probauit affectum. ### English translation (Claude) So he wept first because, lifted up by royal power, in seeking the number of the people he went beyond the measure of the human condition; then because the price of his error was exacted on the people. But this punishment had been set by the Lord, not asked for by the king. Yet by committing himself to the Lord’s mercy he proved the reason for his choice; at the same time, because the people suffered on his account, by offering himself for the people he paid for the injury of his pride and proved his feeling of piety. ### Scripture references - 2 Sam 24:14: allusion, high confidence - 2 Sam 24:17: allusion, high confidence ### Translation notes - 2 Sam 24:12–17. ### Citation (SBL) Ambrose, Exp. Ps. 118 17.38.3 (CSEL 62:395–396; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/17-38-3). ## Exposition of Psalm 118 18.1.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/17-2-1/#p-18-1-1 - Source: CSEL 62:396 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sade means “consolation,” which follows rightly after the tears of repentance. ### Latin text Sequitur psalmi centesimi octaui decimi Sade littera octaua decima, quae Latina interpretatione dicitur consolatio. post more torrentium lacrimas profluentes et graues fletus doloris oportebat consolationem sequi. nam et qui in doloribus sunt, consolatione indigent, et qui grauibus aerumnis poenas commissorum luerunt criminum, sperant indulgentiam, et qui fletibus et lacrimis propria delicta lauerunt, requiem promerentur. ### English translation (Claude) There follows the eighteenth letter of the hundred and eighteenth psalm, Sade, which in Latin interpretation is called “consolation.” After tears flowing like torrents and heavy weeping of grief, consolation had to follow. For those in griefs need consolation, and those who have paid the penalties of crimes committed by grave misfortunes hope for pardon, and those who have washed away their own offenses with weeping and tears earn rest. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.1.1 (CSEL 62:396; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-1-1). ## Exposition of Psalm 118 18.2.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-2-1 - Source: CSEL 62:396 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture teaches consolation in grief, as Jerusalem consoles her exiled children in Baruch. ### Latin text Haec omnia in scripturis diuinis qui quaerit, inuenit. nam et primum illud, ut in dolore positos consolemur, docet illa. quae in libro Hieremiae flebiliter clamat ad captiuos et exules Iudaeorum: ite, proficiscimini, filii; ego enim derelicta sum deserta. exui me stolam pacis, indui autem stolam precationis meae et clamabo ad excelsum in diebus meis. animo aequo estote. filii. clamate ad dominum et extrahet uos de manu principum inimicorum. ego enim speraui in illo aeterno salutem uestram. ### English translation (Claude) Whoever seeks all these things in the divine Scriptures finds them. For the first, that we should console those placed in grief, is taught by her who in the book of Jeremiah cries tearfully to the captives and exiles of the Jews: “Go, set out, my children; for I am left desolate. I have put off the robe of peace and put on the robe of my supplication, and I will cry to the Most High in my days. Be of good courage, my children; cry to the Lord, and he will draw you out of the hand of hostile rulers. For I have hoped in the Eternal for your salvation.” ### Extrabiblical texts - Bar 4:19 (Baruch): quotation, high confidence ### Translation notes - Bar 4:19–21, cited as “the book of Jeremiah.” ### Citation (SBL) Ambrose, Exp. Ps. 118 18.2.1 (CSEL 62:396; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-2-1). ## Exposition of Psalm 118 18.2.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-2-2 - Source: CSEL 62:396 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A second consolation is for those who have paid their penalty, as in Isaiah 40. ### Latin text credentibus igitur in dominum est in domini misericordia consolatio. est etiam aliud consolationis genus his qui graues soluerint poenas, ut habes scriptum in Esaiae libro: consolamini consolamini populum meum, dicit dominus. sacerdotes. loquimini in cor Hierusalem, consolamini eam, quoniam repleta est humiliatio eius; so- ### English translation (Claude) So for those who believe in the Lord, there is consolation in the Lord’s mercy. There is also another kind of consolation for those who have paid heavy penalties, as you have it written in the book of Isaiah: “Comfort, comfort my people, says the Lord. Priests, speak to the heart of Jerusalem, comfort her, because her humiliation is fulfilled; her sin is ### Scripture references - Isa 40:1: quotation, high confidence - Isa 40:2: quotation, high confidence ### Translation notes - Isa 40:1–2 (LXX form, with “priests”). ### Citation (SBL) Ambrose, Exp. Ps. 118 18.2.2 (CSEL 62:396; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-2-2). ## Exposition of Psalm 118 18.2.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-2-3 - Source: CSEL 62:396–397 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Where faith failed, punishment has made satisfaction. ### Latin text lutum est peccatum eius, quoniam accepit de manu domini duplicia peccata sua. etiamsi fides deerat, poena satisfecerat; ### English translation (Claude) loosed, because she has received from the hand of the Lord double for her sins.” Even if faith was lacking, punishment had made satisfaction; ### Scripture references - Isa 40:2: quotation, high confidence ### Translation notes - Isa 40:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.2.3 (CSEL 62:396–397; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-2-3). ## Exposition of Psalm 118 18.2.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-2-4 - Source: CSEL 62:397 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A third consolation is for those who wash away sin with tears. ### Latin text releuantur solutione poenarum qui non absoluuntur commendatione meritorum. tertium est, cum lacrimis crimen abluitur, ut est illud: discedite a me omnes qui operamini iniquitatem, quoniam exaudiuit dominus uocem fletus mei. quod etiam hoc loco et plerisque locis in libro Psalmorum facile repperitur. ### English translation (Claude) those are relieved by paying their penalties who are not acquitted by the commendation of merits. The third is when crime is washed away with tears, as in that verse: “Depart from me, all you who work iniquity, for the Lord has heard the voice of my weeping.” This is easily found in this place too and in many places in the book of Psalms. ### Scripture references - Ps 6:8 (6:9 LXX): quotation, high confidence ### Translation notes - Ps 6:8 (LXX 6:9). ### Citation (SBL) Ambrose, Exp. Ps. 118 18.2.4 (CSEL 62:397; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-2-4). ## Exposition of Psalm 118 18.3.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-3-1 - Source: CSEL 62:397 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God does not forget mercy; after punishment comes pardon. ### Latin text Consolatio igitur prima ordine, quoniam non obliuiscitur deus facere misericordiam neque in aeternum proicit quos putauerit cohercendos. secunda. quod decursis suppliciis, quae propter peccata nostra tolerauimus, ad ueniam pertinemus. ### English translation (Claude) So the first consolation in order is that God does not forget to show mercy, nor does he cast off for ever those whom he has thought fit to restrain. The second, that when the punishments we have borne for our sins are run through, we attain pardon. ### Scripture references - Ps 77:9 (76:10 LXX): allusion, high confidence - Ps 77:7 (76:8 LXX): allusion, medium confidence ### Translation notes - Ps 77:7, 9 (LXX 76:8, 10). ### Citation (SBL) Ambrose, Exp. Ps. 118 18.3.1 (CSEL 62:397; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-3-1). ## Exposition of Psalm 118 18.3.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-3-2 - Source: CSEL 62:397 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Philosophers borrowed from Scripture the idea that punishment corrects and death ends sin. ### Latin text unde nonnulli philosophi disputarunt obesse inprobis absolutionem, prodesse mortem, quod in illa incentiuum sit delinquendi, in morte autem finis peccati. quod adsumptum esse de nostris cui dubium. cum in Prouerbiis Salomonis sit: qui parcit baculo, odit filium suum, castigat autem dominus quem diligit. et infra: flagellum equo et stimulus asino imperat, uirga autem nationi inprudenti? poena enim corrigit et emendat errantem. si talis est qui emendari non queat. ### English translation (Claude) Hence some philosophers have argued that acquittal harms the wicked and death profits them, because in acquittal there is an incentive to offend, but in death the end of sin. Who doubts that this was taken from our writings, since in the Proverbs of Solomon it is: “He who spares the rod hates his son,” and “the Lord chastens him whom he loves”; and below: “A whip for the horse and a goad for the ass, and a rod for the foolish nation”? For punishment corrects and amends the one who errs. If he is such that he cannot be amended, ### Scripture references - Prov 13:24: quotation, high confidence - Prov 3:12: quotation, high confidence - Heb 12:6: allusion, medium confidence - Prov 26:3: quotation, high confidence ### Translation notes - Prov 13:24; Prov 3:12 (Heb 12:6); Prov 26:3 (LXX form). The philosophers are unnamed. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.3.2 (CSEL 62:397; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-3-2). ## Exposition of Psalm 118 18.3.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-3-3 - Source: CSEL 62:397 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ecclesiastes prefers the dead, who have ceased to sin, and the unborn, who never sinned. ### Latin text aufertur e medio. ne grauiora committat; mortuus enim iam nescit errare. ideoque Ecclesiastes ait: et laudaui ego mortuos magis quam uiuentes, et optimus supra hos qui nondum natus est, qui non uidit hoc opus mali. mortuus praefertur uiuenti, quia peccare desiuit. mortuo praefertur qui natus non est, quia peccare nesciuit. ### English translation (Claude) he is taken out of the way, so that he may not commit worse things; for the dead man no longer knows how to err. And therefore Ecclesiastes says: “And I praised the dead more than the living, and better than these is he who is not yet born, who has not seen this evil work.” The dead is preferred to the living, because he has ceased to sin; he who is not born is preferred to the dead, because he has not known how to sin. ### Scripture references - Eccl 4:2: quotation, high confidence - Eccl 4:3: quotation, high confidence ### Translation notes - Eccl 4:2–3. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.3.3 (CSEL 62:397; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-3-3). ## Exposition of Psalm 118 18.4.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-4-1 - Source: CSEL 62:397–398 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who have paid their penalty no longer owe it in full. ### Latin text Nunc dicamus etiam de his qui poenas scelerum soluerunt suorum. nonne isti tulerunt culpae pretium et iam non integra his poena debetur? clamat per Esaiam dominus: consolamini ### English translation (Claude) Now let us speak also of those who have paid the penalties of their crimes. Have not these borne the price of guilt, and is the full penalty no longer owed them? The Lord cries through Isaiah: “Comfort ### Citation (SBL) Ambrose, Exp. Ps. 118 18.4.1 (CSEL 62:397–398; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-4-1). ## Exposition of Psalm 118 18.4.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-4-2 - Source: CSEL 62:398 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose claims Plato learned this idea in Egypt from Moses and the prophets. ### Latin text populum meum, quia recepit de manu domini duplicia peccata. discite unde Plato haec sumpserit. eruditionis gratia in Aegyptum profectus, ut Moysi legis oracula, prophetarum dicta cognosceret, audiuit consolationem populi, qui supra peccati modum uidebatur fuisse punitus, ### English translation (Claude) my people, because she has received from the hand of the Lord double for her sins.” Learn where Plato took this from. Having gone to Egypt for the sake of learning, to come to know the oracles of the law of Moses and the sayings of the prophets, he heard of the consolation of the people which seemed to have been punished beyond the measure of its sin, ### Scripture references - Isa 40:1: quotation, high confidence - Isa 40:2: quotation, high confidence ### Translation notes - Isa 40:1–2. The claim that Plato learned from Moses is a common apologetic theme. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.4.2 (CSEL 62:398; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-4-2). ## Exposition of Psalm 118 18.4.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-4-3 - Source: CSEL 62:398 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Plato put it in a dialogue; Christ declared it more fully in the story of the rich man and Lazarus. ### Latin text et hunc locum quadam adopertum dote uerborum in dialogum transtulit quem scripsit de uirtute. quem locum tamen dominus in euangelio plenius conprehendit et apertius declarauit, dicens per Abrahae personam ad illum diuitem saeculi huius: fili, recordare quia recepisti bona in uita tua et Lazarus similiter mala; nunc autem hic consolationem habet, tu uero cruciaris. et in his omnibus inter uos et nos chaos magnum firmatum est, ut hi qui ueniunt hinc transire ad uos non possint neque inde huc transmeare. sed iam audiamus quid iustus in consolando se loquatur. ### English translation (Claude) and, covering this passage with a certain grace of words, he transferred it into the dialogue he wrote on virtue. Yet the Lord in the Gospel embraced this passage more fully and declared it more openly, saying through the person of Abraham to that rich man of this world: “Son, remember that you received good things in your life, and Lazarus likewise evil things; but now he has consolation here, and you are tormented. And besides all this, between us and you a great chasm has been fixed, so that those who come from here cannot cross to you, nor pass from there to here.” But now let us hear what the righteous man says in consoling himself. ### Scripture references - Luke 16:25: quotation, high confidence - Luke 16:26: quotation, high confidence ### Extrabiblical texts - Plato, uncertain (Plato (works)): allusion, low confidence ### Translation notes - Which dialogue of Plato is meant is uncertain. Luke 16:25–26. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.4.3 (CSEL 62:398; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-4-3). ## Exposition of Psalm 118 18.5.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-5-1 - Source: CSEL 62:398 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The righteous man in affliction confesses that God is righteous. ### Latin text Iustus es, domine, et rectum iudicium tuum. [mandasti iustitiam testimonia tua et ueritatem tuam nimis.] uere iustus uir qui lacrimis profluens, inuolutus aerumnis, graui supplicio delicta persoluens non ### English translation (Claude) “You are righteous, O Lord, and your judgment is right.” Truly righteous is the man who, flowing with tears, wrapped in hardships, paying for his offenses with heavy punishment, is not ### Scripture references - Ps 119:137 (118:137 LXX): quotation, high confidence ### Translation notes - Ps 119:137 (LXX 118:137). The editor deletes the next verse (Ps 119:138), printed in square brackets. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.5.1 (CSEL 62:398; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-5-1). ## Exposition of Psalm 118 18.5.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-5-2 - Source: CSEL 62:398–399 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The righteous accuse themselves and praise God’s justice, which punishes but also moderates and rewards. ### Latin text taedio uincitur, non metu frangitur, non labore lassatur, non ingratus aut tristis est. plerumque enim uulgus hominum sua delicta non reputans iniuste se putat tolerare quae patitur. at uero uir iustus, qui se ipsum statim in exordio sermonis accusat, iustitiam domini praedicat, quod meritis suis digna patiatur. dicendo autem iustum deum de sua quidem iniustitia ante pronuntiat. sed de iustitia domini sperat et ueniam. iustus enim non semper irascitur; sicut ultor culpae, ita moderator est poenae, sicut uindex peccatorum, ita remunerator est uirtutum optimorumque meritorum. ### English translation (Claude) overcome by weariness, broken by fear, tired by toil, nor ungrateful or sad. For mostly the common run of men, not reckoning their own offenses, think they bear unjustly what they suffer. But the righteous man, who accuses himself at the very beginning of his speech, proclaims the Lord’s justice, that he suffers what his deserts merit. And by calling God just, he first pronounces on his own injustice, but hopes also for pardon from the Lord’s justice. For the just one is not always angry; as he is the avenger of guilt, so he is the moderator of punishment; as he is the punisher of sins, so he is the rewarder of virtues and the best merits. ### Scripture references - Ps 103:9 (102:9 LXX): allusion, high confidence ### Translation notes - Ps 103:9 (LXX 102:9). ### Citation (SBL) Ambrose, Exp. Ps. 118 18.5.2 (CSEL 62:398–399; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-5-2). ## Exposition of Psalm 118 18.5.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-5-3 - Source: CSEL 62:399 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God lets us be tempted so as to crown those who strive. ### Latin text qui uult dare praemium, debet spectare certamen, quia nemo sine certamine coronatur. sinit ergo nos saepe temptari. uolens iuste praemia dare luctanti utique, non dormienti. non decet redimitos floribus corona, sed puluerulentos nec molles deliciis, sed labore exercitatos ornat uictoria. ### English translation (Claude) He who wishes to give a prize must watch the contest, because no one is crowned without a contest. So he often lets us be tempted, wishing justly to give prizes to one who wrestles, surely not to one who sleeps. A crown does not befit those garlanded with flowers, but victory adorns those covered with dust, not those soft with delights but those trained by toil. ### Scripture references - 2 Tim 2:5: allusion, high confidence ### Translation notes - 2 Tim 2:5. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.5.3 (CSEL 62:399; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-5-3). ## Exposition of Psalm 118 18.6.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-6-1 - Source: CSEL 62:399 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Most sufferers do not praise God’s justice; Jeremiah did even in the muddy pit. ### Latin text Iustus ergo in aduersis suis iustitiam dei laudat. sed non hoc sentit amissis teneris parens liberis, non inmaturo nuptae uiduatus consortio, non aeger in dolore, non naufragus in periculo, non reus in iudicio, non captiuus in laqueo. clamat tamen Hieremias, cum futurae adnuntians populis captiuitatis aerumnam in luti uoragine turpi necandus inluuie mergeretur: iustus es, domine. ### English translation (Claude) So the righteous man praises God’s justice in his adversities. But the parent who has lost tender children does not feel this, nor the bride widowed of an early marriage, nor the sick man in pain, nor the shipwrecked in danger, nor the defendant in court, nor the captive in the snare. Yet Jeremiah cries out, when, announcing to the peoples the misery of the coming captivity, he was plunged to be killed in the foul filth of a pit of mud: “You are righteous, O Lord.” ### Scripture references - Jer 38:6: allusion, high confidence - Jer 12:1: quotation, high confidence ### Translation notes - Jer 38:6; Jer 12:1. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.6.1 (CSEL 62:399; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-6-1). ## Exposition of Psalm 118 18.6.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-6-2 - Source: CSEL 62:399 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jeremiah in captivity and the three youths in the furnace confessed God’s justice. ### Latin text clamat iterum, cum uictae plebis miserandis seruitiis angeretur: iustus est dominus, quia os eius inritaui. a foris sine filiis fecit et ab intus mors. clamabant Hebraei, cum propter uirtutem deuotionis et fidei gratiam fornacis ardentis ambirentur incendiis: iustus es in omnibus quae fecisti et ideo meruerunt, ut inlaesi ignibus domini iustitias praedicarent. Danihel ### English translation (Claude) He cries again, when he was distressed by the pitiable servitude of the conquered people: “The Lord is righteous, for I have provoked his mouth. Outside he has made me childless, and within there is death.” The Hebrews cried, when for the virtue of devotion and the grace of faith they were surrounded by the flames of the burning furnace: “You are righteous in all that you have done”; and so they deserved, unharmed by the fires, to proclaim the Lord’s justice. Daniel ### Scripture references - Lam 1:18: quotation, high confidence - Lam 1:20: quotation, high confidence ### Extrabiblical texts - Pr Azar 4 (Prayer of Azariah and Song of the Three Young Men): quotation, high confidence ### Translation notes - Lam 1:18, 20; Pr Azar 4 (Dan 3:27 LXX). ### Citation (SBL) Ambrose, Exp. Ps. 118 18.6.2 (CSEL 62:399; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-6-2). ## Exposition of Psalm 118 18.6.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-6-3 - Source: CSEL 62:399–400 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Daniel in the lions’ den and Jonah in the whale confessed God’s justice. ### Latin text quoque propheta secundo in lacum missus leonum et inmanium ferarum saeuitia atque horrore circumdatus recta omnia in conspectu esse domini inperterrito clamore iactabat. Ionas inclusus utero bestiali anhelandi spiritus uix habens commeatum iustus iniustorum sorte damnatus clamabat de uentre ceti in mari: cum uoce laudis et confessionis supplico tibi. ### English translation (Claude) the prophet too, sent a second time into the lions’ den and surrounded by the savagery and horror of the monstrous beasts, proclaimed with fearless cry that all things are right in the sight of the Lord. Jonah, shut in the beast’s belly, scarcely having passage for breath, righteous yet condemned to the lot of the unrighteous, cried from the belly of the whale in the sea: “With the voice of praise and confession I make supplication to you.” ### Scripture references - Jonah 2:9: quotation, medium confidence ### Extrabiblical texts - Bel 31 (Bel and the Dragon): allusion, high confidence ### Translation notes - Daniel’s second den: Bel 31–42; Jonah 2:9 (LXX 2:10), freely cited. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.6.3 (CSEL 62:399–400; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-6-3). ## Exposition of Psalm 118 18.6.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-6-4 - Source: CSEL 62:400 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David in flight and in the plague confessed God’s justice and took the blame. ### Latin text Dauid cum fugeret a facie Abessalon parricidalibus armis et telis pulsus et regno egressus, cum pro totius populi se offerret excidio, dicebat: iustus es, domine, et rectum iudicium tuum. grex innocens iste quid fecit? ego pastor feci malignum. ### English translation (Claude) David, when he fled from the face of Absalom, driven out by parricidal arms and darts and gone out of his kingdom, when he offered himself for the destruction of the whole people, said: “You are righteous, O Lord, and your judgment is right. This innocent flock, what has it done? I the shepherd have done evil. ### Scripture references - 2 Sam 15:14: allusion, high confidence - Ps 119:137 (118:137 LXX): quotation, high confidence - 2 Sam 24:17: quotation, high confidence ### Translation notes - 2 Sam 15:14; Ps 119:137 (LXX 118:137); 2 Sam 24:17. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.6.4 (CSEL 62:400; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-6-4). ## Exposition of Psalm 118 18.6.5 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-6-5 - Source: CSEL 62:400 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham offering Isaac and Job in his losses confessed God’s justice. ### Latin text apud iustum deum poena de culpae auctore sumatur. ipse pater fidei Abraham, cum ad immolandum unicus a sene filius posceretur, paternae pietatis affectum diuinae confessione iustitiae temperabat dicens: iustus es, domine. non enim poscis alienum, sed tuum reposcis; ipsum tibi restituo quem dedisti. hunc imitatus Iob extinctis liberis patrimonioque nudatus amisso amictum sui corporis scindens ait: nudus natus sum, nudus, inquit, et moriar. dominus dedit, dominus abstulit; sit nomen domini benedictum. ### English translation (Claude) Before a just God let the punishment be taken from the author of the guilt.” Abraham himself, the father of faith, when his only son was demanded of the old man for sacrifice, tempered the affection of fatherly love by confession of divine justice, saying: “You are righteous, O Lord. For you do not ask what is another’s, but ask back what is yours; I restore to you the very one you gave.” Imitating him, Job, his children dead and stripped of his lost patrimony, tearing the garment of his body, said: “Naked I was born, naked,” he says, “I shall also die. The Lord gave, the Lord has taken away; blessed be the name of the Lord.” ### Scripture references - Gen 22:2: allusion, high confidence - Job 1:20: allusion, high confidence - Job 1:21: quotation, high confidence ### Translation notes - Gen 22:2; Abraham’s words are Ambrose’s own composition; Job 1:20–21. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.6.5 (CSEL 62:400; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-6-5). ## Exposition of Psalm 118 18.7.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-7-1 - Source: CSEL 62:400 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All should confess God’s justice in loss, for we lose nothing that was ours. ### Latin text Omnes ergo iustum dominum praedicemus. et qui moribunda sepulchro sua membra conponit et qui damno feritur aut funere filiorum, dicat: iustus es, domine. quid enim nostrum amittimus? clamat apostolus: quid habes quod non accepisti? ### English translation (Claude) So let us all proclaim the Lord just. Let both he who lays his dying limbs in the tomb and he who is struck by loss or the death of his children say: “You are righteous, O Lord.” For what of our own do we lose? The apostle cries: “What do you have that you did not receive?” ### Scripture references - Ps 119:137 (118:137 LXX): quotation, high confidence - 1 Cor 4:7: quotation, high confidence ### Translation notes - Ps 119:137 (LXX 118:137); 1 Cor 4:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.7.1 (CSEL 62:400; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-7-1). ## Exposition of Psalm 118 18.7.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-7-2 - Source: CSEL 62:400 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is just in punishing, for one person’s punishment corrects many, as with Ananias. ### Latin text quod habemus ergo accepimus, quod igitur amittimus reddimus, non amittimus. iustus dominus in periculis, iustus in damnis, iustus in ultionibus est, non solum quia unusquisque iuste culpae suae pretium luit, uerum etiam quia, dum unus punitur. plurimi corriguntur. Ananias in Actibus apostolorum fraudati pretii, quod de agri uenditione perceperat. ### English translation (Claude) So what we have we received; what we lose, then, we give back, we do not lose. The Lord is just in dangers, just in losses, just in punishments, not only because each one justly pays the price of his own guilt, but also because, while one is punished, very many are corrected. Ananias in the Acts of the Apostles, having defrauded the price he received from the sale of his field, ### Scripture references - Acts 5:1: allusion, high confidence - Acts 5:2: allusion, high confidence ### Translation notes - Acts 5:1–2. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.7.2 (CSEL 62:400; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-7-2). ## Exposition of Psalm 118 18.7.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-7-3 - Source: CSEL 62:400–401 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ananias’s death and Pharaoh’s drowning served as warnings to all. ### Latin text crimen admisit. qui potuerat nihil offerre et crimen euadere. uerum ne quis inpune circumscribendos apostolos arbitraretur aut misericordiae suae munus fraude contaminaret perfidiae, morti addictus aeternae uniuersos ad fidei studium iusto terrore conposuit. Pharao cum populo suo fluctibus mersus mundanae conuersationis exemplum est, ne quis dei populum persequatur. ### English translation (Claude) committed a crime, though he could have offered nothing and escaped the crime. But lest anyone think the apostles could be cheated with impunity, or should defile the gift of his mercy with the fraud of faithlessness, he was given over to eternal death and settled everyone into zeal for faith by a just terror. Pharaoh drowned with his people in the waves is an example to worldly life, that no one should persecute the people of God. ### Scripture references - Acts 5:5: allusion, high confidence - Acts 5:11: allusion, high confidence - Exod 14:28: allusion, high confidence ### Translation notes - Acts 5:5, 11; Exod 14:28. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.7.3 (CSEL 62:400–401; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-7-3). ## Exposition of Psalm 118 18.7.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-7-4 - Source: CSEL 62:401 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God raised up Pharaoh so that his punishment would correct others. ### Latin text denique potuit deus eum uoluntati suae facere oboedientem, sed eius poena omnes uoluit emendari, ideoque dicit ad eum dominus: quia ad hoc ipsum te suscitaui, ut ostendam in te uirtutem meam et adnuntietur nomen meum in uniuersa terra. non utique dominus suae laudis, sed nostrae correctionis incrementa quaerebat. ### English translation (Claude) In fact God could have made him obedient to his will, but he wished all to be amended by his punishment; and therefore the Lord says to him: “For this very purpose I raised you up, that I might show my power in you and that my name might be proclaimed in all the earth.” The Lord was surely not seeking increases of his own praise, but of our correction. ### Scripture references - Exod 9:16: quotation, high confidence - Rom 9:17: quotation, high confidence ### Translation notes - Exod 9:16 (Rom 9:17). ### Citation (SBL) Ambrose, Exp. Ps. 118 18.7.4 (CSEL 62:401; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-7-4). ## Exposition of Psalm 118 18.8.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-8-1 - Source: CSEL 62:401 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nothing befalls us without God’s judgment, which is the consolation of the righteous. ### Latin text Omnes ergo sapientes dicunt: iustus es, domine, et rectum iudicium tuum. neque enim tradimur aduersariis sine iudicio ipsius neque sine ipsius iudicio in tribulationes uenimus. haec iustorum est consolatio, hoc est domini iudicium, denique et supra habes: memor fui iudiciorum tuorum quae a saeculo sunt et me consolatus sum. aduertis ergo quia domini iudicia consolationes sunt. ### English translation (Claude) So all the wise say: “You are righteous, O Lord, and your judgment is right.” For we are not handed over to adversaries without his judgment, nor do we come into tribulations without his judgment. This is the consolation of the righteous, this is the Lord’s judgment; in fact you have above too: “I remembered your judgments which are from of old, and I was comforted.” You notice, then, that the Lord’s judgments are consolations. ### Scripture references - Ps 119:137 (118:137 LXX): quotation, high confidence - Ps 119:52 (118:52 LXX): quotation, high confidence ### Translation notes - Ps 119:137, 52 (LXX 118:137, 52). ### Citation (SBL) Ambrose, Exp. Ps. 118 18.8.1 (CSEL 62:401; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-8-1). ## Exposition of Psalm 118 18.9.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-9-1 - Source: CSEL 62:401 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God commanded his testimonies exceedingly, often reminding the weak. ### Latin text Mandasti iustitiam testimonia tua et ueritatem tuam nimis. utrum nimis mandasti an nimiam ueritatem? sed et nimia ueritas plena laudis et nimium mandare prouidentiae atque cautelae est. etenim infirmos nouerat; ideo saepius admonebat, ut non obliuiscerentur. ### English translation (Claude) “You have commanded righteousness, your testimonies, and your truth exceedingly.” Did you command exceedingly, or exceeding truth? But exceeding truth is full of praise, and to command exceedingly belongs to providence and caution. For he knew the weak; therefore he admonished them more often, so that they would not forget. ### Scripture references - Ps 119:138 (118:138 LXX): quotation, high confidence ### Translation notes - Ps 119:138 (LXX 118:138). ### Citation (SBL) Ambrose, Exp. Ps. 118 18.9.1 (CSEL 62:401; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-9-1). ## Exposition of Psalm 118 18.10.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-10-1 - Source: CSEL 62:401–402 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Good zeal keeps God’s commandments, as Phinehas did and received a covenant of peace. ### Latin text Sequitur uersus tertius: exquisiuit me zelus domus tuae, quoniam inimici mei obliti sunt uerborum tuorum. est zelus ad uitam et est zelus ad mortem. ad uitam zelus est diuina praecepta seruare et amore domini eius custodire mandata, ut fecit Phinees, de quo legimus in Numeris dicente domino ad Moysen: Phinees filius Eleazar filii Aaron sacerdotis sedauit furorem meum a filiis Israel in eo quod aemulatus est zelum meum in illis. et non consummaui filios Israel in zelo meo. sic dixi: ecce ego do ei testamentum pacis et erit illi et semini eius post eum testamentum sacerdotii aeternum. propter quod ### English translation (Claude) The third verse follows: “The zeal of your house has sought me out, because my enemies have forgotten your words.” There is a zeal for life and a zeal for death. Zeal for life is to keep the divine precepts and guard his commandments for love of the Lord, as Phinehas did, of whom we read in Numbers, the Lord saying to Moses: “Phinehas son of Eleazar son of Aaron the priest has turned away my fury from the sons of Israel, in that he was zealous with my zeal among them, and I did not consume the sons of Israel in my zeal. So I said: Behold, I give him a covenant of peace, and it shall be to him and his seed after him a covenant of everlasting priesthood, because ### Scripture references - Ps 119:139 (118:139 LXX): quotation, high confidence - Ps 69:9 (68:10 LXX): echo, medium confidence - Num 25:11: quotation, high confidence - Num 25:12: quotation, high confidence - Num 25:13: quotation, high confidence ### Translation notes - Ps 119:139 (LXX 118:139), in a form recalling Ps 69:9; Num 25:11–13. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.10.1 (CSEL 62:401–402; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-10-1). ## Exposition of Psalm 118 18.10.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-10-2 - Source: CSEL 62:402 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Phinehas’s zeal in killing the two offenders ended the plague. ### Latin text aemulatus est deum suum et non exorauit pro filiis Israel. caesa iacebant uiginti quattuor milia populorum; tendebat poena in omnes nec ullus finis exitii. adripuit siromasten Phinees, duos occidit interdicta sibi consuetudine copulatos, redemit omnes, indignationem domini mitigauit, dedit uictoriam quibus negabat salutem. quam salutaris igitur est dei zelus! ### English translation (Claude) he was zealous for his God and did not plead for the sons of Israel.” Twenty-four thousand of the people lay slain; the punishment stretched toward all, nor was there any end of destruction. Phinehas seized a spear, killed the two who were joined in an intercourse forbidden to them, redeemed all, softened the Lord’s indignation, gave victory to those to whom he denied safety. How saving, then, is the zeal of God! ### Scripture references - Num 25:7: allusion, high confidence - Num 25:8: allusion, high confidence - Num 25:9: allusion, high confidence ### Translation notes - Num 25:7–9, 13. The last part of the quotation in 18.10.1–2 is a free rendering. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.10.2 (CSEL 62:402; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-10-2). ## Exposition of Psalm 118 18.11.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-11-1 - Source: CSEL 62:402 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Midianite woman stands for heresy seducing God’s people. ### Latin text Non unius temporis illud uitium fuit; et nunc Madianitis miscetur Iudaeo. Madianitis est quae nullo est uxoris legitimae copulata coniugio, nullo fidei iuncta consortio. Madianitis est haereticorum perfidia, cum populum dei temptat. quam multis populis ### English translation (Claude) That vice did not belong to one time only; now too a Midianite woman mixes with the Jew. A Midianite is she who is joined by no marriage of a lawful wife, joined by no fellowship of faith. The Midianite is the faithlessness of heretics, when it tempts the people of God. Into how many peoples ### Scripture references - Num 25:6: allusion, high confidence ### Translation notes - Num 25:6. Allegory of heresy; translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.11.1 (CSEL 62:402; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-11-1). ## Exposition of Psalm 118 18.11.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-11-2 - Source: CSEL 62:402 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose calls for a new Phinehas to slay heresy with the sword of the word. ### Latin text meretrix ista feralis inrepsit, quae publico funere totum populum communi morte tumulauit! ueni et nunc, Phinees, arripe gladium uerbi, interfice perfidiam, iugulato haeresim, ne propter eam populus uniuersus intereat. urget ira caelestis: percute ipsam uuluam impietatis generatoriumque perfidiae, ne partus formetur infelix, ne adulterina conceptio diffundat seminarium praeuaricationis et sceleris, ### English translation (Claude) has this deadly harlot crept, who has buried the whole people in a common death with public funeral! Come now too, Phinehas, seize the sword of the word, kill faithlessness, slay heresy, lest the whole people perish because of it. The heavenly wrath presses: strike the very womb of ungodliness and the generator of faithlessness, lest an unhappy offspring be formed, lest an adulterous conception spread the seedbed of transgression and crime, ### Scripture references - Num 25:8: allusion, high confidence - Eph 6:17: allusion, high confidence ### Translation notes - Num 25:8; Eph 6:17. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.11.2 (CSEL 62:402; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-11-2). ## Exposition of Psalm 118 18.11.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-11-3 - Source: CSEL 62:402–403 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A bishop needs zeal to keep the church pure; Christ, the chief priest, was consumed by zeal. ### Latin text ut dominus tecum statuat testamentum pacis et testamentum gratiae, testamentum promissionum caelestium. zelum habere debet sacerdos, qui incorruptam seruare studet ecclesiae castitatem, et ideo princeps sacerdotum dicit: zelus domus tuae conrodit me. et Phinees sacerdos erat et nepos sacerdotis et filius sacerdotis. bonus zelus et utilis in sacerdote, praecipue ne neglegens, ne remissus sit. melius est ut unius aut duorum damnatione plurimi liberentur quam duorum absolutione plures periclitentur. ### English translation (Claude) so that the Lord may establish with you a covenant of peace and a covenant of grace, a covenant of heavenly promises. A priest ought to have zeal, who is eager to keep the church’s chastity uncorrupted; and therefore the prince of priests says: “The zeal of your house has gnawed me.” And Phinehas was a priest, and grandson of a priest and son of a priest. Good and useful is zeal in a priest, especially so that he may not be negligent or slack. It is better that by the condemnation of one or two very many be freed than that by the acquittal of two more be endangered. ### Scripture references - Ps 69:9 (68:10 LXX): quotation, high confidence - John 2:17: allusion, high confidence - Num 25:12: allusion, high confidence ### Translation notes - Ps 69:9 (LXX 68:10); John 2:17. Latin sacerdos is the bishop here. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.11.3 (CSEL 62:402–403; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-11-3). ## Exposition of Psalm 118 18.12.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-12-1 - Source: CSEL 62:403 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s zeal is grace and life, devouring man to give him life in Christ. ### Latin text Exquisiuit, inquit, me zelus domus tuae. uides quia zelus dei gratia est, qui exquirit, qui superuenit, qui se iusti infundit pectori. zelus dei uita est. denique dominus ait: zelus domus tuae deuorauit me. sicut enim ante in Adam deuorauerat hominem mors praeualens, ita zelus deuorauit quem uiuificauit in Christo. ### English translation (Claude) “The zeal of your house has sought me out,” he says. You see that the zeal of God is grace, which seeks out, comes upon, pours itself into the breast of the righteous. The zeal of God is life. In fact the Lord says: “The zeal of your house has devoured me.” For as earlier in Adam prevailing death had devoured man, so zeal devoured him whom it gave life in Christ. ### Scripture references - Ps 119:139 (118:139 LXX): quotation, high confidence - John 2:17: quotation, high confidence - 1 Cor 15:22: allusion, high confidence - 1 Cor 15:54: echo, medium confidence ### Translation notes - Ps 119:139 (LXX 118:139); Ps 69:9 (John 2:17); 1 Cor 15:22, 54. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.12.1 (CSEL 62:403; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-12-1). ## Exposition of Psalm 118 18.12.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-12-2 - Source: CSEL 62:403 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Elijah, Mattathias and an apostle called the Zealot show holy zeal. ### Latin text zelum habuit Helias et ideo raptus ad caelum est — zelans, inquit, zelaui dominum -. zelum Mattathias Butanus, qui aduersus sacrilegia Antiochi excitauit dei plebem. zelum qui habent omnes sibi inimicos suos putant qui sunt hostes dei, quamuis patrem fratres sorores; de omnibus dicit: in hostes facti sunt mihi, sicut Dauid ait. quid multa? apostolus quoque domini hoc declaratus est nomine, ut Iudas Zelotes diceretur, sicut legimus in euangelio. ### English translation (Claude) Elijah had zeal and so was caught up to heaven: “Being zealous,” he says, “I have been zealous for the Lord.” Mattathias had zeal, who stirred up God’s people against the sacrileges of Antiochus. Those who have zeal consider their enemies all who are enemies of God, even father, brothers, sisters; of all he says, “They became enemies to me,” as David says. In short, an apostle of the Lord too was designated by this name, so that he was called Judas the Zealot, as we read in the Gospel. ### Scripture references - 1 Kgs 19:10: quotation, high confidence - 2 Kgs 2:11: allusion, high confidence - Ps 139:22 (138:22 LXX): quotation, high confidence - Luke 6:15: allusion, medium confidence ### Extrabiblical texts - 1 Macc 2:24 (1 Maccabees): allusion, high confidence ### Translation notes - 1 Kgs 19:10; 2 Kgs 2:11; 1 Macc 2:24–27; Ps 139:22 (LXX 138:22); Luke 6:15–16 (Ambrose merges Simon the Zealot and Judas). “Butanus” after Mattathias in the digital text is unexplained. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.12.2 (CSEL 62:403; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-12-2). ## Exposition of Psalm 118 18.13.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-13-1 - Source: CSEL 62:403 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Zeal passed from the learned but cold Jewish people to the untaught gentiles. ### Latin text Zelo fidei populus gentilium uitam sibi adquisiuit aeternam neglegentia atque desidia Iudaeorum populus amisit. ideoque scriptum est: zelus adprehendet populum ineruditum. quoniam populus. qui erat eruditus in lege, nullum fidei habebat ardorem. contulit se zelus ad gentes. cuius tanta est gratia, ut electionis praerogatiuam uicerit. ut eruditionis industriam superarit. denique adprehendens populum ineruditum fecit esse meliorem. ### English translation (Claude) By zeal of faith the people of the gentiles acquired eternal life for itself; by negligence and sloth the Jewish people lost it. And therefore it is written: “Zeal will seize an untaught people.” Since the people which was taught in the law had no ardor of faith, zeal betook itself to the gentiles. Its grace is so great that it overcame the prerogative of election and surpassed the industry of learning. In fact, seizing an untaught people, it made it better. ### Scripture references - Isa 26:11: quotation, high confidence ### Translation notes - Isa 26:11 (LXX form). Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.13.1 (CSEL 62:403; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-13-1). ## Exposition of Psalm 118 18.13.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-13-2 - Source: CSEL 62:403–404 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Zeal is love, strong as death, by which we die to sin and live to God. ### Latin text itaque ea gratia operatus est in populo nationum, ut hereditatem domini mereretur, qua operatus est dominus, ut ecclesiam sibi ex nationibus copularet. zelus ergo caritas est. denique ualida est sicut mors caritas, durus sicut inferi zelus. durus zelus quem uitae huius nulla uincit inlecebra, durus sicut inferi, per quem peccato morimur, ut uiuamus deo. ### English translation (Claude) So it worked in the people of the nations by that grace, so that it earned the Lord’s inheritance, by which the Lord worked to join the church to himself from the nations. So zeal is love. In fact, “love is strong as death, zeal hard as hell.” Hard is the zeal which no allurement of this life overcomes, hard as hell, by which we die to sin so as to live to God. ### Scripture references - Song 8:6: quotation, high confidence - Rom 6:11: allusion, high confidence ### Translation notes - Song 8:6; Rom 6:11. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.13.2 (CSEL 62:403–404; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-13-2). ## Exposition of Psalm 118 18.14.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-14-1 - Source: CSEL 62:404 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even angels need zeal, as Christ’s rebuke of lukewarm Laodicea shows. ### Latin text Angeli quoque sine zelo nihil sunt et substantiae suae amittunt praerogatiuam, nisi eam zeli ardore sustentent. denique in Apocalypsi Iohannis dominus ad angelum Laodiciae dicit: scio opera tua: neque frigidus es neque calidus. utinam frigidus esses uel calidus. sed quia tepidus es, incipiam te euomere ex ore meo. quia dicis quod diues sum et ditatus et nullius egeo, et nescis quod tu es miser et miserabilis et mendicus et nudus et cae- ### English translation (Claude) The angels too are nothing without zeal and lose the prerogative of their substance unless they sustain it with the ardor of zeal. In fact in the Apocalypse of John the Lord says to the angel of Laodicea: “I know your works: you are neither cold nor hot. Would that you were cold or hot. But because you are lukewarm, I will begin to spit you out of my mouth. Because you say: I am rich and have become wealthy and need nothing, and you do not know that you are wretched and pitiable and a beggar and naked and blind, ### Scripture references - Rev 3:15: quotation, high confidence - Rev 3:16: quotation, high confidence - Rev 3:17: quotation, high confidence ### Translation notes - Rev 3:15–17. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.14.1 (CSEL 62:404; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-14-1). ## Exposition of Psalm 118 18.14.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-14-2 - Source: CSEL 62:404 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s zeal is the fire of faith; blessed is the one whom wisdom and forgiveness swallow up. ### Latin text cus, consulo tibi ut emas a me aurum igne probatum. hic est dei zelus, hoc est fidei uapor deuotionisque feruor. qui nos uelut suauem cibum in Christo remollit et format. quanta domini gratia, ut nos in suo ore constituat et quasdam meritorum nostrorum epuletur dapes ac, si meremur, deuoret, si nostri cibi suauitatibus delectetur! beatus quem sapientia deuorauerit, quem uirtus hauserit, quem iustitia receperit. culpa in eo habere non potest portionem quem absorbuerit remissio peccatorum. ubi eum error inueniet quem integritas inmaculata susceperit? ### English translation (Claude) I counsel you to buy from me gold tried in the fire.” This is the zeal of God, this the heat of faith and the fervor of devotion, which softens and shapes us in Christ like sweet food. How great is the Lord’s grace, that he should set us in his mouth and feast on certain dishes of our merits, and, if we deserve it, devour us, if he is delighted with the sweetness of our food! Blessed is he whom wisdom has devoured, whom virtue has swallowed, whom justice has received. Guilt can have no share in him whom the forgiveness of sins has absorbed. Where will error find him whom spotless integrity has taken up? ### Scripture references - Rev 3:18: quotation, high confidence ### Translation notes - Rev 3:18. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.14.2 (CSEL 62:404; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-14-2). ## Exposition of Psalm 118 18.15.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-15-1 - Source: CSEL 62:404–405 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God himself is zealous; Christ’s zeal cleansed the temple turned into a den of robbers. ### Latin text Et quid miremur, si angeli eum habent? ipse deus pater ait: zelans zelabo Hierusalem zelo magno. quia magnus deus, ideo et zelus eius magnus est et pro uniuscuiusque potentiae qualitate ita zelus aut mediocris aut magnus est. zelo uindicatur Hierusalem, zelo ecclesia congregatur, zelo fides adquiritur. zelo pudicitia possidetur. dominus quoque Iesus ait: zelus domus tuae comedit me, increpans Iudaeos, quod domum orationis fecerint speluncam latronum, fecerint et domum negotiationis. ### English translation (Claude) And why should we wonder if the angels have it? God the Father himself says: “Being zealous, I will be zealous for Jerusalem with great zeal.” Because God is great, therefore his zeal too is great, and according to the quality of each one’s power, so zeal is either moderate or great. By zeal Jerusalem is avenged, by zeal the church is gathered, by zeal faith is acquired, by zeal chastity is possessed. The Lord Jesus too says, “The zeal of your house has eaten me,” rebuking the Jews because they had made the house of prayer a den of robbers, and had made it a house of trade. ### Scripture references - Zech 8:2: quotation, high confidence - John 2:17: quotation, high confidence - John 2:16: allusion, high confidence - Matt 21:13: allusion, high confidence ### Translation notes - Zech 8:2 (1:14); John 2:16–17; Matt 21:13. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.15.1 (CSEL 62:404–405; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-15-1). ## Exposition of Psalm 118 18.16.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-16-1 - Source: CSEL 62:405 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Our inner temple must not become a house of trade or a den of robbers through greed. ### Latin text Sed non solum locum ecclesiae zelare debemus, sed hanc quoque interiorem in nobis domum dei, ne sit domus negotiationis aut spelunca latronum. si enim lucra, quaestus pecuniae et emolumenta aucupemur, domum negotiationis fecimus; si inuadamus alienas possessiones, fines uiduae uel minorum, fecimus speluncam latronum. ergo ueniat uerbum dei et de hac domo proiciat fures direptores caupones, ut mundum sit cor tuum, pectus tuum. ### English translation (Claude) But we must be zealous not only for the place of the church but also for this inner house of God in us, lest it be a house of trade or a den of robbers. For if we hunt after profits, gains of money and emoluments, we have made it a house of trade; if we invade others’ possessions, the boundaries of a widow or of minors, we have made it a den of robbers. So let the word of God come and cast out of this house thieves, plunderers, hucksters, so that your heart, your breast may be clean. ### Scripture references - Matt 21:12: allusion, high confidence - Matt 21:13: allusion, high confidence - John 2:16: allusion, high confidence ### Translation notes - Matt 21:12–13; John 2:16. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.16.1 (CSEL 62:405; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-16-1). ## Exposition of Psalm 118 18.17.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-17-1 - Source: CSEL 62:405 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Zeal can be sinful, as envy or jealousy; it needs discipline. ### Latin text Sed est zelus ad culpam, est zelus ad gratiam. nam et ipse Dauid ait: zelaui in peccatoribus pacem, et in Ecclesiastico scriptum est: non zeles mulierem sinus tui, ne ostendat super te malitiam doctrinae nequam, et mulier zelotypa in mulierem fidelem iure reprehenditur. aduertimus ergo, quod mensura quaedam et disciplina sit zeli, sicut disciplina uirtutis. et ideo beatus qui zeli nouerit disciplinam et oderit eos, qui domini gratiam relinquentes salutem propriam deserant, errorem sibi fraudis adsciscant. ### English translation (Claude) But there is a zeal toward guilt, and a zeal toward grace. For David himself says, “I was zealous at the peace of sinners”; and in Ecclesiasticus it is written, “Do not be jealous of the wife of your bosom, lest she show the malice of wicked teaching against you”; and a woman jealous of a faithful woman is rightly rebuked. We notice, then, that there is a certain measure and discipline of zeal, as there is a discipline of virtue. And therefore blessed is he who knows the discipline of zeal and hates those who, abandoning the Lord’s grace, desert their own salvation and take to themselves the error of fraud. ### Scripture references - Ps 73:3 (72:3 LXX): quotation, high confidence ### Extrabiblical texts - Sir 9:1 (Sirach): quotation, high confidence - Sir 26:6 (Sirach): allusion, medium confidence ### Translation notes - Ps 73:3 (LXX 72:3); Sir 9:1; Sir 26:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.17.1 (CSEL 62:405; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-17-1). ## Exposition of Psalm 118 18.18.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-18-1 - Source: CSEL 62:405 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Who were David’s enemies who forgot God’s words? ### Latin text Ideoque ait: quoniam obliti sunt uerborum tuorum inimici mei. qui sunt isti inimici? si populus Iudaeorum, quomodo inimici erant sub eius imperio constituti Dauid enim Iudaeos omnes regno proprio gubernabat. si gentiles. quomodo obliti uerborum dei qui legem domini nesciebant? nemo enim nisi id quod acceperit obliuisci potest. ### English translation (Claude) And therefore he says: “Because my enemies have forgotten your words.” Who are these enemies? If the Jewish people, how were they enemies when placed under his rule? For David governed all the Jews in his own kingdom. If the gentiles, how did they forget the words of God who did not know the Lord’s law? For no one can forget anything but what he has received. ### Scripture references - Ps 119:139 (118:139 LXX): quotation, high confidence ### Translation notes - Ps 119:139 (LXX 118:139). ### Citation (SBL) Ambrose, Exp. Ps. 118 18.18.1 (CSEL 62:405; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-18-1). ## Exposition of Psalm 118 18.18.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-18-2 - Source: CSEL 62:405–406 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David’s enemies are Christ’s enemies, those who would not receive him. ### Latin text illi ergo inimici mei qui inimici tui. qui dominum [proprie] in sua uenientem non erant recepturi. hos graues hostes, hos inimicos suos propheta testatur, non qui sibi essent, sed qui Christo rebelles. denique alibi dicit: et super inimicos tuos tabescebam, iusto odio oderam illos, grauiora putans arma perfidiae esse quam pugnae; ### English translation (Claude) So those are my enemies who are your enemies, who were not going to receive the Lord coming to his own. These the prophet testifies to be grievous foes, his enemies, not those who were so to him, but those who were rebels against Christ. In fact elsewhere he says, “And I pined away over your enemies; I hated them with a just hatred,” thinking the weapons of faithlessness more grievous than those of battle; ### Scripture references - John 1:11: allusion, high confidence - Ps 139:21 (138:21 LXX): quotation, high confidence - Ps 139:22 (138:22 LXX): quotation, high confidence ### Translation notes - John 1:11; Ps 139:21–22 (LXX 138:21–22). The editor deletes “properly” (in square brackets). Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.18.2 (CSEL 62:405–406; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-18-2). ## Exposition of Psalm 118 18.18.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-18-3 - Source: CSEL 62:406 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Forgetting God’s precepts cost Adam paradise and the Jewish people their election. ### Latin text nemo enim grauior hostis omnium quam qui omnium laedit auctorem. ideo ergo zelo magno adquisitus est populus nationum, quoniam a suo deus populo negabatur; nec enim poterant aut fidei deuotionem aut disciplinam tenere uirtutis. qui memoriam praeceptorum caelestium non tenebant. sic Adam de paradiso eiectus, sic populus Iudaeorum de praerogatiua electionis exclusus est. ### English translation (Claude) for no enemy is more grievous than one who harms the author of all. So the people of the nations was acquired with great zeal because God was denied by his own people; for they could not hold either the devotion of faith or the discipline of virtue, who did not keep the memory of the heavenly precepts. So Adam was cast out of paradise, so the Jewish people was shut out from the prerogative of election. ### Scripture references - Gen 3:23: allusion, high confidence ### Translation notes - Gen 3:23. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.18.3 (CSEL 62:406; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-18-3). ## Exposition of Psalm 118 18.19.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-19-1 - Source: CSEL 62:406 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fire Christ cast on earth is not destructive like Sodom’s. ### Latin text Sequitur uersus quartus: ignitum eloquium tuum nimis, et seruus tuus dilexit illud. ignem quidem dominus misit in terram, non ut eam Sodomitano rursus, sicut scriptum est, arderet incendio nec ut eam donatae munere fecunditatis aut usu uel flore uiriditatis excluderet; opus enim suum dominus probare magis atque augere quam minuere aut damnare consueuit. ### English translation (Claude) The fourth verse follows: “Your word is exceedingly fiery, and your servant has loved it.” The Lord indeed sent fire on the earth, not that it should burn again, as it is written, with the fire of Sodom, nor to shut it out from the gift of fruitfulness given it or the use or flower of its greenness; for the Lord is accustomed to prove and increase his work rather than diminish or condemn it. ### Scripture references - Ps 119:140 (118:140 LXX): quotation, high confidence - Luke 12:49: allusion, high confidence - Gen 19:24: allusion, high confidence ### Translation notes - Ps 119:140 (LXX 118:140); Luke 12:49; Gen 19:24. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.19.1 (CSEL 62:406; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-19-1). ## Exposition of Psalm 118 18.19.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-19-2 - Source: CSEL 62:406–407 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s fire kindles knowledge and devotion, as in Jeremiah and the disciples at Emmaus. ### Latin text neque uero dignum erat, ut elementa innoxia nostri luerent sceleris ultionem. quid natura deliquerat, si adulta iam suboles errauit? non erat partus in uitio, si deuio lapsa est errore progenies, sed usus in culpa. quem ergo dominus. ignem in nouo sparsit testamento? qui secretos mentium diuinae cognitionis ardore inflammaret affectus, qui uaporem fidei et deuotionis adoleret. qui cupiditatem uirtutis accenderet. hoc igne calefactus Hieremias dicit: et erat ignis flammigerans in ossibus meis. hoc sermonum igne caelestium uaporati Cleopas et ille alius, qui simul cum domino ab Hierusalem usque in castellum confecerant iter, dicebant: nonne cor nostrum ardens erat in nobis, cum aperiret nobis scripturas? ### English translation (Claude) Nor was it fitting that innocent elements should pay the penalty of our crime. What had nature done wrong if the grown offspring erred? The birth was not in fault if the progeny fell by straying error; the fault was in use. What fire, then, did the Lord scatter in the New Testament? One which would inflame the secret affections of minds with the ardor of divine knowledge, which would kindle the heat of faith and devotion, which would light the desire of virtue. Warmed by this fire Jeremiah says: “And there was a flaming fire in my bones.” Heated by this fire of heavenly words, Cleopas and that other who had made the journey with the Lord from Jerusalem to the village said: “Was not our heart burning within us when he opened the Scriptures to us?” ### Scripture references - Jer 20:9: quotation, high confidence - Luke 24:32: quotation, high confidence ### Translation notes - Jer 20:9; Luke 24:32. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.19.2 (CSEL 62:406–407; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-19-2). ## Exposition of Psalm 118 18.20.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-20-1 - Source: CSEL 62:407 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s word is a fire that tests good works and burns away sin. ### Latin text Ignis ergo hic sermo Christi est, et bonus ignis qui calefacere nouit, nescit exurere nisi sola peccata. hoc igne super bonum fundamentum positum apostolicum illud aurum probatur, hoc igne illud merum operum examinatur argentum, hoc igne pretiosi illi lapides inluminantur, faenum autem et stipula consumitur. mundat ergo hic ignis animum. consumit errorem. ### English translation (Claude) So this fire is the word of Christ, and a good fire which knows how to warm and knows not how to burn except sins alone. By this fire the apostolic gold set on the good foundation is proved, by this fire that pure silver of works is examined, by this fire those precious stones are made bright, but hay and stubble are consumed. So this fire cleanses the mind, consumes error. ### Scripture references - 1 Cor 3:12: allusion, high confidence - 1 Cor 3:13: allusion, high confidence ### Translation notes - 1 Cor 3:12–13. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.20.1 (CSEL 62:407; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-20-1). ## Exposition of Psalm 118 18.20.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-20-2 - Source: CSEL 62:407 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The word cleanses; the fire of devotion must burn before the Lord. ### Latin text unde et dominus ait: iam uos mundi estis propter sermonem quem locutus sum uobis. hic est ignis qui ardet ante dominum; nisi enim quis flagrantiam deuotionis adsumpserit, praesentiam domini habere non poterit. accende hunc prius ignem in mentibus tuis, ut Christi tibi lumen effulgeat. ### English translation (Claude) Hence the Lord too says: “You are already clean because of the word which I have spoken to you.” This is the fire which burns before the Lord; for unless one takes up the glow of devotion, he cannot have the presence of the Lord. Light this fire first in your mind, so that the light of Christ may shine for you. ### Scripture references - John 15:3: quotation, high confidence - Lev 6:13: echo, medium confidence ### Translation notes - John 15:3; Lev 6:13. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.20.2 (CSEL 62:407; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-20-2). ## Exposition of Psalm 118 18.20.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-20-3 - Source: CSEL 62:407 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The word’s fire corrects without destroying, like the burning bush and the furnace. ### Latin text hoc igne urebatur rubus et non exurebatur; urit enim sermo unus, ut corrigat conscientiam peccatoris, non exurit, ut perdat. hic ignis hebetare, hic ignis extinguere materialium saeua flammarum consueuit incendia; denique Hebraei hoc igne succensi fornacis ardentis uaporem nec timere nec sentire potuerunt. merito ergo bonus seruus diligit ignitum domini alloquium quo induitur caritas, quae excludit timorem. ### English translation (Claude) With this fire the bush burned and was not consumed; for the word burns to correct the sinner’s conscience, it does not consume to destroy. This fire is accustomed to blunt and quench the savage blazes of material flames; in fact the Hebrews, kindled by this fire, could neither fear nor feel the heat of the burning furnace. Rightly, then, the good servant loves the fiery speech of the Lord, by which love is put on, which casts out fear. ### Scripture references - Exod 3:2: allusion, high confidence - Dan 3:27: allusion, high confidence - 1 John 4:18: allusion, high confidence ### Translation notes - Exod 3:2; Dan 3:27; 1 John 4:18. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.20.3 (CSEL 62:407; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-20-3). ## Exposition of Psalm 118 18.21.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-21-1 - Source: CSEL 62:407–408 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s fiery word cleanses, kindles and enlightens; in Jerusalem none responded. ### Latin text Pulchre autem addidit nimis, quia omnis quidem doctor inflammat audientis affectum, sed supra omnes sermo est dei, diuisiones artuum et intima penetrans medullarum. tripliciter ergo describe tibi ignitum alloquium dei, uel quod mundat uel quod accendit uel quod inluminat audientes. ideo ait dominus: scrutatus sum Hierusalem ad lucernam, sed neminem in ea uel qui mundaretur uel qui accenderetur aut inluminaretur inuenit; ideo eam in tenebris dereliquit. ### English translation (Claude) And beautifully he added “exceedingly,” because every teacher indeed inflames the hearer’s affection, but above all is the word of God, piercing the divisions of the joints and the inmost marrow. So describe for yourself threefold the fiery speech of God: that it cleanses, or kindles, or enlightens its hearers. That is why the Lord says, “I have searched Jerusalem with a lamp,” but found no one in her either to be cleansed or to be kindled or enlightened; so he left her in darkness. ### Scripture references - Heb 4:12: quotation, high confidence - Prov 22:20: echo, medium confidence - Zeph 1:12: quotation, high confidence ### Translation notes - Heb 4:12; Prov 22:20 (“threefold”); Zeph 1:12. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.21.1 (CSEL 62:407–408; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-21-1). ## Exposition of Psalm 118 18.22.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-22-1 - Source: CSEL 62:408 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The bride loves Christ’s scarlet lips, which speak of his passion. ### Latin text Nec mireris, si seruus diligit ignitum domini alloquium, quod et sponsa dilexit, quae ait: sicut resticula coccinea labia tua; in cocco enim species ignis et crucis dominicae sanguis inrutilat. coccinea labia domini, quae passionem propriam loquebantur. ### English translation (Claude) Nor should you wonder if the servant loves the Lord’s fiery speech, which the bride also loved, who says: “Your lips are like a scarlet thread”; for in scarlet glows the appearance of fire and the blood of the Lord’s cross. Scarlet are the lips of the Lord, which spoke of his own passion. ### Scripture references - Song 4:3: quotation, high confidence ### Translation notes - Song 4:3. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.22.1 (CSEL 62:408; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-22-1). ## Exposition of Psalm 118 18.22.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-22-2 - Source: CSEL 62:408 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scarlet in Exodus stands for fire, the element that holds the world together. ### Latin text denique in Exodo coccum pro igne conlocatum est. non enim ex cocco mundus, sed ex quattuor constat elementis; sed in cocco figura ignis expressa est, cuius uapor nisi caelum atque aerem, maria terrasque penetraret, omnia tamquam effetis uiribus soluerentur. per resticulam igitur uinculum per- ### English translation (Claude) In fact in Exodus scarlet was placed to stand for fire. For the world does not consist of scarlet but of four elements; but in scarlet the figure of fire is expressed, whose heat, unless it penetrated heaven and air, seas and lands, all things would dissolve with exhausted powers. So by the thread we recognize the bond of per- ### Scripture references - Exod 25:4: allusion, medium confidence ### Translation notes - Exod 25:4; 26:1. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.22.2 (CSEL 62:408; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-22-2). ## Exposition of Psalm 118 18.22.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-22-3 - Source: CSEL 62:408 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The thread and scarlet signify persuasion and the passion; myrrh, the passion and resurrection. ### Latin text suasionis agnoscimus, per coccum uel cupiditatis ardorem, qui scintillet in animis audientium, uel indicium passionis. unde et alibi ait sponsa: labia eius lilia distillantia myrram plenam. per myrram enim passionis unguentum et resurrectionis gratia declaratur, quae rediuiuum uitae odorem suscitatis mortuorum uisceribus infundit. merito igitur alloquii eius accipiens suauitatem exclamans sponsa testatur: fauces eius dulcedines et totus desiderium. ### English translation (Claude) suasion, by the scarlet either the ardor of desire which sparkles in the minds of hearers, or the sign of the passion. Hence the bride says elsewhere too: “His lips are lilies dripping full myrrh.” For by myrrh the ointment of the passion and the grace of the resurrection are declared, which pours the reviving fragrance of life into the raised bodies of the dead. Rightly, then, the bride, receiving the sweetness of his speech, exclaims and testifies: “His throat is sweetness, and he is all desire.” ### Scripture references - Song 5:13: quotation, high confidence - Song 5:16: quotation, high confidence ### Translation notes - Song 5:13, 16. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.22.3 (CSEL 62:408; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-22-3). ## Exposition of Psalm 118 18.23.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-23-1 - Source: CSEL 62:408 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Young and despised” fits saints trained by hardship from youth. ### Latin text Sequitur: iuuenis ego sum et despectus; iustificationes tuas non sum oblitus. multorum sanctorum, qui a prima adulescentia exerciti sunt. duris laboribus potest hic uersiculus conuenire. nam et Ioseph. ### English translation (Claude) There follows: “I am young and despised; I have not forgotten your statutes.” This verse can fit many saints who from early youth were trained by hard labors. For Joseph too, ### Scripture references - Ps 119:141 (118:141 LXX): quotation, high confidence ### Translation notes - Ps 119:141 (LXX 118:141). ### Citation (SBL) Ambrose, Exp. Ps. 118 18.23.1 (CSEL 62:408; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-23-1). ## Exposition of Psalm 118 18.23.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-23-2 - Source: CSEL 62:408–409 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Joseph, young and despised, rose to power and kept God’s statutes by forgiving his brothers. ### Latin text cum a fratribus in Aegyptum uenderetur, iunior erat et despectus, qui ad seruitutis iniuriam uendebatur. et postea, cum productus e carcere praepositus Aegypto populis frumenta diuideret, fratribus uicem iniuriae non referret, sed refuso pretio alimenta donaret, senilem patris a fame atque ieiunio uindicaret aetatem curruque submisso obuius et famulantibus ceteris amplae potestatis insignibus adoraret, iure dicebat: iuuenior ego sum et despectus; iustificationes tuas non sum oblitus. ### English translation (Claude) when he was sold by his brothers into Egypt, was younger and despised, sold into the injury of slavery. And afterwards, when, brought out of prison and set over Egypt, he distributed grain to the peoples, did not repay his brothers injury for injury but gave food and returned the price, rescued his father’s old age from famine and fasting, and, sending a chariot, went to meet and do homage to him with the insignia of ample power while the others served, he rightly said: “I am younger and despised; I have not forgotten your statutes.” ### Scripture references - Gen 37:28: allusion, high confidence - Gen 42:25: allusion, high confidence - Gen 46:29: allusion, high confidence - Ps 119:141 (118:141 LXX): quotation, high confidence ### Translation notes - Gen 37:28; Gen 42:25; Gen 46:29; Ps 119:141 (LXX 118:141). ### Citation (SBL) Ambrose, Exp. Ps. 118 18.23.2 (CSEL 62:408–409; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-23-2). ## Exposition of Psalm 118 18.24.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-24-1 - Source: CSEL 62:409 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David, the despised youngest son, was anointed king and volunteered to fight Goliath. ### Latin text Ipse quoque iunior fratribus cum patris oues pasceret tamquam uili ablegatus obsequio, non oblatus est sacerdoti, quasi indignus qui ungeretur in regnum, sed a sacerdote quaesitus et accersitus a pascuis praerogatiuam regiae unctionis accepit. postea quoque progressus ad bellum, cum Golias totum populum Iudaeorum corporis sui mole despiciens singulari certamine prouocaret. timentibus ceteris poposcit a rege, ut congrediendi sibi permitteret facultatem. ### English translation (Claude) He himself too, younger than his brothers, when he was feeding his father’s sheep, sent off as to a mean service, was not presented to the priest, as though unworthy to be anointed to the kingdom; but, sought by the priest and summoned from the pastures, he received the prerogative of royal anointing. Afterwards too, going out to war, when Goliath, despising the whole Jewish people by the bulk of his body, challenged them to single combat, while the others were afraid, he asked the king to permit him to engage. ### Scripture references - 1 Sam 16:11: allusion, high confidence - 1 Sam 16:13: allusion, high confidence - 1 Sam 17:32: allusion, high confidence ### Translation notes - 1 Sam 16:11–13; 1 Sam 17:32. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.24.1 (CSEL 62:409; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-24-1). ## Exposition of Psalm 118 18.24.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-24-2 - Source: CSEL 62:409 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Saul doubted the boy David until David told of killing the lion. ### Latin text ne tum quidem tanto certamini habilis aestimatus est. rege dicente: non potes ire ad allophylum et pugnare cum eo, quoniam tu puer es et ille uir bellator est a iuuentute sua. neque esset admissus, nisi fecisset fidem, quod in sua adulescentia leonem suis manibus strangulatum extractis raptae ouis cruribus peremisset. ### English translation (Claude) Not even then was he thought fit for so great a contest, the king saying: “You cannot go against the foreigner and fight with him, for you are a boy and he is a man of war from his youth.” Nor would he have been admitted had he not convinced him that in his youth he had strangled a lion with his own hands and killed it, drawing out the legs of the stolen sheep. ### Scripture references - 1 Sam 17:33: quotation, high confidence - 1 Sam 17:35: allusion, high confidence ### Translation notes - 1 Sam 17:33–35. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.24.2 (CSEL 62:409; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-24-2). ## Exposition of Psalm 118 18.24.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-24-3 - Source: CSEL 62:409–410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The despised David defeated Goliath in the Lord’s name and was celebrated in song. ### Latin text ipse etiam despectus allophylo, quod aduersus armatum proeliatorem cum uirga et lapidibus processisset. rettulit non uiribus se fretum esse, non armis. sed in nomine domini confidentem ad proelium esse progressum, ut lacessitae plebis auferret obprobrium. hic ergo iuuenis atque despectus strauit allophylum potitusque uictoria in decem milibus iuuencularum psallentium testimonio triumphauit. ### English translation (Claude) He was even despised by the foreigner, because he had come out against an armed warrior with a staff and stones. He answered that he relied not on strength, not on arms, but had gone out to battle trusting in the name of the Lord, to take away the reproach of the challenged people. So this young and despised one laid low the foreigner and, gaining the victory, triumphed among ten thousands by the testimony of the singing young women. ### Scripture references - 1 Sam 17:42: allusion, high confidence - 1 Sam 17:45: allusion, high confidence - 1 Sam 18:7: allusion, high confidence ### Translation notes - 1 Sam 17:42–45, 50; 18:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.24.3 (CSEL 62:409–410; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-24-3). ## Exposition of Psalm 118 18.25.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-25-1 - Source: CSEL 62:410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David prefigured Christ, who alone freed the world by the cross. ### Latin text Gerebat enim typum eius qui quasi despectus uenturus esset in terras et sine legato, sine adiutore, sine nuntio totum populum mundi huius crucis suae proelio liberaret, cui adplauderent animae sanctorum per baptismatis sacramenta renouatae, quod ### English translation (Claude) For he bore the type of the one who would come to earth as though despised, and without envoy, without helper, without messenger would free the whole people of this world by the battle of his cross; whom the souls of the saints, renewed through the sacraments of baptism, would applaud, because ### Scripture references - Isa 63:9: echo, medium confidence - Isa 53:3: echo, medium confidence ### Translation notes - Isa 63:9; Isa 53:3. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.25.1 (CSEL 62:410; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-25-1). ## Exposition of Psalm 118 18.25.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-25-2 - Source: CSEL 62:410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ slew the true Goliath, the devil; the redeemed souls sing. ### Latin text uerum illum Golian reuelatum nobis ac proditum uerbi sui gladio trucidasset. iacet igitur uerus Golias humilitate filii dei stratus, amisit caput, quod in multas artes uertebat et fraudes. psallunt securae iam animae, quae ante peccatorum suorum tormenta deflebant. dicunt tympanis, hoc est corporibus suis peccato mortuis resultantes: ### English translation (Claude) he had slain with the sword of his word that true Goliath, revealed and betrayed to us. So the true Goliath lies laid low by the humility of the Son of God; he has lost his head, which he turned to many arts and frauds. The souls now secure sing, which before lamented the torments of their sins. They say on the timbrels, that is, resounding with their bodies dead to sin: ### Scripture references - 1 Sam 17:51: allusion, high confidence - 1 Sam 18:6: allusion, medium confidence ### Translation notes - 1 Sam 17:51; Heb 4:12; Rom 6:11. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.25.2 (CSEL 62:410; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-25-2). ## Exposition of Psalm 118 18.25.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-25-3 - Source: CSEL 62:410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, like David, redeemed the whole world; he says “I am young and despised.” ### Latin text Saul triumphauit in milibus, Dauid in decem milibus. rex ille durus indignatur et irascitur diabolus, eo quod canerent iuuenculae quia duritiae filius paucos decepit, Christus totum mundum redemit. dicit ergo Christus natus ex uirgine: iuuenis ego sum et despectus; iustificationes tuas non sum oblitus. ### English translation (Claude) “Saul has triumphed among thousands, David among ten thousands.” That harsh king, the devil, is indignant and angry, because the young women sang that the son of hardness deceived few, Christ redeemed the whole world. So Christ, born of the virgin, says: “I am young and despised; I have not forgotten your statutes.” ### Scripture references - 1 Sam 18:7: quotation, high confidence - 1 Sam 18:8: allusion, high confidence - Ps 119:141 (118:141 LXX): quotation, high confidence ### Translation notes - 1 Sam 18:7–8; Ps 119:141 (LXX 118:141). ### Citation (SBL) Ambrose, Exp. Ps. 118 18.25.3 (CSEL 62:410; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-25-3). ## Exposition of Psalm 118 18.26.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-26-1 - Source: CSEL 62:410 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gentile people, once despised and now renewed by baptism, is preferred. ### Latin text Dicit etiam populus nationum ille in prima electione despectus, rudis adhuc fide et studio primaeuae deuotionis adulescens uel certe renouatus aquilae iuuentute per baptismatis sacramenta: iuuenis ego sum et despectus; iustificationes tuas non sum oblitus. ille ego despectus ante iam praeferor, iam anteponor electis, ille ante despectus ### English translation (Claude) The people of the nations also says it, despised in the first election, still untaught in faith and young in the zeal of early devotion, or at least renewed in the youth of the eagle through the sacraments of baptism: “I am young and despised; I have not forgotten your statutes. I, once despised, am now preferred, now placed before the elect; the once despised ### Scripture references - Ps 119:141 (118:141 LXX): quotation, high confidence - Ps 103:5 (102:5 LXX): allusion, high confidence ### Translation notes - Ps 119:141 (LXX 118:141); Ps 103:5 (LXX 102:5). ### Citation (SBL) Ambrose, Exp. Ps. 118 18.26.1 (CSEL 62:410; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-26-1). ## Exposition of Psalm 118 18.26.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-26-2 - Source: CSEL 62:410–411 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gentile church feeds daily on Christ, the flesh and blood of God, its unfailing food. ### Latin text populus peccatorum habeo caelestium sacramentorum ueneranda consortia, iam mensae caelestis honore suscipior. epulis meis non pluuia undatur, non terrae partus laborat, non arborum fructus; potui meo non flumina quaerenda, non fontes. Christus mihi cibus. Christus est potus, caro dei cibus mihi et dei sanguis est potus. non iam ad satietatem mei annuos expecto prouentus, Christus mihi cotidie ministratur. non uerebor, ne qua mihi eum caeli intemperies aut sterilitas ruris inminuat, si pii cultus diligentia perseueret. ### English translation (Claude) people of sinners, I have the venerable fellowship of the heavenly sacraments, I am now received with the honor of the heavenly table. For my feasts no rain is poured, no birth of the earth toils, no fruit of trees; for my drink no rivers, no springs are to be sought. Christ is my food, Christ is my drink; the flesh of God is my food and the blood of God is my drink. I no longer await yearly harvests for my fill; Christ is served to me every day. I shall not fear that any bad weather of the sky or barrenness of the field will lessen him for me, if the diligence of devout worship perseveres. ### Scripture references - John 6:55: allusion, high confidence ### Translation notes - John 6:55. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.26.2 (CSEL 62:410–411; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-26-2). ## Exposition of Psalm 118 18.26.8 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-26-8 - Source: CSEL 62:411 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the food that satisfies, unlike the quails and manna. ### Latin text non iam coturnicum pluuias mihi opto descendere quas ante mirabar, non manna quod ante cibis omnibus praeferebam, quia qui manna manducauerunt patres esurierunt. meus cibus est. quem si quis manducauerit non esuriet, meus cibus est qui non corpus inpinguat, sed confirmat cor hominis. ### English translation (Claude) I no longer wish showers of quails to come down to me, which I once marveled at, nor the manna which once I preferred to all foods, because the fathers who ate manna hungered. My food is he whom if anyone eats he will not hunger; my food is he who does not fatten the body but strengthens the heart of man. ### Scripture references - Exod 16:13: allusion, high confidence - John 6:49: allusion, high confidence - John 6:35: allusion, high confidence - Ps 104:15 (103:15 LXX): allusion, high confidence ### Translation notes - Exod 16:13; John 6:49, 35; Ps 104:15 (LXX 103:15). ### Citation (SBL) Ambrose, Exp. Ps. 118 18.26.8 (CSEL 62:411; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-26-8). ## Exposition of Psalm 118 18.27.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-27-1 - Source: CSEL 62:411 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The manna was a shadow; the true bread from heaven came down for the church. ### Latin text Fuerat mihi ante mirandus panis de caelo — scriptum est enim: panem de caelo dedit eis manducare —. sed non erat uerus ille panis, sed futuri umbra. panem de caelo illum uerum mihi seruauit pater. mihi ille panis dei descendit e caelo, qui uitam dat huic mundo. non Iudaeis descendit, non synagogae descendit, sed ecclesiae descendit, sed populo dei iuueniori descendit. nam quomodo Iudaeis descendit panis qui uitam dedit. ### English translation (Claude) Before, the bread from heaven was something to marvel at for me (for it is written: “He gave them bread from heaven to eat”); but that was not the true bread, but the shadow of what was to come. The Father kept that true bread from heaven for me. For me that bread of God came down from heaven which gives life to this world. It did not come down for the Jews, it did not come down for the synagogue, but it came down for the church, for the younger people of God. For how did the bread which gave life come down for the Jews, ### Scripture references - Ps 78:24 (77:24 LXX): quotation, high confidence - John 6:31: quotation, high confidence - John 6:32: allusion, high confidence - John 6:33: quotation, high confidence ### Translation notes - Ps 78:24 (LXX 77:24); John 6:31–33. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.27.1 (CSEL 62:411; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-27-1). ## Exposition of Psalm 118 18.27.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-27-2 - Source: CSEL 62:411 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who ate manna died; the Jews did not receive the true bread. ### Latin text cum omnes, qui illum panem manducauerunt. hoc est manna, quem putauerunt Iudaei uerum panem. in deserto mortui sunt? quomodo synagogae descendit, cum synagoga omnis interierit et aeterno ieiunio fidei macerata defecerit? denique si accepissent panem uerum, non dixissent: domine, semper da nobis panem hunc. ### English translation (Claude) when all who ate that bread, that is, the manna, which the Jews thought the true bread, died in the desert? How did it come down for the synagogue, when the whole synagogue has perished and wasted away, withered by an eternal fast from faith? In fact, if they had received the true bread, they would not have said: “Lord, give us this bread always.” ### Scripture references - John 6:49: allusion, high confidence - John 6:34: quotation, high confidence ### Translation notes - John 6:49; John 6:34. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.27.2 (CSEL 62:411; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-27-2). ## Exposition of Psalm 118 18.28.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-28-1 - Source: CSEL 62:411 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The bread of life is offered to all; whoever approaches it lives. ### Latin text Quid petis. Iudaee, ut tribuat tibi panem quem dat omnibus. dat cotidie, dat semper? in te ipso est ut accipias hunc panem; accede ad hunc panem et accipies eum. de hoc pane dictum est: omnes qui elongant se abs te peribunt. si elongaueris ab eo, peribis, si adpropinquaueris ad eum, uiues. hic est panis uitae; qui ergo uitam manducat. mori non potest. quomodo enim morietur cui cibus uita est? quomodo deficiet qui habuerit uitalem substantiam? ### English translation (Claude) Why do you ask, Jew, that he give you the bread which he gives to all, gives every day, gives always? It is in your power to receive this bread; come to this bread and you will receive it. Of this bread it is said: “All who put themselves far from you will perish.” If you put yourself far from it, you will perish; if you draw near to it, you will live. This is the bread of life; so whoever eats life cannot die. For how will one die whose food is life? How will one fail who has a life-giving substance? ### Scripture references - Ps 73:27 (72:27 LXX): quotation, high confidence - John 6:48: allusion, high confidence ### Translation notes - Ps 73:27 (LXX 72:27); John 6:35, 48. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.28.1 (CSEL 62:411; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-28-1). ## Exposition of Psalm 118 18.28.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-28-2 - Source: CSEL 62:411–412 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is bread, spring, light, liberty and forgiveness; all are called to believe and live. ### Latin text accedite ad eum et satiamini, quia panis est; accedite ad eum et potate, quia fons est; accedite ad eum et inluminamini, quia lux est; accedite ad eum et liberamini, quia ubi spiritus domini, ibi libertas; accedite ad eum et absoluimini, quia remissio peccatorum est. quis sit iste quaeritis? audite ipsum dicentem: ego sum panis uitae; qui uenit ad me non esuriet et qui credit in me non sitiet umquam. audistis eum et uidistis eum et non credidistis ei, ideo mortui estis. uel nunc credite, ut possitis uiuere. ### English translation (Claude) Come to him and be satisfied, for he is bread; come to him and drink, for he is a spring; come to him and be enlightened, for he is light; come to him and be set free, for where the Spirit of the Lord is, there is liberty; come to him and be absolved, for he is the forgiveness of sins. Do you ask who he is? Hear him saying: “I am the bread of life; he who comes to me will not hunger, and he who believes in me will never thirst.” You have heard him and seen him and have not believed him; that is why you are dead. At least now believe, so that you may live. ### Scripture references - 2 Cor 3:17: quotation, high confidence - John 6:35: quotation, high confidence - John 6:36: allusion, high confidence ### Translation notes - 2 Cor 3:17; John 6:35–36. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.28.2 (CSEL 62:411–412; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-28-2). ## Exposition of Psalm 118 18.29.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-29-1 - Source: CSEL 62:412 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At the Red Sea Moses prayed but Christ acted. ### Latin text Sed miramini Moysen, quia patres uestros per mare siccis duxit uestigiis. Moyses non imperauit, sed impetrauit, non iussit mari, sed seruiuit iubenti fluctibus. Moysen laudatis. quia regem Pharao cum exercitu suo mersit. Moyses orabat et alius imperabat, Moyses precabatur, Christus operabatur, Moyses fugiebat. Christus ### English translation (Claude) But you admire Moses, because he led your fathers through the sea with dry feet. Moses did not command but obtained by prayer; he did not order the sea, but served him who gave orders to the waves. You praise Moses because he drowned King Pharaoh with his army. Moses prayed and another commanded; Moses besought, Christ worked; Moses fled, Christ ### Scripture references - Exod 14:21: allusion, high confidence - Exod 14:28: allusion, high confidence ### Translation notes - Exod 14:15–28. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.29.1 (CSEL 62:412; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-29-1). ## Exposition of Psalm 118 18.29.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-29-2 - Source: CSEL 62:412 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, not Moses, defeated the true Pharaoh and saves us daily from the world’s waves. ### Latin text insequebatur, Moyses columnam sequebatur, ut nocturnas tenebras declinaret, Christus inluminabat. Moysen agnoscitis, qui aquae amaritudinem temperauit, Moysen agnoscitis, qui aquam produxit de petra: Christum non agnoscitis, qui ueri illius Aegyptii regis strauit exercitum et abyssi mersit profundo, qui nos liberat cotidie de mundi huius fluctibus. ne nos saeculi procella demergat. quid profuit patribus transire per Mare Rubrum, quibus ad terram resurrectionis non licuit peruenire? ### English translation (Claude) pursued; Moses followed the pillar to avoid the darkness of night, Christ gave light. You acknowledge Moses, who sweetened the bitterness of the water; you acknowledge Moses, who brought water from the rock: you do not acknowledge Christ, who laid low the army of that true Egyptian king and drowned it in the depth of the abyss, who frees us every day from the waves of this world, lest the storm of the age drown us. What did it profit the fathers to cross the Red Sea, when they were not allowed to reach the land of resurrection? ### Scripture references - Exod 13:21: allusion, high confidence - Exod 15:25: allusion, high confidence - Exod 17:6: allusion, high confidence ### Translation notes - Exod 13:21; Exod 15:25; Exod 17:6. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.29.2 (CSEL 62:412; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-29-2). ## Exposition of Psalm 118 18.29.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-29-3 - Source: CSEL 62:412–413 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Exodus generation died, but from Christ’s body flows an eternal spring. ### Latin text quicumque enim exierunt de Aegypto, perierunt in deserto. mortuus est Aaron, mortua est Maria, mortuus est et ipse Moyses; solum Iesum Naue nominis sacri similitudo seruauit. plaudat Iudaeus, quia sitienti illi undam saxa uomuerunt: mihi de corpore dei fons fluxit aeternus. meas amaritudines bibit Christus. ut mihi suae donaret gratiae suauitatem. ### English translation (Claude) For all who came out of Egypt perished in the desert. Aaron died, Miriam died, Moses himself died too; only Joshua son of Nun did the likeness of the sacred name preserve. Let the Jew applaud because the rocks poured out water for him when he thirsted: for me an eternal spring flowed from the body of God. Christ drank my bitterness, to give me the sweetness of his grace. ### Scripture references - Num 14:30: allusion, high confidence - Num 20:1: allusion, high confidence - Num 20:28: allusion, high confidence - Deut 34:5: allusion, high confidence - John 19:34: allusion, high confidence ### Translation notes - Num 14:29–30; Num 20:1, 28; Deut 34:5; John 19:34. Joshua shares the name Jesus. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.29.3 (CSEL 62:412–413; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-29-3). ## Exposition of Psalm 118 18.30.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-30-1 - Source: CSEL 62:413 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The baptized justify God by confessing their sins, as David did. ### Latin text Dicit ergo populus christianus: iuuenis ego sum et despectus; iustificationes tuas non sum oblitus. bene hoc dicit qui iustificauit deum baptismatis sacramentis. qui enim baptizatur iustificat deum, quia peccata propria confitetur et a domino suorum praestolatur indulgentiam delictorum. iustificauit Dauid, qui ait: tibi soli peccaui et malum coram te feci, ut iustificeris in sermonibus tuis. ### English translation (Claude) So the Christian people says: “I am young and despised; I have not forgotten your statutes.” Rightly he says this who has justified God by the sacraments of baptism. For he who is baptized justifies God, because he confesses his own sins and awaits from the Lord the pardon of his offenses. David justified him, who says: “Against you only have I sinned and done evil before you, that you may be justified in your words.” ### Scripture references - Ps 119:141 (118:141 LXX): quotation, high confidence - Ps 51:4 (50:6 LXX): quotation, high confidence ### Translation notes - Ps 119:141 (LXX 118:141); Ps 51:4 (LXX 50:6). ### Citation (SBL) Ambrose, Exp. Ps. 118 18.30.1 (CSEL 62:413; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-30-1). ## Exposition of Psalm 118 18.30.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-30-2 - Source: CSEL 62:413 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One must not only justify God in baptism but preserve its grace. ### Latin text non iustificauerunt Pharisaei qui baptizari Iohannis baptismo noluerunt, ut in euangelio legisti. nec solum iustificare satis est, sed etiam non obliuisci iustificationum dei. id est ut intemerata gratiae spiritalis dona custodiat et sacrae remissionis munera inlibata atque inoffensa conseruet. ### English translation (Claude) The Pharisees did not justify him, who would not be baptized with John’s baptism, as you have read in the Gospel. Nor is it enough to justify; one must also not forget the statutes of God, that is, keep the gifts of spiritual grace undefiled and preserve the gifts of the sacred remission unimpaired and unharmed. ### Scripture references - Luke 7:30: allusion, high confidence ### Translation notes - Luke 7:30. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.30.2 (CSEL 62:413; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-30-2). ## Exposition of Psalm 118 18.31.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-31-1 - Source: CSEL 62:413 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Humility is no wonder in the old; it is admirable in the young. ### Latin text Haec generalia. sed etiam specialis singulis christianis suppetit praerogatiua dicendi: iuuenis ego sum et despectus, si humilis corde sit, si mitis atque mansuetus. dicat ergo: iuuenis ego sum et despectus, praemittat aetatis generalem iactantiam. quo plus commendet humilitatis suae gratiam. non mirabilis humilitas in senectute, quae effeta uiribus, fracta debilitatibus, tristis doloribus, anhela suspiriis, cocta curarum aestibus et ipso uiuendi maesta fastidio alacritatem est oblita iactantiae. ### English translation (Claude) These are general things. But each Christian individually also has the special prerogative of saying, “I am young and despised,” if he is humble of heart, if meek and gentle. So let him say, “I am young and despised”; let him put first the general boast of his age, so that he may commend the more the grace of his humility. Humility in old age is not wonderful, for old age, exhausted in strength, broken by infirmities, sad with pains, panting with sighs, baked by the heats of cares and gloomy with very weariness of living, has forgotten the eagerness of boasting. ### Scripture references - Matt 11:29: echo, medium confidence ### Translation notes - Matt 11:29. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.31.1 (CSEL 62:413; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-31-1). ## Exposition of Psalm 118 18.31.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-2-1/#p-18-31-2 - Source: CSEL 62:413–414 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Youth is prone to pride, so humility in the young needs great maturity. ### Latin text rara sane in iuuenibus est humilitas ideoque miranda. dum aetas uiget, dum uires solidae, dum sanguis aestuat. dum sollicitudo nescitur, dum ignoratur debilitas. dum laetitia frequentatur, tunc feruet iactantia. tunc se iuuentutis superbus extollit affectus, tunc humilitas quasi uilescit, abiecta contemnitur, tunc subiectio degeneris conscientiae aestimatur infirmitas. grandis igitur morum adsuefacienda maturitas, quae uincat naturam. ### English translation (Claude) Humility is truly rare in the young, and therefore admirable. While age is vigorous, while strength is solid, while the blood boils, while anxiety is unknown, while weakness is unknown, while gladness is frequent, then boasting is hot, then the proud affection of youth exalts itself, then humility grows cheap, so to speak, and is despised as abject, then submission is reckoned the weakness of a base conscience. So a great maturity of character must be formed by habit, to overcome nature. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.31.2 (CSEL 62:413–414; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-31-2). ## Exposition of Psalm 118 18.32.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-32-1 - Source: CSEL 62:414 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Humility and obedience, lost in paradise, came down with Christ, who emptied himself. ### Latin text Denique sic consideremus: in paradiso defecit humilitas et ideo uenit e caelo; in paradiso orta est inoboedientia et ideo oboedientia cum saluatore descendit. inflabatur caro. unde subiectio mansuetudinis inueniri non poterat in terris; intumuerat omnis praeuaricatoris hereditas. ueniens dominus Iesus primum se exinaniuit. non rapinam arbitratus esse se aequalem deo, formam serui accipiens; et specie inuentus ut homo humiliauit semet ipsum factus oboediens usque ad mortem. ### English translation (Claude) In fact let us consider it this way: in paradise humility failed, and therefore it came from heaven; in paradise disobedience arose, and therefore obedience came down with the Savior. The flesh was puffed up, so that the submission of meekness could not be found on earth; the whole inheritance of the transgressor had swelled. Coming, the Lord Jesus first emptied himself, not thinking it robbery to be equal with God, taking the form of a servant; and being found in fashion as a man he humbled himself, becoming obedient unto death. ### Scripture references - Phil 2:6: quotation, high confidence - Phil 2:7: quotation, high confidence - Phil 2:8: quotation, high confidence ### Translation notes - Phil 2:6–8. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.32.1 (CSEL 62:414; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-32-1). ## Exposition of Psalm 118 18.32.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-32-2 - Source: CSEL 62:414 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “As a man” means a true man, as “as of the only-begotten” means truly the only-begotten. ### Latin text non te moueat, quia scriptum est ut homo; non enim similitudinem suscepit hominis, sed ueritatem. nam et ipse apostolus ait alibi: mediator dei et hominum. homo Christus Iesus, et ut de euangelio adferamus exemplum: uidimus, inquit Iohannes, gloriam eius, gloriam quasi unigeniti a patre, plenum gratia et ueritate. numquid. quia dixit quasi unigeniti, similitudinem magis unigeniti quam ueritatem uoluit aestimari? ### English translation (Claude) Let it not trouble you that it is written “as a man”; for he took not the likeness of a man but the reality. For the apostle himself says elsewhere, “Mediator of God and men, the man Christ Jesus”; and to bring an example from the Gospel: “We saw,” says John, “his glory, glory as of the only-begotten from the Father, full of grace and truth.” Did he, because he said “as of the only-begotten,” wish a likeness rather than the reality of the only-begotten to be supposed? ### Scripture references - Phil 2:7: allusion, high confidence - 1 Tim 2:5: quotation, high confidence - John 1:14: quotation, high confidence ### Translation notes - Phil 2:7; 1 Tim 2:5; John 1:14. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.32.2 (CSEL 62:414; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-32-2). ## Exposition of Psalm 118 18.33.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-33-1 - Source: CSEL 62:414–415 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As the church says “black and comely,” the believer says “young and despised,” stressing humility. ### Latin text Non ergo superuacuo Christus aduenit. iam potest dicere homo: iuuenis ego sum et despectus, qui erat ante in populo priore senex superbus. dicit: iuuenis sum et despectus, quomodo ecclesia: nigra sum et decora. praemisit nigram, ut augeret decorem; sic et hic praemisit iuuenem, ut augeret humilitatem. non dixit: nigra sum decora, ne quod nigrum est decorum aestimaretur, nec dixit: iuuenis sum despectus, ne iuuentas despicabilis putaretur, sed ait: iuuenis et, quod mireris, ̒humilis ̒. non superbus, deiecto propior quam tumenti. sic et: ### English translation (Claude) So Christ did not come in vain. Now man can say, “I am young and despised,” who before, in the former people, was a proud old man. He says “I am young and despised,” as the church says, “I am black and comely.” She put “black” first to increase the comeliness; so here too he put “young” first to increase the humility. She did not say “I am black comely,” lest what is black be thought comely; nor did he say “I am young despised,” lest youth be thought despicable; but he says “young and,” what you may wonder at, “humble,” not proud, nearer the downcast than the swollen. So too: ### Scripture references - Song 1:5 (1:4 Vulg.): quotation, high confidence ### Translation notes - Song 1:5 (Vulgate 1:4). “101:” at the end of the section in the digital text is a stray number. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.33.1 (CSEL 62:414–415; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-33-1). ## Exposition of Psalm 118 18.33.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-33-2 - Source: CSEL 62:415 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The word “and” distinguishes, as “Ambrosius and Bassus” names two people. ### Latin text nigra sum superiore peccato, sed decora confessione peccati et correctionis studio atque amore uirtutis. quamuis ergo et syllaba, ut grammatici appellant, coniunctiua sit, habet tamen distinctionem, qua confusio disiungitur ac separatur, ut, si dicas Ambrosium Bassum intus esse, unus putatur, sin autem asseras Ambrosium et Bassum intus esse, duo utique intelleguntur. ### English translation (Claude) “I am black by former sin, but comely by confession of sin and by zeal for correction and love of virtue.” So although the syllable “and,” as the grammarians call it, is conjunctive, it nevertheless has a distinction by which confusion is disjoined and separated; as, if you say “Ambrosius Bassus is inside,” one man is thought of; but if you assert “Ambrosius and Bassus are inside,” two are surely understood. ### Scripture references - Song 1:5 (1:4 Vulg.): allusion, high confidence ### Translation notes - Song 1:5. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.33.2 (CSEL 62:415; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-33-2). ## Exposition of Psalm 118 18.34.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-34-1 - Source: CSEL 62:415 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God honors the despised: Lazarus, Moses and Jeremiah. ### Latin text Dicat ergo: iuuenis sum et despectus, quia Christus in paupere atque despecto mundum redemit, quia Christus humilitate diabolum uicit. dicat: despectus sum ̒, quia cor humiliatum deus non spernit, quia despectus ille Lazarus in Abrahae nunc requiescit sinu et diues ille iactantior adfligitur in inferno. despectus erat Moyses nec sibi idoneus uidebatur, cum ad liberandum Hebraeorum populum mitteretur. despectus erat Hieremias. ### English translation (Claude) So let him say, “I am young and despised,” because Christ redeemed the world in a poor and despised man, because Christ conquered the devil by humility. Let him say, “I am despised,” because God does not spurn a humbled heart, because that despised Lazarus now rests in Abraham’s bosom and that boastful rich man is afflicted in hell. Moses was despised and did not think himself fit when he was sent to free the Hebrew people. Jeremiah was despised, ### Scripture references - Ps 51:17 (50:19 LXX): allusion, high confidence - Luke 16:22: allusion, high confidence - Luke 16:23: allusion, high confidence - Exod 4:10: allusion, high confidence ### Translation notes - Ps 51:17 (LXX 50:19); Luke 16:22–23; Exod 4:10. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.34.1 (CSEL 62:415; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-34-1). ## Exposition of Psalm 118 18.34.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-34-2 - Source: CSEL 62:415–416 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jeremiah and the tax collector, though despised, were chosen and heard. ### Latin text qui dicebat: dominator domine, ecce nescio loqui, quia iuuenis sum ego, sed facilius iste despectus eligitur; denique dicitur ei: noli dicere quia iuuenis sum ego, quia ad omnes quoscumque misero te abibis et per omnia quaecumque mandauero tibi loqueris. ne timueris a facie eorum, quia ego tecum sum, dicit dominus, ut te liberem. despectus erat ille publicanus, qui oculos ad caelum non audebat leuare et ideo facilius quam ille Pharisaeus exaudiebatur; omnis enim qui se exaltat humiliabitur et qui se humiliat exaltabitur. ### English translation (Claude) who said, “Lord and master, behold, I do not know how to speak, for I am young,” but the more readily was this despised man chosen; in fact it is said to him: “Do not say, ‘I am young,’ for you shall go to all to whom I send you, and you shall speak all that I command you. Do not be afraid of their faces, for I am with you, says the Lord, to deliver you.” That tax collector was despised, who did not dare lift his eyes to heaven, and therefore was heard more readily than that Pharisee; for everyone who exalts himself will be humbled, and he who humbles himself will be exalted. ### Scripture references - Jer 1:6: quotation, high confidence - Jer 1:7: quotation, high confidence - Jer 1:8: quotation, high confidence - Luke 18:13: allusion, high confidence - Luke 18:14: quotation, high confidence ### Translation notes - Jer 1:6–8; Luke 18:13–14. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.34.2 (CSEL 62:415–416; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-34-2). ## Exposition of Psalm 118 18.35.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-35-1 - Source: CSEL 62:416 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Human righteousness does not last for ever as God’s does. ### Latin text Sequitur: iustitia tua iustitia in aeternum et lex tua ueritas. possunt quidem singuli facere opera iustitiae, sed non in aeternum manentia. diues ille, cui abundarunt in hoc saeculo diuitiae, fortasse fecerit aliqua opera iustitiae quo- ### English translation (Claude) There follows: “Your righteousness is righteousness for ever, and your law is truth.” Individuals can indeed do works of righteousness, but not ones that last for ever. That rich man, for whom riches abounded in this world, perhaps did some works of righteousness, whose ### Scripture references - Ps 119:142 (118:142 LXX): quotation, high confidence ### Translation notes - Ps 119:142 (LXX 118:142). ### Citation (SBL) Ambrose, Exp. Ps. 118 18.35.1 (CSEL 62:416; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-35-1). ## Exposition of Psalm 118 18.35.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-35-2 - Source: CSEL 62:416 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Human good works are rare, partial, or a mere show of righteousness. ### Latin text rum remunerationem in praesenti uita acceperit, quod non magna fuerint opera illa nec remuneratione digna perpetua. quid quod, etiamsi facimus opera aliqua iustitiae, facimus tamen non continua, sed rara? plerique non rapiunt aliena, sed nesciunt de proprio largiri; alii inuadentes indebitas facultates. quo speciem iustitiae sibi quaerant, solent conferre pauperibus. ### English translation (Claude) reward he received in the present life, because those works were not great nor worthy of perpetual reward. What of the fact that, even if we do some works of righteousness, we do them not continually but rarely? Many do not seize others’ goods but do not know how to give of their own; others, invading wealth not owed them, usually give to the poor to seek for themselves an appearance of righteousness. ### Scripture references - Luke 16:25: allusion, medium confidence ### Translation notes - Luke 16:25. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.35.2 (CSEL 62:416; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-35-2). ## Exposition of Psalm 118 18.35.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-35-3 - Source: CSEL 62:416 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only God’s righteousness is eternal; true righteousness extends even to enemies. ### Latin text non est ista in aeternum iustitia. multi iusti plerumque grauiter deliquerunt non habentes aeternae fructum iustitiae. soli deo suppetit in perpetuum per omnia possidere iustitiam, qui pascit iustos et iniustos; non enim beneficiis solis referenda iustitia est, sed illa est uera iustitia, quae ipsis quoque defertur inimicis, meritoque ait Iustitia dei: diligite inimicos uestros. ### English translation (Claude) That is not righteousness for ever. Many righteous men have often sinned gravely, not having the fruit of eternal righteousness. To God alone it belongs to possess righteousness perpetually in all things, who feeds the just and the unjust; for righteousness is not to be measured by benefits alone, but that is true righteousness which is shown even to enemies; and rightly the Righteousness of God says: “Love your enemies.” ### Scripture references - Matt 5:45: allusion, high confidence - Matt 5:44: quotation, high confidence ### Translation notes - Matt 5:44–45. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.35.3 (CSEL 62:416; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-35-3). ## Exposition of Psalm 118 18.36.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-36-1 - Source: CSEL 62:416 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s law is truth: either all he decrees is true, or truth is his law because he does not lie. ### Latin text Ergo sicut in aeternum est iustitia solius dei. ita lex dei ueritas. sed quomodo istud accipimus? utrum quia lex dei ueritas, hoc est uera et quod statuit deus omne uerum, sicut infra ait: omnia praecepta tua ueritas, an quia ueritas lex dei est, quia non mentitur deus? ### English translation (Claude) So as the righteousness of God alone is for ever, so the law of God is truth. But how do we take this? Whether because the law of God is truth, that is, it is true and everything God has established is true, as he says below, “All your precepts are truth,” or because truth is the law of God, because God does not lie? ### Scripture references - Ps 119:151 (118:151 LXX): quotation, high confidence - Titus 1:2: allusion, medium confidence ### Translation notes - Ps 119:151 (LXX 118:151); Titus 1:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.36.1 (CSEL 62:416; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-36-1). ## Exposition of Psalm 118 18.36.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-36-2 - Source: CSEL 62:416–417 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The law read spiritually is true; the killing letter without the Spirit is false. ### Latin text apud eum igitur ueritas lex est, fallacia praeuaricatio est. sed et sic potest: lex dei ueritas est; apud Iudaeos ergo non est lex dei, quia non recipiunt ueritatem. lex dei spiritalis est, sicut apostolus dixit; non habent ergo ueram legem qui eam non acceperint spiritaliter. quod autem non uerum. mendax est. quod mentitur. occidit. littera ergo. quae occidit, mentitur, spiritus, qui uiuificat, uerus est. ### English translation (Claude) With him, then, truth is law, deceit is transgression. But it can also be taken thus: the law of God is truth; so among the Jews there is not the law of God, because they do not receive the truth. The law of God is spiritual, as the apostle said; so those do not have the true law who have not received it spiritually. And what is not true is false; what lies kills. So the letter, which kills, lies; the Spirit, who gives life, is true. ### Scripture references - Rom 7:14: quotation, high confidence - 2 Cor 3:6: allusion, high confidence ### Translation notes - Rom 7:14; 2 Cor 3:6. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.36.2 (CSEL 62:416–417; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-36-2). ## Exposition of Psalm 118 18.37.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-37-1 - Source: CSEL 62:417 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Mosaic law is a copy; the true law and its fulfillment are in Christ, the true sacrifice. ### Latin text Accipiamus et sic: lex dei non typus, non umbra. non exemplar caelestium. sed ipsa caelestia. unde et scriptum est. quia finis legis est Christus. non defectus utique. sed plenitudo legis in Christo est, quia uenit legem non soluere. sed implere. sicut enim testamentum est uetus, sed omnis ueritas in nouo est testamento. ita et lex per Moysen data figura legis est uerae. ergo illa lex ueritatis exemplar est; in exemplari enim agni sanguis effunditur. in ueritate Christus immolatur. ### English translation (Claude) Let us take it this way too: the law of God is not a type, not a shadow, not a copy of heavenly things, but the heavenly things themselves. Hence it is also written that Christ is the end of the law; not its failure, surely, but the fullness of the law is in Christ, because he came not to abolish the law but to fulfill it. For as the testament is old, but all truth is in the New Testament, so the law given through Moses is a figure of the true law. So that law is a copy of the truth; for in the copy the blood of a lamb is poured out, in the truth Christ is sacrificed. ### Scripture references - Heb 8:5: allusion, high confidence - Heb 10:1: allusion, high confidence - Rom 10:4: quotation, high confidence - Matt 5:17: quotation, high confidence - 1 Cor 5:7: allusion, high confidence ### Translation notes - Heb 8:5; Heb 10:1; Rom 10:4; Matt 5:17; 1 Cor 5:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.37.1 (CSEL 62:417; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-37-1). ## Exposition of Psalm 118 18.37.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-37-2 - Source: CSEL 62:417 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ entered heaven itself and gave a new law written on hearts, with full forgiveness. ### Latin text meritoque apostolus, cum praemisisset uitulorum immolationem secundum legem, adiecit: necessarium itaque exemplaria caelestium his mundari; nam ipsa caelestia melioribus hostiis. non enim in manufacta sancta intrauit Christus, exemplaria uerorum, sed in ipsum caelum, et nunc apparet uultui dei pro nobis. ut cognoscamus autem, quia legem nouam dedit dominus Iesus, habes dicentem spiritum: hoc autem testamentum quod testabor ad eos, dicit dominus: dando leges meas in cordibus eorum et in sensibus eorum scribam eas et peccati et iniustitiae eorum non ero memor. ubi ergo remissio. iam non oblatio pro peccatis. ### English translation (Claude) And rightly the apostle, after first mentioning the sacrifice of calves according to the law, added: “It was necessary therefore that the copies of the heavenly things be cleansed with these, but the heavenly things themselves with better sacrifices. For Christ did not enter into holy places made with hands, copies of the true, but into heaven itself, and now appears in the presence of God for us.” And that we may know that the Lord Jesus gave a new law, you have the Spirit saying: “This is the testament which I will make with them, says the Lord: putting my laws in their hearts, and I will write them on their minds, and I will not remember their sin and unrighteousness.” So where there is remission, there is no longer an offering for sins. ### Scripture references - Heb 9:23: quotation, high confidence - Heb 9:24: quotation, high confidence - Heb 10:16: quotation, high confidence - Heb 10:17: quotation, high confidence - Heb 10:18: quotation, high confidence ### Translation notes - Heb 9:23–24; Heb 10:16–18. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.37.2 (CSEL 62:417; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-37-2). ## Exposition of Psalm 118 18.37.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-37-3 - Source: CSEL 62:417–418 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The true law is written on hearts; it grows old in the Jews and is renewed in the church. ### Latin text quo euidenter ostendit tibi omnem ueritatem euangelio contineri. quia lex dei in sensibus hominum et in cordibus scribitur, non in tabulis lapideis — qui ergo praecepta dei non habent in cordibus suis. non habent legem —, siue quia inueteratur in Iudaeis. renouatur in nobis. ### English translation (Claude) By this he clearly shows you that all truth is contained in the Gospel, because the law of God is written on the minds and hearts of men, not on tablets of stone (so those who do not have the precepts of God in their hearts do not have the law); or because it grows old among the Jews and is renewed in us. ### Scripture references - 2 Cor 3:3: allusion, high confidence - Heb 8:13: allusion, high confidence ### Translation notes - 2 Cor 3:3; Heb 8:13. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.37.3 (CSEL 62:417–418; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-37-3). ## Exposition of Psalm 118 18.38.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-38-1 - Source: CSEL 62:418 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The law’s sacrifices could not remove sin; grace and truth came through Christ. ### Latin text Umbra est, non ueritas. ut, cum fiat oblatio pro peccatis secundum legem. non fiat remissio peccatorum; inpossibile est enim sanguine taurorum et hircorum peccata mundari. mendax ergo erat illa remissio, donec remissionis ueritas adueniret. quid deinde manifestius quam Iohannis euangelistae sententia, qui ait: quia lex per Moysen data est, gratia autem et ueritas per Iesum Christum facta est? πο̰ός άντιδιατολ̀ὴνlegis retulit ueritatem. nam cum sit autem disiunctio. intellegendum est disiunctionem ideo interpositam, quia, si ueritas fuisset in lege, non fuisset facta per Christum. ### English translation (Claude) It is a shadow, not the truth, so that when an offering is made for sins according to the law, there is no remission of sins; for it is impossible for sins to be cleansed by the blood of bulls and goats. So that remission was false until the truth of remission came. What then is plainer than the saying of John the evangelist, who says, “For the law was given through Moses, grace and truth came through Jesus Christ”? He set truth in contrast with the law. For since there is a disjunction, it must be understood that the disjunction was inserted because, if truth had been in the law, it would not have come through Christ. ### Scripture references - Heb 10:4: quotation, high confidence - John 1:17: quotation, high confidence ### Translation notes - Heb 10:4; John 1:17. The Greek phrase (πρὸς ἀντιδιαστολήν, “by way of contrast”) is garbled in the digital text. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.38.1 (CSEL 62:418; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-38-1). ## Exposition of Psalm 118 18.39.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-39-1 - Source: CSEL 62:418 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the truth and so the true law. ### Latin text Possumus et sic intellegere: ueritas Christus est; ergo ueritas lex est, et si mandatum domini lex est, multo magis uiuum et operatorium uerbum dei lex est. ### English translation (Claude) We can also understand it this way: Christ is the truth; so the truth is the law; and if the Lord’s commandment is law, much more is the living and active Word of God law. ### Scripture references - John 14:6: allusion, high confidence - Heb 4:12: allusion, high confidence ### Translation notes - John 14:6; Heb 4:12. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.39.1 (CSEL 62:418; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-39-1). ## Exposition of Psalm 118 18.40.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-40-1 - Source: CSEL 62:418 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Tribulation, which works patience, finds those worthy of a crown. ### Latin text Sequitur uersus septimus: tribulatio et necessitas inuenerunt me; mandata tua meditatio mea est. quaerunt tribulationes et necessitates iustum et interdum inueniunt, interdum non inueniunt eum. inuenitur cui corona debetur, non inuenitur qui idoneus certamini non probatur. tribulatio igitur uelut quaedam gratia est; denique sacrificium deo spiritus contribulatus. an non est gratia quae operatur patientiam? qui ergo nouerat tribulationis profectum esse, quaesitus a tribulatione inuentus est nec refugit. ### English translation (Claude) The seventh verse follows: “Tribulation and necessity have found me; your commandments are my meditation.” Tribulations and necessities seek the righteous man and sometimes find him, sometimes do not find him. He is found to whom a crown is owed; he is not found who is not proved fit for the contest. So tribulation is a kind of grace; in fact, “a sacrifice to God is a troubled spirit.” Is it not grace that works patience? So he who knew the profit of tribulation, sought by tribulation, was found and did not flee. ### Scripture references - Ps 119:143 (118:143 LXX): quotation, high confidence - Ps 51:17 (50:19 LXX): quotation, high confidence - Rom 5:3: allusion, high confidence ### Translation notes - Ps 119:143 (LXX 118:143); Ps 51:17 (LXX 50:19); Rom 5:3. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.40.1 (CSEL 62:418; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-40-1). ## Exposition of Psalm 118 18.41.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-41-1 - Source: CSEL 62:418–419 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The evil do not find Wisdom, but Simeon and Andrew found Christ. ### Latin text Dicit sapientia: quaerent me mali et non inuenient, non quia dominus nolebat inueniri ab hominibus, qui se omnibus etiam non quaerentibus offerebat, sed quia his operibus quaerebatur, ut indigni essent qui quaererent inuenire. ceterum Symeon, qui eum expectabat, inuenit, inuenit Andreas. denique ait ad Simonem: inuenimus Messiam, quod interpretatur Christus. ### English translation (Claude) Wisdom says: “The evil will seek me and will not find me,” not because the Lord did not wish to be found by men, he who offered himself to all, even to those who did not seek, but because he was sought by such works that they were unworthy to find whom they sought. But Simeon, who was waiting for him, found him; Andrew found him; in fact he says to Simon: “We have found the Messiah,” which is interpreted Christ. ### Scripture references - Prov 1:28: quotation, high confidence - Luke 2:25: allusion, high confidence - John 1:41: quotation, high confidence ### Translation notes - Prov 1:28; Luke 2:25–28; John 1:41. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.41.1 (CSEL 62:418–419; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-41-1). ## Exposition of Psalm 118 18.41.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-41-2 - Source: CSEL 62:419 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is found by coming with the mind and seeing with inward eyes. ### Latin text Philippus quoque dicit ad Nathanahel: quem scripsit Moyses in lege et prophetae inuenimus Iesum filium Ioseph qui est a Nazareth. et ut ostenderet quemadmodum Christus inueniretur. ait: ueni et uide. qui ergo Christum quaerit, ueniat non corporis gressu, sed mentis uestigio, uideat eum non exterioribus oculis, sed internis. aeternus enim corporalibus non uidetur aspectibus, quoniam quae uidentur temporalia sunt, quae autem non uidentur aeterna. ### English translation (Claude) Philip too says to Nathanael: “We have found him of whom Moses wrote in the law, and the prophets, Jesus the son of Joseph, who is from Nazareth.” And to show how Christ is found, he says: “Come and see.” So whoever seeks Christ, let him come not with the step of the body but with the track of the mind; let him see him not with outward eyes but inward. For the eternal one is not seen with bodily sight, since the things that are seen are temporal, but the things that are not seen are eternal. ### Scripture references - John 1:45: quotation, high confidence - John 1:46: quotation, high confidence - 2 Cor 4:18: quotation, high confidence ### Translation notes - John 1:45–46; 2 Cor 4:18. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.41.2 (CSEL 62:419; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-41-2). ## Exposition of Psalm 118 18.41.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-41-3 - Source: CSEL 62:419 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is eternal, above time; he died to sin once and lives to God. ### Latin text Christus igitur non temporalis, sed ex patre ante tempora quasi deus uerus dei filius et quasi uirtus sempiterna supra tempora, quem nullus temporum finis includat, quasi uita supra tempora, quem numquam dies mortis inueniat. quod enim mortuus est, peccato mortuus est semel; quod autem uiuit, uiuit deo. ### English translation (Claude) So Christ is not temporal, but from the Father before times, as true God the Son of God, and as everlasting power above times, whom no end of times encloses, as life above times, whom no day of death finds. For in that he died, he died to sin once; but in that he lives, he lives to God. ### Scripture references - Rom 6:10: quotation, high confidence ### Translation notes - Rom 6:10. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.41.3 (CSEL 62:419; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-41-3). ## Exposition of Psalm 118 18.42.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-42-1 - Source: CSEL 62:419 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ died once; the baptized must not sin again; the Father made him sin for us. ### Latin text Audis quid dixerit hodie apostolus? peccato, inquit, mortuus est semel. semel tibi peccatori mortuus est Christus; noli iterum peccare post baptismum. omnibus in commune semel mortuus est et singulis semel moritur, non frequenter. peccatum es, o homo; ideo peccatum fecit christum suum omnipotens pater, hominem fecit, qui peccata nostra portaret. ### English translation (Claude) Do you hear what the apostle said today? “He died to sin,” he says, “once.” Christ died once for you, sinner; do not sin again after baptism. He died once for all in common, and he dies once for each, not often. You are sin, O man; therefore the almighty Father made his Christ sin, made him man, to bear our sins. ### Scripture references - Rom 6:10: quotation, high confidence - 2 Cor 5:21: allusion, high confidence - Isa 53:4: allusion, medium confidence ### Translation notes - Rom 6:10 (read in church that day); 2 Cor 5:21; Isa 53:4. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.42.1 (CSEL 62:419; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-42-1). ## Exposition of Psalm 118 18.42.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-42-2 - Source: CSEL 62:419 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Buried and raised with Christ in baptism, the believer must not die again by sin. ### Latin text mihi ergo peccato mortuus est dominus Iesus, ut nos in illo essemus iustitia dei. mihi est mortuus, ut mihi resurgeret; semel est mortuus. semel resurrexit. et tu cum illo mortuus, cum illo consepultus, cum illo in baptismate resuscitatus caue, ne, cum mortuus fueris semel, moriaris iterum. iam non peccato morieris, sed ueniae. ne, cum resurrexeris, moriaris secundo. ### English translation (Claude) So for me the Lord Jesus died to sin, so that we might be the righteousness of God in him. He died for me, so that he might rise for me; he died once, he rose once. And you, dead with him, buried with him, raised with him in baptism, beware lest, having died once, you die again. You will no longer die to sin but to pardon, lest, having risen, you die a second time. ### Scripture references - 2 Cor 5:21: quotation, high confidence - Rom 6:4: allusion, high confidence - Col 2:12: allusion, high confidence ### Translation notes - 2 Cor 5:21; Rom 6:4; Col 2:12. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.42.2 (CSEL 62:419; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-42-2). ## Exposition of Psalm 118 18.42.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-42-3 - Source: CSEL 62:419–420 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ submitted to death’s dominion to free us for eternal life. ### Latin text Christus enim resurgens ex mortuis iam non moritur, mors in eum iam non dominabitur. ergo mors dominata est in eum? utique, quia dixit: iam non dominabitur, ostendit esse dominatam. noli tantum amittere beneficium. o homo. propter te Christus dominationi mortis se subdidit, ut te iugo dominationis exueret. ille suscepit mortis seruitutem, ut tibi tribueret uitae aeternae libertatem. ### English translation (Claude) For Christ, rising from the dead, dies no more; death will no longer have dominion over him. So death did have dominion over him? Surely, because he said “will no longer have dominion,” he showed that it had. Do not lose so great a benefit, O man. For your sake Christ subjected himself to the dominion of death, to free you from the yoke of dominion. He took on the slavery of death, to give you the liberty of eternal life. ### Scripture references - Rom 6:9: quotation, high confidence ### Translation notes - Rom 6:9. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.42.3 (CSEL 62:419–420; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-42-3). ## Exposition of Psalm 118 18.43.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-43-1 - Source: CSEL 62:420 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever seeks Christ accepts tribulation, which makes us worthy to be heard by God. ### Latin text Qui quaerit ergo Christum. quaerit et tribulationem eius nec refugit passionem. denique Dauid, qui dignus erat ut a tribulatione quaereretur. tribulationem et ipse quaesiuit; nam nisi quaesisset, non inuenisset. quod inuenerit autem, ipse testatur dicens: tribulationem et dolorem inueni et nomen domini inuocaui, et alibi: in tribulatione inuocaui dominum et exaudiuit me in latitudine. bona ergo tribulatio. quae dignos facit qui in latitudine exaudiamur a domino; gratia est autem exaudiri a domino deo nostro. ### English translation (Claude) So whoever seeks Christ seeks also his tribulation and does not flee his passion. In fact David, who was worthy to be sought by tribulation, himself sought tribulation; for unless he had sought it, he would not have found it. And that he found it he himself testifies, saying: “I found tribulation and sorrow, and I called on the name of the Lord”; and elsewhere: “In tribulation I called on the Lord, and he heard me in a broad place.” Good, then, is tribulation, which makes us worthy to be heard by the Lord in a broad place; and it is grace to be heard by the Lord our God. ### Scripture references - Ps 116:3 (114:3 LXX): quotation, high confidence - Ps 116:4 (114:4 LXX): quotation, high confidence - Ps 118:5 (117:5 LXX): quotation, high confidence ### Translation notes - Ps 116:3–4 (LXX 114:3–4); Ps 118:5 (LXX 117:5). ### Citation (SBL) Ambrose, Exp. Ps. 118 18.43.1 (CSEL 62:420; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-43-1). ## Exposition of Psalm 118 18.44.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-44-1 - Source: CSEL 62:420 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like a trained athlete, David was always ready for tribulation. ### Latin text Qui quaerit igitur tribulationem, non refugit, qui non refugit, inuenitur; non enim refugit qui mandata dei sensu operibusque meditatur. nam utique illum athletam certamina inueniunt, qui in usu exercitii fuerit constitutus; qui uero exercitium dereliquerit, sine dubio non poterit repperiri, quia indignus est ut quaeratur. Dauid ergo quasi bonus athleta dicit: tribulatio et necessitas inuenerunt me, quia paratum semper habuerunt, non refugientem necessitatum et tribulationum proelia, sed petentem. ### English translation (Claude) So whoever seeks tribulation does not flee; whoever does not flee is found; for he does not flee who meditates on God’s commandments in mind and works. For contests surely find the athlete who is engaged in the practice of training; but he who has abandoned training surely cannot be found, because he is unworthy to be sought. So David, as a good athlete, says, “Tribulation and necessity have found me,” because they always found him ready, not fleeing the battles of necessities and tribulations but seeking them. ### Scripture references - Ps 119:143 (118:143 LXX): quotation, high confidence ### Translation notes - Ps 119:143 (LXX 118:143). ### Citation (SBL) Ambrose, Exp. Ps. 118 18.44.1 (CSEL 62:420; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-44-1). ## Exposition of Psalm 118 18.45.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-45-1 - Source: CSEL 62:420–421 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Understanding must be asked of God; godliness, the beginning of understanding, is the foundation of all virtues. ### Latin text Sequitur: iustitia testimonia tua in aeternum; intellectum da mihi eorum et uiuifica me. quis tantus, qui possit intellegere domini testimonia? et ideo intellectus a domino postulandus est, cuius tanta est uis, ut initium eius sit plenitudo uirtutis. denique scriptum est: pietas autem in deo initium intellectus, quae uirtutum omnium fundamentum est humanarum rerum et caelestium disciplinam. pietas amica deo, parentibus grata, dominum conciliat, necessitudines fouet, dei cultura, merces parentum, filiorum stipendium; pietas, inquam, iustorum tribunal, egenorum portus, miserorum suffugium, indulgentia peccatorum. ### English translation (Claude) There follows: “Your testimonies are righteousness for ever; give me understanding of them and give me life.” Who is so great as to be able to understand the Lord’s testimonies? And therefore understanding must be asked from the Lord, whose force is so great that its beginning is the fullness of virtue. In fact it is written: “But godliness toward God is the beginning of understanding,” godliness, which is the foundation of all virtues, the discipline of human and heavenly things. Godliness is a friend to God, pleasing to parents; it wins the Lord, fosters kinship; the worship of God, the wages of parents, the pay of children; godliness, I say, the tribunal of the righteous, the harbor of the needy, the refuge of the wretched, the pardon of sinners. ### Scripture references - Ps 119:144 (118:144 LXX): quotation, high confidence - Prov 1:7: quotation, high confidence ### Translation notes - Ps 119:144 (LXX 118:144); Prov 1:7 (LXX form). ### Citation (SBL) Ambrose, Exp. Ps. 118 18.45.1 (CSEL 62:420–421; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-45-1). ## Exposition of Psalm 118 18.46.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-46-1 - Source: CSEL 62:421 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The truly understanding are godly: they pardon, give to the poor as a debt, and help the afflicted. ### Latin text Qui habet intellectum, ipse uere est pius; intellegit enim humanae lubricum fragilitatis et cito ignoscit erranti. intellegit commune nobis datum naturae ususque consortium et ideo pauperibus tamquam debitum soluit, non infitiatur tamquam indebitum. intellegit uices esse calamitatum et ideo tamquam naufragis mundi istius portu quodam suae humanitatis occurrit. haec perfecta in hominibus, haec plena in deo laus est. ### English translation (Claude) He who has understanding is truly godly; for he understands the slipperiness of human frailty and quickly pardons one who errs. He understands that a common sharing of nature and use has been given us, and therefore pays the poor as a debt, and does not deny it as not owed. He understands that calamities come in turns, and therefore meets the shipwrecked of this world as with a harbor of his humanity. This praise is perfect in men, full in God. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.46.1 (CSEL 62:421; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-46-1). ## Exposition of Psalm 118 18.47.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-47-1 - Source: CSEL 62:421 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon asked God for understanding to judge his people. ### Latin text Merito intellectum sibi etiam Salomon paternum secutus magisterium a domino postulauit dicens: ego sum puer humilis et ignoro introitum meum et exitum meum. et seruus tuus in medio populi tui, quem elegisti populum multum sicut harenam maris quae dinumerari non potest prae multitudine. et dabis seruo tuo prudens audire et iudicare cum iustitia populum tuum et intellegere inter bonum et malum. unde conplacuit domino. ### English translation (Claude) Rightly Solomon too, following his father’s teaching, asked understanding for himself from the Lord, saying: “I am a humble child and do not know my going in and my going out. And your servant is in the midst of your people, whom you have chosen, a great people like the sand of the sea which cannot be numbered for multitude. And you will give your servant [a heart] wise to hear and to judge your people with justice and to discern between good and evil.” Hence he pleased the Lord, ### Scripture references - 1 Kgs 3:7: quotation, high confidence - 1 Kgs 3:8: quotation, high confidence - 1 Kgs 3:9: quotation, high confidence - 1 Kgs 3:10: allusion, high confidence ### Translation notes - 1 Kgs 3:7–10 (LXX form). ### Citation (SBL) Ambrose, Exp. Ps. 118 18.47.1 (CSEL 62:421; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-47-1). ## Exposition of Psalm 118 18.47.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-47-2 - Source: CSEL 62:421–422 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Solomon asked for wisdom, not riches, and did not grasp at knowledge as Adam did. ### Latin text quia non sibi longaeuitatem uitae et regalium diuitiarum copias, sed sapientiam ad intellegenda domini iudicia et iustitias depoposcit et ideo tantum populum regno pacifico gubernauit, quia non usurpauit ut Adam boni et mali scire distantiam, sed intellegendae eius gratiam orauit a ### English translation (Claude) because he asked not for long life and abundance of royal riches for himself, but for wisdom to understand the Lord’s judgments and statutes; and therefore he governed so great a people in a peaceful kingdom, because he did not, like Adam, usurp the knowledge of the difference between good and evil, but prayed to Christ for the grace to understand it. ### Scripture references - 1 Kgs 3:11: allusion, high confidence - Gen 3:5: allusion, high confidence ### Translation notes - 1 Kgs 3:11; Gen 3:5. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.47.2 (CSEL 62:421–422; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-47-2). ## Exposition of Psalm 118 18.47.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-47-3 - Source: CSEL 62:422 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Adam grasped at knowledge instead of asking for understanding, and so died. ### Latin text Christo. quod enim scire diuinum est, hoc a domino deo tuo ut possis cognoscere promerendum est. si petisset et Adam. sicut petiuit Dauid. nequaquam illos inextricabiles erroris laqueos incidisset, quibus omnis eius hereditas strangulatur. ideoque mortuus est et, quod grauius est, morte peccati, quia ante usurpauit scire quam intellectum quo uiuificaretur acciperet. ### English translation (Claude) For what is divine to know must be earned from the Lord your God so that you can know it. If Adam too had asked, as David asked, he would by no means have fallen into those inextricable snares of error by which his whole inheritance is strangled. And so he died, and, what is graver, by the death of sin, because he usurped knowledge before receiving the understanding by which he would be given life. ### Scripture references - Gen 2:17: allusion, medium confidence - Gen 3:6: allusion, high confidence ### Translation notes - Gen 2:17; 3:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 18.47.3 (CSEL 62:422; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-47-3). ## Exposition of Psalm 118 18.48.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-18-48-1 - Source: CSEL 62:422 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Understanding is the Spirit’s gift and must be put into practice. ### Latin text Uiuificat ergo intellectus, ut spiritus, quia ipse intellectus gratia spiritalis est, ideoque intellectum munere suo spiritus sanctus operatur. intellectus autem bonus est omnibus qui eum faciunt. quo docemur, quia non solum sensu conplecti, sed etiam factis id quod intellegimus exequi debeamus. ### English translation (Claude) So understanding gives life, like the Spirit, because understanding itself is a spiritual grace, and therefore the Holy Spirit works understanding by his gift. And “good understanding is for all who do it.” By this we are taught that we must not only embrace with the mind but also carry out in deeds what we understand. ### Scripture references - Ps 111:10 (110:10 LXX): quotation, high confidence ### Translation notes - Ps 111:10 (LXX 110:10). ### Citation (SBL) Ambrose, Exp. Ps. 118 18.48.1 (CSEL 62:422; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/18-48-1). ## Exposition of Psalm 118 19.1.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-1-1 - Source: CSEL 62:422 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Coph means “enclosure” or “look”; one enclosed in danger must look about. ### Latin text Incipit littera Cof nona decima, cuius interpretatio est conclusio et, sicut alibi inuenimus, aspice. distat littera, congruit sensus. nam qui concluditur circumspicere se debet et causam periculi non dissimulare, maxime cum letale discrimen sit. concluditur unusquisque tumescentibus uisceribus internisue faucibus. ### English translation (Claude) The nineteenth letter, Coph, begins; its interpretation is “enclosure” and, as we find elsewhere, “look.” The letter differs, the sense agrees. For one who is enclosed must look around himself and not hide the cause of danger, especially when the crisis is deadly. Each one is enclosed when the inner organs swell or the throat within, ### Citation (SBL) Ambrose, Exp. Ps. 118 19.1.1 (CSEL 62:422; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-1-1). ## Exposition of Psalm 118 19.1.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-1-2 - Source: CSEL 62:422–423 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Enclosure is like bodily constriction; distress of mind is worse than of body. ### Latin text cum intercluso spiritus commeatu spirandi ac respirandi commercia coartantur. concluditur femina, cum fit peridrome matricis, qua pectoris ipsius premitur principale. unde graues oriuntur angustiae et, nisi in locum suum illa recipiendorum seminum aula reuocetur. uitam consueuit excludere. ita etiam, qui animo angitur et quibusdam aduersis inminentibus perurgetur, concludi dicitur non minoribus angustiis mentis quam corporis. maiores enim animae aestus febresque sunt animorum quam corporum. ### English translation (Claude) when, the passage of breath being shut off, the exchanges of breathing in and out are constricted. A woman is enclosed when a displacement of the womb occurs, by which the very seat of the chest is pressed. Hence severe distress arises, and unless that chamber for receiving seed is called back to its place, it usually shuts out life. So too one who is distressed in mind and pressed by certain threatening adversities is said to be enclosed, by straits of mind no less than of body. For the heats and fevers of the soul are greater than those of bodies. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.1.2 (CSEL 62:422–423; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-1-2). ## Exposition of Psalm 118 19.2.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-2-1 - Source: CSEL 62:423 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul enclosed by sin should know itself and seek Christ the doctor through prayer. ### Latin text Conclusus igitur uiscerum tumore medicum quaerit, ut possit propulsare periculum et constricta laxare. ueniens medicus temptat omnia. explorat interna. et tu ergo conclusus animi feruore aspice temet ipsum interiore oculo. morbi uis urget, feruet noxia conscientia, moles peccatorum premit, intercipiunt sensum mentis angustiae: cognosce te ipsum et orationis quaere medicinam, posce ut ueniat medicus ille qui descendit de caelo, qui maxime aegrotos requirit, sicut ipse ait: non opus est sanis medicus, sed his qui male habent. habes uulnera? ### English translation (Claude) So one enclosed by swelling of the organs seeks a doctor, so that he can drive off the danger and loosen what is constricted. The doctor, coming, tries everything, explores the inner parts. You too, then, enclosed by the fever of the mind, look at yourself with the inner eye. The force of disease presses, the guilty conscience burns, the mass of sins weighs down, straits of mind cut off the senses: know yourself and seek the medicine of prayer; ask that that doctor may come who came down from heaven, who seeks out above all the sick, as he himself says: “Those who are well have no need of a doctor, but those who are sick.” Have you wounds? ### Scripture references - Matt 9:12: quotation, high confidence ### Translation notes - Matt 9:12. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.2.1 (CSEL 62:423; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-2-1). ## Exposition of Psalm 118 19.2.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-2-2 - Source: CSEL 62:423 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ heals by his word; look to the Lord for help as David did. ### Latin text ne differas; non est apud eum ulla conperendinatio sanitatis. habes ulcera? ne timeas; uerbo, non ferro curare consueuit. aspice igitur illis oculis, quibus Dauid auxilium quaesiuit et meruit. leuaui, inquit, oculos meos ad montes, quaesiui unde mihi ueniret auxilium, non inueni nisi a domino. qui enim mundum condidit. tuetur accolas mundi. aspice ergo et semper aspice, quia iusti oculi semper ad dominum. ### English translation (Claude) Do not delay; with him there is no postponement of healing. Have you ulcers? Do not fear; he is accustomed to cure by word, not by steel. So look with those eyes with which David sought help and deserved it. “I lifted up,” he says, “my eyes to the mountains; I sought whence help might come to me”; I found it nowhere but from the Lord. For he who made the world protects the dwellers of the world. So look, and always look, for the eyes of the righteous are always toward the Lord. ### Scripture references - Ps 121:1 (120:1 LXX): quotation, high confidence - Ps 121:2 (120:2 LXX): allusion, high confidence - Ps 25:15 (24:15 LXX): allusion, high confidence ### Translation notes - Ps 121:1–2 (LXX 120:1–2); Ps 25:15 (LXX 24:15). ### Citation (SBL) Ambrose, Exp. Ps. 118 19.2.2 (CSEL 62:423; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-2-2). ## Exposition of Psalm 118 19.3.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-3-1 - Source: CSEL 62:423 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lamentations’ qoph verse calls Jerusalem to pour out her heart to the Lord. ### Latin text Hoc monet te etiam Hieremias in Threnis sub hac ipsa littera dicens ad Hierusalem: surge et expergiscere in nocte in principio uigiliae tuae, effunde sicut aquam cor tuum contra faciem domini. extolle ad dominum manus tuas pro animabus paruulorum tuorum qui deficiunt fame in plateis omnium itinerum. ### English translation (Claude) Jeremiah too admonishes you of this in Lamentations under this very letter, saying to Jerusalem: “Arise and awake in the night at the beginning of your watch; pour out your heart like water before the face of the Lord. Lift up your hands to the Lord for the souls of your little ones, who faint for hunger at the head of every street.” ### Scripture references - Lam 2:19: quotation, high confidence ### Translation notes - Lam 2:19 (the qoph verse of Lam 2). ### Citation (SBL) Ambrose, Exp. Ps. 118 19.3.1 (CSEL 62:423; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-3-1). ## Exposition of Psalm 118 19.3.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-3-2 - Source: CSEL 62:423–424 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Another qoph verse describes the end drawing near and swift persecutors. ### Latin text nonne et aperte conclusionis ostendit angustias et monet, ut intentione cordis, in quo est oculi melioris obtutus. remedium tibi salutare prouideas? denique etiam infra iterum sub hac littera ait: adpropiauit enim tempus nostrum, repleti sunt dies nostri, aduenit finis noster; leues facti sunt qui persecuti sunt nos super aquilas caeli. in montibus accensi sunt. in deserto insidiatus est nobis. ### English translation (Claude) Does he not openly show the straits of enclosure and admonish you to provide a saving remedy for yourself by the intention of the heart, in which is the gaze of the better eye? In fact further on again under this letter he says: “Our time has drawn near, our days are fulfilled, our end has come; our persecutors have become swifter than the eagles of heaven; they burned on the mountains; in the desert they lay in wait for us.” ### Scripture references - Lam 4:18: quotation, high confidence - Lam 4:19: quotation, high confidence ### Translation notes - Lam 4:18–19 (LXX form). ### Citation (SBL) Ambrose, Exp. Ps. 118 19.3.2 (CSEL 62:423–424; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-3-2). ## Exposition of Psalm 118 19.4.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-4-1 - Source: CSEL 62:424 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lamentations points to Christ the Lord as the only remedy. ### Latin text Demonstrauit summam conclusionem nec ullum remedium nisi in aduentu domini nostri Iesu Christi, qui solus desperatis possit adferre medicinam. et quasi ostendens eum dicit: spiritus ante faciem nostram christus dominus conprehensus est in interitu nostro; in umbra eius uiuemus inter gentes, et infra: bibes, inquit, et inebriaberis adhuc. ### English translation (Claude) He showed the utmost enclosure, and no remedy except in the coming of our Lord Jesus Christ, who alone can bring medicine to the despairing. And as if pointing to him, he says: “The breath of our face, Christ the Lord, was taken in our destruction; in his shadow we shall live among the nations”; and below: “You shall drink,” he says, “and be drunk still.” ### Scripture references - Lam 4:20: quotation, high confidence - Lam 4:21: quotation, high confidence ### Translation notes - Lam 4:20–21 (LXX form). ### Citation (SBL) Ambrose, Exp. Ps. 118 19.4.1 (CSEL 62:424; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-4-1). ## Exposition of Psalm 118 19.4.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-4-2 - Source: CSEL 62:424 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lamentations foretells Christ’s coming, passion, forgiveness, and the gathering of the nations. ### Latin text uisitauit iniquitates tuas, reuelauit super peccata. quam breuiter aduentum et passionem eius expressit remissionemque omnium peccatorum. quam aperte congregationem futuram gentium declarauit! hinc illud apostolicum: quia caecitas ex parte Israel contigit, donec plenitudo gentium intraret et sic omnis Israel saluus fieret. ### English translation (Claude) “He has visited your iniquities, he has uncovered your sins.” How briefly he expressed his coming and passion and the remission of all sins! How openly he declared the future gathering of the nations! Hence that saying of the apostle: “Blindness in part has happened to Israel, until the fullness of the gentiles should come in, and so all Israel should be saved.” ### Scripture references - Lam 4:22: quotation, high confidence - Rom 11:25: quotation, high confidence - Rom 11:26: quotation, high confidence ### Translation notes - Lam 4:22; Rom 11:25–26. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.4.2 (CSEL 62:424; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-4-2). ## Exposition of Psalm 118 19.5.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-5-1 - Source: CSEL 62:424 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If Christ’s shadow healed, how much more his full brightness. ### Latin text Ueni. domine Iesu, sed iam non in umbra, sed in sole iustitiae. si umbra profuit, si passionis tuae umbra protexit, si corporis umbra saluauit. quantum conferre poterit claritas aperta uirtutis! per umbram lepra curata est, per umbram quoque illius feminae, quae ### English translation (Claude) Come, Lord Jesus, but now no longer in shadow, but in the sun of righteousness. If the shadow profited, if the shadow of your passion protected, if the shadow of your body saved, how much can the open brightness of your power bestow! Through the shadow leprosy was cured; through the shadow too of that woman who ### Scripture references - Mal 4:2 (3:20 LXX): allusion, high confidence - Matt 8:3: allusion, medium confidence ### Translation notes - Mal 4:2; Matt 8:3. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.5.1 (CSEL 62:424; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-5-1). ## Exposition of Psalm 118 19.5.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-5-2 - Source: CSEL 62:424–425 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s flesh was a healing shadow; even Peter’s shadow healed. ### Latin text fimbriam uestis dominicae attigit, sanguis stetit, per umbram te uidimus. quando non habebas speciem neque decorem. umbra tua caro fuit, quae nostrarum aestus refrigerauit cupiditatum. quae restinxit ignes libidinum, quae auaritiae diuersarumque passionum incendia temperauit. et quid dicam de umbra domini. quando et apostolorum umbra sanabat? ueniente etenim Petro unusquisque offerebat aegros suos, quos transeuntis apostoli umbra reddidit sanitati. ### English translation (Claude) touched the hem of the Lord’s garment, the blood stopped; through the shadow we saw you when you had no form or comeliness. Your shadow was the flesh, which cooled the heat of our desires, which quenched the fires of lusts, which tempered the blazes of avarice and of various passions. And what shall I say of the Lord’s shadow, when even the shadow of the apostles healed? For as Peter came, each brought his sick, whom the shadow of the passing apostle restored to health. ### Scripture references - Luke 8:44: allusion, high confidence - Isa 53:2: quotation, high confidence - Acts 5:15: allusion, high confidence ### Translation notes - Luke 8:44; Isa 53:2; Acts 5:15. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.5.2 (CSEL 62:424–425; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-5-2). ## Exposition of Psalm 118 19.6.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-6-1 - Source: CSEL 62:425 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s flesh was a shadow protecting those scorched by sin. ### Latin text Audi quia caro domini umbra erat: ecce dominus sedet super nubem leuem et ueniet in Aegyptum. et Dauid dicit: sub umbra alarum tuarum protege me. factus est igitur exinanitus umbra nobis, quos sol iniquitatis exusserat. uidimus ergo in umbra eum, cum adhuc fides prima procederet. ### English translation (Claude) Hear that the Lord’s flesh was a shadow: “Behold, the Lord sits on a light cloud and will come into Egypt.” And David says: “Under the shadow of your wings protect me.” So, emptied, he became a shadow for us, whom the sun of iniquity had scorched. So we saw him in shadow, while faith was still in its first steps. ### Scripture references - Isa 19:1: quotation, high confidence - Ps 17:8 (16:8 LXX): quotation, high confidence - Phil 2:7: allusion, medium confidence ### Translation notes - Isa 19:1; Ps 17:8 (LXX 16:8); Phil 2:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.6.1 (CSEL 62:425; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-6-1). ## Exposition of Psalm 118 19.6.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-6-2 - Source: CSEL 62:425 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We now see Christ in the shadow of his body, the church; God enclosed all in unbelief to show mercy. ### Latin text sed nunc iam totum inluminat mundum et tamen adhuc eum per sui corporis, quae est ecclesia. umbram uidemus, nondum facie ad faciem; neque enim oculi corporis diuinitatis possunt recipere fulgorem. haec quoque umbra totum cotidie protegit orbem terrarum. profuit igitur conclusio; conclusit enim deus omnia in incredulitate, ut omnium misereatur. sed iam consideremus, quid in conclusione dicendum est et unde incipiendum. ### English translation (Claude) But now he enlightens the whole world, and yet we still see him through the shadow of his body, which is the church, not yet face to face; for the eyes of the body cannot receive the brightness of divinity. This shadow too protects the whole world every day. So the enclosure profited; for God has enclosed all in unbelief, that he may have mercy on all. But now let us consider what is to be said in enclosure and where to begin. ### Scripture references - Col 1:24: allusion, high confidence - 1 Cor 13:12: allusion, high confidence - Rom 11:32: quotation, high confidence ### Translation notes - Col 1:24; 1 Cor 13:12; Rom 11:32. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.6.2 (CSEL 62:425; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-6-2). ## Exposition of Psalm 118 19.7.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-7-1 - Source: CSEL 62:425 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David cried out to God when pressed by visible persecutors and invisible ones. ### Latin text Exclamaui in toto corde meo: exaudi me, domine, iustitias tuas exquiram, dicit Dauid. cum inpressiones patimur corporales, exclamare consueuimus, ut alios ad praesidium nobis uocare possimus. premebatur sanctus propheta adpropinquantibus sibi persecutoribus. Saul primo infestus armato eum insequebatur exercitu, postea parricida filius inminebat; non contentus fugientis exilio uitam patris quaerebat eripere. sed ab illis minus pati poterat, quos in praesenti uidebat, quam ab illis. quos non uidebat. ### English translation (Claude) “I cried with my whole heart; hear me, O Lord; I will seek out your statutes,” says David. When we suffer bodily pressures, we are accustomed to cry out, so that we can call others to our help. The holy prophet was pressed by persecutors drawing near him. First Saul, hostile, pursued him with an armed army; afterwards the parricidal son threatened; not content with his father’s flight into exile, he sought to snatch away his life. But he could suffer less from those he saw present than from those he did not see. ### Scripture references - Ps 119:145 (118:145 LXX): quotation, high confidence - 1 Sam 23:25: allusion, medium confidence - 2 Sam 17:2: allusion, medium confidence ### Translation notes - Ps 119:145 (LXX 118:145); 1 Sam 23:25; 2 Sam 15–17. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.7.1 (CSEL 62:425; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-7-1). ## Exposition of Psalm 118 19.7.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-7-2 - Source: CSEL 62:425 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Against spiritual powers one cries with the heart, not the voice. ### Latin text est enim conluctatio sanctis non solum aduersus carnem et sanguinem, sed etiam aduersus principatus et potestates istius mundi rectoresque tenebrarum. qui latronum modo in istius saeculi nocte humanis insidiantur affectibus. horam igitur sanctus Dauid cum graues aduersum se fieri uideret incursus, exclamauit in toto corde suo. etenim aduersus diabolum non uocis magnitudine. sed magnanimitate cordis utendum est. ### English translation (Claude) For the saints have a wrestling not only against flesh and blood, but also against the principalities and powers of this world and the rulers of darkness, who like robbers in the night of this age lie in wait for human affections. So holy David, when he saw grave assaults made against him, cried out with his whole heart. For against the devil one must use not loudness of voice but greatness of heart. ### Scripture references - Eph 6:12: allusion, high confidence ### Translation notes - Eph 6:12. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.7.2 (CSEL 62:425; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-7-2). ## Exposition of Psalm 118 19.8.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-8-1 - Source: CSEL 62:425–426 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heart has a voice, like Abel’s blood; faith cries “Abba, Father” by the Spirit. ### Latin text Est tamen et uox cordis, quia est et uox sanguinis. quae ad deum peruenit; denique deus dicit: uox sanguinis fratris tui clamat ad me. clamat ergo cor nostrum non sono corporis, sed cogitationum sublimitate concentuque uirtutum. grandis fidei clamor: denique in spiritu adoptionis clamamus: abba pater et ipse spiritus dei clamat in nobis. magna uox iustitiae, magna est castitatis. ### English translation (Claude) Yet there is a voice of the heart, because there is also a voice of blood which reaches God; in fact God says: “The voice of your brother’s blood cries to me.” So our heart cries not with bodily sound but with loftiness of thoughts and the harmony of virtues. Great is the cry of faith: in fact in the Spirit of adoption we cry “Abba, Father,” and the Spirit of God himself cries in us. Great is the voice of righteousness, great that of chastity, ### Scripture references - Gen 4:10: quotation, high confidence - Rom 8:15: quotation, high confidence - Gal 4:6: allusion, high confidence ### Translation notes - Gen 4:10; Rom 8:15; Gal 4:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.8.1 (CSEL 62:425–426; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-8-1). ## Exposition of Psalm 118 19.8.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-8-2 - Source: CSEL 62:426 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The righteous cry out even in death; Moses, though weak-voiced, is heard everywhere except by the Jews. ### Latin text per quam et mortui locuntur nec solum locuntur, sed etiam sicut Abel clamant. at uero iniusti anima nec uiuentis clamat, quia deo mortua est. nihil in illa sublime, nihil magnificum est quale eorum, quorum sonus in omnem terram exiuit et uerba in fines orbis terrarum. gracili uoce loquebatur Moyses et plus omnibus audiebatur, cotidie auditur in ecclesia. ab illis solis, hoc est Iudaeis, non auditur. qui aure audiunt, sed non audiunt. prophetae dicitur alteri: exalta uiribus uocem tuam. ### English translation (Claude) through which even the dead speak, and not only speak but cry out like Abel. But the soul of the unrighteous does not cry out even while he lives, because it is dead to God. There is nothing lofty, nothing magnificent in it, like those whose sound has gone out into all the earth and their words to the ends of the world. Moses spoke with a thin voice and was heard more than all; he is heard daily in the church. By them alone, that is, the Jews, he is not heard, who hear with the ear but do not hear. To another prophet it is said: “Lift up your voice with strength.” ### Scripture references - Heb 11:4: allusion, high confidence - Ps 19:4 (18:5 LXX): quotation, high confidence - Exod 4:10: allusion, medium confidence - Matt 13:13: allusion, high confidence - Isa 40:9: quotation, high confidence ### Translation notes - Heb 11:4; Ps 19:4 (LXX 18:5); Exod 4:10; Matt 13:13; Isa 40:9. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.8.2 (CSEL 62:426; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-8-2). ## Exposition of Psalm 118 19.9.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-9-1 - Source: CSEL 62:426 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hannah spoke to God for a private good; Moses cried for the whole people. ### Latin text Anna tamen non clamabat in corde suo sicut Moyses, sed loquebatur, fortasse quia filios postulabat, hoc est bona quidem, sed priuata, non publica; non clamabat, sed quia a domino postulabat, quia domino eum, si quem susciperet, offerebat, loquebatur deo; clamabat autem Moyses, quia non pro se, sed pro omni populo precabatur. unde dictum est ei a domino: quid clamas? clamabat affectu pio et sensu profundo et personabat in caelo, miraculis petens digna caelestibus, ut mundi elementa mutaret. ### English translation (Claude) Hannah, however, did not cry in her heart as Moses did, but spoke, perhaps because she was asking for children, that is, good things indeed but private, not public. She did not cry, but because she asked from the Lord, because she was offering to the Lord the son, if she should conceive one, she spoke to God. But Moses cried, because he prayed not for himself but for the whole people. Hence it was said to him by the Lord: “Why do you cry?” He cried with devout affection and deep feeling and resounded in heaven, asking for things worthy of heavenly miracles, that he might change the elements of the world. ### Scripture references - 1 Sam 1:11: allusion, high confidence - 1 Sam 1:13: allusion, high confidence - Exod 14:15: quotation, high confidence ### Translation notes - 1 Sam 1:11, 13; Exod 14:15. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.9.1 (CSEL 62:426; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-9-1). ## Exposition of Psalm 118 19.10.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-10-1 - Source: CSEL 62:426–427 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At the Red Sea Israel, trapped between Pharaoh and the sea, complained bitterly. ### Latin text Denique et ipsius loci seriem recenseamus. instabat Pharao et innumeris Aegyptiorum stipatus curribus urgebat Hebraeos; hinc circumfusus hostis. inde interfusum mare plebem dei clauserat. nulla in armis fiducia, spes nulla in uiribus. strepebat tantummodo querella miserabilis, quod commodius sibi foret dura in Aegypto seruitutis onera subire quam acerba in deserto morte consumi, querella nihil praesidii ferens, plurimum offensae adferens. ### English translation (Claude) In fact let us review the sequence of that very passage. Pharaoh was pressing on and, surrounded by countless Egyptian chariots, was pushing the Hebrews hard; on one side the enemy poured round, on the other the sea lying between had shut in the people of God. No confidence in arms, no hope in strength. There resounded only a pitiable complaint, that it would be better for them to bear the hard burdens of slavery in Egypt than to be consumed by a bitter death in the desert, a complaint bringing no protection and much offense. ### Scripture references - Exod 14:9: allusion, high confidence - Exod 14:11: allusion, high confidence - Exod 14:12: allusion, high confidence ### Translation notes - Exod 14:9–12. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.10.1 (CSEL 62:426–427; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-10-1). ## Exposition of Psalm 118 19.10.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-10-2 - Source: CSEL 62:427 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses, though silent, was heard by God; the complaining people were not. ### Latin text stabat ergo Moyses maestus sollicitus anxius populi et periculis et querellis, expectans fidem caelestium promissorum, et tacitus secum ipse uoluebat. qua tandem dominus ope iniuriae inmemor, memor gratiae subueniret. dicit ad eum dominus: quid clamas ad me? sonum eius non audio, uocem eius agnosco; silentium eius lego, clamorem eius in operibus deprehendo. clamabat populus et non audiebatur. tacebat Moyses et audiebatur. ### English translation (Claude) So Moses stood sorrowful, anxious, troubled by both the dangers and the complaints of the people, awaiting the fulfillment of the heavenly promises, and silently pondered by what help the Lord, forgetful of injury and mindful of grace, would come to aid. The Lord says to him: “Why do you cry to me?” I do not hear his sound, I recognize his voice; I read his silence, I perceive his cry in his works. The people cried and was not heard; Moses was silent and was heard. ### Scripture references - Exod 14:15: quotation, high confidence ### Translation notes - Exod 14:15. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.10.2 (CSEL 62:427; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-10-2). ## Exposition of Psalm 118 19.10.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-10-3 - Source: CSEL 62:427 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only Moses truly cried to God, hoping in him. ### Latin text non populo dictum est: quid clamas ad me? non enim ad deum clamabat populus qui iniusta et uiris indigna clamabat. sed Moysi dictum est: quid clamas ad me?, hoc est: tu solus ad me clamas qui de me speras. tu solus ad me clamas qui uirtutem meam excitas, tu solus ad me clamas qui per uniuersam terram adnuntiari meum nomen expectas. ### English translation (Claude) It was not said to the people, “Why do you cry to me?”, for the people, which cried unjust things unworthy of men, was not crying to God. But it was said to Moses, “Why do you cry to me?”, that is: you alone cry to me, who hope in me; you alone cry to me, who stir up my power; you alone cry to me, who wait for my name to be proclaimed through all the earth. ### Scripture references - Exod 14:15: quotation, high confidence - Exod 9:16: echo, medium confidence ### Translation notes - Exod 14:15; Exod 9:16. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.10.3 (CSEL 62:427; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-10-3). ## Exposition of Psalm 118 19.11.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-11-1 - Source: CSEL 62:427 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The wise cry in their hearts; Wisdom and Christ call to the drink of life; pray for eternal things. ### Latin text Clamabat ergo Moyses in corde suo, et omnis sapiens in corde suo clamat. denique sapientia cum altissima praedicatione conuocat ad craterem dicens: relinquite insipientiam et quaerite sapientiam. magnae sublimitatis, magnae uocis haec praedicatio est quae stultis sapientiam pollicetur. et Iesus dominus clamabat: si quis sitit, ueniat ad me et bibat. et uere magna clamabat, qui uocabat homines ad regnum caelorum. ad illum uenerabilem potum, quo uitae aeternae fluctus infunditur. et tu cum oras magna ora. id est ora quae aeterna sunt. non caduca. ### English translation (Claude) So Moses cried in his heart, and every wise man cries in his heart. In fact Wisdom, with loftiest proclamation, calls to the mixing bowl, saying: “Leave folly and seek wisdom.” Of great loftiness, of great voice is this proclamation, which promises wisdom to fools. And the Lord Jesus cried: “If anyone thirsts, let him come to me and drink.” And truly he cried great things, who called men to the kingdom of heaven, to that venerable drink by which the flood of eternal life is poured in. And you, when you pray, pray for great things, that is, pray for what is eternal, not perishable. ### Scripture references - Prov 9:2: allusion, high confidence - Prov 9:6: quotation, high confidence - John 7:37: quotation, high confidence ### Translation notes - Prov 9:1–6 (LXX form); John 7:37. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.11.1 (CSEL 62:427; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-11-1). ## Exposition of Psalm 118 19.11.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-11-2 - Source: CSEL 62:427–428 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pray not for money or property but for heavenly things; God hears devout prayer. ### Latin text ora quae diuina sunt atque caelestia, ut sis sicut angeli in caelo. noli orare pro pecunia, quia aerugo est, noli pro auro, quia metallum est. noli pro possessione, quia terra est; oratio ista ad dominum non peruenit. non audit deus nisi quod dignum suis ducit esse beneficiis, sed audit piam uocem, plenam deuotionis et gratiae. ### English translation (Claude) Pray for things divine and heavenly, so that you may be like the angels in heaven. Do not pray for money, because it is rust; not for gold, because it is metal; not for property, because it is earth; such prayer does not reach the Lord. God does not hear except what he judges worthy of his benefits, but he hears a devout voice, full of devotion and grace. ### Scripture references - Matt 22:30: allusion, high confidence - Matt 6:19: echo, medium confidence ### Translation notes - Matt 22:30; Matt 6:19. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.11.2 (CSEL 62:427–428; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-11-2). ## Exposition of Psalm 118 19.12.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-12-1 - Source: CSEL 62:428 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Prayer must come from the whole heart, not just the lips. ### Latin text Non solum ergo clamandum in corde, sed etiam in toto corde clamandum est. sicut enim corporaliter tunc bene clamatur, cum toto ore clamatur, ita spiritaliter toto est clamandum corde, si uolumus magna deferre et a domino quae poscimus impetrare. hanc dominus uocem exigebat a populo, quam populus nesciebat, ideoque dixit dominus: populus hic labiis me honorat. cor autem eorum longe est a me. qui ergo adpropinquauerit corde, ipse auditur a domino; cor ergo prius clamet, ut sermo possit audiri. ### English translation (Claude) So one must cry not only in the heart, but with the whole heart. For as bodily one cries well when one cries with the whole mouth, so spiritually one must cry with the whole heart, if we wish to offer great things and obtain from the Lord what we ask. This voice the Lord required of the people, which the people did not know; and therefore the Lord said: “This people honors me with its lips, but its heart is far from me.” So he who draws near with the heart is heard by the Lord; so let the heart cry first, so that the speech can be heard. ### Scripture references - Ps 119:145 (118:145 LXX): allusion, high confidence - Isa 29:13: quotation, high confidence - Matt 15:8: allusion, medium confidence ### Translation notes - Ps 119:145 (LXX 118:145); Isa 29:13 (Matt 15:8). ### Citation (SBL) Ambrose, Exp. Ps. 118 19.12.1 (CSEL 62:428; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-12-1). ## Exposition of Psalm 118 19.13.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-13-1 - Source: CSEL 62:428 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Seeking God’s statutes means seeing his providence in creatures, like the chaste turtledove. ### Latin text Sed non satis est clamare ad dominum, sed etiam iustitias eius exquirere. exquirit autem iustitias, qui id, quod in omnibus creaturis et maxime in animantibus rationabilibus iustum est, prouidentiae adscribit diuinae. unde turturi studium pudicitiae. quae ### English translation (Claude) But it is not enough to cry to the Lord; one must also seek out his statutes. And he seeks out his statutes who ascribes to divine providence what is just in all creatures, and especially in rational living beings. Whence does the turtledove have its zeal for chastity, which, ### Scripture references - Ps 119:145 (118:145 LXX): allusion, high confidence ### Translation notes - Ps 119:145 (LXX 118:145). The turtledove that does not take a second mate after losing its partner was a common image against second marriage. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.13.1 (CSEL 62:428; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-13-1). ## Exposition of Psalm 118 19.13.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-13-2 - Source: CSEL 62:428 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The widowed turtledove does not mate again, and many animals abstain once they have conceived. ### Latin text compare amisso concubitum indulgere non nouit, quod homines seruare non possunt? unde plerisque animantibus tam sobria partus cura seruandi. ut, ubi conceptionis munus agnouerint, coitum non putent esse repetendum, ne receptorum seminum fiat adulterina permixtio? phoenix coitus corporeos ignorat, libidinis nescit in- ### English translation (Claude) having lost its mate, does not know how to indulge in union again, which men cannot keep? Whence do many living creatures have so sober a care for preserving offspring, that when they have recognized the gift of conception they do not think intercourse should be repeated, lest there be an adulterous mixing of the seed received? The phoenix does not know bodily intercourse, knows nothing of the allurements of lust, ### Translation notes - A natural example against remarriage after a spouse’s death and against intercourse during pregnancy. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.13.2 (CSEL 62:428; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-13-2). ## Exposition of Psalm 118 19.13.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-13-3 - Source: CSEL 62:428 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The phoenix rises from its ashes; the eagle tests its young against the sun. ### Latin text lecebras, sed de suo resurgit rogo, sibi auis superstes, ipsa et sui heres corporis et cineris sui fetus. aquila, ne degeneres partus nutriat, diligenti librat examine et adhuc teneros fetus pio ungue suspendit solisque offert radiis, ut, si forte oculos suos ui fulgoris inflexerint. tamquam degeneres laxato in praeceps ungue dimittat, sin uero naturae uigorem constanti aduersum radios solis obtutu potuerint uindicare, dignae subolem indolis onere grato reportet. ### English translation (Claude) but rises again from its own pyre, a bird surviving itself, the heir of its own body and the offspring of its own ashes. The eagle, so as not to rear degenerate offspring, weighs them with careful testing and holds its still tender young suspended in its devoted claw and presents them to the sun’s rays, so that if they turn away their eyes from the force of the brightness it lets them fall headlong as degenerate by loosening its claw; but if they can claim the vigor of their nature by a steady gaze against the sun’s rays, it carries back with welcome burden offspring of worthy character. ### Translation notes - Traditional natural lore; no source named. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.13.3 (CSEL 62:428; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-13-3). ## Exposition of Psalm 118 19.14.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-14-1 - Source: CSEL 62:428–429 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God feeds the birds who keep his order; he would feed men if they kept his justice. ### Latin text Uolatilia caeli omnia non serant neque metunt et deus pascit illa. quia iustitias domini custodiunt nihil sibi proprium uindicando. sed ligno fructifero, quod domini iudicio communem ad escam datum est, famem releuare contenta. ex his igitur nos cognoscimus, quam diuinae subsidia prouidentiae hominibus non deessent. si dei iustitiam seruare uellemus. qui alit aues, non aleret homines, quos ad imaginem et similitudinem sui fecit? nonne pluris sumus illis? naturae praerogatiua pluris sumus, sed inferiores deminutione gratiae et praeuaricationis iniustitia. ### English translation (Claude) The birds of the sky do not sow nor reap, and God feeds them, because they keep the Lord’s statutes, claiming nothing as their own, but content to relieve their hunger from the fruit-bearing tree given by the Lord’s judgment as common food. From these, then, we know how the aids of divine providence would not be lacking to men, if we were willing to keep God’s justice. Would he who feeds the birds not feed men, whom he made in his image and likeness? Are we not worth more than they? By the prerogative of nature we are worth more, but lower by the diminishing of grace and the injustice of transgression. ### Scripture references - Matt 6:26: quotation, high confidence - Gen 1:26: allusion, high confidence - Gen 1:30: allusion, medium confidence ### Translation notes - Matt 6:26; Gen 1:26, 29–30. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.14.1 (CSEL 62:428–429; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-14-1). ## Exposition of Psalm 118 19.15.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-15-1 - Source: CSEL 62:429 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prophet cries to God and promises to keep his testimonies, witnessed by heaven and earth. ### Latin text Uersus secundus: clamaui ad te, salua me, et custodiam testimonia tua. repetit quod ad deum clamauerit et custodem se promittit caelestium statutorum, quae caelo terraque testibus dominus deus sanxit, ut praeuaricatores elementorum testimoniis arguantur. quomodo caelum aspiciant praeuaricationis suae conscium? quomodo fructus de terra expectent. quae nouit ingratos? uide igitur quam non parua promittat propheta. in clamando fidelis et promptus affectus exprimitur, in custodiendo testimonia continentiae uirtus, obsequii sedulitas declaratur. ### English translation (Claude) The second verse: “I cried to you; save me, and I will keep your testimonies.” He repeats that he cried to God and promises that he will be a keeper of the heavenly statutes, which the Lord God ratified with heaven and earth as witnesses, so that transgressors may be convicted by the testimony of the elements. How can they look at heaven, conscious of their transgression? How can they expect fruits from the earth, which knows them to be ungrateful? See, then, how great a promise the prophet makes. In crying, a faithful and ready affection is expressed; in keeping the testimonies, the virtue of self-control and the diligence of obedience are declared. ### Scripture references - Ps 119:146 (118:146 LXX): quotation, high confidence - Deut 30:19: allusion, high confidence ### Translation notes - Ps 119:146 (LXX 118:146); Deut 30:19. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.15.1 (CSEL 62:429; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-15-1). ## Exposition of Psalm 118 19.16.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-16-1 - Source: CSEL 62:429–430 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Greek “untimely” means prayer is not tied to set times; Christ should always be in heart and mouth. ### Latin text Tertius uersus: anticipaui in maturitate et exclamaui. in uerba tua speraui. Graecus έν άωο̰ία̖ dixit. quod est ante horam, ante tempus. qui ergo dominum deprecatur. non uelut praescripta praecipue tempora praestoletur. nesciens in obsecrationibus domini tempus esse aliquod, sed semper in ipsis sit. siue manducamus siue bibimus, Christum adnuntiemus. Christum rogemus. Christum cogitemus. Christum loquamur; in corde nostro semper, semper in ore sit Christus. ### English translation (Claude) The third verse: “I anticipated in untimeliness and cried out; in your words I have hoped.” The Greek said en aōria, which is “before the hour,” “before the time.” So let one who prays to the Lord not wait especially for prescribed times, as though not knowing that there is no fixed time in prayers to the Lord, but let him always be in them. Whether we eat or drink, let us proclaim Christ, ask Christ, think of Christ, speak of Christ; let Christ be always in our heart, always in our mouth. ### Scripture references - Ps 119:147 (118:147 LXX): quotation, high confidence - 1 Cor 10:31: allusion, high confidence ### Translation notes - Ps 119:147 (LXX 118:147: ἐν ἀωρίᾳ; garbled in the digital text); 1 Cor 10:31. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.16.1 (CSEL 62:429–430; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-16-1). ## Exposition of Psalm 118 19.17.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-17-1 - Source: CSEL 62:430 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Against the Arians: Christ’s generation from the Father is above time; only his passion and birth fall in time. ### Latin text Sed forte dicas: quomodo scriptum est: tempus omnibus, et tempus omni rei sub caelo est? sed Iesus dominus supra caelum est, nullo circumscriptus est tempore. claudat os suum Arriana perfidia: tempus, inquit, omni rei sub caelo; quanto magis sub deo tempus, non supra deum! generatio ex patre non habet tempus; neque enim opus ante auctorem, sed auctor supra operis exordium. fortasse obiciant, quia dixit: tempus nondum aduenit et iterum dixit: pater. uenit hora: sed haec hora hora est passionis. est etiam tempus uirginalis conceptionis: ecce uirgo in utero accipiet, quia uirgo sub tempore et ideo praescripta aetate concepit. ### English translation (Claude) But perhaps you say: How is it written, “There is a time for all things, and a time for every matter under heaven”? But the Lord Jesus is above heaven; he is bounded by no time. Let Arian faithlessness shut its mouth: “a time,” it says, “for every matter under heaven”; how much more is time under God, not above God! Generation from the Father has no time; for the work is not before the author, but the author is above the beginning of the work. Perhaps they object that he said, “My time has not yet come,” and again said, “Father, the hour has come”: but this hour is the hour of the passion. There is also a time of the virginal conception, “Behold, a virgin shall conceive in the womb,” because the virgin was under time and so conceived at a prescribed age. ### Scripture references - Eccl 3:1: quotation, high confidence - John 7:6: quotation, high confidence - John 17:1: quotation, high confidence - Isa 7:14: quotation, high confidence ### Translation notes - Eccl 3:1; John 7:6; John 17:1; Isa 7:14. Anti-Arian argument translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.17.1 (CSEL 62:430; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-17-1). ## Exposition of Psalm 118 19.18.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-18-1 - Source: CSEL 62:430 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ prayed all night to give us an example; we should always be ready to pray. ### Latin text Qui rogat itaque, semper roget et, si non semper precatur, paratum semper habeat precantis affectum. pernoctabat in oratione dominus Iesus non indigens precationis auxilio, sed statuens tibi imitationis exemplum. ille pro te rogans pernoctabat, ut tu disceres quomodo pro te rogares. redde igitur ei quod pro te detulit. audi supra dicentem prophetam: ### English translation (Claude) So let one who prays pray always, and if he is not always praying, let him always have ready the disposition of one who prays. The Lord Jesus spent the night in prayer, not needing the help of prayer, but setting you an example to imitate. He spent the night praying for you, so that you might learn how to pray for yourself. So give back to him what he offered for you. Hear the prophet saying above: ### Scripture references - Luke 6:12: allusion, high confidence ### Translation notes - Luke 6:12. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.18.1 (CSEL 62:430; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-18-1). ## Exposition of Psalm 118 19.18.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/18-32-1/#p-19-18-2 - Source: CSEL 62:430 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rise to pray at midnight; the soul that thinks of Christ is always in light. ### Latin text media nocte surgebam ad confitendum tibi. et tu surge uel media nocte, si non potes tota semper nocte uigilare, ut, dum oras nocte, ueri solis pectori tuo splendor inradiet, quia omnis anima quae Christum cogitat in lumine semper est, dies lucet, (si) tibi Christus adspirat. sed quia sequens uersiculus de tempore precandi euidenter expressit, in isto uersiculo actuum magis operumque arbitror quam orationis tempus intellegendum. ### English translation (Claude) “At midnight I rose to give thanks to you.” And you too, rise at least at midnight, if you cannot always keep watch the whole night, so that while you pray at night the splendor of the true sun may shine into your breast; because every soul that thinks of Christ is always in light; it is bright day (if) Christ breathes on you. But because the following verse clearly expressed the time of praying, I think that in this verse the time of actions and works rather than of prayer is to be understood. ### Scripture references - Ps 119:62 (118:62 LXX): quotation, high confidence ### Translation notes - Ps 119:62 (LXX 118:62). ### Citation (SBL) Ambrose, Exp. Ps. 118 19.18.2 (CSEL 62:430; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-18-2). ## Exposition of Psalm 118 19.19.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-19-1 - Source: CSEL 62:430–431 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To “anticipate” is to be mature in youth; late devotion in old age earns little praise. ### Latin text Praecurrit aetatis maturitatem, quisquis in adulescentia positus senilem grauitatem induit et iuuenales annos ueterana quadam continentia regit feruoremque uirentis corporis incana morum maturitate componit. nam quid potest habere laudis, si effetum corpus uoluptatibus et iam senectutis gelu frigidum ad sera deuotionis officia deposito iam segnior uigore conuertat? non est ### English translation (Claude) He runs ahead of the ripeness of age who, placed in youth, puts on the gravity of old age and rules his youthful years with a veteran self-control and composes the heat of a flourishing body with hoary maturity of character. For what praise can there be if one turns a body exhausted by pleasures, and already cold with the frost of old age, to the late duties of devotion when its vigor has been laid down and it is more sluggish? There is no ### Citation (SBL) Ambrose, Exp. Ps. 118 19.19.1 (CSEL 62:430–431; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-19-1). ## Exposition of Psalm 118 19.19.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-19-2 - Source: CSEL 62:431 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The crown belongs to those who master their flesh in a hard contest. ### Latin text corona, nisi ubi fuerit difficilioris lucta certaminis, ad quam rari adtingere possunt nec omnes qui ingressi fuerint stadium peruenire. ille laudabilis, cui est in se ipso ante certamen, qui carnem suam reluctantem sibi mentis cohercet imperio, parca frugalitate castigat et seruituti redigit, ne effrenata libertate luxuriet atque indomita feruens cupiditate habenas animi regentis abrumpat. ### English translation (Claude) crown except where there has been the struggle of a harder contest, which few can reach, nor do all who have entered the stadium attain it. He is praiseworthy who has it in himself before the contest, who restrains his resisting flesh by the command of the mind, chastises it with sparing frugality and brings it into subjection, lest it run riot with unbridled liberty and, untamed and burning with desire, break the reins of the ruling mind. ### Scripture references - 1 Cor 9:24: allusion, high confidence - 1 Cor 9:27: allusion, high confidence ### Translation notes - 1 Cor 9:24–27. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.19.2 (CSEL 62:431; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-19-2). ## Exposition of Psalm 118 19.19.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-19-3 - Source: CSEL 62:431 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The young who bear the yoke from youth sit in quiet, as Lamentations says. ### Latin text in hora est ergo senex, si munia sobriae maturitatis exerceat, ante horam praecurrens iuuenis, si senili pondere incentiua conprimat uoluptatum ac feruentis inlecebras cupiditatis extinguat; bonus est enim dominus sustinentibus, Hieremias dicit et: bonum est uiro qui graue portauit iugum a iuuentute, sedebit singulariter et silebit, quia tulit iugum uerbi. ### English translation (Claude) So the old man is in his hour if he performs the tasks of sober maturity; the young man runs ahead of the hour if with the weight of age he suppresses the incentives of pleasures and quenches the allurements of burning desire; for “the Lord is good to those who wait for him,” Jeremiah says, and: “It is good for a man who has borne a heavy yoke from his youth; he will sit alone and be silent, because he has borne the yoke of the word.” ### Scripture references - Lam 3:25: quotation, high confidence - Lam 3:27: quotation, high confidence - Lam 3:28: quotation, high confidence ### Translation notes - Lam 3:25, 27–28 (Ambrose’s text: “the yoke of the word”). ### Citation (SBL) Ambrose, Exp. Ps. 118 19.19.3 (CSEL 62:431; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-19-3). ## Exposition of Psalm 118 19.19.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-19-4 - Source: CSEL 62:431 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One who took the yoke young has peace from passions and sits in quiet. ### Latin text qui enim a iuuentute iugum portauerit et habenis maturi moderaminis teneriora uolens colla subdiderit. sedebit singulariter remotus a strepitu interpellantium passionum et quietus silebit, cui necesse iam non sit iurgari cum corpore, decertare eum uariis cupiditatibus, quia tulit iugum uerbi anima quae quaerit deum, quae captiuas sibi fecit omnes delicias iuuentutis. ### English translation (Claude) For he who has borne the yoke from his youth and willingly submitted his tenderer neck to the reins of mature governance will sit alone, removed from the din of interrupting passions, and will be silent in quiet, having no further need to quarrel with the body or contend with various desires, because the soul that seeks God has borne the yoke of the word and has made all the delights of youth its captives. ### Scripture references - Lam 3:28: allusion, high confidence ### Translation notes - Lam 3:27–28. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.19.4 (CSEL 62:431; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-19-4). ## Exposition of Psalm 118 19.19.5 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-19-5 - Source: CSEL 62:431–432 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s silence shows mastery over all passions; he did not fear death. ### Latin text unde fortasse et illud dominicum: non clamabit neque contendet neque audiet quisquam in plateis uocem eius non solum ad defensionis silentium absolutionisque contemptum et tolerantiam passionis, sed etiam ad conpressiones omnium accipere possumus corporalium uoluptatum. unde et alibi scriptum est. quia peccatum non fecit. recte igitur tacebat in mortis periculo constitutus qui mortis aculeum non timebat. ### English translation (Claude) Hence perhaps that saying of the Lord too, “He will not cry out nor contend, nor will anyone hear his voice in the streets,” we can take not only of the silence of his defense, his disregard of acquittal and his endurance of the passion, but also of the suppression of all bodily pleasures. Hence it is written elsewhere too that he committed no sin. Rightly, then, he was silent when placed in danger of death, he who did not fear the sting of death. ### Scripture references - Isa 42:2: quotation, high confidence - Matt 12:19: quotation, high confidence - 1 Pet 2:22: allusion, high confidence - 1 Cor 15:55: echo, medium confidence ### Translation notes - Isa 42:2 (Matt 12:19); 1 Pet 2:22; 1 Cor 15:55. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.19.5 (CSEL 62:431–432; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-19-5). ## Exposition of Psalm 118 19.20.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-20-1 - Source: CSEL 62:432 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The righteous add hope to hope in adversity; fullness of punishment brings release from sin. ### Latin text In uerba, inquit, tua speraui. Graecus έϕήλ́πισα dixit, quod est ad sperandum semper crescere et spem spei adiungere. iustus semper sperat et in aduersis positus et frequentibus adflictus aerumnis desperare non nouit, sed quo grauiora tolerauerit magis sperat et sperandi sumit profectum secundum illud oraculum: consolamini consolamini populum meum, dicit dominus. sacerdotes, loquimini iustitiam in cor Hierusalem, consolamini eam, quia repleta est deiectio et solutum est peccatum eius, quia recepit de manu domini duplicia peccata sua. quam cito dixit plenitudinem deiectionis solutionem esse peccati et repetiuit causam consolationis, eo maius esse reconciliationis insigne. quo numerosior fuerit poena quam culpa. ### English translation (Claude) “In your words,” he says, “I have hoped.” The Greek said epēlpisa, which is always to grow in hoping and to add hope to hope. The righteous man always hopes and, placed in adversities and afflicted by frequent hardships, does not know how to despair, but the heavier things he has borne, the more he hopes, and he takes increase in hoping, according to that oracle: “Comfort, comfort my people, says the Lord. Priests, speak righteousness to the heart of Jerusalem, comfort her, for her humiliation is fulfilled and her sin is loosed, for she has received from the hand of the Lord double for her sins.” How quickly he called the fullness of humiliation the loosing of sin, and repeated the cause of consolation, that the sign of reconciliation is greater the more the punishment exceeded the guilt. ### Scripture references - Ps 119:147 (118:147 LXX): quotation, high confidence - Isa 40:1: quotation, high confidence - Isa 40:2: quotation, high confidence ### Translation notes - Ps 119:147 (LXX 118:147: ἐπήλπισα); Isa 40:1–2 (LXX form). ### Citation (SBL) Ambrose, Exp. Ps. 118 19.20.1 (CSEL 62:432; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-20-1). ## Exposition of Psalm 118 19.21.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-21-1 - Source: CSEL 62:432 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Job kept hoping; the light of the ungodly goes out, but the righteous always have light. ### Latin text Iob tot grauatus incommodorum acerbitatibus pio spem cumulabat affectu, discretam a piis causam adserens impiorum. quorum lumen extinguetur; lux autem secundum Salomonem semper iustis. unde colligitur, quia iustus semper in uerba dei sperat et spem adicit spei. quod euidentius expressit Esaias dicens: ### English translation (Claude) Job, weighed down by so many bitter hardships, heaped up hope with devout affection, asserting that the cause of the ungodly is distinct from the godly, whose light will be put out; but according to Solomon light is always for the righteous. From this it is gathered that the righteous man always hopes in God’s words and adds hope to hope. Isaiah expressed this more clearly, saying: ### Scripture references - Job 18:5: allusion, high confidence - Prov 13:9: allusion, high confidence ### Translation notes - Job 18:5; Prov 13:9 (LXX form). ### Citation (SBL) Ambrose, Exp. Ps. 118 19.21.1 (CSEL 62:432; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-21-1). ## Exposition of Psalm 118 19.21.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-21-2 - Source: CSEL 62:432–433 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah calls the weaned to hope upon hope; Isaac, weaned with a great feast, prefigures Christ. ### Latin text tribulationem super tribulationem expecta, spem super spem. ad perlactatos et abductos ab uberibus loquebatur. hoc est ad eos qui prima infantiae alimenta transissent cibo iam habiles fortiori. exemplo sit, quod ablactatus Isaac patriarcha tantus euaserit, ut adhuc inter rudimenta primaeuae positus aetatis nequaquam tamen gladium ferituri parentis horruerit. plures filios habuit Abraham. nullum ablactauit alium. sed in hoc solo legitur fecisse epulum magnum. et bene magnum epulum scriptum dixit, quia typus erat eius quem semper epulantur corda sanctorum. ### English translation (Claude) “Expect tribulation upon tribulation, hope upon hope.” He was speaking to the weaned and those taken from the breasts, that is, to those who had passed beyond the first nourishment of infancy and were now fit for stronger food. Let it be an example that the patriarch Isaac, once weaned, became so great that, while still in the beginnings of early age, he by no means shrank from the sword of his father about to strike. Abraham had several sons; he weaned no other; but in this one alone he is read to have made a great feast. And well did the Scripture say “a great feast,” because he was a type of him on whom the hearts of the saints always feast. ### Scripture references - Isa 28:9: allusion, high confidence - Isa 28:10: quotation, high confidence - Gen 21:8: allusion, high confidence - Gen 22:10: allusion, high confidence ### Translation notes - Isa 28:9–10 (LXX form); Gen 21:8; Gen 22:9–10. “perlactatos” is probably a slip for “weaned”; “epidum” for epulum. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.21.2 (CSEL 62:432–433; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-21-2). ## Exposition of Psalm 118 19.22.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-22-1 - Source: CSEL 62:433 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pray at midnight and before sunrise; it is shameful for the sun to find you in bed. ### Latin text Sequitur uersus quartus: praeuenerunt oculi mei mane meditari uerba tua. supra ait: praeueni ἐν ἀωρίᾳ, hoc est ante horas, ante tempus, hic ait mane, aliud significans tempus orandi atque psallendi domino, ut sit illud prius secundum quod ait: media nocte surgebam, hoc autem iuxta illud: praeueni orientem solem. graue est enim, si te otiosum in stratis radius solis orientis inuerecundo pudore conueniat et lux clara feriat oculos somnolentos, adhuc torpore depressos. ### English translation (Claude) The fourth verse follows: “My eyes have anticipated the morning, to meditate on your words.” Above he said, “I anticipated en aōria,” that is, before the hours, before the time; here he says “morning,” signifying another time of praying and singing psalms to the Lord, so that the former is according to what he says, “At midnight I rose,” and this according to that saying, “I anticipated the rising sun.” For it is a grievous thing if the ray of the rising sun finds you idle in your bed with shameless immodesty, and the clear light strikes eyes still sleepy, still weighed down with torpor. ### Scripture references - Ps 119:148 (118:148 LXX): quotation, high confidence - Ps 119:147 (118:147 LXX): quotation, high confidence - Ps 119:62 (118:62 LXX): quotation, high confidence ### Extrabiblical texts - Wis 16:28 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Ps 119:148, 147, 62 (LXX 118:148, 147, 62); Wis 16:28. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.22.1 (CSEL 62:433; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-22-1). ## Exposition of Psalm 118 19.22.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-22-2 - Source: CSEL 62:433 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We owe God the firstfruits of each day; meet the sunrise prepared in prayer. ### Latin text arguit nos tanti temporis spatium sine ullius deuotionis munere ac sacrificii spiritalis oblatione feriata nocte transmissum. an nescis, o homo, quod primitias tui cordis ac uocis cotidie deo debeas? cotidiana tibi messis, cotidianus est fructus. occurre ergo ad solis ortus, ut te oriens inueniat iam paratum, ne lumina tua madido adhuc sopore marcentia primus diei fulgor exagitet. ### English translation (Claude) So long a space of time spent in a night on holiday, without the gift of any devotion or the offering of a spiritual sacrifice, rebukes us. Do you not know, O man, that you owe God the firstfruits of your heart and voice every day? Daily is your harvest, daily your fruit. So run to meet the sunrise, so that the rising sun may find you already prepared, lest the first brightness of day disturb your eyes still languid with damp sleep. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.22.2 (CSEL 62:433; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-22-2). ## Exposition of Psalm 118 19.23.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-23-1 - Source: CSEL 62:433–434 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church sought Christ by night and found him; she invites him to the field. ### Latin text In cubili meo in noctibus quaesiui quem dilexit anima mea, dicit ecclesia. ideo eum meruit inuenire, ideo eius gratiam promereri, quia etiam in cubili suo quaesiuit. quaesiuit in noctibus. propterea copiam eius adepta in posterioribus loquitur ad sponsum: ueni, frater meus, exeamus in agrum, requiescamus in castellis; diluculo ### English translation (Claude) “In my bed by night I sought him whom my soul loved,” says the church. That is why she deserved to find him, to earn his grace, because she sought even in her bed; she sought by night. Therefore, having gained access to him, she says afterwards to the bridegroom: “Come, my brother, let us go out into the field, let us rest in the villages; at dawn ### Scripture references - Song 3:1: quotation, high confidence - Song 7:11: quotation, high confidence ### Translation notes - Song 3:1; Song 7:11–12. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.23.1 (CSEL 62:433–434; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-23-1). ## Exposition of Psalm 118 19.23.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-23-2 - Source: CSEL 62:434 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The bride invites the Word to come and take away the world’s sins; the field and village are the fallen world. ### Latin text surgamus in uineas. aduertis quemadmodum sponsa uerbum inuitet dei, ut ueniat in terras et tollat peccata mundi? ager hic erat ante desertus, sentibus nostrorum squalidus delictorum, horridus spinis. castellum erat, in quo relegatus Adam perpetuo suae posteritatis heredes stringebat exilio. ### English translation (Claude) let us rise to the vineyards.” Do you notice how the bride invites the Word of God to come to earth and take away the sins of the world? This field was before deserted, squalid with the briars of our offenses, bristling with thorns. The village was that in which Adam, banished, held the heirs of his posterity bound in perpetual exile. ### Scripture references - Song 7:12: quotation, high confidence - John 1:29: allusion, high confidence - Gen 3:18: echo, medium confidence ### Translation notes - Song 7:12; John 1:29; Gen 3:18. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.23.2 (CSEL 62:434; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-23-2). ## Exposition of Psalm 118 19.23.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-23-3 - Source: CSEL 62:434 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ freed Adam’s exiled race; the world became fruitful with the eternal vine. ### Latin text illo ergo ducit Christum ecclesia, ut Adam liberet. deinde exulibus absolutis coepit mundi istius ager idoneos habere cultores et, qui erat ante ieiunus, factus est uitis aeternae plantatione fecundus. nec sic tamen spiritalibus laeta palmitibus euagatur, sed ad has uineas uocat Christum, ubi psallentes sint et orantes, ubi noctibus ac diebus fructus innoxius perseueret. ### English translation (Claude) So the church leads Christ there to free Adam. Then, the exiles having been released, the field of this world began to have fit cultivators, and what was before barren became fruitful by the planting of the eternal vine. Nor even so does it wander off, glad in spiritual branches, but calls Christ to these vineyards where there are those singing psalms and praying, where innocent fruit lasts night and day. ### Scripture references - John 15:1: echo, medium confidence ### Translation notes - John 15:1, 5. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.23.3 (CSEL 62:434; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-23-3). ## Exposition of Psalm 118 19.24.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-24-1 - Source: CSEL 62:434 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fragrant mandrakes signify the nations bearing good fruit after believing. ### Latin text Ibi, inquit, dabo ubera mea tibi. dederunt mandragorae odorem. plerique discernunt quendam inter mandragoras sexum, ut et mares et feminas putent esse, sed feminas grauis odoris. significat ergo gentes, quae ante faetebant, cum essent infirmiores euirata quadam inbecillitate perfidiae, boni odoris fructus ferre coepisse, postquam in aduentum domini crediderunt. ### English translation (Claude) “There,” she says, “I will give you my breasts. The mandrakes have given their fragrance.” Many distinguish a certain sex among mandrakes, thinking there are males and females, but the females of heavy odor. So it signifies that the nations, which before stank, being weaker by a kind of emasculated weakness of faithlessness, began to bear fruits of good odor after they believed in the Lord’s coming. ### Scripture references - Song 7:12: quotation, high confidence - Song 7:13: quotation, high confidence ### Translation notes - Song 7:12–13. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.24.1 (CSEL 62:434; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-24-1). ## Exposition of Psalm 118 19.24.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-24-2 - Source: CSEL 62:434 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rachel received Leah’s mandrakes in exchange for a night with Jacob. ### Latin text legimus etiam, quod mandragoras acceperit sancta Rachel a sorore sua Lia. ut concederet ei illa nocte dormire cum sancto Iacob. mandragoras Ruben primogenitus adtulerat matri suae Liae, quae ### English translation (Claude) We also read that holy Rachel received mandrakes from her sister Leah, so that she allowed her to sleep that night with holy Jacob. Reuben the firstborn had brought the mandrakes to his mother Leah, who, ### Scripture references - Gen 30:14: allusion, high confidence - Gen 30:15: allusion, high confidence ### Translation notes - Gen 30:14–16. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.24.2 (CSEL 62:434; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-24-2). ## Exposition of Psalm 118 19.24.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-24-3 - Source: CSEL 62:434–435 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Leah figures the synagogue, which yielded its fruits to the church; yet a remnant was saved. ### Latin text lippientibus oculis synagogae figuram accepit, quia Christi gratiam uidere non potuit hebetato debilis mentis obtutu. quo declaratur, quod fructus, quos ante synagoga a primogenito dei filio susceperat. ecclesiae concessit. sed quia illius noctis potita concubitu genuit Lia suae posteritatis heredem, impletur mysterium, quoniam credentibus apostolis reliquiae Iudaeorum per electionem gratiae saluae factae sunt. ### English translation (Claude) with her weak eyes, took on the figure of the synagogue, because she could not see the grace of Christ with the dulled gaze of a weak mind. By this it is declared that the fruits which the synagogue had first received from the firstborn Son of God she yielded to the church. But because, having obtained that night’s intercourse, Leah bore an heir of her posterity, the mystery is fulfilled, since, through the apostles believing, the remnant of the Jews was saved according to the election of grace. ### Scripture references - Gen 29:17: allusion, high confidence - Gen 30:17: allusion, high confidence - Rom 11:5: quotation, high confidence ### Translation notes - Gen 29:17; Gen 30:16–17; Rom 11:5. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.24.3 (CSEL 62:434–435; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-24-3). ## Exposition of Psalm 118 19.25.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-25-1 - Source: CSEL 62:435 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church keeps new and old things for Christ and longs to bring him home. ### Latin text unde ait ecclesia: noua et uetera, frater meus. seruaui tibi. quis dabit te fratrem. lactantem ubera matris meae? inueniens te foris osculabor te, et quidem non spernent me. adsumam te et inducam in domum matris meae et in secretum eius quae concepit me; docebis me. ### English translation (Claude) Hence the church says: “New and old, my brother, I have kept for you. Who will give you as my brother, nursing at my mother’s breasts? Finding you outside I will kiss you, and indeed they will not despise me. I will take you and bring you into my mother’s house and into the chamber of her who conceived me; you will teach me.” ### Scripture references - Song 7:13: quotation, high confidence - Song 8:1: quotation, high confidence - Song 8:2: quotation, high confidence ### Translation notes - Song 7:13; Song 8:1–2 (LXX form). ### Citation (SBL) Ambrose, Exp. Ps. 118 19.25.1 (CSEL 62:435; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-25-1). ## Exposition of Psalm 118 19.25.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-25-2 - Source: CSEL 62:435 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Instructed in both Testaments, the church holds Christ in prayer and kisses him in psalmody. ### Latin text habens igitur informationem nouarum et ueterum scripturarum nec despicabilem esse se sentiens non solum orationibus in secreto cordis uerbum tenet, uerum etiam psallentis chori uocibus uelut quibusdam eum gratiae osculis osculatur. ### English translation (Claude) So, having the instruction of the new and old Scriptures and feeling herself not despicable, she not only holds the Word in prayers in the secret of her heart, but also kisses him, as it were, with the voices of the psalm-singing choir, as with kisses of grace. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.25.2 (CSEL 62:435; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-25-2). ## Exposition of Psalm 118 19.26.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-26-1 - Source: CSEL 62:435 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church rouses Christ with the praise of the congregations. ### Latin text Itaque malorum granatorum, hoc est diuersorum et innumerabilium fructuum et praecipue fidei odoribus grata, sapientiae et gloriae uitaeque aeternae subnixa diuitiis, quae sunt circa sinistram et dexteram sponsi, per animas sanctas laudantium congregationum plausibus excitat Christum dicens: plausibus, filiae Hierusalem, quid suscitetis et quid resuscitetis dilectionem usque quo uoluerit. ### English translation (Claude) So, pleasing with the fragrances of pomegranates, that is, of various and innumerable fruits and especially of faith, supported by the riches of wisdom and glory and eternal life, which are around the left and right hand of the bridegroom, she rouses Christ through holy souls with the applause of praising congregations, saying: “With applause, daughters of Jerusalem, why would you stir up and why would you rouse love, until it please?” ### Scripture references - Song 8:2: allusion, high confidence - Song 8:3: allusion, high confidence - Song 8:4: quotation, high confidence - Prov 3:16: allusion, medium confidence ### Translation notes - Song 8:2–4 (LXX form); Prov 3:16. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.26.1 (CSEL 62:435; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-26-1). ## Exposition of Psalm 118 19.27.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-27-1 - Source: CSEL 62:435 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heavenly powers marvel at the church, now shining with night vigils. ### Latin text Unde eam mirantur filiae Hierusalem, sanctae scilicet animae patriarcharum et prophetarum ueterumque iustorum uel caelestes potentiae, dicentes: quae est haec quae ascendit dealbata, innitens super fratrem suum? hoc est: talibus sollemnitatibus fulget ecclesia et quae ante per diem fusca erat, iam splendet in noctibus et relucet. ### English translation (Claude) Hence the daughters of Jerusalem marvel at her, that is, the holy souls of the patriarchs and prophets and the righteous of old, or the heavenly powers, saying: “Who is this who ascends made white, leaning on her brother?” That is: the church shines with such solemnities, and she who before was dark by day now shines and glows by night. ### Scripture references - Song 8:5: quotation, high confidence - Song 1:5 (1:4 Vulg.): allusion, medium confidence ### Translation notes - Song 8:5; Song 1:5. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.27.1 (CSEL 62:435; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-27-1). ## Exposition of Psalm 118 19.28.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-28-1 - Source: CSEL 62:435–436 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, delighted by the church’s psalmody, asks to be set as a seal on her heart. ### Latin text Ipse quoque dominus tanto munere psallentium delectatus ait: pone me ut signaculum in cor tuum. ut sigillum in brachium tuum, quia ualida est ut mors caritas. durus sicut inferi zelus; alae eius alae ignis flammae; aqua multa excludere non pote- ### English translation (Claude) The Lord himself too, delighted by so great a gift of those singing psalms, says: “Set me as a seal on your heart, as a seal on your arm, for love is strong as death, jealousy hard as hell; its wings are wings of fire, of flames; much water cannot shut out ### Scripture references - Song 8:6: quotation, high confidence - Song 8:7: quotation, high confidence ### Translation notes - Song 8:6–7 (LXX form). ### Citation (SBL) Ambrose, Exp. Ps. 118 19.28.1 (CSEL 62:435–436; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-28-1). ## Exposition of Psalm 118 19.28.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-28-2 - Source: CSEL 62:436 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church can bear Christ’s seal, whom the Father sealed. ### Latin text rit caritatem et flumina non inundabunt eam. qui audit tantam deuotionem ecclesiae, idoneos putat esse iam populos, qui in corde nostro et brachio signaculum eius portare possimus. ipsum enim pater signauit deus et qui testimonium eius accepit signauit, quia deus uerax est, et ideo operantes cibum permanen- ### English translation (Claude) love, and rivers will not drown it.” He who hears such devotion of the church thinks the peoples already fit who can carry his seal in our heart and arm. For God the Father has sealed him, and he who has received his testimony has set his seal that God is true; and therefore those who work for the food that endures ### Scripture references - Song 8:7: quotation, high confidence - John 6:27: allusion, high confidence - John 3:33: quotation, high confidence ### Translation notes - Song 8:7; John 6:27; John 3:33. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.28.2 (CSEL 62:436; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-28-2). ## Exposition of Psalm 118 19.28.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-28-3 - Source: CSEL 62:436 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those sealed with Christ’s image must seal truth in word and deed by works of mercy. ### Latin text tem in uitam aeternam signati sunt ad imaginem et similitudinem Christi, qui est imago inuisibilis dei. sicut ergo deus uerax est, et tu signa in tuo sensu et opere ueritatem, ut os tuum non loquatur mendacium, manus tuae non operentur opera hominum quae sunt fallacis istius mundi, sed illa quae dei sunt, ut pauperibus largiantur, debiles subleuent, mortuos honorent tumuli sepultura. his operibus caritas quaeritur, ut nemo possit a Christo uel ### English translation (Claude) to eternal life have been sealed in the image and likeness of Christ, who is the image of the invisible God. So as God is true, you too seal truth in your mind and work, so that your mouth may not speak a lie, your hands not do the works of men which belong to this deceitful world, but those which are God’s, so as to give to the poor, lift up the weak, honor the dead with the burial of the tomb. By these works love is sought, so that no one can be torn from Christ even ### Scripture references - Col 1:15: quotation, high confidence - Gen 1:26: allusion, medium confidence ### Translation notes - Col 1:15; Gen 1:26. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.28.3 (CSEL 62:436; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-28-3). ## Exposition of Psalm 118 19.28.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-28-4 - Source: CSEL 62:436 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nothing can separate those sealed by love from Christ. ### Latin text periculo mortis auelli. unde ille ait: quis nos separabit a Christo? tribulatio an angustia an persecutio. et infra: confido enim quia neque mors neque uita neque angeli (neque potestates neque praesentia neque futura separare nos poterunt a caritate dei quae est in Christo Iesu). ### English translation (Claude) by the danger of death. Hence he says: “Who will separate us from Christ? Tribulation or distress or persecution?” And below: “For I am confident that neither death nor life nor angels (nor powers nor things present nor things to come will be able to separate us from the love of God which is in Christ Jesus).” ### Scripture references - Rom 8:35: quotation, high confidence - Rom 8:38: quotation, high confidence - Rom 8:39: quotation, high confidence ### Translation notes - Rom 8:35, 38–39. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.28.4 (CSEL 62:436; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-28-4). ## Exposition of Psalm 118 19.29.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-29-1 - Source: CSEL 62:436–437 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Love has dove’s wings for flight and wings of fire that inflame, like God’s fiery ministers. ### Latin text Ea specie etiam zelus durus est caritatis et alae eius alae ignis. habet alas sicut columba. sunt enim pennae columbae deargentatae. quibus euolat qui diligit, dicens: ecce elongaui fugiens et mansi in solitudine. sed alae caritatis alae ignis, quibus dilectionis inflammat ardorem. hoc uapore feruentes fecit dominus angelos suos spiritus et ministros suos ignem urentem, sed non exurentem. ### English translation (Claude) In that respect also the jealousy of love is hard, and its wings are wings of fire. It has wings like a dove; for there are the silvered wings of a dove, with which he who loves flies away, saying: “Behold, I have gone far off in flight and remained in the wilderness.” But the wings of love are wings of fire, with which it inflames the ardor of love. With this heat the Lord made his angels spirits fervent and his ministers a burning fire, but not consuming. ### Scripture references - Song 8:6: allusion, high confidence - Ps 55:7 (54:8 LXX): quotation, high confidence - Ps 68:13 (67:14 LXX): allusion, high confidence - Ps 104:4 (103:4 LXX): allusion, high confidence ### Translation notes - Song 8:6; Ps 55:6–7 (LXX 54:7–8); Ps 68:13 (LXX 67:14); Ps 104:4 (LXX 103:4). ### Citation (SBL) Ambrose, Exp. Ps. 118 19.29.1 (CSEL 62:436–437; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-29-1). ## Exposition of Psalm 118 19.29.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-29-2 - Source: CSEL 62:437 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Love has heights like the temple’s pinnacle, and no worldly flood can quench it. ### Latin text legimus et alam templi, supra quam diabolus temptans fecit ascendere saluatorem, quae erat in templi culmine. sunt ergo fastigia pietatis, sunt culmina caritatis, quae uaporem gratiae pectoribus humanis adolere consuerunt, ut multa aqua extinguere atque excludere non queat caritatem et flumina eam saecularium tempestatum nulla concludant. ### English translation (Claude) We read also of the wing of the temple, onto which the devil, tempting, made the Savior ascend, which was on the top of the temple. So there are summits of piety, there are heights of love, which are accustomed to kindle the heat of grace in human breasts, so that much water cannot quench or shut out love, and no rivers of worldly storms shut it in. ### Scripture references - Matt 4:5: allusion, high confidence - Song 8:7: allusion, high confidence ### Translation notes - Matt 4:5 (pinnacle, Latin pinna, “wing”); Song 8:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.29.2 (CSEL 62:437; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-29-2). ## Exposition of Psalm 118 19.30.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-30-1 - Source: CSEL 62:437 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, the Sun of righteousness, waits to be met in repentance and prayer. ### Latin text Cum ergo tanta ecclesiae gratia, tanta nos praemia deuotionis inuitent, praeueniamus orientem solem, occurramus ad eius ortus. antequam dicat: ecce adsum. uult se praeueniri sol iustitiae et ut praeueniatur expectat. audi quemadmodum expectet et cupiat praeueniri: dicit angelo Pergami ecclesiae: age paenitentiam, ceterum uenio tibi. dicit angelo Laodiciae: aemulare ergo et paenitentiam age. ecce sto ad ianuam et pulso, et si quis audierit uocem meam et aperuerit ianuam, intrabo ad eum. ### English translation (Claude) Since, then, such grace of the church and such rewards of devotion invite us, let us anticipate the rising sun, let us run to meet its rising, before he says: “Behold, I am here.” The Sun of righteousness wishes to be anticipated and waits to be anticipated. Hear how he waits and longs to be anticipated: he says to the angel of the church of Pergamum, “Repent; otherwise I come to you”; he says to the angel of Laodicea, “Be zealous therefore and repent. Behold, I stand at the door and knock; if anyone hears my voice and opens the door, I will come in to him.” ### Scripture references - Isa 58:9: quotation, high confidence - Rev 2:16: quotation, high confidence - Rev 3:19: quotation, high confidence - Rev 3:20: quotation, high confidence - Mal 4:2 (3:20 LXX): echo, medium confidence ### Extrabiblical texts - Wis 16:28 (Wisdom of Solomon): allusion, high confidence ### Translation notes - Wis 16:28; Isa 58:9; Rev 2:16; Rev 3:19–20. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.30.1 (CSEL 62:437; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-30-1). ## Exposition of Psalm 118 19.30.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-30-2 - Source: CSEL 62:437 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rise before the sun to pray, and Christ will shine in your heart. ### Latin text poterit intrare; denique nec resurgentem eum cum corpore ulla clausarum ualuarum repagula retinere potuerunt, subito se apostolicis penetralibus inprouisus infudit. sed studia deuotionis tuae desiderat experiri, apostolos iam probatos habebat. aut forte in persecutione praeuenit; ubi tranquillitas est. praeueniri cupit. praeueni certe hunc quem uides solem, surge qui dormis et exsurge a mortuis, ut inlucescat tibi Christus. si hunc solem praeueneris, antequam iste surgat. accipies Christum inluminantem. ipse prius in tui cordis inlucescet arcano. ### English translation (Claude) He could enter; in fact, when he rose with his body, no bolts of closed doors could keep him back; he suddenly poured himself unexpectedly into the apostles’ inner room. But he wishes to test the zeal of your devotion; he had the apostles already proved. Or perhaps in persecution he anticipates; where there is tranquility, he wishes to be anticipated. At least anticipate this sun you see: “Rise, you who sleep, and arise from the dead, and Christ will shine on you.” If you anticipate this sun before it rises, you will receive Christ enlightening; he will first shine in the secret of your heart. ### Scripture references - John 20:19: allusion, high confidence - Eph 5:14: quotation, high confidence ### Translation notes - John 20:19; Eph 5:14. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.30.2 (CSEL 62:437; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-30-2). ## Exposition of Psalm 118 19.30.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-30-3 - Source: CSEL 62:437–438 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Meditating on God’s words by night brings the light of grace and joy in prayer. ### Latin text ipse tibi dicenti: de nocte uigilat ad te spiritus meus matutinum lumen temporibus faciet splendere nocturnis, si mediteris uerba dei. dum enim meditaris, lux est et uidens lucem non temporis, sed gratiae dices: quia lux praecepta tua. cum autem te meditantem uerba diuina dies inuenerit et tam gratum opus orandi atque psallendi delectauerit tuam mentem, iterum dices ad dominum Iesum: exitus matutinos et uespere delectabis. ### English translation (Claude) To you who say, “By night my spirit keeps watch for you,” he will make the morning light shine in the nighttime, if you meditate on God’s words. For while you meditate, it is light, and seeing the light not of time but of grace you will say: “For your precepts are light.” And when day finds you meditating on the divine words, and so welcome a work of praying and singing psalms has delighted your mind, you will say again to the Lord Jesus: “You will delight the goings out of morning and evening.” ### Scripture references - Isa 26:9: quotation, high confidence - Ps 65:8 (64:9 LXX): quotation, high confidence ### Translation notes - Isa 26:9 (LXX form); Ps 65:8 (LXX 64:9). ### Citation (SBL) Ambrose, Exp. Ps. 118 19.30.3 (CSEL 62:437–438; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-30-3). ## Exposition of Psalm 118 19.31.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-31-1 - Source: CSEL 62:438 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jews recite Scripture night and day; Christians, taught by Christ, are shamed by their sloth. ### Latin text An uero Moyse magistro usus populus Iudaeorum cotidie in senioribus suis, qui ad hoc munus electi sunt, noctibus ac diebus sine ulla cessatione recenset scripturas diuinas et, si quid aliud seniorem interrogaueris, nescit nisi scripturae diuinae seriem resultare. uacat illic sermo de saeculo, sola illic scriptura contexitur, singulorum sibi per uices ora succedunt, ne quando sacer ille sonus mandatorum caelestium ferietur: et tu, christiane, dormis, cui magister est Christus, et non uereris, ne de te dicatur: populus iste nec labiis me honorat. Iudaeus uel labiis, tu uero nec labiis? si illius qui uel labiis honorat cor longe est a deo, quomodo potest cor tuum prope esse, qui etiam labiis non honoras? quamdiu somnus, quamdiu te saecularia tenent. quamdiu sollicitudines istius uitae, quamdiu terrena! ### English translation (Claude) Indeed, the Jewish people, having Moses as teacher, every day in its elders, who are chosen for this office, night and day without any ceasing recites the divine Scriptures, and if you ask an elder anything else, he knows only how to repeat the sequence of divine Scripture. There, talk of the world is absent; Scripture alone is woven together; their mouths succeed one another in turn, so that the sacred sound of the heavenly commandments may never be idle. And you, Christian, sleep, whose teacher is Christ, and you do not fear lest it be said of you: “This people does not even honor me with its lips”? The Jew at least with his lips, you not even with your lips? If the heart of one who at least honors with the lips is far from God, how can your heart be near, you who do not honor even with your lips? How long will sleep, how long will worldly things hold you, how long the anxieties of this life, how long earthly things! ### Scripture references - Isa 29:13: allusion, high confidence - Matt 15:8: allusion, medium confidence ### Translation notes - Isa 29:13 (adapted). ### Citation (SBL) Ambrose, Exp. Ps. 118 19.31.1 (CSEL 62:438; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-31-1). ## Exposition of Psalm 118 19.32.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-32-1 - Source: CSEL 62:438 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Give the night to prayer and the morning first to church, then go to work. ### Latin text Diuide saltem deo et saeculo tempora tua; uel. quando non potes agere in publico, quae sunt istius mundi, et tenebrae prohibent noctis, deo uacato, indulge orationibus et, ne obdormiscas, psallito. somnum tuum bona fraude fraudato. mane festina ad ecclesiam, defer primitias pii uoti; et postea, si uocat saecularis necessitas, non excluderis dicere: praeuenerunt oculi mei mane meditari uerba tua; securus procedes ad tuos actus. ### English translation (Claude) At least divide your times between God and the world; or, when you cannot do in public the things of this world and the darkness of night prevents you, be free for God, give yourself to prayers and, so as not to fall asleep, sing psalms. Cheat your sleep with a good fraud. In the morning hasten to church, bring the firstfruits of devout prayer; and afterwards, if worldly necessity calls, you will not be shut out from saying, “My eyes have anticipated the morning, to meditate on your words”; you will go forth secure to your business. ### Scripture references - Ps 119:148 (118:148 LXX): quotation, high confidence ### Translation notes - Ps 119:148 (LXX 118:148). ### Citation (SBL) Ambrose, Exp. Ps. 118 19.32.1 (CSEL 62:438; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-32-1). ## Exposition of Psalm 118 19.32.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-32-2 - Source: CSEL 62:438–439 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Begin the day with hymns and the Beatitudes. ### Latin text quam iucundum inchoare ab hymnis et canticis, a beatitudinibus quas in euangelio legis, quam prosperum, ut te Christi sermo benedicat et, dum recantas domini benedictiones, studium alicuius uirtutis adsumas, ut etiam in te benedictionis diuinae meritum recognoscas! ### English translation (Claude) How pleasant to begin with hymns and canticles, with the beatitudes you read in the Gospel; how prosperous, that the word of Christ should bless you and, while you sing over the Lord’s blessings, you should take up zeal for some virtue, so that you may recognize in yourself too the merit of the divine blessing! ### Scripture references - Matt 5:3: allusion, high confidence ### Translation notes - Matt 5:3–11. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.32.2 (CSEL 62:438–439; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-32-2). ## Exposition of Psalm 118 19.33.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-33-1 - Source: CSEL 62:439 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even the righteous must pray to be heard by God’s mercy, not their merits. ### Latin text Sequitur uersus quintus: uocem meam exaudi secundum misericordiam tuam, domine, secundum iudicium tuum uiuifica me. semper homo, etiamsi sanctus et iustus sit, debet orare, ut exaudiat eum dominus secundum misericordiam suam, non secundum merita uirtutis alicuius, quia rara uirtus, multa peccata, et secundum iudicium suum, ut infirmis opem ferat. et maxime hoc debemus orare, cum aliquibus urgemur aduersis. unde non otiose a sancto Dauid praemissa est diuinae misericordiae postulatio. ### English translation (Claude) The fifth verse follows: “Hear my voice according to your mercy, O Lord; according to your judgment give me life.” Man, even if he is holy and righteous, must always pray that the Lord hear him according to his mercy, not according to the merits of any virtue, because virtue is rare, sins many; and according to his judgment, that he may bring help to the weak. And we ought especially to pray this when we are pressed by some adversities. Hence not idly did holy David put first the request for divine mercy. ### Scripture references - Ps 119:149 (118:149 LXX): quotation, high confidence ### Translation notes - Ps 119:149 (LXX 118:149). ### Citation (SBL) Ambrose, Exp. Ps. 118 19.33.1 (CSEL 62:439; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-33-1). ## Exposition of Psalm 118 19.34.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-34-1 - Source: CSEL 62:439–440 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Persecutors draw near but move away from God’s law of love; the brother is bought by Christ’s blood. ### Latin text Sequitur enim: adpropinquauerunt persequentes me inique, a lege autem tua elongauerunt. Graecus sic posuit: adpropinquauerunt persequentes me iniquitate, hoc est qui cum iniquitate me persequebantur. quanto magis mihi adpropinquauerunt, tanto amplius se a lege tua separauerunt, quoniam qui fratrem suum persequitur a lege secernitur; lex enim dicit: diliges dominum deum tuum, diliges proximum tuum. non ergo oderim fratrem, ne dicatur mihi: si fratrem tuum non diligis quem uides, quomodo potes deum diligere quem non uides? nescis fratrem tuum mercem esse sanguinis Christi? mercem ergo non diligis Christi, si fratrem non diligis. ### English translation (Claude) For there follows: “Those who persecute me wickedly have drawn near, but they have gone far from your law.” The Greek put it thus: “Those who persecute me with iniquity have drawn near,” that is, who persecuted me with iniquity. The nearer they drew to me, the more they separated themselves from your law, since whoever persecutes his brother is separated from the law; for the law says: “You shall love the Lord your God, you shall love your neighbor.” So let me not hate my brother, lest it be said to me: “If you do not love your brother whom you see, how can you love God whom you do not see?” Do you not know that your brother is the purchase of Christ’s blood? So you do not love Christ’s purchase if you do not love your brother. ### Scripture references - Ps 119:150 (118:150 LXX): quotation, high confidence - Matt 22:37: allusion, high confidence - Matt 22:39: allusion, high confidence - 1 John 4:20: quotation, high confidence - 1 Cor 6:20: echo, medium confidence ### Translation notes - Ps 119:150 (LXX 118:150); Matt 22:37–39; 1 John 4:20; 1 Cor 6:20. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.34.1 (CSEL 62:439–440; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-34-1). ## Exposition of Psalm 118 19.35.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-35-1 - Source: CSEL 62:440 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The persecutor cuts himself off from the law and so from eternal life. ### Latin text Ergo persecutor mihi adpropinquat, ut noceat, sed is se a lege disterminat — quae enim portio iustitiae cum iniquitate? — qui autem a lege dei se separat, separat se et ab aeterna uita; lex enim uita est. denique ostendens propheta legem dei ait: ### English translation (Claude) So the persecutor draws near me to harm me, but he cuts himself off from the law (for what share has righteousness with iniquity?); and whoever separates himself from the law of God separates himself also from eternal life; for the law is life. In fact the prophet, pointing to the law of God, says: ### Scripture references - 2 Cor 6:14: quotation, high confidence ### Translation notes - 2 Cor 6:14. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.35.1 (CSEL 62:440; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-35-1). ## Exposition of Psalm 118 19.35.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-35-2 - Source: CSEL 62:440 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The persecutor is separated from Christ, who is life; he can harm the body but not the soul. ### Latin text ecce ista est uita, quoniam qui facit quae legis sunt uiuet in eis, quod legi utique conuenit spiritali. et fortasse qui mihi adpropinquat, ut noceat mihi, dum separatur a lege, separatur a Christo, quia Christus est uita. ego autem si adhaeream Christo, nec mihi adpropinquat, quia, etiamsi corporis mei habeat potestatem, animae tamen meae nocere non poterit. denique persecutores martyrum quam longe ab eorum meritis separati sunt! ### English translation (Claude) “Behold, this is life,” because he who does the things of the law will live in them, which surely fits the spiritual law. And perhaps he who draws near me to harm me, while he is separated from the law, is separated from Christ, because Christ is life. But if I cling to Christ, he does not even draw near me, because even if he has power over my body, he cannot harm my soul. In fact how far the persecutors of the martyrs are separated from their merits! ### Scripture references - Lev 18:5: allusion, high confidence - Gal 3:12: allusion, medium confidence - John 14:6: allusion, high confidence - Matt 10:28: allusion, high confidence ### Translation notes - The first words are unidentified; Lev 18:5 (Gal 3:12); John 14:6; Matt 10:28. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.35.2 (CSEL 62:440; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-35-2). ## Exposition of Psalm 118 19.36.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-36-1 - Source: CSEL 62:440 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is near to all and present everywhere. ### Latin text Sed forte dicas: quomodo sancti adhaerent deo? et ideo sequitur: prope es, domine, et omnia praecepta tua ueritas. prope est dominus omnibus, qui ubique adest, nec fugere eum possumus, si offendimus, nec fallere, si delinquimus, nec amittimus, si colamus. ### English translation (Claude) But perhaps you say: How do the saints cling to God? And so there follows: “You are near, O Lord, and all your precepts are truth.” The Lord is near to all, who is present everywhere; nor can we flee him if we offend, nor deceive him if we sin, nor lose him if we worship. ### Scripture references - Ps 119:151 (118:151 LXX): quotation, high confidence ### Translation notes - Ps 119:151 (LXX 118:151). ### Citation (SBL) Ambrose, Exp. Ps. 118 19.36.1 (CSEL 62:440; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-36-1). ## Exposition of Psalm 118 19.36.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-36-2 - Source: CSEL 62:440 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God, whose Spirit fills the world, is everywhere present. ### Latin text spectat omnia deus, omnia uidet, adsistit singulis dicens: deus adpropinquans ego sum. et quomodo potest deesse alicubi deus, cum de spiritu dei legeris: spiritus domini repleuit orbem terrarum?, quia ubi domini spiritus ibi dominus deus. caelum et terram ego conpleo. dicit dominus. ubi igitur deficit qui implet omnia aut quomodo de plenitudine eius omnes accepimus, nisi omnibus adpropinquet? ### English translation (Claude) God watches all things, sees all things, stands by each, saying: “I am a God who draws near.” And how can God be absent anywhere, when you read of the Spirit of God, “The Spirit of the Lord has filled the world,” because where the Spirit of the Lord is, there is the Lord God? “I fill heaven and earth, says the Lord.” Where, then, is he lacking who fills all things, or how have we all received of his fullness unless he draws near to all? ### Scripture references - Jer 23:23: quotation, high confidence - Jer 23:24: quotation, high confidence - 2 Cor 3:17: allusion, medium confidence - John 1:16: allusion, high confidence ### Extrabiblical texts - Wis 1:7 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Jer 23:23–24 (LXX form); Wis 1:7; 2 Cor 3:17; John 1:16. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.36.2 (CSEL 62:440; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-36-2). ## Exposition of Psalm 118 19.37.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-37-1 - Source: CSEL 62:440–441 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ps 139 shows that God and his Spirit are present everywhere. ### Latin text Denique Dauid, sciens illum ubique esse et implere caelum et terras et maria, ait: quo ibo a spiritu tuo aut quo fugiam a facie tua? si ascendero in caelum tu ibi es, si descendero in infernum ades; si sumpsero pennas meas ante lucem et habitem in nouissimo maris. etenim ibi manus tua deducet me et tenebit me dextera tua. quam cito significauit ubique deum esse et ubicumque est dei spiritus ibi deum esse et ubi est deus ibi spiritum eius esse praesentem. ### English translation (Claude) In fact David, knowing that he is everywhere and fills heaven and earth and seas, says: “Where shall I go from your Spirit, or where shall I flee from your face? If I ascend into heaven, you are there; if I descend into hell, you are present; if I take my wings before the light and dwell in the uttermost parts of the sea, even there your hand will lead me and your right hand will hold me.” How quickly he signified that God is everywhere, and that wherever the Spirit of God is, there God is, and where God is, there his Spirit is present. ### Scripture references - Ps 139:7 (138:7 LXX): quotation, high confidence - Ps 139:8 (138:8 LXX): quotation, high confidence - Ps 139:9 (138:9 LXX): quotation, high confidence - Ps 139:10 (138:10 LXX): quotation, high confidence ### Translation notes - Ps 139:7–10 (LXX 138:7–10). ### Citation (SBL) Ambrose, Exp. Ps. 118 19.37.1 (CSEL 62:440–441; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-37-1). ## Exposition of Psalm 118 19.37.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-37-2 - Source: CSEL 62:441 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ps 139 expresses the Trinity: Christ descended and ascended, and is present wherever Father and Spirit are. ### Latin text quo loco indiuiduae copula trinitatis expressa est, siquidem haec per os prophetae locutus est dei filius, in persona hominis locutus qui per incarnationem descendit in terras, per resurrectionem ascendit in caelum, per corporis mortem penetrauit infernum, ut solueret alligatos. aut si ad prophetam referas, aduertis expressum quod ubique manus et dextera dei Christus adsistat. ubi pater deus et sanctus dei spiritus. ### English translation (Claude) In this place the indivisible union of the Trinity is expressed, since the Son of God spoke these things through the prophet’s mouth, speaking in the person of the man who through the incarnation came down to earth, through the resurrection ascended into heaven, through the death of the body penetrated hell, to loose the bound. Or if you refer it to the prophet, you notice it expressed that Christ, the hand and right hand of God, is present everywhere where God the Father and the holy Spirit of God are. ### Scripture references - Eph 4:9: allusion, medium confidence - 1 Pet 3:19: allusion, medium confidence ### Translation notes - Eph 4:9–10; 1 Pet 3:19. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.37.2 (CSEL 62:441; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-37-2). ## Exposition of Psalm 118 19.38.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-38-1 - Source: CSEL 62:441 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the sun shines everywhere, how much more Christ, the brightness of God’s glory. ### Latin text An cum de sole dubitare nequeamus, quod procedens toto orbe radios diffundat suos et omnibus lumen infundat. quem etiam illi qui uidere non possunt sentiunt tamen aeris ipsius fotu esse praesentem — ubi enim deest calor illius? quo radii eius non perueniunt, cum discussis noctis aut nubium tenebris inluminat terras? in caelo fulget, in mari rutilat, feruet in terris —, de sole ergo non dubitas quod ubique resplendeat, de deo dubitas quod ubique fulgeat splendor gloriae eius et imago substantiae? ### English translation (Claude) Or, since we cannot doubt of the sun that, coming forth, it spreads its rays over the whole world and pours light on all, and those who cannot see it still feel it present by the warmth of the air itself (for where is its heat lacking? Where do its rays not reach, when, the darkness of night or clouds dispelled, it lights the lands? It shines in heaven, glows red in the sea, burns on the earth), you do not doubt of the sun that it shines everywhere, and do you doubt of God that the brightness of his glory and the image of his substance shines everywhere? ### Scripture references - Heb 1:3: quotation, high confidence ### Translation notes - Heb 1:3. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.38.1 (CSEL 62:441; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-38-1). ## Exposition of Psalm 118 19.38.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-38-2 - Source: CSEL 62:441–442 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word penetrates the hidden mind like a sword, as Simeon told Mary. ### Latin text quid non penetret uerbum dei, splendor aeternus, qui etiam occulta mentis inluminat quae non potest sol iste penetrare? uerbum enim dei gladius spiritalis est, usque ad diuisiones animae atque artuum medullarumque perueniens. de quo dicit iustus ad Mariam: et tuam ipsius animam pertransibit gladius, ut reuelentur multorum cordium cogitationes. ### English translation (Claude) What does the Word of God, the eternal brightness, not penetrate, who lights even the hidden things of the mind which this sun cannot penetrate? For the Word of God is a spiritual sword, reaching even to the divisions of soul and joints and marrow. Of him the righteous man says to Mary: “And a sword will pierce through your own soul, so that the thoughts of many hearts may be revealed.” ### Scripture references - Heb 4:12: allusion, high confidence - Eph 6:17: allusion, high confidence - Luke 2:35: quotation, high confidence ### Translation notes - Heb 4:12; Eph 6:17; Luke 2:35. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.38.2 (CSEL 62:441–442; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-38-2). ## Exposition of Psalm 118 19.39.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-39-1 - Source: CSEL 62:442 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, eternal light, shines on all, but warms only those who draw near. ### Latin text Penetrat ergo animam et quasi candor aeternae lucis inlustrat. sed quamuis diffusae per omnes et in omnes et supra omnes potestatis sit. quia omnibus ortus ex uirgine est, et bonis et malis, sicut et solem suum oriri iubet super bonos et malos, illum tamen fouet qui adpropinquat sibi. sicut enim a se fulgorem solis excludit, qui fenestras domus suae clauserit locumque tenebrosum in quo deuersetur elegerit, ita qui se auerterit a sole iustitiae non potest ### English translation (Claude) So he penetrates the soul and illumines it as the brightness of eternal light. But although his power is spread through all and in all and above all, because he was born of a virgin for all, both good and evil, as he also makes his sun rise on the good and the evil, yet he warms him who draws near to him. For as one shuts out the sun’s brightness from himself who closes the windows of his house and chooses a dark place to stay in, so one who turns himself away from the Sun of righteousness cannot ### Scripture references - Matt 5:45: allusion, high confidence - Mal 4:2 (3:20 LXX): allusion, medium confidence ### Extrabiblical texts - Wis 7:26 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Wis 7:26; Matt 5:45; Mal 4:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.39.1 (CSEL 62:442; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-39-1). ## Exposition of Psalm 118 19.39.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-39-2 - Source: CSEL 62:442 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Open the soul’s windows and keep its eye clean to see the Sun of righteousness. ### Latin text splendorem eius aspicere, in tenebris ambulat et in omnium luce ipse sibi causa est caecitatis. aperi igitur fenestras tuas, ut tota domus tua ueri fulgore solis inluceat, aperi oculos tuos, ut uideas orientem tibi solem iustitiae, sed caue ne eos ulla stipulae festuca perturbet. si quid sordis in oculo mentis fuerit tuae, non poteris intueri, si quid aegritudinis, plus grauabit; confusam oculorum aciem lux ferit maioremque dolorem excitat. sit ergo simplex oculus tuus, ne incipiat totum corpus tuum esse tenebrosum et uacillet in lumine, sicut sunt caecorum uestigia. ### English translation (Claude) see his splendor; he walks in darkness and in the light of all is himself the cause of his blindness. So open your windows, so that your whole house may shine with the brightness of the true sun; open your eyes, so that you may see the Sun of righteousness rising for you, but beware lest any mote of straw trouble them. If there is any dirt in the eye of your mind, you will not be able to gaze; if any sickness, it will weigh more; light strikes the confused sharpness of the eyes and stirs greater pain. So let your eye be single, lest your whole body begin to be dark and totter in the light, as are the steps of the blind. ### Scripture references - Mal 4:2 (3:20 LXX): allusion, high confidence - Matt 7:3: echo, medium confidence - Matt 6:22: allusion, high confidence - Matt 6:23: allusion, high confidence ### Translation notes - Mal 4:2; Matt 7:3; Matt 6:22–23. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.39.2 (CSEL 62:442; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-39-2). ## Exposition of Psalm 118 19.40.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-40-1 - Source: CSEL 62:442 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As the sun is not to blame for a shut house, so Christ is not to blame for those who shut him out. ### Latin text Numquid, si quis ostia domus suae claudat, solis est culpa, quod non inluminat domum eius? ergo si quis peccatorum suorum repagulis obserandam mentem propriam iudicauerit et uerbi a se splendorem stultus auertat ac sibi inferat insipientiae caecitatem, ### English translation (Claude) If someone shuts the doors of his house, is it the sun’s fault that it does not light his house? So if anyone judges that his own mind should be barred by the bolts of his sins, and foolishly turns the splendor of the Word away from himself and brings on himself the blindness of folly, ### Citation (SBL) Ambrose, Exp. Ps. 118 19.40.1 (CSEL 62:442; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-40-1). ## Exposition of Psalm 118 19.40.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-40-2 - Source: CSEL 62:442–443 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If Christ does not enter, the fault is ours for not opening. ### Latin text causari poterit, quod sol iustitiae noluerit intrare, aut infirmitatem luminis caelestis arguere? pulsat ianuam tuam dei uerbum. si quis mihi aperuerit, inquit, intrabo. si quis ergo non aperuerit, numquid non ingredientis et non magis non aperientis est culpa? nihil quidem deo est obseratum, nihil clausum aeterno lumini, sed portas malitiae dedignatur aperire, conclauia non uult penetrare nequitiae. ### English translation (Claude) will he be able to complain that the Sun of righteousness would not enter, or to accuse the heavenly light of weakness? The Word of God knocks at your door: “If anyone opens to me,” he says, “I will come in.” So if anyone does not open, is the fault not that of the one who does not open rather than of the one who would enter? Nothing indeed is barred to God, nothing closed to the eternal light; but he disdains to open the gates of malice, he does not wish to penetrate the chambers of wickedness. ### Scripture references - Rev 3:20: quotation, high confidence - Mal 4:2 (3:20 LXX): allusion, medium confidence ### Translation notes - Rev 3:20; Mal 4:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.40.2 (CSEL 62:442–443; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-40-2). ## Exposition of Psalm 118 19.41.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-41-1 - Source: CSEL 62:443 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is everywhere, yet does not dwell in a soul corrupted by sin. ### Latin text An uero. cum animae nostrae uigor putrem corporis refugiat portionem, quod eius gratiam corrupti artus sentire non possint, deus corruptae animae membra quaedam dignatur habitare? animae tamen uigor per corpus omne diffunditur, siue manus siue pes siue digitus particeps sensus est: dei potest alicubi deesse sapientia, alicubi eius deesse maiestas? ### English translation (Claude) Or, since the vigor of our soul shuns a rotten part of the body, because corrupted limbs cannot feel its grace, would God deign to dwell in certain members of a corrupted soul? Yet the vigor of the soul is spread through the whole body, whether hand or foot or finger shares in sensation: can the wisdom of God be lacking anywhere, his majesty be lacking anywhere? ### Citation (SBL) Ambrose, Exp. Ps. 118 19.41.1 (CSEL 62:443; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-41-1). ## Exposition of Psalm 118 19.41.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-41-2 - Source: CSEL 62:443 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is near to all, but sin separates many from him. ### Latin text sane fugientes non retinet, non cogit insed neque fastidit adpropinquantes et illius quidem uirtus, illius uerbum deus omnibus prope est; in ipso enim constant omnia et ipse est caput corporis ecclesiae in quo omnis inhabitat plenitudo. sed plerosque ab eo peccata secernunt, de quibus dictum est: ecce qui elongant se a te peribunt. ### English translation (Claude) Surely he does not hold back those who flee, he does not compel; but neither does he disdain those who draw near; and his power, his Word, God, is near to all; for in him all things hold together, and he is the head of the body, the church, in whom all fullness dwells. But sins separate many from him, of whom it is said: “Behold, those who go far from you will perish.” ### Scripture references - Col 1:17: allusion, high confidence - Col 1:18: allusion, high confidence - Col 1:19: allusion, high confidence - Ps 73:27 (72:27 LXX): quotation, high confidence ### Translation notes - Col 1:17–19; Ps 73:27 (LXX 72:27). “insed” in the digital text is faulty; translated by sense. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.41.2 (CSEL 62:443; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-41-2). ## Exposition of Psalm 118 19.41.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-41-3 - Source: CSEL 62:443 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is near to all, but nearest to the contrite. ### Latin text unde sanctus ait: mihi autem adhaerere deo bonum est, et apostolus ait non longe esse deum ab unoquoque nostrum: in ipso. inquit, uiuimus et sumus et mouemur. uitalem etenim omnibus gratiam subministrans omnibus praesto est bonitatis suae munere, sed propior est illis qui contrito sunt corde. ### English translation (Claude) Hence the saint says, “But it is good for me to cling to God,” and the apostle says that God is not far from each of us: “In him,” he says, “we live and are and move.” For supplying life-giving grace to all, he is present to all by the gift of his goodness, but he is nearer to those who are contrite of heart. ### Scripture references - Ps 73:28 (72:28 LXX): quotation, high confidence - Acts 17:27: allusion, high confidence - Acts 17:28: quotation, high confidence - Ps 34:18 (33:19 LXX): allusion, high confidence ### Translation notes - Ps 73:28 (LXX 72:28); Acts 17:27–28; Ps 34:18 (LXX 33:19). ### Citation (SBL) Ambrose, Exp. Ps. 118 19.41.3 (CSEL 62:443; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-41-3). ## Exposition of Psalm 118 19.42.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-42-1 - Source: CSEL 62:443–444 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As Moses alone climbed Sinai, the soul that rises above temptation in contrition draws near to God. ### Latin text Quod uetus quoque per aenigmata historia docet. Moyses In montis Sina supercilio erat et erat solus. populus in ualle in imo montis, presbyteri in parte montis supra merita plebis. sed plurimo interuallo a Moysi meritis separati. non omnes in uertice neque in imo omnes, sed populus; Moyses solus in uertice Sina montis. qui Latina interpretatione dicitur temptatio. et tu, si supra temptationes ascenderis et contrito corde detuleris precem. deo proximus eris, si mundo corde fueris et tu deum uidebis; beati enim mundo corde, quia ipsi deum uidebunt. ### English translation (Claude) The old history also teaches this in riddles. Moses was on the brow of Mount Sinai, and he was alone. The people were in the valley at the foot of the mountain, the elders on part of the mountain above the merits of the people, but separated by a very great distance from Moses’ merits. Not all on the summit, nor all at the bottom, but the people; Moses alone on the summit of Mount Sinai, which in Latin interpretation is called “temptation.” And you, if you ascend above temptations and offer prayer with a contrite heart, will be nearest to God; if you are pure of heart, you too will see God; for “blessed are the pure in heart, for they shall see God.” ### Scripture references - Exod 19:20: allusion, high confidence - Exod 24:2: allusion, high confidence - Ps 51:17 (50:19 LXX): echo, medium confidence - Matt 5:8: quotation, high confidence ### Translation notes - Exod 19:20; Exod 24:1–2, 9–14; Ps 51:17 (LXX 50:19); Matt 5:8. Sinai is glossed as “temptation.” ### Citation (SBL) Ambrose, Exp. Ps. 118 19.42.1 (CSEL 62:443–444; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-42-1). ## Exposition of Psalm 118 19.43.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-43-1 - Source: CSEL 62:444 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only one near to God can say his precepts are truth; truth came through Christ. ### Latin text Qui ergo deo proximus est, dicit: prope es, domine, et omnia praecepta tua ueritas. Iudaeus hoc non potest dicere, qui non recipit dominum Iesum; separauit enim se nec in ueritate, sed in umbra credit. quomodo dicit: praecepta tua ueritas, cum gratia et ueritas per Iesum Christum facta sit, cum eum non agnoscat, qui ueritate et plenitudine circumcisionis suae totum mundum redemit? ### English translation (Claude) So he who is nearest to God says: “You are near, O Lord, and all your precepts are truth.” The Jew cannot say this, who does not receive the Lord Jesus; for he has separated himself and believes not in the truth but in the shadow. How does he say “your precepts are truth,” since grace and truth came through Jesus Christ, when he does not recognize him who by the truth and fullness of his circumcision redeemed the whole world? ### Scripture references - Ps 119:151 (118:151 LXX): quotation, high confidence - John 1:17: quotation, high confidence - Col 2:11: allusion, medium confidence ### Translation notes - Ps 119:151 (LXX 118:151); John 1:17; Col 2:11. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.43.1 (CSEL 62:444; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-43-1). ## Exposition of Psalm 118 19.44.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-44-1 - Source: CSEL 62:444 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s testimonies are founded for ever; had Adam and Eve heeded them, they would have kept paradise. ### Latin text Octauus uersus est: initio cognoui de testimoniis tuis, quia in aeternum fundasti ea. de testimoniis, inquit, tuis ab initio cognitionem et fidem adsumpsi quod in aeternum fundata sunt; testimonium enim fidele est et praestat paruulis sapientiam. si cognouisset Adam et Eua, quod quasi paruulis data essent cautiora praecepta, ne usurparent sibi scientiam boni et mali, quam recto discrimine definire non possent, paradisi incolatum in perpetuum uindicare potuissent. si considerent ### English translation (Claude) The eighth verse is: “From the beginning I have known of your testimonies, that you have founded them for ever.” Of your testimonies, he says, from the beginning I took knowledge and faith that they are founded for ever; for the testimony is faithful and gives wisdom to little ones. If Adam and Eve had known that more cautious precepts had been given them as to little ones, so that they should not usurp for themselves the knowledge of good and evil, which they could not define with right discernment, they could have claimed the dwelling of paradise for ever. If men ### Scripture references - Ps 119:152 (118:152 LXX): quotation, high confidence - Ps 19:7 (18:8 LXX): quotation, high confidence - Gen 2:17: allusion, high confidence ### Translation notes - Ps 119:152 (LXX 118:152); Ps 19:7 (LXX 18:8); Gen 2:17. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.44.1 (CSEL 62:444; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-44-1). ## Exposition of Psalm 118 19.44.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-19-44-2 - Source: CSEL 62:444–445 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Build on God’s eternal testimonies so that our work survives the fire like gold. ### Latin text homines, quia sanguis hominis ad deum clamat, manus proprias a nece hominis abstinebunt. si custodiant praecepta quae dedit dominus coram caelo et terra testibus dicens: audi, caelum, et auribus percipe, terra, scientes quia, quicquid flagitii commiserint. aduersus legem domini fecisse angelorum et potestatum, sanctorum quoque hominum testimoniis arguantur, supra haec testimonia fundamentum sibi constituent. quia aeterna sunt atque perpetua. et nos ergo opus nostrum aedificemus supra fundamentum testimoniorum caelestium, ut non ardeat sicut lignum aut stipula, sed sicut aurum probetur, ut aeterno maneat nixum fundamine. ### English translation (Claude) considered that the blood of a man cries to God, they would keep their hands from killing a man. If they keep the precepts which the Lord gave with heaven and earth as witnesses, saying, “Hear, O heaven, and give ear, O earth,” knowing that whatever crime they commit against the Lord’s law they will be convicted by the testimonies of angels and powers and also of holy men, they will set their foundation on these testimonies, because they are eternal and perpetual. So let us too build our work on the foundation of the heavenly testimonies, so that it may not burn like wood or stubble but be proved like gold, so as to remain resting on an eternal foundation. ### Scripture references - Gen 4:10: allusion, high confidence - Isa 1:2: quotation, high confidence - 1 Cor 3:12: allusion, high confidence - 1 Cor 3:14: allusion, high confidence ### Translation notes - Gen 4:10; Isa 1:2; 1 Cor 3:12–14. ### Citation (SBL) Ambrose, Exp. Ps. 118 19.44.2 (CSEL 62:444–445; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/19-44-2). ## Exposition of Psalm 118 20.1.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-20-1-1 - Source: CSEL 62:445 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Resh means “head” or “primacy”; the head directs and gives life to the body. ### Latin text Incipit littera Res, quae Latina interpretatione caput dicitur uel primatus. caput est, ut formam generis humani consideremus, quod fouet membra omnia et dirigit atque implet sensibus; sensus enim sapientis in capite eius. inde ductus uenarum meatusque spiritus, sanguinis uires in totius partes corporis diriuantur; lustrat omnia, ornat omnia. sublato capite corpus sine nomine est, non agnoscitur nec ulla superest usura uiuendi. ### English translation (Claude) The letter Resh begins, which in Latin interpretation is called “head” or “primacy.” The head, if we consider the form of the human race, is what warms and directs all the members and fills them with the senses; for “the sense of the wise man is in his head.” From it the channels of the veins and the passages of breath and the forces of the blood are drawn off into all parts of the body; it surveys all, adorns all. With the head removed the body is without name, is not recognized, and no use of living remains. ### Scripture references - Eccl 2:14: quotation, high confidence ### Translation notes - Eccl 2:14. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.1.1 (CSEL 62:445; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-1-1). ## Exposition of Psalm 118 20.1.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-20-1-2 - Source: CSEL 62:445 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Beheading strips criminals of the human form they betrayed. ### Latin text propterea, qui in aliquo damnantur crimine, eo quod ornamentum est totius corporis abdicantur et, quia turpi uel scelesto reatu beluinae scaeuitatis inluuiem uel bestialis inmanitatis horrorem commisisse detecti sunt, tamquam hi, qui proposito humanae moderationis exciderint, formam quoque humanae condicionis iubentur exuere. reciso enim capite reliqui corporis truncus bestiarum corpori conparatur et sapientiae arce fraudatur qui sapientiae non potuit tenere rationem. sepelitur igitur sine decore suo corpus; in capite etenim uigor uitae, in capite est gratia uenustatis. ### English translation (Claude) That is why those condemned for some crime are deprived of what is the ornament of the whole body, and because they have been found to have committed, by foul or wicked guilt, the filth of beastly savagery or the horror of bestial cruelty, they are ordered, as those who have fallen from the purpose of human moderation, to put off the form of the human condition too. For with the head cut off the trunk of the rest of the body is compared to the bodies of beasts, and he is robbed of the citadel of wisdom who could not keep the reason of wisdom. So the body is buried without its grace; for in the head is the vigor of life, in the head the grace of beauty. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.1.2 (CSEL 62:445; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-1-2). ## Exposition of Psalm 118 20.2.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-20-2-1 - Source: CSEL 62:445–446 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like the snake guarding its head, guard Christ, the head of the church. ### Latin text Fertur coluber, cum urgetur periculo, caput semper abscondere et in orbem se colligens obiecta reliqua parte corporis hoc solum tueri, quod inlisa feratur membra cetera saluo capitis uigore reparare. hoc et tu moraliter caput serua, hoc seruato et mystice. mysticum caput Christus est, quia omnia in ipso constant et ipse est caput corporis ecclesiae. hoc caput qui amiserit, uiuendi usum habere non poterit, hoc solo distamus a bestiis. ### English translation (Claude) It is said that the snake, when pressed by danger, always hides its head and, coiling into a circle with the rest of its body exposed, protects this alone, because, if the vigor of the head is safe, it can restore the other members that are bruised. Guard this head too morally; guard it also mystically. The mystical head is Christ, because all things hold together in him and he is the head of the body, the church. Whoever has lost this head cannot have the use of living; by this alone we differ from the beasts, ### Scripture references - Matt 10:16: echo, medium confidence - Col 1:17: allusion, high confidence - Col 1:18: quotation, high confidence ### Translation notes - Matt 10:16; Col 1:17–18. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.2.1 (CSEL 62:445–446; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-2-1). ## Exposition of Psalm 118 20.2.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-20-2-2 - Source: CSEL 62:446 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whatever the body suffers, if Christ the head is kept, salvation is safe. ### Latin text ad imaginem dei et similitudinem uirtutum uigore formati. fides nos ab inrationabilium pecudum comparatione secernit. hoc caput humani seruate serpentes. etiamsi omnia membra caedantur, totum uratur corpus incendiis, mergatur profundo, euisceretur a bestiis, hoc tamen capite custodito uita integra, salus tuta est; nemo enim potest perire, cui non sublatus est Christus. ### English translation (Claude) formed in the image of God and the likeness of the virtues by their vigor. Faith separates us from comparison with irrational cattle. Guard this head of man, you serpents. Even if all the members are cut, the whole body burned by fire, plunged into the deep, disemboweled by beasts, yet if this head is guarded, life is whole, salvation safe; for no one can perish from whom Christ has not been taken away. ### Scripture references - Gen 1:26: allusion, high confidence ### Translation notes - Gen 1:26; Matt 10:16. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.2.2 (CSEL 62:446; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-2-2). ## Exposition of Psalm 118 20.3.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-20-3-1 - Source: CSEL 62:446 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The head is the sum of our effort: humility and truth, holding to Christ. ### Latin text Est et caput summa studii atque operis nostri, summa negotii, summa spei. summa uirtutum. omnis autem summa est studii nostri, ut simus humiliores, ueritatem sequamur, quam non uidet extollens se, frustra inflatus mente carnis suae et non tenens caput. quod sit hoc caput euidenter expressit dicens: ex quo omne corpus per compaginationes et colligationes subministratum et copulatum crescit in incrementum dei. ### English translation (Claude) There is also the head as the sum of our study and work, the sum of business, the sum of hope, the sum of the virtues. And the whole sum of our study is that we be more humble, that we follow the truth, which one who exalts himself does not see, vainly puffed up by the mind of his flesh and not holding the head. What this head is he clearly expressed, saying: “from which the whole body, supplied and joined by joints and ligaments, grows with the growth of God.” ### Scripture references - Col 2:18: allusion, high confidence - Col 2:19: quotation, high confidence ### Translation notes - Col 2:18–19. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.3.1 (CSEL 62:446; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-3-1). ## Exposition of Psalm 118 20.3.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-20-3-2 - Source: CSEL 62:446 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judea lost its head by rejecting Christ; the church has Christ as beginning and end. ### Latin text et in Esaiae libro dicit dominus per prophetam: auferam a Iudaea caput et caudam, initium et finem. hoc caput Iudaea quod tenebat amisit, quae Iesum dominum non recepit. ubi fides est, et initium et finem habemus, ubi perfidia, nec initium nec finis est. ecclesia principium habet, quae Christum habet: Christus enim ecclesiae principium est, primogenitus ex mortuis. habet et finem, quia ipse est primus et nouis- ### English translation (Claude) And in the book of Isaiah the Lord says through the prophet: “I will take away from Judea head and tail, beginning and end.” Judea lost this head which it held, since it did not receive the Lord Jesus. Where there is faith, we have both beginning and end; where faithlessness, there is neither beginning nor end. The church has a beginning, which has Christ; for Christ is the beginning of the church, the firstborn from the dead. It has an end too, because he is the first and the ### Scripture references - Isa 9:14: quotation, high confidence - Col 1:18: allusion, high confidence - Rev 1:5: allusion, high confidence ### Translation notes - Isa 9:14; Col 1:18; Rev 1:5. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.3.2 (CSEL 62:446; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-3-2). ## Exposition of Psalm 118 20.3.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-20-3-3 - Source: CSEL 62:446–447 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is beginning and end; his humility, the head of all virtues, was despised by unbelief. ### Latin text simus, ipse est finis legis ad iustitiam omni credenti. synagoga nec initium nec finem habet, quia nec in principio inuenit quod sequatur nec in fine quod speret. inflatus ergo caput non tenet. hoc est illam Christi humilitatem qua descendit usque ad crucem. descendit usque ad inferos. ideo Iudaeus non credidit. quia contempsit dicentem: discite a me, quia mitis sum et humilis corde. haec humilitas uirtutum omnium caput est. quae totum uelut quoddam nostrorum actuum fouet corpus. ### English translation (Claude) last; he is the end of the law for righteousness to everyone who believes. The synagogue has neither beginning nor end, because it found neither in the beginning what to follow nor in the end what to hope for. So the one puffed up does not hold the head, that is, that humility of Christ by which he came down even to the cross, came down even to hell. That is why the Jew did not believe, because he despised him who said: “Learn from me, for I am meek and humble of heart.” This humility is the head of all virtues, which warms as it were the whole body of our actions. ### Scripture references - Rev 22:13: allusion, high confidence - Rom 10:4: quotation, high confidence - Matt 11:29: quotation, high confidence ### Translation notes - Rev 22:13; Rom 10:4; Matt 11:29. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.3.3 (CSEL 62:446–447; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-3-3). ## Exposition of Psalm 118 20.4.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-20-4-1 - Source: CSEL 62:447 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Humility commends the lowly; pride debases even the noble and gifted. ### Latin text Quamuis infirmus aliquis sit, pauper, ignobilis, tamen, si non se extollat et praeferat, ipsa se humilitate commendat. sit aliquis praediues et nobilis: idem, si nobilitatem generis et diuitias suas iactet, insolentia sui uilis est. sit aliquis facundus et fortis, qui tumore facundiae ac uirtutis elatus plurimum sibi adroget: nonne ei propter uerecundiam et insipiens plerumque et inualidus antefertur. ### English translation (Claude) However weak someone may be, poor, ignoble, yet if he does not exalt and set himself forward, he commends himself by his very humility. Let someone be very rich and noble: the same man, if he boasts of the nobility of his family and his riches, is base through his insolence. Let someone be eloquent and strong, who, lifted up by the swelling of his eloquence and courage, claims very much for himself: is not even an unlearned and weak man often preferred to him because of modesty? ### Citation (SBL) Ambrose, Exp. Ps. 118 20.4.1 (CSEL 62:447; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-4-1). ## Exposition of Psalm 118 20.4.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-20-4-2 - Source: CSEL 62:447 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Pharisee lost his virtues through pride; the humble tax collector was justified. ### Latin text denique Pharisaeus in euangelio, cum abstemius et parcus esset alieni. liberalis sui, non refugus ieiunii, ut ipse dicebat, tamen propter iactantiam etiam illa quae habere poterat amisit; nihil ei tot genera uirtutum uno uitio decolorata prodesse potuerunt. publicanus; qui nihil enumerare poterat quod posset probari. propter humilitatem tamen iustificatus magis quam ille Pharisaeus descendit e templo, secundum quod scriptum est in propheta, quia humiles spiritu saluabit. ### English translation (Claude) In fact the Pharisee in the Gospel, though he was abstinent and sparing of others’ goods, generous with his own, not shirking fasting, as he himself said, yet through boasting lost even what he could have had; so many kinds of virtues, discolored by one vice, could profit him nothing. The tax collector, who could list nothing that could be approved, yet through humility went down from the temple more justified than that Pharisee, according to what is written in the prophet, that he will save the humble in spirit. ### Scripture references - Luke 18:12: allusion, high confidence - Luke 18:14: allusion, high confidence - Ps 34:18 (33:19 LXX): quotation, high confidence ### Translation notes - Luke 18:10–14; Ps 34:18 (LXX 33:19). ### Citation (SBL) Ambrose, Exp. Ps. 118 20.4.2 (CSEL 62:447; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-4-2). ## Exposition of Psalm 118 20.5.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-20-5-1 - Source: CSEL 62:447 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lamentations confirms that the head is Christ the Lord. ### Latin text Hoc autem esse caput, quod haec littera exprimat, euidenter etiam in Hieremiae Threnis docemur; nam praelata hac littera ait propheta: spiritus ante faciem nostram christus dominus, sub umbra eius in gentibus uiuemus. hoc ergo caput uere est quod omnium caput est. ### English translation (Claude) That this is the head which this letter expresses we are also clearly taught in the Lamentations of Jeremiah; for with this letter set first the prophet says: “The breath of our face, Christ the Lord; under his shadow we shall live among the nations.” So this is truly the head, which is the head of all. ### Scripture references - Lam 4:20: quotation, high confidence ### Translation notes - Lam 4:20 (the resh verse of Lam 4, LXX form). ### Citation (SBL) Ambrose, Exp. Ps. 118 20.5.1 (CSEL 62:447; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-5-1). ## Exposition of Psalm 118 20.6.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-20-6-1 - Source: CSEL 62:447–448 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Primacy recalls the birthright Esau yielded to Jacob. ### Latin text Diximus de capite. dicamus et de primatu, quod licet sermone distet ac littera, sensu tamen in eandem concurrit intellegentiam. primatus enim legimus in ueteri testamento, quos in primogenitis Esau fratri suo cessit, et ideo uocatum est nomen eius Edom. hoc est terrenus et callidus. isti sunt autem fratres, de quibus rogatus est dominus ab Isaac patre eorum, ut daret ei suae ### English translation (Claude) We have spoken of the head; let us speak of primacy too, which, though it differs in word and letter, yet in sense runs into the same understanding. For we read in the Old Testament of the primacy of the firstborn which Esau yielded to his brother, and therefore his name was called Edom, that is, earthly and crafty. And these are the brothers for whom the Lord was asked by Isaac their father, that he would give him heirs of his ### Scripture references - Gen 25:30: allusion, high confidence - Gen 25:33: allusion, high confidence - Gen 25:21: allusion, high confidence ### Translation notes - Gen 25:30–34; Gen 25:21. The gloss on Edom is Ambrose’s. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.6.1 (CSEL 62:447–448; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-6-1). ## Exposition of Psalm 118 20.6.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-20-6-2 - Source: CSEL 62:448 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The twins in Rebecca’s womb signify the elder Jewish people and the younger Christian people. ### Latin text posteritatis heredes de Rebecca uxore sua, quae per uiginti annos nullum dederat generationis insigne. exaudiuit eum et concepit Rebecca et rogauit dominum, cum iactare se paruuli uiderentur in utero eius, et responsum accepit duae gentes in utero tuo sunt et duo populi ab utero tuo separabuntur; et populus populum superabit et maior seruiet minori. nonne apertum est mysterium duos significari populos, hoc est populum Iudaeorum seniorem et christianum populum iuniorem, qui propter cocturam lentis primatus fratris senioris accepit? ### English translation (Claude) posterity by Rebecca his wife, who for twenty years had given no sign of conception. He heard him, and Rebecca conceived and asked the Lord when the little ones seemed to leap in her womb, and she received the answer: “Two nations are in your womb and two peoples shall be separated from your womb; and people shall prevail over people, and the elder shall serve the younger.” Is it not an open mystery that two peoples are signified, that is, the elder Jewish people and the younger Christian people, which for a dish of lentils received the primacy of the elder brother? ### Scripture references - Gen 25:21: allusion, high confidence - Gen 25:22: allusion, high confidence - Gen 25:23: quotation, high confidence ### Translation notes - Gen 25:21–23. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.6.2 (CSEL 62:448; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-6-2). ## Exposition of Psalm 118 20.6.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/19-19-1/#p-20-6-3 - Source: CSEL 62:448 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church, by self-control, seized the birthright, that is, Christ and the kingdom. ### Latin text quo indicio euidenter exprimitur, quod populus senior ille terrenus propter intemperantiam gulae primatus quos habebat amisit, populus autem ecclesiae per sobrietatem et continentiam primatus. quos ordine non habebat aetatis, et confessione et pio furto paternae benedictionis eripuit. quid est igitur quod populus rapuit christianus nisi dominum Iesum? a diebus enim Iohannis Baptistae regnum caelorum cogitur et cogentes diripiunt illud, sicut ipse dominus declarauit. bona fraus quae uitam furatur aeternam. sed quoniam satis dictum de litterae huius interpretationibus arbitramur, consideremus ea, quae huic litterae propheta subiecit. ### English translation (Claude) By this sign it is clearly expressed that that elder, earthly people lost the primacy it had through intemperance of appetite, while the people of the church, through sobriety and self-control, snatched the primacy which it did not have by order of age, both by confession and by a holy theft of the father’s blessing. What, then, did the Christian people seize but the Lord Jesus? For from the days of John the Baptist the kingdom of heaven suffers violence, and the violent take it by force, as the Lord himself declared. Good is the fraud that steals eternal life. But since we think enough has been said of the interpretations of this letter, let us consider what the prophet placed under this letter. ### Scripture references - Gen 27:27: allusion, medium confidence - Matt 11:12: quotation, high confidence ### Translation notes - Gen 27; Matt 11:12. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.6.3 (CSEL 62:448; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-6-3). ## Exposition of Psalm 118 20.7.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-7-1 - Source: CSEL 62:448 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The psalmist glories only in humility, as Paul gloried in weakness. ### Latin text Primus itaque uersus est: uide humilitatem meam et erue me, quoniam legem tuam non sum oblitus. fortasse dicat aliquis: gloriatur de se propheta. etsi gloriatur, gloriatur in infirmitatibus suis, in quibus et apostolus gloriatur dicens: gloriabor in infirmitatibus meis, alius in diuitiis, alius in titulis nobilitatis ac prosapiae suae, alius in administrationibus et honoribus gloriatur: iustus in humilitate gloriatur; ### English translation (Claude) So the first verse is: “See my humiliation and deliver me, for I have not forgotten your law.” Perhaps someone may say: the prophet glories about himself. Even if he glories, he glories in his weaknesses, in which the apostle too glories, saying: “I will glory in my weaknesses.” One glories in riches, another in titles of nobility and lineage, another in offices and honors: the righteous man glories in humility; ### Scripture references - Ps 119:153 (118:153 LXX): quotation, high confidence - 2 Cor 12:9: quotation, high confidence ### Translation notes - Ps 119:153 (LXX 118:153); 2 Cor 12:5, 9. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.7.1 (CSEL 62:448; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-7-1). ## Exposition of Psalm 118 20.7.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-7-2 - Source: CSEL 62:448–449 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The psalmist does not boast but asks God’s grace, as in Ps 25. ### Latin text bona enim gloria Christo esse subiectum. ut scias autem, quia non iactare se cupiat, sed domini in se gratiam prouocare, alibi idem propheta ait: uide humilitatem meam et laborem meum. ergo quasi is, qui humiliauerit cor suum, quasi is, qui plurimum laborauerit. ibi sibi dimitti peccata desiderat, hic erui se precatur. ### English translation (Claude) for it is good glory to be subject to Christ. And so that you may know that he does not wish to boast but to call down the Lord’s grace on himself, elsewhere the same prophet says: “See my humiliation and my toil.” So, as one who has humbled his heart, as one who has toiled very much, there he desires that his sins be forgiven him, here he prays to be delivered. ### Scripture references - Ps 25:18 (24:18 LXX): quotation, high confidence ### Translation notes - Ps 25:18 (LXX 24:18). ### Citation (SBL) Ambrose, Exp. Ps. 118 20.7.2 (CSEL 62:448–449; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-7-2). ## Exposition of Psalm 118 20.8.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-8-1 - Source: CSEL 62:449 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The verse fits a bishop, a father or a wife praying and fasting in distress for a loved one. ### Latin text Constitue aliquem sacerdotem pro ministri salute sollicitum quem probatum aduertat deo, aliquem patrem pro filio in aegritudine constituto graui, aliquam feminam uel pro filio uel pro uiro maestam orationibus incubantem, fundentem uberes lacrimas noctibus ac diebus, humiliantem se ac sternentem solo, multiplicantem ieiunia et, quod his grauius est, mentis atque animi dolore confectam, morbi ac periculi dilatione torpentem dicere ad dominum: uide humilitatem meam et erue me. ### English translation (Claude) Picture a bishop anxious for the safety of a minister whom he notes as approved by God; a father for a son placed in grave sickness; a woman, sorrowful for a son or a husband, lying over her prayers, pouring out abundant tears night and day, humbling herself and lying on the ground, multiplying fasts and, what is graver than these, worn out by grief of mind and soul, numbed by the delay of the disease and danger, saying to the Lord: “See my humiliation and deliver me.” ### Scripture references - Ps 119:153 (118:153 LXX): quotation, high confidence ### Translation notes - Ps 119:153 (LXX 118:153). Latin sacerdos is the bishop here. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.8.1 (CSEL 62:449; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-8-1). ## Exposition of Psalm 118 20.9.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-9-1 - Source: CSEL 62:449 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The weary athlete of Christ, fighting spiritual powers, prays “See my humiliation.” ### Latin text Considera etiam, quia spiritali quodam oleo caelestium praeceptorum ungit nos atque exercet cotidie scriptura diuina et dominus noster. plurimos ad subeunda certamina gestiens prouocare, diuersa posuit praemia coronarum, considera, inquam, Christi athletam innumeris contentionibus fatigatum ac prope iam lassatis uiribus resistentem periculi mole turbatum, cum uideat sibi non solum aduersus carnem et sanguinem, sed etiam aduersus spiritales nequitias quae sunt in caelestibus esse luctamen, dicere: uide humilitatem meam et erue me, quoniam legem tuam non sum oblitus. non enim potuit obliuisci qui secundum eius praecepta certauit. ### English translation (Claude) Consider also that divine Scripture and our Lord anoint and train us daily with a kind of spiritual oil of the heavenly precepts. Eager to call very many to undertake the contests, he has set various prizes of crowns; consider, I say, an athlete of Christ wearied by innumerable struggles and, with strength almost spent, resisting, troubled by the weight of danger, when he sees that his wrestling is not only against flesh and blood but also against the spiritual forces of wickedness in the heavenly places, saying: “See my humiliation and deliver me, for I have not forgotten your law.” For he could not forget who fought according to its precepts. ### Scripture references - Eph 6:12: quotation, high confidence - Ps 119:153 (118:153 LXX): quotation, high confidence ### Translation notes - Eph 6:12; Ps 119:153 (LXX 118:153). ### Citation (SBL) Ambrose, Exp. Ps. 118 20.9.1 (CSEL 62:449; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-9-1). ## Exposition of Psalm 118 20.10.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-10-1 - Source: CSEL 62:449–450 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The tortured martyr prays the verse; Greek tapeinōsis means both humility and affliction. ### Latin text Contuere etiam aliquem in martyrio constitutum. frequentibus adflictum subpliciis, retrusum in tenebras, graui fractum pondere catenarum, neruis crura distentum, euisceratum eculeo, exaratum ungulis, adustum candentibus lamminis perseuerantis fidei uirum. sed iam taediantis animi, quod diutius differatur sacrae mortis corona, dicentem: uide humilitatem meam et erue me, quoniam legem tuam non sum oblitus. non solum enim in studiis atque propositis, sed etiam in temptationibus humilitatem dici posse testimoniis scripturarum docemur. siquidem lectum est: homines acceptabiles in fornace humilitatis; ταπεινώσεως enim Graecus dixit, quod est humilitatis. hoc ideo posui, quia plurimi habent Latini in fornace adflictionis. Latinus discernit. Graecus non separat: ταπεινωσις et humilitas uirtutis dicitur et humilitas adflictionis. nihil inpedit, si Latinus separat; non enim Graecus ex Latino transtulit, sed Latinus ex Graeco. ### English translation (Claude) Behold also someone placed in martyrdom, afflicted with frequent tortures, thrust into darkness, broken by the heavy weight of chains, legs stretched in the stocks, torn open on the rack, ploughed by hooks, burned with red-hot plates, a man of persevering faith, but now of a weary mind because the crown of holy death is long delayed, saying: “See my humiliation and deliver me, for I have not forgotten your law.” For we are taught by the testimonies of the Scriptures that humiliation can be spoken of not only in pursuits and purposes but also in temptations, since it is read: “acceptable men in the furnace of humiliation”; for the Greek said tapeinōseōs, which is “of humiliation.” I have set this down because many Latin copies have “in the furnace of affliction.” The Latin distinguishes, the Greek does not separate: tapeinōsis is said both of the humility of virtue and of the humiliation of affliction. Nothing prevents the Latin from separating them; for the Greek did not translate from the Latin, but the Latin from the Greek. ### Scripture references - Ps 119:153 (118:153 LXX): quotation, high confidence ### Extrabiblical texts - Sir 2:5 (Sirach): quotation, high confidence ### Translation notes - Ps 119:153 (LXX 118:153); Sir 2:5. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.10.1 (CSEL 62:449–450; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-10-1). ## Exposition of Psalm 118 20.11.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-11-1 - Source: CSEL 62:450 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Egypt was an iron furnace of affliction from which God brought Israel. ### Latin text Denique et Hebraei, quamdiu in Aegypto erant, in fornace erant ferrea. hoc est in fornace temptationis, in fornace adflictionis, cum duris adfligerentur imperiis. unde et scriptum est: quia eduxit eos deus de fornace ferrea, ex Aegypto. fornax erat ferrea, quia nullius adhuc in Aegypto opera uirtutum plena lucebant, nullius aurum illic fuerat conprobatum. nullius plumbum iniquitatis exustum. dura fornax fornax mortis perpetuae, quam fornacem nullus poterat euadere. quae omnes consumeret, in qua solus dolor esset et luctus. ### English translation (Claude) In fact the Hebrews too, as long as they were in Egypt, were in an iron furnace, that is, in the furnace of temptation, in the furnace of affliction, when they were afflicted by harsh commands. Hence it is also written that God brought them out of the iron furnace, out of Egypt. The furnace was of iron, because the works of no one’s virtues yet shone full in Egypt, no one’s gold had been proved there, no one’s lead of iniquity burned away. A hard furnace, the furnace of perpetual death, which no one could escape, which consumed all, in which there was only grief and mourning. ### Scripture references - Deut 4:20: quotation, high confidence - 1 Kgs 8:51: allusion, medium confidence - Jer 11:4: allusion, medium confidence ### Translation notes - Deut 4:20; 1 Kgs 8:51; Jer 11:4. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.11.1 (CSEL 62:450; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-11-1). ## Exposition of Psalm 118 20.11.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-11-2 - Source: CSEL 62:450 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The three youths’ furnace was golden; the same trial is iron to the weak, gold to the faithful. ### Latin text at uero fornax. in qua Ananias Azarias Misahel hymnum domino canebant, fornax aurea illa, non ferrea, per quam toto orbe sapientia fide deuotionis inluxit. erat quidem etiam haec fornax in Babylonia, ubi aurum non erat spiritale nisi forte captiuum; captiuam enim dominus duxit captiuitatem. hoc erat aurum in dei sanctis, qui captiui erant apud Babylonios corpore, spiritu autem apud deum liberi, soluti uinculis captiuitatis humanae, iugo gratiae spiritalis innexi. et fortasse eadem fornax ferrea fragilibus est. aurea perseuerantibus. ### English translation (Claude) But the furnace in which Ananias, Azarias, Mishael sang a hymn to the Lord was a golden furnace, not iron, through which wisdom shone through the whole world by the faith of devotion. This furnace too was in Babylonia, where there was no spiritual gold unless perhaps captive; for the Lord led captivity captive. This was the gold in God’s saints, who were captive in body among the Babylonians, but free in spirit with God, loosed from the chains of human captivity, bound to the yoke of spiritual grace. And perhaps the same furnace is iron to the frail, golden to the persevering. ### Scripture references - Dan 3:23: allusion, high confidence - Eph 4:8: quotation, high confidence - Ps 68:18 (67:19 LXX): allusion, medium confidence ### Extrabiblical texts - Pr Azar 1 (Prayer of Azariah and Song of the Three Young Men): allusion, high confidence ### Translation notes - Dan 3:23–24 with Pr Azar 1 (Song of the Three); Eph 4:8 (Ps 68:18). ### Citation (SBL) Ambrose, Exp. Ps. 118 20.11.2 (CSEL 62:450; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-11-2). ## Exposition of Psalm 118 20.12.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-12-1 - Source: CSEL 62:450–451 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All who return to paradise must pass the fiery sword, even John the beloved disciple. ### Latin text Omnes oportet per ignem probari quicumque ad paradisum redire desiderant; non enim otiose scriptum est. quod eiectis Adam uel Eua de paradisi sede posuit deus in exitu paradisi gladium igneum uersatilem. omnes oportet transire per flammas, siue ille Iohannes euangelista sit, quem ita dilexit dominus, ut de eo diceret ad Petrum: si sic eum uolo manere, quid ad te? tu me sequere. ### English translation (Claude) All who desire to return to paradise must be proved by fire; for it is not written idly that, when Adam and Eve were cast out of the abode of paradise, God placed at the exit of paradise a fiery revolving sword. All must pass through the flames, whether it be John the evangelist, whom the Lord so loved that he said of him to Peter: “If I will that he remain thus, what is that to you? Follow me.” ### Scripture references - Gen 3:24: allusion, high confidence - John 21:22: quotation, high confidence ### Translation notes - Gen 3:24; John 21:22. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.12.1 (CSEL 62:450–451; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-12-1). ## Exposition of Psalm 118 20.12.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-12-2 - Source: CSEL 62:451 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even Peter and John pass through the fire, though love has already purified John. ### Latin text de morte eius aliqui dubitauerunt, de transitu per ignem dubitare non possumus, quia in paradiso est nec separatur a Christo. siue ille sit Petrus qui claues accepit regni caelorum, qui supra mare ambulauit, oportet ut dicat: transiuimus per ignem et aquam et induxisti nos in refrigerium. sed Iohanni cito uersabitur igneus gladius, quia non inuenitur in eo iniquitas quem dilexit aequitas. si quid in eo uitii humani fuit. caritas diuina decoxit; alae enim eius sicut alae ignis. ### English translation (Claude) Some have doubted about his death; about his passing through fire we cannot doubt, because he is in paradise and is not separated from Christ. Or whether it be Peter, who received the keys of the kingdom of heaven, who walked on the sea, he must say: “We passed through fire and water, and you brought us into refreshment.” But for John the fiery sword will be quickly turned, because no iniquity is found in him whom equity loved. If there was anything of human fault in him, divine love boiled it away; for its wings are like wings of fire. ### Scripture references - Matt 16:19: allusion, high confidence - Matt 14:29: allusion, high confidence - Ps 66:12 (65:12 LXX): quotation, high confidence - Song 8:6: allusion, medium confidence ### Translation notes - Matt 16:19; Matt 14:29; Ps 66:12 (LXX 65:12); Song 8:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.12.2 (CSEL 62:451; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-12-2). ## Exposition of Psalm 118 20.13.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-13-1 - Source: CSEL 62:451 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Love’s fire here frees from the fire hereafter; Peter will be tried as silver, Ambrose as lead. ### Latin text Qui hic habuerit caritatis ignem, illic ignem gladii timere non poterit. ipsi Petro, qui totiens mortem suam pro Christo obtulit. dicet: transi, recumbe. sed ille dicet: igne nos examinasti, sicut igne examinatur argentum. etenim in quo aqua multa excludere non potuit caritatem, quomodo eum ignis excludet? sed ille examinabitur ut argentum, ego examinabor ut plumbum; donec plumbum tabescat, ardebor. ### English translation (Claude) Whoever has had the fire of love here will not be able to fear the fire of the sword there. To Peter himself, who so often offered his death for Christ, he will say: “Pass on, recline.” But he will say: “You have tried us with fire, as silver is tried with fire.” For in him in whom much water could not shut out love, how will fire shut him out? But he will be tested as silver; I shall be tested as lead; I shall burn until the lead melts. ### Scripture references - Luke 17:7: allusion, medium confidence - Ps 66:10 (65:10 LXX): quotation, high confidence - Song 8:7: allusion, high confidence ### Translation notes - Luke 17:7; Ps 66:10 (LXX 65:10); Song 8:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.13.1 (CSEL 62:451; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-13-1). ## Exposition of Psalm 118 20.13.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-13-2 - Source: CSEL 62:451 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose fears the fire, hoping only in Christ’s mercy and the grace given through his ministry. ### Latin text si nihil argenti in me inuentum fuerit, heu me! in ultima inferna detrudar aut ut stipula totus exurar. si quid inuentum in me fuerit auri uel argenti non per meos actus, sed per misericordiam et gratiam Christi, per ministerium sacerdotii, dicam fortasse ego: etenim qui sperant in te non confundentur. ### English translation (Claude) If no silver is found in me, woe is me! I shall be thrust into the lowest hell or be wholly burned up like stubble. If any gold or silver is found in me, not through my own acts but through the mercy and grace of Christ, through the ministry of the priesthood, perhaps I shall say: “For those who hope in you will not be put to shame.” ### Scripture references - 1 Cor 3:15: allusion, high confidence - Ps 25:3 (24:3 LXX): quotation, high confidence ### Translation notes - 1 Cor 3:12–15; Ps 25:3 (LXX 24:3). ### Citation (SBL) Ambrose, Exp. Ps. 118 20.13.2 (CSEL 62:451; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-13-2). ## Exposition of Psalm 118 20.14.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-14-1 - Source: CSEL 62:451–452 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only sinless Christ passed untouched by the fire; the gates opened for the King of glory. ### Latin text Illo igitur igneo gladio iniquitas exuretur quae sedet super talentum plumbeum. ideo unus ignem illum sentire non potuit qui est iustitia dei Christus, quia peccatum non fecit; nihil enim ignis in eo quod exurere posset inuenit. denique soli eleuatae sunt portae aeternales, ut introiret rex gloriae, non reus causae. ### English translation (Claude) So by that fiery sword iniquity will be burned up, which sits on the talent of lead. That is why only one could not feel that fire, Christ, the righteousness of God, because he committed no sin; for the fire found nothing in him that it could burn. In fact for him alone were the everlasting gates lifted up, that the King of glory might enter, not one guilty of a charge. ### Scripture references - Zech 5:7: allusion, high confidence - 1 Pet 2:22: allusion, high confidence - Ps 24:7 (23:7 LXX): allusion, high confidence ### Translation notes - Zech 5:7–8; 1 Pet 2:22; Ps 24:7 (LXX 23:7). ### Citation (SBL) Ambrose, Exp. Ps. 118 20.14.1 (CSEL 62:451–452; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-14-1). ## Exposition of Psalm 118 20.14.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-14-2 - Source: CSEL 62:452 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s death opened the way to martyrdom and paradise; all must hope only in his mercy at judgment. ### Latin text et hic quidem mortem caro illius gustauit; neque enim aliter posset resurgere. quod legi, praesumo, quod non legi, ueneratus scientibus derelinquo unum confitens, quia, quicquid caro illa subiit, ideo subiit, ut uiam ceteris uel triumphandi per martyrii passionem uel transeundi in paradisum suis uestigiis reformaret. nemo ergo sibi adroget, nemo de meritis, nemo de potestate se iactet, sed omnes speremus per dominum Iesum misericordiam inuenire, quoniam omnes ante tribunal eius stabimus. de illo ueniam, de illo indulgentiam postulabo; quae enim spes alia peccatoribus? ### English translation (Claude) And here indeed his flesh tasted death; for otherwise it could not rise. What I have read I presume; what I have not read I reverently leave to those who know, confessing one thing: that whatever that flesh underwent, it underwent so that it might reshape for others by its footsteps the way either of triumphing through the passion of martyrdom or of passing into paradise. So let no one claim anything for himself, no one boast of merits, no one of power, but let us all hope to find mercy through the Lord Jesus, since we shall all stand before his judgment seat. From him I will ask pardon, from him indulgence; for what other hope have sinners? ### Scripture references - Rom 14:10: allusion, high confidence - 2 Cor 5:10: echo, medium confidence ### Translation notes - Rom 14:10; 2 Cor 5:10. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.14.2 (CSEL 62:452; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-14-2). ## Exposition of Psalm 118 20.15.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-15-1 - Source: CSEL 62:452 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even those who think themselves gold will be tested in the fire; let them be humble. ### Latin text Et qui se hic aurum putat, habet plumbum, et qui putat se granum tritici, habet stipulam quae possit exuri. sed hic sibi multi aurum uidentur. non illis inuideo; sed etiam aurum examinabitur, uretur, ut possit probari. sic enim scriptum est: sicut aurum in conflatorio probabo illos. ergo aduertant, quia examinabuntur omnes. multi ergo, qui se aurum putant, et ipsi humilitatem sequantur, ut uitia sua decoquant. ### English translation (Claude) And whoever thinks himself gold here has lead, and whoever thinks himself a grain of wheat has stubble that can be burned. But here many seem to themselves gold. I do not envy them; but even gold will be tested, burned, so that it can be proved. For thus it is written: “As gold in the furnace I will prove them.” So let them notice that all will be tested. So let many who think themselves gold also follow humility, so as to boil away their vices. ### Scripture references - Matt 3:12: echo, medium confidence - Zech 13:9: allusion, medium confidence ### Extrabiblical texts - Wis 3:6 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Matt 3:12; Wis 3:6; Zech 13:9. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.15.1 (CSEL 62:452; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-15-1). ## Exposition of Psalm 118 20.15.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-15-2 - Source: CSEL 62:452–453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Keep humility now so as to pray at the judgment, “See my humiliation and deliver me.” ### Latin text sed hic inanis iactantia est. ideo multis, qui se massas auri putant, dicit sapientior auri massa: omnes nos fornax probabit. ergo quia examinandi sumus, sic nos agamus, ut iudicio probari mereamur diuino. teneamus hic positi humilitatem, ut, cum unusquisque nostrum uenerit ad iudicium dei, ad illos ignes, quos transituri sumus, dicat: uide humilitatem meam et erue me. nam si superbus fuerit, si adrogans, si contumax, non poterit hoc dicere. nemo autem dicet: uide superbiam meam, sed: uide humilitatem meam, ut eius gratia erui ab illo igne mereatur. ### English translation (Claude) But here it is empty boasting. That is why to many who think themselves masses of gold, a wiser mass of gold says: “The furnace will prove us all.” So since we are to be tested, let us so conduct ourselves that we may deserve to be approved by the divine judgment. Let us, placed here, keep humility, so that when each of us comes to God’s judgment, to those fires which we shall pass through, he may say: “See my humiliation and deliver me.” For if he is proud, if arrogant, if stubborn, he will not be able to say this. And no one will say, “See my pride,” but, “See my humiliation,” so that by its grace he may deserve to be delivered from that fire. ### Scripture references - Ps 119:153 (118:153 LXX): quotation, high confidence ### Translation notes - Ps 119:153 (LXX 118:153). The saying of the “wiser mass of gold” is unidentified. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.15.2 (CSEL 62:452–453; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-15-2). ## Exposition of Psalm 118 20.16.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-16-1 - Source: CSEL 62:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: There is also a humility of virtue, kept by the righteous even in prosperity. ### Latin text Est ergo humilitas laboris et fatigationis, est et humilitas uirtutis atque propositi, quam et in secundis et prosperis et in otio positus tenet iustus. nullo scilicet fractus labore, nullius certaminis dubius euentu humilem omnibus affectum exhibet nec sua extollere studet, sed magis minuere operis sui pretium et meriti sui gratiam. ### English translation (Claude) So there is a humility of toil and weariness, and there is a humility of virtue and purpose, which the righteous man keeps even in good and prosperous times and at leisure; broken by no toil, uncertain of the outcome of no contest, he shows a humble affection to all and does not try to extol his own things, but rather to lessen the price of his work and the grace of his merit. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.16.1 (CSEL 62:453; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-16-1). ## Exposition of Psalm 118 20.16.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-16-2 - Source: CSEL 62:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul, the chosen vessel, called himself the least of the apostles. ### Latin text audi iustum humiliantem se: ego, inquit, sum minimus apostolorum. me uas electionis diuinae, ille gentium doctor minimum esse se dicit, indignum eius officii nomine quod suis operibus praeferebat nihilque sibi adrogat, sed totum gratiae dei deputat. hoc utique decet iustum. ### English translation (Claude) Hear the righteous man humbling himself: “I,” he says, “am the least of the apostles.” He, the vessel of divine election, the teacher of the gentiles, says that he is the least, unworthy of the name of that office which he displayed in his works, and claims nothing for himself, but ascribes everything to the grace of God. This surely befits the righteous man. ### Scripture references - 1 Cor 15:9: quotation, high confidence - 1 Cor 15:10: allusion, high confidence - Acts 9:15: allusion, high confidence ### Translation notes - 1 Cor 15:9–10; Acts 9:15. “me uas” in the digital text is translated “he, the vessel” by sense. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.16.2 (CSEL 62:453; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-16-2). ## Exposition of Psalm 118 20.17.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-17-1 - Source: CSEL 62:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham called himself dust; Christ called himself a worm, seeking others’ good. ### Latin text Hac humilitate Abraham pater fidei nuncupatus est. qui. cum diuino participaretur alloquio, terram se esse dicebat et limum. ipse quoque dominus ait: ego autem sum uermis et non homo, obprobrium hominum et abiectio plebis, cum de sui corporis passione loqueretur, qui non quae sua sunt quaesiuit. sed quae aliorum. ### English translation (Claude) By this humility Abraham was named father of faith, who, when he shared in divine converse, said he was earth and mud. The Lord himself too says, “But I am a worm and no man, a reproach of men and the outcast of the people,” when he spoke of the passion of his body, he who sought not his own things but those of others. ### Scripture references - Gen 18:27: allusion, high confidence - Ps 22:6 (21:7 LXX): quotation, high confidence - Phil 2:4: allusion, high confidence ### Translation notes - Gen 18:27; Ps 22:6 (LXX 21:7); Phil 2:4; 1 Cor 10:33. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.17.1 (CSEL 62:453; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-17-1). ## Exposition of Psalm 118 20.17.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-17-2 - Source: CSEL 62:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Imitate Christ, who emptied himself; despise no one for lowly station. ### Latin text cuius nos imitatores uult fieri apostolus atque hortatur dicens: hoc enim sentite in uobis quod et in Christo Iesu, qui cum in forma dei esset non rapinam arbitratus est esse se aequalem deo. sed semet ipsum exinaniuit formam serui accipiens. nec nos igitur nobilitatem generis nec diuitias requiramus, si uolumus Christum sequi. exinaniuit se, cum esset in dei forma. cum diues esset, pauper factus est. noli et tu contemnere plebeium, quia nobilis es, noli despicere seruum. quia potens es, noli pauperem fastidire, quia diues es. numquid nobilior, numquid potentior, numquid ditior Christo es? ### English translation (Claude) The apostle wishes us to become his imitators and exhorts us, saying: “Have this mind in you which was also in Christ Jesus, who, being in the form of God, did not think it robbery to be equal with God, but emptied himself, taking the form of a servant.” So let us not seek nobility of family or riches, if we wish to follow Christ. He emptied himself, though he was in the form of God; though he was rich, he became poor. Do not despise the plebeian because you are noble; do not look down on the slave because you are powerful; do not disdain the poor man because you are rich. Are you nobler, more powerful, richer than Christ? ### Scripture references - Phil 2:5: quotation, high confidence - Phil 2:6: quotation, high confidence - Phil 2:7: quotation, high confidence - 2 Cor 8:9: quotation, high confidence ### Translation notes - Phil 2:5–7; 2 Cor 8:9. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.17.2 (CSEL 62:453; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-17-2). ## Exposition of Psalm 118 20.17.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-17-3 - Source: CSEL 62:453–454 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s obedience to death undid Adam’s disobedience, and God exalted him. ### Latin text ille pro te suscepit illa quae tu despicis, ille pro te humiliauit se usque ad mortem et mortem crucis, ut tuae lapsum aboleret superbiae, ut, quod per unius Adae inoboedientiam perdideramus, per unius domini Iesu oboedientiam reciperemus. propter quod deus, inquit, illum exaltauit et dedit illi nomen super omne nomen, ut in nomine Iesu omne genu flectatur, quoniam dominus Iesus in gloria est dei patris. ### English translation (Claude) He took on for you the things you despise; he humbled himself for you even to death, the death of the cross, to abolish the fall of your pride, so that what we had lost through the disobedience of the one Adam we might recover through the obedience of the one Lord Jesus. “Therefore,” he says, “God exalted him and gave him a name above every name, that at the name of Jesus every knee should bow, since the Lord Jesus is in the glory of God the Father.” ### Scripture references - Phil 2:8: quotation, high confidence - Phil 2:9: quotation, high confidence - Phil 2:10: quotation, high confidence - Phil 2:11: quotation, high confidence - Rom 5:19: allusion, high confidence ### Translation notes - Phil 2:8–11; Rom 5:19. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.17.3 (CSEL 62:453–454; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-17-3). ## Exposition of Psalm 118 20.18.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-18-1 - Source: CSEL 62:454 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul’s point is the power of humility, which even exalted Christ. ### Latin text Considera, o homo, quid legas. non laborauit apostolus potentiam Christi probare, sed oboedientiam praedicare, sed demonstrare quanta sit humilitatis gratia, quantus eius profectus. si simplicibus accipias auribus, et Christum exaltauit; ### English translation (Claude) Consider, O man, what you read. The apostle did not labor to prove Christ’s power, but to proclaim his obedience, to show how great is the grace of humility, how great its advancement. If you take it with simple ears, it even exalted Christ; ### Citation (SBL) Ambrose, Exp. Ps. 118 20.18.1 (CSEL 62:454; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-18-1). ## Exposition of Psalm 118 20.18.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-18-2 - Source: CSEL 62:454 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s humility served our salvation; if it exalted him, it will exalt us. ### Latin text sed Christus non quae sua, sed quae tua erant, illa humilitate quaerebat. accipe ergo argutis auribus: moraliter tibi profuit, mystice tuam redemit salutem. quomodo uis intellege, salus est tua. si putas quod Christo profuit humilitas sua, cui ergo non proderit? si illum exaltauit, quem non augebit? ### English translation (Claude) but Christ by that humility sought not his own things but yours. So take it with sharper ears: morally it profited you; mystically it redeemed your salvation. Understand it as you will, it is your salvation. If you think his humility profited Christ, whom then will it not profit? If it exalted him, whom will it not increase? ### Scripture references - Phil 2:4: echo, medium confidence ### Translation notes - Phil 2:4. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.18.2 (CSEL 62:454; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-18-2). ## Exposition of Psalm 118 20.18.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-18-3 - Source: CSEL 62:454 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s humiliations took nothing from his divinity but advanced his saving work. ### Latin text factus est minister omnium dominus et auctor omnium uapulauit. pedes lauit, crucifixus est, mortuus est. sed in his omnibus detrimentum nullum uideo diuinitatis eius, profectum operationis agnosco. qui nihil habebat quod ad potestatem suam adderet, habuit quod ad cultum suae maiestatis adiungeret. audeo dicere: operationis suae munus amiserat, nisi id humilitas recepisset. ### English translation (Claude) The Lord became the servant of all, and the author of all was beaten, washed feet, was crucified, died. But in all these I see no loss to his divinity; I recognize an advance of his work. He who had nothing to add to his power had something to join to the worship of his majesty. I dare to say: he would have lost the gift of his work, had humility not recovered it. ### Scripture references - Matt 20:28: allusion, high confidence - John 13:5: allusion, high confidence ### Translation notes - Matt 20:28; John 13:5. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.18.3 (CSEL 62:454; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-18-3). ## Exposition of Psalm 118 20.18.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-18-4 - Source: CSEL 62:454 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Humility costs nothing; Christ, emptied, is in glory, and Ambrose now worships him. ### Latin text itaque nos quidem redemit, sed etiam sibi adquisiuit. nihil ergo humilitas adfert dispendii; ille qui se exinaniuit plenus est, ille qui non rapinam arbitratus est esse se aequalem deo, formam serui accipiens, in gloria est dei patris. suscepi quem nesciebam, agnoui quem non cognoscebam. confiteor quem negabam. ipsi genu corporis flecto. ipsi genu mentis inflecto. ipsum adoro quem ante fugiebam. ### English translation (Claude) So he redeemed us indeed, but he also acquired for himself. So humility brings no loss; he who emptied himself is full; he who did not think it robbery to be equal with God, taking the form of a servant, is in the glory of God the Father. I have received him whom I did not know, recognized him whom I did not acknowledge; I confess him whom I denied. To him I bend the knee of the body, to him I bend the knee of the mind; I adore him whom before I fled. ### Scripture references - Phil 2:6: allusion, high confidence - Phil 2:7: allusion, high confidence - Phil 2:10: allusion, high confidence - Phil 2:11: allusion, high confidence ### Translation notes - Phil 2:6–7, 10–11. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.18.4 (CSEL 62:454; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-18-4). ## Exposition of Psalm 118 20.19.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-19-1 - Source: CSEL 62:454–455 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose thanks Christ for creation and for becoming our brother by taking a body. ### Latin text Gratias tibi agimus, Iesu domine, quod creasti nos et creatos feris bestiis, mutis animantibus praefecisti. maiora sunt uisitationis tuae munera. uisitatos maiestatis tuae consortiis honorasti dicens: narrabo nomen tuum fratribus meis; suscepto enim corpore frater es factus nec dominus esse desisti. ### English translation (Claude) We thank you, Lord Jesus, that you created us and set us, once created, over the wild beasts and dumb animals. Greater are the gifts of your visitation. Those visited you honored with fellowship in your majesty, saying: “I will declare your name to my brothers”; for, taking a body, you became a brother and did not cease to be Lord. ### Scripture references - Gen 1:28: allusion, high confidence - Ps 22:22 (21:23 LXX): quotation, high confidence - Heb 2:12: allusion, medium confidence ### Translation notes - Gen 1:26–28; Ps 22:22 (LXX 21:23) (Heb 2:12). ### Citation (SBL) Ambrose, Exp. Ps. 118 20.19.1 (CSEL 62:454–455; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-19-1). ## Exposition of Psalm 118 20.19.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-19-2 - Source: CSEL 62:455 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ redeemed us by his death and raised all in the temple of his body. ### Latin text maior redemptionis gratia. periclitantes morte propria redemisti, sicut scriptum est: expedit unum hominem mori pro populo. suscitasti mortuos dicens: soluite hoc templum. et in triduo resuscitabo illud; in illo enim templo dominici Corporis omnibus resurrectio adcreuit. ### English translation (Claude) Greater is the grace of redemption. Those in peril you redeemed by your own death, as it is written: “It is expedient that one man die for the people.” You raised the dead, saying: “Destroy this temple, and in three days I will raise it up”; for in that temple of the Lord’s body resurrection grew for all. ### Scripture references - John 11:50: quotation, high confidence - John 2:19: quotation, high confidence - John 2:21: allusion, high confidence ### Translation notes - John 11:50; John 2:19, 21. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.19.2 (CSEL 62:455; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-19-2). ## Exposition of Psalm 118 20.19.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-19-3 - Source: CSEL 62:455 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ makes the risen like angels and seats humanity at God’s right hand. ### Latin text resurgentes adaequauisti angelis, sicut dixisti: quoniam quae non nubunt et qui non ducunt uxores erunt sicut angeli in caelo, postremo ad dexteram dei in illo filii hominis solio conlocasti, sicut ipse dignatus es dicere: ex hoc autem erit filius hominis sedens ad dexteram uirtutis dei. ### English translation (Claude) Those who rise you made equal to the angels, as you said: “For those who do not marry and are not given in marriage will be like the angels in heaven”; finally you set us at the right hand of God on that throne of the Son of man, as you yourself deigned to say: “But from now on the Son of man will be seated at the right hand of the power of God.” ### Scripture references - Luke 20:35: quotation, high confidence - Matt 22:30: allusion, high confidence - Luke 22:69: quotation, high confidence ### Translation notes - Luke 20:35–36 with Matt 22:30; Luke 22:69. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.19.3 (CSEL 62:455; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-19-3). ## Exposition of Psalm 118 20.20.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-20-1 - Source: CSEL 62:455 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God, rich in mercy, calls us to be rich in love. ### Latin text Unde apostolus admirans diuinae dona pietatis, simul ostendens unam patris et filii esse liberalitatem ait: deus autem qui diues est in misericordia propter multam caritatem qua dilexit. audis in quo debeas, homo. diues esse. quas habere uirtutes: amorem dei in te probare, imitari caritatis caelestis dulcedinem. ### English translation (Claude) Hence the apostle, marveling at the gifts of divine goodness and at the same time showing that the generosity of Father and Son is one, says: “But God, who is rich in mercy, because of the great love with which he loved us.” You hear in what you ought to be rich, O man, what virtues to have: to prove in yourself the love of God, to imitate the sweetness of heavenly love. ### Scripture references - Eph 2:4: quotation, high confidence ### Translation notes - Eph 2:4. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.20.1 (CSEL 62:455; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-20-1). ## Exposition of Psalm 118 20.20.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-20-2 - Source: CSEL 62:455–456 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We were made alive and seated with Christ; he who sits at God’s right hand was humbled for us. ### Latin text et addidit: et cum essemus mortui peccatis, conuiuificauit nos in Christo. cuius gratia estis saluati, et simul suscitauit, simul fecit sedere in caelestibus in Christo Iesu. in Christo utique honoratur et caro. ille igitur. qui ad dexteram dei sedet, propter nos humiliatus est ideoque dicit nobis: discite a me, quia mitis sum et humilis corde. ### English translation (Claude) And he added: “And when we were dead in sins, he made us alive together in Christ, by whose grace you have been saved, and raised us up together and made us sit together in the heavenly places in Christ Jesus.” In Christ surely the flesh too is honored. So he who sits at God’s right hand was humbled for us, and therefore says to us: “Learn from me, for I am meek and humble of heart.” ### Scripture references - Eph 2:5: quotation, high confidence - Eph 2:6: quotation, high confidence - Matt 11:29: quotation, high confidence ### Translation notes - Eph 2:5–6; Matt 11:29. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.20.2 (CSEL 62:455–456; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-20-2). ## Exposition of Psalm 118 20.20.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-20-3 - Source: CSEL 62:456 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ taught humility by word and deed; the believer can say, “See my humiliation.” ### Latin text non dixit: discite a me quia potens sum\\ sed quia humilis corde, ut tu illum imiteris, ut tu ei dicas: domine, audiui uocem tuam, impleui praeceptum tuum. dixisti ut a te disceremus humilitatem: didicimus non solum sermone tuo, sed etiam actu tuo; feci quod imperasti: uide humilitatem meam. ### English translation (Claude) He did not say, “Learn from me, for I am powerful,” but “for I am humble of heart,” so that you may imitate him, so that you may say to him: “Lord, I have heard your voice, I have fulfilled your precept. You said that we should learn humility from you: we have learned it not only from your word but also from your deed; I have done what you commanded: see my humiliation.” ### Scripture references - Matt 11:29: quotation, high confidence - Ps 119:153 (118:153 LXX): quotation, high confidence ### Translation notes - Matt 11:29; Ps 119:153 (LXX 118:153). ### Citation (SBL) Ambrose, Exp. Ps. 118 20.20.3 (CSEL 62:456; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-20-3). ## Exposition of Psalm 118 20.21.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-21-1 - Source: CSEL 62:456 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like an athlete showing his limbs, show your humility, and the judge will award the crown. ### Latin text Athleta bonus membra sua monstrat, ut conuersationis suae adprobet disciplinam. monstrat etiam tunc membra sua, quando post aliqua certamina grauiora iterum certare conpellitur, ut iudex uidens fessum corpus nequaquam eum certare conpellat. et tu ostende cordis tui humilitatem, ut titulos uirtutis ostendas, ostende et cordis tui certamina, ut dicas: certamen bonum certaui, cursum consummaui et uidens spiritalis iudex certaminis coronam iustitiae decernat, quoniam legem agonis implesti. ### English translation (Claude) A good athlete shows his limbs to prove the discipline of his way of life. He shows his limbs also when, after some heavier contests, he is compelled to fight again, so that the judge, seeing his tired body, may by no means compel him to fight. You too, show the humility of your heart, so as to show the titles of your virtue; show also the contests of your heart, so that you may say, “I have fought the good fight, I have finished the course,” and the judge of the spiritual contest, seeing it, may award you the crown of righteousness, since you have fulfilled the law of the contest. ### Scripture references - 2 Tim 4:7: quotation, high confidence - 2 Tim 4:8: allusion, high confidence ### Translation notes - 2 Tim 4:7–8. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.21.1 (CSEL 62:456; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-21-1). ## Exposition of Psalm 118 20.22.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-22-1 - Source: CSEL 62:456 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The innocent hasten to judgment; the righteous do not fear God’s merciful judgment. ### Latin text Sequitur uersiculus secundus: iudica iudicium meum et libera me; propter uerbum tuum uiuifica me. festinant innoxii ad iudicium et propriae innocentiae arbitro se desiderant citius conprobari; habet hoc usus etiam in saeculo quod est commune cum sanctis. uerum is, qui apud deum iustus est, habet aliam causam iudicii non timendi, quia apud misericordem ### English translation (Claude) The second verse follows: “Judge my judgment and free me; for your word’s sake give me life.” The innocent hasten to judgment and desire to be approved more quickly by the arbiter of their innocence; usage has this even in the world, in common with the saints. But he who is righteous before God has another reason for not fearing judgment, because before a merciful ### Scripture references - Ps 119:154 (118:154 LXX): quotation, high confidence ### Translation notes - Ps 119:154 (LXX 118:154). ### Citation (SBL) Ambrose, Exp. Ps. 118 20.22.1 (CSEL 62:456; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-22-1). ## Exposition of Psalm 118 20.22.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-22-2 - Source: CSEL 62:456 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God judges his saints first and apart from the devil’s companions. ### Latin text iudicem sibi causa est, apud redemptorem suum uult cito et sperat absolui; absolutio enim matura sanctorum est. unde et dominus ait per Ezechiel ad angelos, qui ministri sunt ultionum: a sanctis meis incipite. non uult dominus commune sanctis cum diaboli sociis consortium esse iudicii; diabolus enim et ministri eius cum hominibus non flagellabuntur. ### English translation (Claude) judge his case lies; before his Redeemer he wishes and hopes to be acquitted quickly; for the acquittal of the saints is early. Hence the Lord too says through Ezekiel to the angels who are ministers of vengeance: “Begin with my saints.” The Lord does not wish the saints to share a common judgment with the devil’s companions; for the devil and his ministers will not be scourged with men. ### Scripture references - Ezek 9:6: quotation, high confidence - Ps 73:5 (72:5 LXX): allusion, medium confidence ### Translation notes - Ezek 9:6 (in Ambrose’s form, “begin with my saints” = “my sanctuary”); Ps 73:5 (LXX 72:5). ### Citation (SBL) Ambrose, Exp. Ps. 118 20.22.2 (CSEL 62:456; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-22-2). ## Exposition of Psalm 118 20.22.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-22-3 - Source: CSEL 62:456–457 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judgment begins with God’s house so that the punished may be quickly acquitted. ### Latin text separata est poena, ubi distat et culpa. ideoque alio loco scriptura ait: tempus incipere iudicium dei a domo dei. quos miseratur enim, cito castigat, ut non diutius adficiantur futuri expectatione iudicii, non prolixius misera reatus sorte macerentur, ut unusquisque reddat etiam duplicia peccata sua, quo tandem possit absolui. poena enim reorum quaedam absolutio delictorum est. ### English translation (Claude) The punishment is separate where the guilt too differs. And therefore Scripture says in another place: “It is time for the judgment of God to begin from the house of God.” For those he pities he chastens quickly, so that they may not be afflicted longer by the expectation of judgment to come, nor be wasted more lengthily by the wretched lot of guilt, so that each may pay even double for his sins, by which at last he may be acquitted. For the punishment of the guilty is a kind of acquittal of offenses. ### Scripture references - 1 Pet 4:17: quotation, high confidence - Isa 40:2: allusion, high confidence ### Translation notes - 1 Pet 4:17; Isa 40:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.22.3 (CSEL 62:456–457; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-22-3). ## Exposition of Psalm 118 20.23.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-23-1 - Source: CSEL 62:457 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Prisoners, innocent or guilty, wish their cases quickly settled. ### Latin text Uidemus in hoc saeculo insertos nexibus catenarum reos in specie pompae miserabilis duci, et nonnumquam hoc patiuntur insontes. ut tolerabilius sit mori quam talia subire supplicia. optant utique audiri bene sibi conscii, optant etiam hi, qui grauibus flagitiis urgentur, poenam mortis celeritate transigere, ut aliquanta conpendia poenarum lucrentur. ### English translation (Claude) We see in this world the guilty, bound in chains, led in the show of a pitiable procession, and sometimes the innocent suffer this, so that it would be more tolerable to die than to undergo such punishments. Those conscious of their innocence surely wish to be heard; even those pressed by grave crimes wish to get through the penalty of death quickly, so as to gain some shortening of punishments. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.23.1 (CSEL 62:457; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-23-1). ## Exposition of Psalm 118 20.23.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-23-2 - Source: CSEL 62:457 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If human justice gives hope, how much more Christ’s; the devil’s judgment is deferred to his torment. ### Latin text spes est etiam de iudicis misericordia. ipso exilio claustra carceris duriora sunt nec reditus in perpetuum omnibus intercluditur relegatis. si hoc operatur humanum examen, quanto magis Christi est omnibus expetendum! differtur diaboli iudicium, ut sit semper in poenis reus, semper inprobitatis suae innexus catena, conscientiae suae in perpetuum sustineat ipse iudicium. ### English translation (Claude) There is hope too from the judge’s mercy. The bars of prison are harder than exile itself, nor is return shut off for ever to all who are banished. If human examination does this, how much more is Christ’s to be desired by all! The judgment of the devil is deferred, so that the guilty one may be always in punishment, always bound by the chain of his wickedness, and himself bear for ever the judgment of his conscience. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.23.2 (CSEL 62:457; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-23-2). ## Exposition of Psalm 118 20.23.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-23-3 - Source: CSEL 62:457 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The rich man in Hades suffers; the devil awaits judgment in perpetual fear. ### Latin text ideo diues ille in euangelio licet peccator poenalibus urgetur aerumnis, ut citius possit euadere, diabolus autem nequaquam peruenisse ad iudicium demonstratur, nequaquam adhuc poenis esse subiectus. nisi quas ipse tantorum conscius scelerum soluit timore perpetuo, ne aliquando securus sit. ### English translation (Claude) That is why that rich man in the Gospel, though a sinner, is pressed by penal hardships, so that he may escape the sooner; but the devil is shown by no means to have come to judgment, by no means yet to be subject to punishments, except those which he himself, conscious of such great crimes, pays by perpetual fear, so that he may never be secure. ### Scripture references - Luke 16:23: allusion, high confidence - Luke 16:24: allusion, high confidence ### Translation notes - Luke 16:23–24. Ambrose’s view that the rich man may escape is translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.23.3 (CSEL 62:457; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-23-3). ## Exposition of Psalm 118 20.24.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-24-1 - Source: CSEL 62:457–458 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The ungodly do not come to judgment but are condemned already, like enemy barbarians. ### Latin text Immo, ut uerius dicam, sanctus ad iudicium uenit, impius non uenit, quoniam non resurgunt impii in iudicium. hic petit ut absoluatur, alius ut cohercitus dimittatur; qui autem non credidit. non iudicatur. sed impietatis suae iudicio Ipse punitur. apud imperatores istos non puniuntur sceleris rei barbari quod in sua gente commiserint. quia non sibi subditi. sed grauiore nomine hostes habentur, qui sine interrogatione priuati ### English translation (Claude) Rather, to speak more truly, the saint comes to judgment, the ungodly does not come, since the ungodly do not rise in judgment. The one asks to be acquitted, the other to be released after restraint; but he who has not believed is not judged, but is punished by the judgment of his own ungodliness. Before these emperors, barbarians guilty of crime are not punished for what they have committed in their own nation, because they are not their subjects; but, under the graver name of enemies, they are punished without inquiry into private ### Scripture references - Ps 1:5: quotation, high confidence - John 3:18: allusion, high confidence ### Translation notes - Ps 1:5; John 3:18. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.24.1 (CSEL 62:457–458; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-24-1). ## Exposition of Psalm 118 20.24.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-24-2 - Source: CSEL 62:458 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ chastens his own and condemns strangers; yet all may hope for mercy through his word. ### Latin text sceleris puniuntur. ita et Christus suos castigat quos diligit, alienos tamquam generali damnatione impietatis adstrictos poenae donat aeternae; nouissima enim destruetur mors. et tamen uerecunde docet propheta exemplo sui, ut etiam qui diffidit operibus suis propter uerbum tamen clementiorem speret sententiam. ### English translation (Claude) crime. So Christ too chastens his own whom he loves; strangers, bound as by a general condemnation of ungodliness, he gives to eternal punishment; for the last enemy, death, will be destroyed. And yet the prophet modestly teaches by his own example that even one who distrusts his works may hope for a milder sentence for the sake of the word. ### Scripture references - Heb 12:6: allusion, high confidence - 1 Cor 15:26: quotation, high confidence - Ps 119:154 (118:154 LXX): allusion, high confidence ### Translation notes - Heb 12:6; 1 Cor 15:26; Ps 119:154 (LXX 118:154). ### Citation (SBL) Ambrose, Exp. Ps. 118 20.24.2 (CSEL 62:458; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-24-2). ## Exposition of Psalm 118 20.25.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-25-1 - Source: CSEL 62:458 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The psalmist asks life for God’s word, as Simeon lived only to see Christ. ### Latin text Alius propter diuitias uiuere cupit, alius propter filios. hic propter uerbum dei uiuificari petit, sicut Symeon domini expectauit aduentum; unde et dominum in templo accipiens ait: nunc dimittis seruum tuum in pace, quia uiderunt oculi mei salutare tuum, adserens uiuendi sibi cupiditatem aliam non fuisse nisi ut Christum uideret. denique uidit et uinculis solui corporis postulauit. ### English translation (Claude) One desires to live for riches, another for children. This man asks to be given life for the sake of the word of God, as Simeon awaited the coming of the Lord; hence, receiving the Lord in the temple, he says: “Now let your servant depart in peace, for my eyes have seen your salvation,” asserting that he had had no other desire of living than to see Christ. In fact he saw him and asked to be loosed from the bonds of the body. ### Scripture references - Luke 2:25: allusion, high confidence - Luke 2:29: quotation, high confidence - Luke 2:30: quotation, high confidence ### Translation notes - Luke 2:25, 29–30. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.25.1 (CSEL 62:458; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-25-1). ## Exposition of Psalm 118 20.26.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-26-1 - Source: CSEL 62:458 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judging others is graver than erring, for our judgment returns upon us. ### Latin text Possumus etiam intellegere: iudica iudicium meum. quasi grauior nobis causa sit de iudicio nostro quam de errore dicenda; erranti enim facilius datur uenia quam inprobe in alium iudicanti. necesse est enim eam formam in te redire iudicii, quam in alium ipse decernendam putaueris. ### English translation (Claude) We can also understand: “Judge my judgment,” as though we had a graver case to plead about our judgment than about our error; for pardon is more easily given to one who errs than to one who judges another wickedly. For the form of judgment which you thought should be decreed for another must return upon you. ### Scripture references - Matt 7:2: allusion, high confidence ### Translation notes - Matt 7:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.26.1 (CSEL 62:458; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-26-1). ## Exposition of Psalm 118 20.27.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-27-1 - Source: CSEL 62:458–459 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Salvation is far from sinners by their own choice, as those who rejected Jesus, who is salvation. ### Latin text Sequitur uersus tertius: longe est a peccatoribus salus. quoniam iustitias tuas non exquisierunt. quorum serum est iudicium, eorum salus longe est; sed ipsi sunt sui auctores periculi, qui domino non adpropinquarunt. ideo facti sunt longe. quia uoluntate sua a salutis se gratia separauerunt; non refugit eos salus, sed ipsi salutem qui se elongauerunt. uenit ad Iudaeos, sed illi salutem non receperunt. quomodo non receperunt. audi Iesus salus est, Iesus filius hominis nuncupatus est; uenit filius hominis quaerere et saluum facere quod perierat, sed Iudaei dimitti sibi latronem postularunt Iesum repudiauerunt. ### English translation (Claude) The third verse follows: “Salvation is far from sinners, because they have not sought out your statutes.” Those whose judgment is late, their salvation is far; but they themselves are the authors of their danger, who did not draw near to the Lord. That is why they became far off, because by their own will they separated themselves from the grace of salvation; salvation did not flee them, but they who put themselves far off fled salvation. It came to the Jews, but they did not receive salvation. How did they not receive it? Hear: Jesus is salvation; Jesus was named the Son of man; the Son of man came to seek and to save what was lost; but the Jews demanded that a robber be released to them, they rejected Jesus. ### Scripture references - Ps 119:155 (118:155 LXX): quotation, high confidence - Luke 19:10: quotation, high confidence - John 18:40: allusion, high confidence - Matt 1:21: echo, medium confidence ### Translation notes - Ps 119:155 (LXX 118:155); Luke 19:10; John 18:40; Matt 1:21. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.27.1 (CSEL 62:458–459; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-27-1). ## Exposition of Psalm 118 20.28.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-28-1 - Source: CSEL 62:459 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who seek God’s statutes are brought near by Christ’s blood, which is righteousness. ### Latin text Quis est autem qui se longe facit a domino nisi qui non exquirit iustitias eius? qui uero iustitias exquirit prope est. adhaeret deo. et ideo iustitias dei quaerentibus dicit apostolus: uos qui eratis longe facti estis prope in sanguine Christi. sanguis Christi iustitia est; denique ipse ait ad Iohannem: sine nos implere omnem iustitiam. ### English translation (Claude) And who puts himself far from the Lord but one who does not seek out his statutes? But one who seeks his statutes is near, clings to God. And therefore to those who seek God’s statutes the apostle says: “You who were far off have been made near in the blood of Christ.” The blood of Christ is righteousness; in fact he himself says to John: “Let us fulfill all righteousness.” ### Scripture references - Eph 2:13: quotation, high confidence - Matt 3:15: quotation, high confidence ### Translation notes - Eph 2:13; Matt 3:15. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.28.1 (CSEL 62:459; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-28-1). ## Exposition of Psalm 118 20.29.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-29-1 - Source: CSEL 62:459 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Let no one despair: God’s mercies are many and extend to all flesh. ### Latin text Sequitur uersus quartus: miserationes tuae multae nimis, domine; secundum iudicia tua uiuifica me. etsi longe est a peccatoribus salus, tamen nemo desperet. quia multae sunt misericordiae. qui suo peccato pereunt. misericordia domini liberantur: miserebor, inquit, cuius misertus ero. palam apparuit non quaerentibus, uocauit refugientes, congregauit ignaros, pro omnibus se obtulit passioni. non ergo multum misericors? misericordia enim hominis in proximum suum, misericordia domini in omnem carnem, ut omnis caro ad deum ascenderet illa domini miseratione donata. ### English translation (Claude) The fourth verse follows: “Your mercies are very many, O Lord; according to your judgments give me life.” Though salvation is far from sinners, yet let no one despair, for his mercies are many. Those who perish by their own sin are freed by the Lord’s mercy: “I will have mercy,” he says, “on whom I have had mercy.” He appeared openly to those who did not seek him, called those who fled, gathered the ignorant, offered himself to suffering for all. Is he not, then, very merciful? For the mercy of man is toward his neighbor, the mercy of the Lord toward all flesh, so that all flesh, granted that mercy of the Lord, might ascend to God. ### Scripture references - Ps 119:156 (118:156 LXX): quotation, high confidence - Exod 33:19: quotation, high confidence - Rom 9:15: allusion, medium confidence - Isa 65:1: allusion, high confidence ### Extrabiblical texts - Sir 18:13 (Sirach): quotation, high confidence ### Translation notes - Ps 119:156 (LXX 118:156); Exod 33:19 (Rom 9:15); Isa 65:1; Sir 18:13. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.29.1 (CSEL 62:459; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-29-1). ## Exposition of Psalm 118 20.30.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-30-1 - Source: CSEL 62:459–460 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s judgment of our frailty is joined with mercy. ### Latin text Sed quomodo, cum dixerit multas esse domini miserationes, secundum iudicia eius uiuificari petit, maxime cum ipse alibi dicat: et non intres in iudicium cum seruo tuo? sed aliud est illud iudicium beneficiorum Christi, cui respondere non possumus — quis enim potest debitum referre naturae, debitum salutis et gratiae? —, aliud iudicium, quo fragilitatis nostrae aestimatione censemur. in hoc ipso tamen iudicium cum misericordia copulatum est, ut ueritas iudicii miseratione domini temperetur. ### English translation (Claude) But how, when he has said that the Lord’s mercies are many, does he ask to be given life according to his judgments, especially when he himself says elsewhere: “And do not enter into judgment with your servant”? But one judgment is that of Christ’s benefits, to which we cannot respond (for who can repay the debt of nature, the debt of salvation and grace?); another is the judgment in which we are assessed by the measure of our frailty. Yet in this very one judgment is joined with mercy, so that the truth of judgment is tempered by the Lord’s mercy. ### Scripture references - Ps 143:2 (142:2 LXX): quotation, high confidence ### Translation notes - Ps 143:2 (LXX 142:2). ### Citation (SBL) Ambrose, Exp. Ps. 118 20.30.1 (CSEL 62:459–460; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-30-1). ## Exposition of Psalm 118 20.31.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-31-1 - Source: CSEL 62:460 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judging others is grave, as Christ warned. ### Latin text Aut fortasse, quia dixerat: iudica iudicium meum, ideo subtexuit miserationes domini nimium multas esse; graue est enim de alio iudicare. unde etiam scriptum est: nolite iudicare, ut non iudicemini. cum enim unusquisque sit su- ### English translation (Claude) Or perhaps, because he had said, “Judge my judgment,” he therefore added that the Lord’s mercies are very many; for it is a grave thing to judge another. Hence it is also written: “Judge not, that you be not judged.” For since each is conscious of his own ### Scripture references - Ps 119:154 (118:154 LXX): quotation, high confidence - Matt 7:1: quotation, high confidence ### Translation notes - Ps 119:154 (LXX 118:154); Matt 7:1. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.31.1 (CSEL 62:460; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-31-1). ## Exposition of Psalm 118 20.31.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-31-2 - Source: CSEL 62:460 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only one free of the same sins and of passion should judge; Christ said he does nothing of himself. ### Latin text orum conscius peccatorum, quomodo potest de alterius iudicare peccato? iudicet de alterius errore, qui non habet quod in se ipse condemnet, iudicet ille, qui non agat eadem quae in alio putauerit punienda, ne, cum de alio iudicat, in se ferat ipse sententiam, iudicet ille, qui ad pronuntiandum nullo odio, nulla offensione, nulla leuitate ducatur. audisti hodie, quid iudex uerus et iustus locutus sit: non possum, inquit, ego a me facere quicquam. ### English translation (Claude) sins, how can he judge another’s sin? Let him judge another’s error who has nothing to condemn in himself; let him judge who does not do the same things he thinks should be punished in another, lest, while he judges another, he pass sentence on himself; let him judge who is led to pronounce by no hatred, no offense, no levity. You heard today what the true and just Judge said: “I cannot do anything of myself.” ### Scripture references - Rom 2:1: allusion, high confidence - John 5:30: quotation, high confidence ### Translation notes - Rom 2:1; John 5:30 (read that day). ### Citation (SBL) Ambrose, Exp. Ps. 118 20.31.2 (CSEL 62:460; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-31-2). ## Exposition of Psalm 118 20.32.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-32-1 - Source: CSEL 62:460 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heretics used “I can do nothing of myself” to argue the Son is inferior. ### Latin text Nonnulli haeretici solebant hinc facere quaestiones, quasi infirmus esset filius qui a se nihil faceret, quasi secundum diuinitatem quoque subditus et paterno subiectus imperio, nec aduertunt, quod ### English translation (Claude) Some heretics used to raise questions from this, as though the Son were weak who did nothing of himself, as though subject also according to divinity and placed under the Father’s command; and they do not notice that ### Scripture references - John 5:19: allusion, high confidence - John 5:30: allusion, high confidence ### Translation notes - John 5:19, 30. The heretics are the Arians. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.32.1 (CSEL 62:460; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-32-1). ## Exposition of Psalm 118 20.32.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-32-2 - Source: CSEL 62:460 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Son does nothing of himself because Father and Son work as one. ### Latin text hoc quoque magis potestatis diuinae unitas conprobetur, ubi putant inter patrem et filium esse distantiam potestatis. nihil a se facit filius, quia per unitatem operationis nec filius sine patre facit nec sine filio pater. denique pater dicit ad filium: faciamus hominem ad imaginem et similitudinem nostram, communem adserens operationem esse, ubi commune consilium est. quid sine sapientia facit qui omnia in sapientia fecit, ut lectum est: ### English translation (Claude) by this the unity of divine power is rather proved, where they think there is a difference of power between Father and Son. The Son does nothing of himself, because by unity of working neither does the Son act without the Father nor the Father without the Son. In fact the Father says to the Son, “Let us make man in our image and likeness,” asserting that the working is common where the counsel is common. What does he do without Wisdom who made all things in wisdom, as it is read: ### Scripture references - Gen 1:26: quotation, high confidence ### Translation notes - Gen 1:26. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.32.2 (CSEL 62:460; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-32-2). ## Exposition of Psalm 118 20.32.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-32-3 - Source: CSEL 62:460 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture shows the Son as Wisdom, maker of all and sharer in the Father’s work. ### Latin text omnia in sapientia fecisti? denique Sapientia dixit: cum faceret caelos cum illo eram, et ego eram cui adplaudebat, et euangelista ait: omnia per ipsum facta sunt et sine ipso factum est nihil, ut doceret non solum operatorem omnium filium, sed etiam paternae operationis esse consortem. ### English translation (Claude) “In wisdom you have made all things”? In fact Wisdom said: “When he made the heavens I was with him, and I was the one in whom he delighted”; and the evangelist says: “All things were made through him, and without him nothing was made,” to teach that the Son is not only the maker of all but also the partner of the Father’s working. ### Scripture references - Ps 104:24 (103:24 LXX): quotation, high confidence - Prov 8:27: quotation, high confidence - Prov 8:30: quotation, high confidence - John 1:3: quotation, high confidence ### Translation notes - Ps 104:24 (LXX 103:24); Prov 8:27, 30; John 1:3. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.32.3 (CSEL 62:460; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-32-3). ## Exposition of Psalm 118 20.33.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-33-1 - Source: CSEL 62:460–461 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the Gospel Christ takes on various roles to teach us, such as the good shepherd. ### Latin text Ego tamen arbitror, quod hic locus ad iudicii formam uideatur esse referendus; euangelium etenim non solum fidei doctrina. sed etiam morum est magisterium et speculum iustae conuersationis. inuenio in euangelio, quod dominus Iesus multorum affectus et officia susceperit, ut doceret, quomodo nos in his conuersari oporteret officiis. suscepit personam pastoris et ait: pastor bonus animam suam ponit pro ouibus suis, ideoque pro rationabili grege se ipsum passioni corporis non negauit, ut ouem lassam crucis suae humeris superponens pii oneris functione recrearet. ### English translation (Claude) I, however, think that this passage should be referred to the form of judgment; for the Gospel is not only teaching of faith, but also a school of morals and a mirror of just conduct. I find in the Gospel that the Lord Jesus took on the dispositions and duties of many, to teach how we ought to conduct ourselves in these duties. He took on the role of shepherd and said, “The good shepherd lays down his life for his sheep,” and therefore he did not refuse himself to bodily suffering for the rational flock, so that, laying the weary sheep on the shoulders of his cross, he might restore it by the office of a loving burden. ### Scripture references - John 10:11: quotation, high confidence - Luke 15:5: allusion, high confidence ### Translation notes - John 10:11; Luke 15:5. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.33.1 (CSEL 62:460–461; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-33-1). ## Exposition of Psalm 118 20.34.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-34-1 - Source: CSEL 62:461 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ as advocate prayed all night to show how a bishop should intercede. ### Latin text Suscepit aduocati personam; ipsum enim aduocatum habemus apud patrem. pernoctabat in oratione pro nobis, ut nos suo informaret exemplo, quemadmodum ueniam nostris debeamus exorare peccatis. non enim ideo pernoctaret, quasi qui aliter patrem nobis reconciliare non posset, sed ut qualis aduocatus esse debeat demonstraret, qualis sacerdos, ut non solum diebus. sed etiam noctibus pro grege Christi debeat precator adsistere. ### English translation (Claude) He took on the role of advocate; for we have him as advocate with the Father. He spent the night in prayer for us, to train us by his example how we should beg pardon for our sins. For he did not spend the night as though he could not otherwise reconcile the Father to us, but to show what an advocate should be like, what a bishop, so that he should stand as intercessor for the flock of Christ not only by day but also by night. ### Scripture references - 1 John 2:1: quotation, high confidence - Luke 6:12: allusion, high confidence ### Translation notes - 1 John 2:1; Luke 6:12. Latin sacerdos is the bishop here. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.34.1 (CSEL 62:461; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-34-1). ## Exposition of Psalm 118 20.34.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-34-2 - Source: CSEL 62:461 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ needs no help in prayer, as his raising of Lazarus showed. ### Latin text an inpetrandi egebat auxilio, qui facere ipse poterat quod rogabat, quemadmodum ipse dicebat: ego ad patrem uado, et quodcumque ab eo petieritis in nomine meo hoc faciam? denique alibi ait, cum Lazarum suscitaret: sciebam quod semper me audis, nec quasi infirmus pernoctabat, qui sciebat quod semper auditur, et clamauit: Lazare, ueni foras. locuta est resurrectio, mors recessit. ### English translation (Claude) Did he need the help of obtaining, who could himself do what he asked, as he himself said: “I go to the Father, and whatever you ask him in my name, this I will do”? In fact elsewhere, when he was raising Lazarus, he says, “I knew that you always hear me”; nor did he spend the night as one weak, who knew that he is always heard; and he cried: “Lazarus, come out.” The Resurrection spoke; death withdrew. ### Scripture references - John 14:12: quotation, high confidence - John 14:13: quotation, high confidence - John 11:42: quotation, high confidence - John 11:43: quotation, high confidence ### Translation notes - John 14:12–13; John 11:42–43. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.34.2 (CSEL 62:461; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-34-2). ## Exposition of Psalm 118 20.35.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-35-1 - Source: CSEL 62:461–462 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ as defendant kept silent, teaching that innocence rests on a pure conscience. ### Latin text Suscepit etiam affectum rei et stetit ante iudicem reus nec dedignatus est dominus omnium praesidis uilitatem. interrogatus tacebat. ostendens non in clamore uocis nec in forensis adsertione patrocinii. sed in conscientiae integritate esse innocentiae defensionem nec salutem corporis ambiendam, sed animi puritatem. denique. qui Susannam absoluit tacentem, se obtulit morti; in illa causa. ut nemo desperaret, in hac, ut redimendae uniuersitatis sacrificium ### English translation (Claude) He also took on the disposition of a defendant and stood as accused before a judge, and the Lord of all did not disdain the lowliness of a governor. Questioned, he was silent, showing that the defense of innocence lies not in the shout of the voice nor in the assertion of a courtroom advocate, but in integrity of conscience, and that one must seek not the safety of the body but the purity of the soul. In fact he who acquitted Susanna when she was silent offered himself to death: in that case, so that no one should despair; in this, so that he should not refuse the sacrifice ### Scripture references - Matt 27:12: allusion, high confidence - Matt 27:14: allusion, high confidence ### Extrabiblical texts - Sus 42 (Susanna): allusion, medium confidence ### Translation notes - Matt 27:12–14; Sus 35–62. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.35.1 (CSEL 62:461–462; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-35-1). ## Exposition of Psalm 118 20.35.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-35-2 - Source: CSEL 62:462 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Struck before the high priest, Christ answered with humility, not vengeance. ### Latin text non negaret. caesus postremo non conuiciatus est, non repercussit, et dominus caeli atque terrarum studium deposuit ultionis, uocem humilitatis emisit dicens: si male locutus sum, testimonium perhibe de malo; si bene, quid me caedis? quasi infirmus caedis deplorat iniuriam et, cum se posset ulcisci, queri maluit quam uindicare. ### English translation (Claude) for redeeming the whole world. Finally, when struck, he did not revile, did not strike back; and the Lord of heaven and earth laid aside the desire for vengeance and uttered a voice of humility, saying: “If I have spoken evil, bear witness of the evil; but if well, why do you strike me?” As if weak, he laments the injury of the blows and, though he could avenge himself, preferred to complain rather than to punish. ### Scripture references - John 18:23: quotation, high confidence - 1 Pet 2:23: echo, medium confidence ### Translation notes - John 18:23; 1 Pet 2:23. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.35.2 (CSEL 62:462; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-35-2). ## Exposition of Psalm 118 20.36.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-36-1 - Source: CSEL 62:462 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As a good judge Christ does nothing by private will but judges by law and evidence. ### Latin text Ergo et hic personam iudicis propositumque suscepit dicens: non possum a me facere quicquam. bonus enim iudex nihil ex arbitrio suo facit et domesticae proposito uoluntatis, sed iuxta leges et iura pronuntiat, scitis iuris obtemperat, non indulget propriae uoluntati, nihil paratum et meditatum domo defert, sed sicut audit ita iudicat et sicut se habet negotii natura decernit. obsequitur legibus, non aduersatur, examinat causae merita, non mutat. ### English translation (Claude) So here too he took on the role and purpose of a judge, saying: “I cannot do anything of myself.” For a good judge does nothing by his own will and the purpose of private desire, but pronounces according to laws and rights, obeys the decrees of law, does not indulge his own will, brings nothing prepared and premeditated from home, but as he hears so he judges, and as the nature of the matter stands he decides. He obeys the laws, does not oppose them; he examines the merits of the case, does not change them. ### Scripture references - John 5:30: quotation, high confidence ### Translation notes - John 5:30. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.36.1 (CSEL 62:462; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-36-1). ## Exposition of Psalm 118 20.37.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-37-1 - Source: CSEL 62:462 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s “I cannot” comes from integrity, not weakness; judges should learn from him. ### Latin text Discite, iudices saeculi, quem in iudicando tenere debeatis affectum, quam sobrietatem, quam sinceritatem. dominus omnium dicit: non possum ego me facere quicquam. alibi lego: negare semet ipsum non potest. non potest. utique non per infirmitatem, sed per integritatem. non per inpossibilitatem faciendi, sed per obseruantiam iudicandi. quid non potest qui omnia potest, nisi quod posse nolit? non uult posse quod ### English translation (Claude) Learn, judges of the world, what disposition you ought to keep in judging, what sobriety, what sincerity. The Lord of all says: “I cannot do anything of myself.” Elsewhere I read: “He cannot deny himself.” He cannot, surely not through weakness but through integrity, not through impossibility of doing but through scrupulousness in judging. What can he not do, who can do all things, except what he does not will to be able? He does not will to be able to do what ### Scripture references - John 5:30: quotation, high confidence - 2 Tim 2:13: quotation, high confidence ### Translation notes - John 5:30; 2 Tim 2:13. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.37.1 (CSEL 62:462; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-37-1). ## Exposition of Psalm 118 20.37.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-37-2 - Source: CSEL 62:462–463 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ judges as he hears, by equity rather than will. ### Latin text damnet, non uult posse aduersus fidem, non uult posse aduersus ueritatem. audi postremo ipsum dicentem. cur non possit a se facere quicquam: sicut audio, inquit, et iudico, hoc et: non ex mea potestate decerno quod libitum, sed ex iudicandi religione quod iustum est, et ideo iudicium meum uerum, quia non uoluntati meae indulgeo, sed aequitati. audite quid iudex dicat caelestis: non possum a me facere quicquam; sicut audio. et iudico. ### English translation (Claude) he condemns, does not will to be able to act against faith, does not will to be able to act against truth. Hear finally from him why he can do nothing of himself: “As I hear,” he says, “so I judge”; that is: I do not decide by my power what I please, but by the scruple of judging what is just; and therefore my judgment is true, because I do not indulge my will but equity. Hear what the heavenly Judge says: “I cannot do anything of myself; as I hear, so I judge.” ### Scripture references - John 5:30: quotation, high confidence ### Translation notes - John 5:30. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.37.2 (CSEL 62:462–463; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-37-2). ## Exposition of Psalm 118 20.38.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-38-1 - Source: CSEL 62:463 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pilate claimed power Christ himself declined to claim, and so condemned himself. ### Latin text Et Pilatus dicebat ad dominum Iesum: potestatem habeo dimittendi te et potestatem habeo crucifigendi te. usurpas, o homo, potestatem quam non habes. cum deus neget se habere, qui habet super omnia potestatem. audi quid iustitia dicat non possum a me facere quicquam. audite quid iudex aequitatis adserat: sicut audio, et iudico. audite quid iudex iniquitatis loquatur: potestatem habeo dimittendi te et potestatem habeo crucifigendi te. tua, tua, Pilate, uoce constringeris, tua damnaris sententia. ### English translation (Claude) And Pilate said to the Lord Jesus: “I have power to release you and I have power to crucify you.” You usurp, O man, a power you do not have, when God, who has power over all things, denies he has it. Hear what Righteousness says: “I cannot do anything of myself.” Hear what the judge of equity asserts: “As I hear, so I judge.” Hear what the judge of iniquity says: “I have power to release you and I have power to crucify you.” By your own, your own voice, Pilate, you are bound; by your own sentence you are condemned. ### Scripture references - John 19:10: quotation, high confidence - John 5:30: quotation, high confidence ### Translation notes - John 19:10; John 5:30. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.38.1 (CSEL 62:463; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-38-1). ## Exposition of Psalm 118 20.38.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-38-2 - Source: CSEL 62:463 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pilate used power, not justice; even that power was given from above. ### Latin text pro potestate igitur, non pro aequitate crucifigendum dominum tradidisti, per potestatem absoluisti latronem, auctorem autem uitae interfecisti. sed nec istam a te habuisti quam habere te adseris potestatem. denique dicit tibi dominus Iesus: non haberes potestatem aduersum me ullam, nisi data tibi esset desuper. mala potestas licere quod noceat; potestas ista tenebrarum est, uerum non uidere, sed spernere. ### English translation (Claude) So you handed over the Lord to be crucified for the sake of power, not equity; by power you released a robber, but killed the author of life. But not even this power which you claim to have did you have from yourself. In fact the Lord Jesus says to you: “You would have no power against me unless it had been given you from above.” Evil is the power that permits what harms; that power is of darkness, not to see the truth, but to despise it. ### Scripture references - John 18:40: allusion, high confidence - Acts 3:15: allusion, high confidence - John 19:11: quotation, high confidence - Luke 22:53: echo, medium confidence ### Translation notes - John 18:40; Acts 3:15; John 19:11; Luke 22:53. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.38.2 (CSEL 62:463; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-38-2). ## Exposition of Psalm 118 20.39.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-39-1 - Source: CSEL 62:463 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A judge follows the law, not his will, as a magistrate follows imperial decrees. ### Latin text Audite quid uerus iudex loquatur: non quaero uoluntatem meam, sed uoluntatem eius qui me misit. quasi homo loquitur, quasi iudex docet, quoniam qui iudicat non uoluntati suae obtemperare debet, sed tenere quod legum est. constitue iudicem de hoc saeculo: numquid potest aduersus imperialis formam uenire rescripti? numquid potest normam Augustae definitionis excedere? quanto magis diuini formam debemus seruare iudicii! ### English translation (Claude) Hear what the true Judge says: “I seek not my own will, but the will of him who sent me.” He speaks as a man, he teaches as a judge, since one who judges ought not to obey his own will but to hold to what belongs to the laws. Take a judge of this world: can he go against the form of an imperial rescript? Can he exceed the norm of an Augustan decision? How much more must we keep the form of the divine judgment! ### Scripture references - John 5:30: quotation, high confidence ### Translation notes - John 5:30. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.39.1 (CSEL 62:463; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-39-1). ## Exposition of Psalm 118 20.39.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-39-2 - Source: CSEL 62:463–464 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ teaches judges to prefer truth to human will, which is swayed by passions. ### Latin text Christus dicit: non quaero uoluntatem meam, hoc est hominis, quae uel odio dirigitur uel studio intenditur uel gratia inflectitur uel aliorum mendacio deprauatur - omnis enim homo mendax —. sed uoluntatem, inquit, eius qui me misit, hoc est: diuinae cognitionis formam ueni docere, ut in iudicando magis cordi sit ueritatis custodia quam oboedientia uoluntatis. non ergo hic quoque infirmitas potentiae, sed forma est expressa iustitiae. ### English translation (Claude) Christ says, “I seek not my own will,” that is, man’s, which is either directed by hatred or bent by partisanship or swayed by favor or distorted by the lies of others (for every man is a liar); “but the will,” he says, “of him who sent me”; that is: I have come to teach the form of divine examination, so that in judging the keeping of truth may be more at heart than obedience to will. So here too not a weakness of power but a form of justice is expressed. ### Scripture references - John 5:30: quotation, high confidence - Ps 116:11 (115:2 LXX): quotation, high confidence - Rom 3:4: allusion, medium confidence ### Translation notes - John 5:30; Ps 116:11 (LXX 115:2); Rom 3:4. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.39.2 (CSEL 62:463–464; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-39-2). ## Exposition of Psalm 118 20.40.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-40-1 - Source: CSEL 62:464 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s judgment is just and always joined with mercy. ### Latin text Iustum igitur est iudicium filii dei, quia secundum uoluntatem est dei, non secundum hominis affectum. deus enim misericordiarum plenus est et misericordia eius cum iudicio et iudicium cum misericordia; neque sine iudicio miseretur neque sine misericordia iudicat. denique scriptum est: misericordia eius in stateris. ### English translation (Claude) So the judgment of the Son of God is just, because it is according to the will of God, not according to human feeling. For God is full of mercies, and his mercy is with judgment and his judgment with mercy; he neither has mercy without judgment nor judges without mercy. In fact it is written: “His mercy is in the balances.” ### Scripture references - 2 Cor 1:3: echo, medium confidence ### Translation notes - 2 Cor 1:3. The quotation is unidentified (perhaps adapted from Ps 62:9). ### Citation (SBL) Ambrose, Exp. Ps. 118 20.40.1 (CSEL 62:464; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-40-1). ## Exposition of Psalm 118 20.40.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-40-2 - Source: CSEL 62:464 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God weighs each person’s works and gives grace and mercy by measure. ### Latin text filii autem hominum mendaces in stateris ut decipiant. examinat ergo et trutinat deus merita singulorum et quemadmodum pro mensura dat gratiam, ne supra mensuram sit, ita pro mensura dat misericordiam. unde ait: mensuram bonam confertam commotam supereffluentem dabunt in sinum uestrum. eadem mensura qua mensi fueritis reddetur uobis. similiter in statera singulorum opera pensantur, ut, si bona malis praeponderant, remuneratio praemii deferatur, si peccata uirtutibus, tristior reum ### English translation (Claude) “But the sons of men are liars in the balances, to deceive.” So God examines and weighs the merits of each, and as he gives grace by measure, so that it may not be beyond measure, so he gives mercy by measure. Hence he says: “Good measure, pressed down, shaken, running over, they will give into your bosom. With the same measure that you measure it will be measured back to you.” Likewise the works of each are weighed in the balance, so that if the good outweigh the evil, the reward of the prize is given; if the sins outweigh the virtues, a sadder punishment ### Scripture references - Ps 62:9 (61:10 LXX): quotation, high confidence - Eph 4:7: allusion, medium confidence - Luke 6:38: quotation, high confidence ### Translation notes - Ps 62:9 (LXX 61:10); Eph 4:7; Luke 6:38. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.40.2 (CSEL 62:464; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-40-2). ## Exposition of Psalm 118 20.40.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-7-1/#p-20-40-3 - Source: CSEL 62:464 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul says some sins and good deeds are evident now, others later. ### Latin text poena constringat. quod expressum habes ad Timotheum, dicente apostolo Paulo: quorundam hominum peccata manifesta sunt praecedentia ad iudicium, quosdam autem et subsecuntur. similiter et facta bona manifesta sunt et quae aliter se habent abscondi non possunt. ### English translation (Claude) binds the guilty. This you have expressed to Timothy, the apostle Paul saying: “The sins of some men are manifest, going before to judgment, and some they follow after. Likewise good works too are manifest, and those that are otherwise cannot be hidden.” ### Scripture references - 1 Tim 5:24: quotation, high confidence - 1 Tim 5:25: quotation, high confidence ### Translation notes - 1 Tim 5:24–25. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.40.3 (CSEL 62:464; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-40-3). ## Exposition of Psalm 118 20.41.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-41-1 - Source: CSEL 62:464–465 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God does all things by measure and weight, even punishment. ### Latin text Omnia ergo a domino deo nostro mensura quadam et pondere fiunt. quis posuit, inquit, rupes in statera? et supra: quis mensus est manu aquam et caelum palmo? qui nostra examinat, sua utique examinata largitur et saluo omnia decernit examine. ponderat misericordiam, ponderat ultionem; in utroque certum pondus habilisque mensura est. unde et Dauid ait: et potum dabis illis in lacrimis in mensura, ne sine moderatione mensurae poenae cumulo grauarentur et sustinere non possent. ### English translation (Claude) So all things are done by the Lord our God by a certain measure and weight. “Who has set the rocks in a balance?” he says; and above: “Who has measured the water with his hand and heaven with his palm?” He who examines our things surely bestows his own examined, and decides all things with sound examination. He weighs mercy, he weighs vengeance; in both there is a sure weight and a fit measure. Hence David too says: “And you will give them drink in tears by measure,” lest without moderation of measure they be weighed down by a heap of punishment and be unable to bear it. ### Scripture references - Isa 40:12: quotation, high confidence - Ps 80:5 (79:6 LXX): quotation, high confidence ### Extrabiblical texts - Wis 11:20 (Wisdom of Solomon): allusion, medium confidence ### Translation notes - Isa 40:12 (LXX form); Wis 11:20; Ps 80:5 (LXX 79:6). ### Citation (SBL) Ambrose, Exp. Ps. 118 20.41.1 (CSEL 62:464–465; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-41-1). ## Exposition of Psalm 118 20.41.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-41-2 - Source: CSEL 62:465 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s cup of judgment is poured with measure, as the psalm and Jeremiah show. ### Latin text et alibi idem ait propheta: calix in manu domini uini meri plenus est mixto, et inclinauit ex hoc in hoc; uerumtamen faex eius non est exinanita. et Hieremias ait: calix aureus Babylon in manu domini, a quo inebriatae sunt gentes, hoc est: poena a nationibus persoluta est, ne diutius insultarent, quod dei populum acerbissima populatione uexarint. ### English translation (Claude) And elsewhere the same prophet says: “A cup of unmixed wine is in the Lord’s hand, full of mixture, and he has poured from this into that; but its dregs have not been emptied.” And Jeremiah says: “Babylon is a golden cup in the Lord’s hand, by which the nations have been made drunk”; that is, punishment has been paid by the nations, so that they might no longer exult that they had harassed the people of God by most bitter ravaging. ### Scripture references - Ps 75:8 (74:9 LXX): quotation, high confidence - Jer 51:7 (28:7 LXX): quotation, high confidence ### Translation notes - Ps 75:8 (LXX 74:9); Jer 51:7 (LXX 28:7). ### Citation (SBL) Ambrose, Exp. Ps. 118 20.41.2 (CSEL 62:465; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-41-2). ## Exposition of Psalm 118 20.41.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-41-3 - Source: CSEL 62:465 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God tilts the cup of punishment but does not empty it, in mercy. ### Latin text sensus igitur uersus Dauitici hic est: parata et plena est poena quae debetur impiis. quam dominus declinat in perfidos; sed tamen miseratione sua non usque ad faecem dignatur effundere, ne plenitudinem supplicii ferre non possint. inclinat ergo calicem. non euacuat; quod inclinat. censurae est, quod non euacuat, misericordiae. ### English translation (Claude) So the sense of David’s verse is this: the punishment owed to the ungodly is ready and full, which the Lord turns upon the faithless; but yet in his mercy he does not deign to pour it out to the dregs, lest they be unable to bear the fullness of punishment. So he tilts the cup, does not empty it; that he tilts it belongs to censure, that he does not empty it to mercy. ### Scripture references - Ps 75:8 (74:9 LXX): allusion, high confidence ### Translation notes - Ps 75:8 (LXX 74:9). ### Citation (SBL) Ambrose, Exp. Ps. 118 20.41.3 (CSEL 62:465; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-41-3). ## Exposition of Psalm 118 20.42.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-42-1 - Source: CSEL 62:465–466 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one merits heaven; God’s decrees toward us proceed from mercy, not merit. ### Latin text Ergo iudicium quoque misericordia temperat dominus deus noster. quis enim nostrum sine diuina potest miseratione subsistere? quid possumus dignum praemiis facere caelestibus? quis nostrum ita adsurgit in hoc corpore, ut animum suum eleuet, quo iugiter adhaereat Christo? quo tandem homini merito defertur, ut haec corruptibilis caro induat incorruptionem et mortale hoc induat inmortalitatem? quibus laboribus, quibus iniuriis possumus nostra eleuare peccata? indignae sunt passiones huius temporis ad superuenturam gloriam. non ergo secundum merita nostra, sed secundum misericordiam dei caelestium decretorum in homines forma procedit. ### English translation (Claude) So the Lord our God tempers even judgment with mercy. For who of us can stand without divine mercy? What can we do worthy of heavenly rewards? Who of us so rises up in this body as to lift his mind so that it clings continually to Christ? By what merit at last is it granted to man that this corruptible flesh should put on incorruption and this mortal put on immortality? By what labors, by what injuries can we lift away our sins? The sufferings of this time are unworthy of the glory to come. So not according to our merits but according to God’s mercy does the form of the heavenly decrees proceed toward men. ### Scripture references - 1 Cor 15:53: quotation, high confidence - Rom 8:18: quotation, high confidence ### Translation notes - 1 Cor 15:53; Rom 8:18. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.42.1 (CSEL 62:465–466; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-42-1). ## Exposition of Psalm 118 20.43.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-43-1 - Source: CSEL 62:466 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fidelity is no great thing in prosperity; it is proved under persecution. ### Latin text Sequitur uersus quintus: multi persequentes me et tribulantes me; a testimoniis tuis non declinaui. non est magnum, si tunc a dei testimoniis non declines, cum te nullus adfligit, nullus persequitur. quis enim inoffense sibi prosperorum euentuum secundante successu fieret ingratus? quis diuitiis ### English translation (Claude) The fifth verse follows: “Many are those who persecute me and afflict me; I have not turned aside from your testimonies.” It is no great thing if you do not turn aside from God’s testimonies when no one afflicts you, no one persecutes you. For who, with prosperous events following with favoring success, would become ungrateful? Who, abounding ### Scripture references - Ps 119:157 (118:157 LXX): quotation, high confidence ### Translation notes - Ps 119:157 (LXX 118:157). ### Citation (SBL) Ambrose, Exp. Ps. 118 20.43.1 (CSEL 62:466; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-43-1). ## Exposition of Psalm 118 20.43.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-43-2 - Source: CSEL 62:466 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Job was proved when he kept faith after losing everything. ### Latin text adfluens, iugi salute robustus non ad dei gratiam referat quod sibi illa concessa sint? denique cum sanctum Iob dominus praedicaret, ait aduersarius: num quid gratis colit Iob dominum? nonne tu omnia dedisti ei? mitte manum tuam in omnia quae habet, si non in faciem te benedicet. tunc igitur plus probatus est, quando amissis opibus et filiis a domini cultu et gratia non recessit. ### English translation (Claude) in riches and strong with continual health, would not refer to God’s grace what has been granted him? In fact when the Lord praised holy Job, the adversary said: “Does Job worship the Lord for nothing? Have you not given him all things? Put forth your hand on all that he has, and see if he does not bless you to your face.” So he was more proved then, when, having lost his wealth and sons, he did not withdraw from the Lord’s worship and grace. ### Scripture references - Job 1:9: quotation, high confidence - Job 1:10: allusion, high confidence - Job 1:11: quotation, high confidence ### Translation notes - Job 1:9–11. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.43.2 (CSEL 62:466; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-43-2). ## Exposition of Psalm 118 20.43.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-43-3 - Source: CSEL 62:466 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many persecutions mean many crowns. ### Latin text sed non unus persecutor est, multos ministros habet. sed non te terreat. per multas enim tribulationes oportet nos introire in regnum dei. si multae persecutiones, multae probationes; ubi multae coronae. multa certamina. tibi ergo proficit quod multi persecutores sunt, ut inter multas persecutiones facilius inuenias quemadmodum coroneris. ### English translation (Claude) But the persecutor is not one; he has many ministers. But let him not terrify you; for through many tribulations we must enter the kingdom of God. If there are many persecutions, there are many proofs; where many crowns, many contests. So it profits you that there are many persecutors, so that among many persecutions you may more easily find how to be crowned. ### Scripture references - Acts 14:22: quotation, high confidence ### Translation notes - Acts 14:22. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.43.3 (CSEL 62:466; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-43-3). ## Exposition of Psalm 118 20.44.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-44-1 - Source: CSEL 62:466 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sebastian of Milan went to Rome, where persecution raged, and was crowned a martyr. ### Latin text Utamur exemplo Sebastiani martyris, cuius hodie natalis est. hic Mediolanensis oriundo est. fortasse aut iam discesserat persecutor aut adhuc non uenerat in haec partium aut mitior erat. aduertit hic aut nullum esse aut tepere certamen. Romam profectus est, ubi propter fidei studium persecutiones acerbae feruebant; ibi passus est, hoc est ibi coronatus. itaque illic, quo hospes aduenit. domicilium inmortalitatis perpetuae conlocauit. si unus persecutor fuisset, coronatus hic martyr utique non fuisset. ### English translation (Claude) Let us use the example of the martyr Sebastian, whose birthday it is today. He was a native of Milan. Perhaps the persecutor had either already left, or had not yet come to these parts, or was milder. He noticed that here there was either no contest or a lukewarm one. He set out for Rome, where bitter persecutions were raging because of zeal for the faith; there he suffered, that is, there he was crowned. So there, where he came as a guest, he set up the dwelling of perpetual immortality. If there had been only one persecutor, this martyr would surely not have been crowned. ### Translation notes - Sebastian’s feast is 20 January; this homily was preached that day. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.44.1 (CSEL 62:466; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-44-1). ## Exposition of Psalm 118 20.45.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-45-1 - Source: CSEL 62:466–467 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The devil sends invisible persecutors who attack souls from within. ### Latin text Sed quod peius, non hi solum persecutores sunt qui uidentur, sed etiam qui non uidentur, et multo plures persecutores. sicut enim unus persecutor rex multis persecutionis praecepta mittebat et per singulas uel ciuitates uel prouincias erant diuersi persecutores, ita etiam diabolus multos ministros suos dirigit, qui non foris tantummodo. sed etiam intus faciant persecutiones in animis singulorum. ### English translation (Claude) But what is worse, not only are those persecutors who are seen, but also those who are not seen, and the persecutors are far more. For as one persecuting king sent orders of persecution to many, and through the various cities or provinces there were different persecutors, so the devil too directs many ministers of his, who carry on persecutions not only outside but also within, in the souls of individuals. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.45.1 (CSEL 62:466–467; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-45-1). ## Exposition of Psalm 118 20.45.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-45-2 - Source: CSEL 62:467 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All the godly suffer persecution from vices, each an evil spirit. ### Latin text de his dictum est persecutionibus: omnes qui uolunt pie uiuere in Christo Iesu persecutionem patiuntur. omnes dixit, nullum excepit. quis enim exceptus potest esse, cum ipse dominus persecutionum temptamenta tolerauerit? persequitur auaritia, persequitur ambitio, persequitur luxuria, persequitur superbia, persequitur fornicatio. unde et apostolus ait: fugite fornicationem; nam qua causa fugeres. nisi illa te persequeretur? est enim malus spiritus fornicationis, est malus spiritus auaritiae, malus spiritus superbiae. ### English translation (Claude) Of these persecutions it is said: “All who wish to live godly in Christ Jesus suffer persecution.” He said “all,” he excepted no one. For who can be excepted, when the Lord himself endured the temptations of persecutions? Avarice persecutes, ambition persecutes, luxury persecutes, pride persecutes, sexual immorality persecutes. Hence the apostle says: “Flee sexual immorality”; for why would you flee it unless it pursued you? For there is an evil spirit of sexual immorality, an evil spirit of avarice, an evil spirit of pride. ### Scripture references - 2 Tim 3:12: quotation, high confidence - 1 Cor 6:18: quotation, high confidence ### Translation notes - 2 Tim 3:12; 1 Cor 6:18. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.45.2 (CSEL 62:467; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-45-2). ## Exposition of Psalm 118 20.46.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-46-1 - Source: CSEL 62:467 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Inner persecutors that tempt are worse than open tyrants; many martyrs fell to them. ### Latin text Isti sunt persecutores graues, qui sine gladii terrore mentem hominis frequenter elidunt, qui inlecebris magis quam terroribus animos expugnant fidelium. hi tibi hostes cauendi, hi grauiores tyranni. per quos Adam captus est. multi in persecutione publica coronati occulta hac persecutione ceciderunt. ### English translation (Claude) These are the grievous persecutors, who without the terror of the sword often crush a man’s mind, who storm the souls of the faithful by allurements rather than terrors. These are the enemies you must beware of, these the more grievous tyrants, by whom Adam was captured. Many who were crowned in public persecution have fallen in this hidden persecution. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.46.1 (CSEL 62:467; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-46-1). ## Exposition of Psalm 118 20.46.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-46-2 - Source: CSEL 62:467 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The inner war against desire is grievous; Paul was freed only by Christ’s grace. ### Latin text foris, inquit, pugnae, intus timores. aduertis quam graue certamen sit quod est intra hominem. ut secum ipse confligat, cum suis cupiditatibus proelietur? ipse apostolus fluctuat haeret adstringitur. captiuari se adserit in lege peccati et mortis corpore debellari nec potuisse euadere. nisi esset domini Iesu gratia liberatus. ### English translation (Claude) “Fightings without,” he says, “fears within.” Do you notice how grievous is the contest within man, so that he conflicts with himself, battles with his own desires? The apostle himself wavers, sticks fast, is bound. He asserts that he is made captive in the law of sin and conquered by the body of death, and could not have escaped had he not been freed by the grace of the Lord Jesus. ### Scripture references - 2 Cor 7:5: quotation, high confidence - Rom 7:23: allusion, high confidence - Rom 7:24: allusion, high confidence - Rom 7:25: allusion, high confidence ### Translation notes - 2 Cor 7:5; Rom 7:23–25. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.46.2 (CSEL 62:467; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-46-2). ## Exposition of Psalm 118 20.47.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-47-1 - Source: CSEL 62:467–468 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every victory over temptation makes one a martyr, a witness of Christ. ### Latin text Uerum ut multae persecutiones, ita multa martyria. cotidie testis es Christi. temptatus es spiritu fornicationis, sed ueritus Christi futurum iudicium temerandam mentis et corporis castimoniam non putasti: martyr es Christi. temptatus es spiritu auaritiae, ut possessionem minoris inuaderes, indefensae uiduae iura temerares, et tamen contemplatione caelestium praeceptorum opem magis ferendam quam inferendam iniuriam iudicasti: ### English translation (Claude) But as there are many persecutions, so there are many martyrdoms. Every day you are a witness of Christ. You were tempted by the spirit of sexual immorality, but fearing the future judgment of Christ you did not think the chastity of mind and body should be violated: you are a martyr of Christ. You were tempted by the spirit of avarice, to invade a minor’s property, to violate the rights of a defenseless widow, and yet by contemplating the heavenly precepts you judged that help should be brought rather than injury done: ### Citation (SBL) Ambrose, Exp. Ps. 118 20.47.1 (CSEL 62:467–468; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-47-1). ## Exposition of Psalm 118 20.47.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-47-2 - Source: CSEL 62:468 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Defending the orphan and widow, or choosing humility, makes one Christ’s witness. ### Latin text testis es Christi. denique tales uult testes Christus adsistere, secundum quod scriptum est: iudicate pupillo et iustificate uiduam. et uenite disputemus, dicit dominus. temptatus es spiritu superbiae, sed uidens inopem atque egenum pia mente conpassus es, humilitatem magis quam adrogantiam dilexisti: testis es Christi; ### English translation (Claude) you are a witness of Christ. In fact Christ wishes such witnesses to stand by, according to what is written: “Judge for the orphan and justify the widow, and come, let us reason together, says the Lord.” You were tempted by the spirit of pride, but seeing the needy and poor you had compassion with a devout mind, you loved humility rather than arrogance: you are a witness of Christ; ### Scripture references - Isa 1:17: quotation, high confidence - Isa 1:18: quotation, high confidence ### Translation notes - Isa 1:17–18. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.47.2 (CSEL 62:468; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-47-2). ## Exposition of Psalm 118 20.47.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-47-3 - Source: CSEL 62:468 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: True witness to Christ is given by deeds, not words alone. ### Latin text quod est amplius, non sermonis tantummodo, sed etiam operis testimonium praebuisti. quis enim locupletior testis est quam qui confitetur dominum Iesum in carne uenisse, cum euangelii praecepta custodit? nam qui audit et non facit, negat Christum; etsi uerbo fatetur, operibus negat. quam multis dicentibus: domine domine, nonne in tuo nomine prophetauimus et daemonia eiecimus et uirtutes multas fecimus? in illo die respondebit: discedite a me omnes operarii iniquitatis! ille ergo testis est, qui adstipulantibus factis domini Iesu praecepta testatur. ### English translation (Claude) what is more, you have given testimony not only of word but also of deed. For who is a richer witness than he who confesses that the Lord Jesus has come in the flesh, when he keeps the precepts of the Gospel? For whoever hears and does not do denies Christ; even if he confesses with word, he denies with works. How many saying, “Lord, Lord, did we not prophesy in your name and cast out demons and do many mighty works?”, he will answer on that day: “Depart from me, all you workers of iniquity!” So he is a witness who testifies to the precepts of the Lord Jesus with deeds confirming them. ### Scripture references - 1 John 4:2: allusion, high confidence - Matt 7:22: quotation, high confidence - Matt 7:23: quotation, high confidence - Jas 1:22: echo, medium confidence ### Translation notes - 1 John 4:2; Matt 7:22–23; Jas 1:22. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.47.3 (CSEL 62:468; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-47-3). ## Exposition of Psalm 118 20.48.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-48-1 - Source: CSEL 62:468 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many are hidden martyrs; others confess outwardly and deny inwardly, like those who feign faith to marry a Christian. ### Latin text Quanti ergo cotidie in occulto martyres Christi sunt et Iesum dominum confitentur! nouit hoc martyrium apostolus et testimonium Christi fidele, qui dixit: haec est enim gloriatio nostra et testimonium conscientiae nostrae. quanti foris confessi sunt et intus negauerunt! namque uxoris ducendae gratia, quae gentili uiro a christianis parentibus negabatur, simulata ad tempus fide plerique produntur quod foris confessi sunt ### English translation (Claude) How many, then, are daily hidden martyrs of Christ and confess the Lord Jesus! The apostle knew this martyrdom and faithful testimony of Christ, who said: “For this is our boast, the testimony of our conscience.” How many have confessed outwardly and denied inwardly! For many, for the sake of marrying a wife who was being refused to a pagan husband by her Christian parents, feigned faith for a time and are found to have ### Scripture references - 2 Cor 1:12: quotation, high confidence ### Translation notes - 2 Cor 1:12. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.48.1 (CSEL 62:468; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-48-1). ## Exposition of Psalm 118 20.48.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-48-2 - Source: CSEL 62:468–469 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God punished Israel at Baal-Peor because unions with foreign women led them to deny him. ### Latin text intus negasse. an fornicationis causa tantummodo putamus dominum deum nostrum in populum Iudaeorum tam seuere esse commotum, ut uiginti tria milia de populo necarentur, propterea quod Madianitae gentis feminis concubitu miscerentur ac non eo, quod per illos concubitus alienigenarum discedere a fide, negare dominum cogerentur? ### English translation (Claude) denied inwardly what they confessed outwardly. Or do we think that the Lord our God was so severely moved against the Jewish people, so that twenty-three thousand of the people were killed, only because of sexual immorality, because they mingled in intercourse with women of the Midianite nation, and not because through that intercourse with foreign women they were compelled to depart from the faith and deny the Lord? ### Scripture references - Num 25:1: allusion, high confidence - Num 25:9: allusion, high confidence - 1 Cor 10:8: allusion, high confidence ### Translation notes - Num 25:1–9; 1 Cor 10:8 (twenty-three thousand). ### Citation (SBL) Ambrose, Exp. Ps. 118 20.48.2 (CSEL 62:468–469; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-48-2). ## Exposition of Psalm 118 20.49.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-49-1 - Source: CSEL 62:469 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some feign piety to win honor under Christian emperors; God sees their denial. ### Latin text Nolite, inquit, omni spiritui credere, sed a fructibus eorum cognoscite quibus credere debeatis. uenit quis in ecclesiam, dum honorem affectat sub imperatoribus christianis, simulata mente orationem deferre se fingit, inclinatur et solo sternitur qui genu mentis non flexerit. uidet illum homo, christianum putat; uidet homo orantem suppliciter et credit, sed deus audit negantem. discedit probatus ab homine, sed condemnatus a iudice. ### English translation (Claude) “Do not believe every spirit,” he says, “but know by their fruits whom you ought to believe.” Someone comes into church while he seeks honor under Christian emperors; with feigned mind he pretends to offer prayer; he bows and lies on the ground who has not bent the knee of the mind. Man sees him and thinks him a Christian; man sees him praying humbly and believes, but God hears him denying. He departs approved by man, but condemned by the judge. ### Scripture references - 1 John 4:1: quotation, high confidence - Matt 7:16: allusion, high confidence ### Translation notes - 1 John 4:1; Matt 7:16. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.49.1 (CSEL 62:469; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-49-1). ## Exposition of Psalm 118 20.49.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-49-2 - Source: CSEL 62:469 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Perfect confession requires both heart and voice. ### Latin text quanto tolerabilius fuerat homini negasse et deo esse confessum! licet hoc quoque reprehensibile; perfecta enim confessio et animi quaerit deuotionem et uocis professionem; corde enim creditur ad iustitiam, ore autem confessio fit ad salutem. ### English translation (Claude) How much more tolerable it would have been to deny before man and confess before God! Though this too is blameworthy; for perfect confession requires both the devotion of the mind and the profession of the voice; for with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. ### Scripture references - Rom 10:10: quotation, high confidence ### Translation notes - Rom 10:10. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.49.2 (CSEL 62:469; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-49-2). ## Exposition of Psalm 118 20.50.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-50-1 - Source: CSEL 62:469 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Inner persecutions have their own kings and judges, as in Christ’s temptation. ### Latin text Ergo in persecutionibus interioribus esto fidelis et fortis, ut et istis forensibus persecutionibus adproberis. et in intimis persecutionibus sunt reges et praesides, terribiles iudices potestate. habes exemplum in domini temptatione quam pertulit. demonstrata sunt ei omnia regna et dictum ei est: tibi dabo haec omnia, si procidens adoraueris me. lectum est et alibi: non regnet peccatum in uestro mortali corpore. ### English translation (Claude) So in inner persecutions be faithful and brave, so that you may also be approved in these outward persecutions. In the inner persecutions too there are kings and governors, judges terrible in power. You have an example in the Lord’s temptation which he endured. All the kingdoms were shown him and it was said to him: “All these I will give you, if you fall down and worship me.” It is also read elsewhere: “Let not sin reign in your mortal body.” ### Scripture references - Matt 4:8: allusion, high confidence - Matt 4:9: quotation, high confidence - Rom 6:12: quotation, high confidence ### Translation notes - Matt 4:8–9; Rom 6:12. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.50.1 (CSEL 62:469; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-50-1). ## Exposition of Psalm 118 20.50.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-50-2 - Source: CSEL 62:469 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Each vice is a tyrant in the mind, but confessing Christ dethrones it. ### Latin text uides ante quos reges statueris, o homo, ante quos praesides peccatorum, si culpa regnat. quot peccata, quot uitia, tot reges; et ante hos adducimur et ante hos stamus. habent etiam isti reges tribunal in mentibus plurimorum. sed si quis Christum fateatur, statim regem illum facit esse captiuum, deicit de solio suae mentis. quomodo enim poterit diaboli tribunal manere in eo, cui Christi tribunal adsurgit? ### English translation (Claude) You see before what kings you are set, O man, before what governors of sins, if guilt reigns. As many sins, as many vices, so many kings; and before these we are brought and before these we stand. These kings too have a tribunal in the minds of very many. But if anyone confesses Christ, at once he makes that king captive, casts him down from the throne of his mind. For how can the devil’s tribunal remain in one in whom Christ’s tribunal rises? ### Citation (SBL) Ambrose, Exp. Ps. 118 20.50.2 (CSEL 62:469; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-50-2). ## Exposition of Psalm 118 20.51.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-51-1 - Source: CSEL 62:469–470 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is persecuted in us; to flee the struggle is to reject him. ### Latin text Multi ergo persequentes et tribulantes me. et fortasse Christus hoc dicit et dicit in uocibus singulorum, ipsum enim aduersarius persequitur in nobis. si declinas persequentes, Christum abicis, qui se temptari patitur, ut uincat. ubi illum uiderit diabolus, ibi insidias parat, ibi temptationum machinas admouet, ibi dolos nectit, ut illum, si possit, excludat. ubi autem ### English translation (Claude) “Many, then, are those who persecute and afflict me.” And perhaps Christ says this, and says it in the voices of individuals, for the adversary persecutes him in us. If you shun the persecutors, you cast off Christ, who allows himself to be tempted so as to conquer. Where the devil sees him, there he prepares snares, there he moves up the engines of temptations, there he weaves wiles, to shut him out if he can. But where ### Scripture references - Ps 119:157 (118:157 LXX): quotation, high confidence ### Translation notes - Ps 119:157 (LXX 118:157). ### Citation (SBL) Ambrose, Exp. Ps. 118 20.51.1 (CSEL 62:469–470; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-51-1). ## Exposition of Psalm 118 20.51.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-51-2 - Source: CSEL 62:470 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Where the devil attacks, Christ defends; if God is for us, who is against us? ### Latin text diabolus proeliatur, ibi Christus adsistit, ubi diabolus adsidet, ibi Christus includitur, ibi murorum spiritalium saepta defendit. ergo, qui persecutorem refugit, reicit etiam defensorem. sed cum audis: multi persequentes et tribulantes me, noli timere. qui potes dicere: si deus pro nobis, quis contra nos? uerum hoc ille dicit, qui a testimoniis domini nullo uitiorum declinat anfractu. ### English translation (Claude) the devil fights, there Christ stands by; where the devil besieges, there Christ is enclosed, there he defends the enclosures of the spiritual walls. So whoever flees the persecutor also rejects the defender. But when you hear, “Many are those who persecute and afflict me,” do not fear, you who can say: “If God is for us, who is against us?” But he says this who turns aside from the Lord’s testimonies by no winding of vices. ### Scripture references - Rom 8:31: quotation, high confidence ### Translation notes - Rom 8:31. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.51.2 (CSEL 62:470; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-51-2). ## Exposition of Psalm 118 20.52.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-52-1 - Source: CSEL 62:470 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Blessed is one who pines for love of God, not from sinful passions. ### Latin text Sequitur uersus sextus: uidi non seruantes pactum et tabescebam, quoniam uerba tua non custodierunt. beatus qui in caritate dei tabescit, qui uidet non seruantes pactum. alius propter uitiosos amores tabescit, qui destillat, dum est dilatus amore dilectae, et dum protelatur flagrantis cu- ### English translation (Claude) The sixth verse follows: “I saw those who did not keep the covenant and I pined away, because they did not keep your words.” Blessed is he who pines away in the love of God, who sees those who do not keep the covenant. Another pines away from vicious loves, who melts away while he is put off by the love of his beloved, and while the fulfillment of burning desire is delayed, ### Scripture references - Ps 119:158 (118:158 LXX): quotation, high confidence ### Translation notes - Ps 119:158 (LXX 118:158). ### Citation (SBL) Ambrose, Exp. Ps. 118 20.52.1 (CSEL 62:470; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-52-1). ## Exposition of Psalm 118 20.52.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-52-2 - Source: CSEL 62:470–471 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Unlike those wasted by lust, greed or ambition, David pined with longing for God and prayed before dawn. ### Latin text piditatis effectus, animus deficit, uires corporis quadam deformitate palloris fessorumque artuum tabe minuuntur. alius, qui pecuniam concupiscit, donec potiatur ea, auaro miser tabescit affectu. alius inmodice capessendi honoris inpatiens, si desideria longa suspiret, non mediocri mentis tabe conficitur. non talis qui dicit: quam distabuit caro mea in terra deserta et[in] inuia et sine aqua! hic enim castigabat carnem suam et tabescere faciebat, dum indefesso desiderio diuinae cognitionis intentus et lucem diei sollicita expectatione praeueniens antelucanum soluere domino canticis et hymnis gestiebat obsequium. ### English translation (Claude) the mind fails, and the strength of the body is diminished by a certain ugliness of pallor and wasting of weary limbs. Another, who covets money, pines away wretchedly with avaricious feeling until he gets it. Another, impatient to seize honor beyond measure, if he sighs with long desires, is consumed by no small wasting of mind. Not such is he who says: “How my flesh has pined away in a desert land, trackless and without water!” For he chastised his flesh and made it waste away, while, intent with unwearied desire on divine knowledge and anticipating the light of day with anxious expectation, he longed to pay the Lord the service of songs and hymns before dawn. ### Scripture references - Ps 63:1 (62:2 LXX): quotation, high confidence - 1 Cor 9:27: echo, medium confidence ### Translation notes - Ps 63:1 (LXX 62:2); 1 Cor 9:27. The editor deletes “in” before inuia (in square brackets). ### Citation (SBL) Ambrose, Exp. Ps. 118 20.52.2 (CSEL 62:470–471; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-52-2). ## Exposition of Psalm 118 20.53.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-53-1 - Source: CSEL 62:471 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The peaceable man grieves when others break covenants and peace, despising Christ’s commands. ### Latin text Tabescit ergo uir pacificus, quando alios uidet pacta rescindere, consensuum abolere concordiam, iurgia de pace reparare. in tumultus redire de gratia. quod utique non facit qui domini praecepta custodit, non facit qui audit dicentem: pacem meam do uobis, pacem meam relinquo uobis. ergo qui pactum seruat, is Christi oboedit imperiis, qui autem non seruat, ille Christi praecepta contemnit et, quod peius est, conperta fastidit et neglegit. ### English translation (Claude) So the peaceable man pines away when he sees others breaking covenants, destroying the harmony of agreements, renewing quarrels out of peace, returning to tumult from grace. This surely is not done by one who keeps the Lord’s precepts, who hears him saying: “My peace I give you, my peace I leave you.” So whoever keeps the covenant obeys Christ’s commands; but whoever does not keep it despises Christ’s precepts and, what is worse, disdains and neglects them though known. ### Scripture references - John 14:27: quotation, high confidence ### Translation notes - John 14:27. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.53.1 (CSEL 62:471; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-53-1). ## Exposition of Psalm 118 20.54.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-54-1 - Source: CSEL 62:471 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The psalmist invites God to see his love, as the law bids each appear before the Lord. ### Latin text Sequitur uersus septimus: uide quia praecepta tua dilexi, domine; in misericordia tua uiuifica me. hic quoque inuitat dominum, ut plenum caritatis suae spectet affectum. nemo dicit uide nisi qui iudicat se, si uideatur, esse placiturum. et pulchre dicit uide et secundum legem dicit, quia lex praecipit. ut unusquisque ter in anno se offerat in conspectu domini. ### English translation (Claude) The seventh verse follows: “See that I have loved your precepts, O Lord; in your mercy give me life.” Here too he invites the Lord to look on the full affection of his love. No one says “see” except one who judges that, if he is seen, he will please. And beautifully he says “see,” and says it according to the law, because the law commands that each one present himself three times a year in the sight of the Lord. ### Scripture references - Ps 119:159 (118:159 LXX): quotation, high confidence - Exod 23:17: allusion, high confidence - Deut 16:16: allusion, high confidence ### Translation notes - Ps 119:159 (LXX 118:159); Exod 23:17; Deut 16:16. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.54.1 (CSEL 62:471; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-54-1). ## Exposition of Psalm 118 20.54.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-54-2 - Source: CSEL 62:471 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The saint appears daily before God not empty, filled from the fullness of the Word and the Spirit. ### Latin text cotidie sanctus se offert, cotidie apparet et non uacuus apparet; non est enim uacuus qui de plenitudine eius accepit. non erat uacuus Dauid, qui ait: repletum est gaudio os nostrum, quia gaudium fructus est spiritus sancti. et sicut de plenitudine uerbi nos omnes accepimus, quemadmodum dixit Iohannes, ita etiam spiritus sanctus de plenitudine sua repleuit orbem terrarum. ### English translation (Claude) The saint offers himself daily, appears daily, and does not appear empty; for he is not empty who has received of his fullness. David was not empty, who says, “Our mouth is filled with joy,” for joy is the fruit of the Holy Spirit. And as we have all received of the fullness of the Word, as John said, so too the Holy Spirit has filled the world from his fullness. ### Scripture references - Deut 16:16: allusion, high confidence - John 1:16: quotation, high confidence - Ps 126:2 (125:2 LXX): quotation, high confidence - Gal 5:22: allusion, high confidence ### Extrabiblical texts - Wis 1:7 (Wisdom of Solomon): allusion, high confidence ### Translation notes - Deut 16:16; John 1:16; Ps 126:2 (LXX 125:2); Gal 5:22; Wis 1:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.54.2 (CSEL 62:471; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-54-2). ## Exposition of Psalm 118 20.54.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-54-3 - Source: CSEL 62:471 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Zechariah, Paul and the Corinthians were filled, not empty. ### Latin text non erat uacuus Zacharias, qui repletus est spiritu sancto et prophetabat aduentum domini Iesu. non erat Paulus uacuus, qui euangelizabat in abundantia et repletus erat, accipiens odorem bonae suauitatis ab Ephesiis placentem deo hostiam. non erant Corinthii. in quibus abundabat dei gratia iuxta eiusdem apostoli testimonium. ### English translation (Claude) Zechariah was not empty, who was filled with the Holy Spirit and prophesied the coming of the Lord Jesus. Paul was not empty, who preached the gospel in abundance and was filled, receiving from the Ephesians a fragrance of good sweetness, a sacrifice pleasing to God. The Corinthians were not empty, in whom the grace of God abounded according to the same apostle’s testimony. ### Scripture references - Luke 1:67: allusion, high confidence - Phil 4:18: allusion, high confidence - 1 Cor 1:5: allusion, high confidence ### Translation notes - Luke 1:67; Phil 4:18 (Ambrose says “Ephesians”); 1 Cor 1:4–5. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.54.3 (CSEL 62:471; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-54-3). ## Exposition of Psalm 118 20.55.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-55-1 - Source: CSEL 62:471–472 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Offer yourself to God in secret, and the Father will reward you. ### Latin text Offerebat se ergo Dauid cotidie deo et non uacuus offerebat. qui poterat dicere: os meum aperui et duxi spiritum; ideo ergo dicebat: uide quia praecepta tua dilexi. audi in quo te offerre debeas Christo, non in his quae uidentur, sed in occultis, sed in abscondito, ut pater tuus qui uidet in abscondito reddat tibi et fidelem remuneretur affectum. ### English translation (Claude) So David offered himself daily to God and did not offer himself empty, who could say, “I opened my mouth and drew in breath”; that is why he said, “See that I have loved your precepts.” Hear in what you ought to offer yourself to Christ: not in what is seen, but in the hidden, in secret, so that your Father who sees in secret may reward you and repay faithful affection. ### Scripture references - Ps 119:131 (118:131 LXX): quotation, high confidence - Ps 119:159 (118:159 LXX): quotation, high confidence - Matt 6:6: allusion, high confidence ### Translation notes - Ps 119:131, 159 (LXX 118:131, 159); Matt 6:4, 6. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.55.1 (CSEL 62:471–472; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-55-1). ## Exposition of Psalm 118 20.55.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-55-2 - Source: CSEL 62:472 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Loving God’s precepts is more than keeping them; some manuscripts call the transgressors “the foolish.” ### Latin text praecepta, inquit, tua dilexi. non dixit seruaui, non dixit custodiui; nam inprudentes non custodierunt praecepta domini. aliqui enim codices habent άσυντούντας, hoc est insipientes, non intellegentes. ergo qui non intellegunt non sapiunt hique non custodiunt. qui autem perfectus est intellectu, perfectus sapientia, diligit, quod est amplius quam custodire; ### English translation (Claude) “Your precepts,” he says, “I have loved.” He did not say “kept,” he did not say “guarded”; for the imprudent did not keep the Lord’s precepts. For some manuscripts have asynetountas, that is, “the foolish,” “those not understanding.” So those who do not understand are not wise, and these do not keep them. But he who is perfect in understanding, perfect in wisdom, loves, which is more than keeping; ### Scripture references - Ps 119:158 (118:158 LXX): allusion, high confidence ### Translation notes - Ps 119:158 (LXX 118:158 has ἀσυνετοῦντας in some manuscripts; garbled in the digital text). ### Citation (SBL) Ambrose, Exp. Ps. 118 20.55.2 (CSEL 62:472; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-55-2). ## Exposition of Psalm 118 20.55.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-55-3 - Source: CSEL 62:472 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Love surpasses duty; yet the lover still begs for mercy rather than demanding reward. ### Latin text custodire enim necessitatis plerumque est et timoris, diligere caritatis. custodit qui euangelizat, sed qui uolens euangelizat mercedem accipit; quanto magis qui diligit mercede donatur! possumus enim non amare quod uolumus, non possumus nolle quod amamus. sed quamuis mercedem perfectae caritatis expectet, et miserationis diuinae suffragium poscit, ut in ea uiuificetur a domino. non ergo adrogans debitae mercedis exactor, sed uerecundus misericordiae diuinae est deprecator. ### English translation (Claude) for keeping is generally a matter of necessity and fear, loving of charity. He keeps who preaches the gospel, but he who preaches willingly receives a reward; how much more is he who loves given a reward! For we can fail to love what we wish, but we cannot fail to wish what we love. But though he expects the reward of perfect love, he also asks the support of divine mercy, that he may be given life by the Lord in it. So he is not an arrogant exactor of a reward owed, but a modest suppliant of divine mercy. ### Scripture references - 1 Cor 9:17: allusion, high confidence - Ps 119:159 (118:159 LXX): allusion, high confidence ### Translation notes - 1 Cor 9:17; Ps 119:159 (LXX 118:159). ### Citation (SBL) Ambrose, Exp. Ps. 118 20.55.3 (CSEL 62:472; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-55-3). ## Exposition of Psalm 118 20.56.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-56-1 - Source: CSEL 62:472 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Truth, the beginning of God’s words, is the foundation of faith. ### Latin text Sequitur ultimus uersus litterae huius: principium uerborum tuorum ueritas, in aeternum omnia iudicia iustitiae tuae. cum principium uerborum dei ueritas sit, ueritas utique fidei fundamentum est. primum etenim oportet ut credamus uera esse dei summi quae in diuinis scripturis legimus ### English translation (Claude) The last verse of this letter follows: “The beginning of your words is truth; all the judgments of your righteousness are for ever.” Since the beginning of God’s words is truth, truth is surely the foundation of faith. For first we must believe that the oracles of the most high God which we read in the divine Scriptures are true; ### Scripture references - Ps 119:160 (118:160 LXX): quotation, high confidence ### Translation notes - Ps 119:160 (LXX 118:160). ### Citation (SBL) Ambrose, Exp. Ps. 118 20.56.1 (CSEL 62:472; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-56-1). ## Exposition of Psalm 118 20.56.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-56-2 - Source: CSEL 62:472–473 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As fear leads to love, so truth leads to knowledge of God’s righteousness. ### Latin text oracula, secundum est, ut uirtutem eorum pleniore cognitione discamus. sicut enim initium sapientiae timor domini, plenitudo autem sapientiae dilectio — lex enim sapientia, plenitudo autem legis dilectio —, ita plenitudo uerborum dei sapientia cognitioque iustitiae. namque sicut a timore domini processus quidam est ad gratiam caritatis, ita a ueritate ad iudicium iustitiae diuinae quidam uidetur fieri processus. ### English translation (Claude) second, that we learn their force by fuller knowledge. For as the beginning of wisdom is the fear of the Lord, and the fullness of wisdom is love (for the law is wisdom, and the fullness of the law is love), so the fullness of God’s words is wisdom and the knowledge of righteousness. For as from the fear of the Lord there is a kind of progress to the grace of love, so from truth there seems to be a kind of progress to the judgment of divine righteousness. ### Scripture references - Ps 111:10 (110:10 LXX): quotation, high confidence - Rom 13:10: quotation, high confidence ### Translation notes - Ps 111:10 (LXX 110:10); Rom 13:10. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.56.2 (CSEL 62:472–473; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-56-2). ## Exposition of Psalm 118 20.57.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-57-1 - Source: CSEL 62:473 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believe in one God, and distinguish the one Father and one Lord Jesus. ### Latin text Uenisti ad ecclesiam, audisti unum deum dici, unde lex incipit, sicut habes scriptum: audi, Israel, dominus deus tuus dominus unus est. crede unum deum esse, non plures deos. cum autem coeperis legere dominum Iesum dei filium in carne uenisse propter totius mundi redemptionem, distingue sapienter unum deum patrem esse, ex quo omnia et nos in illum, et unum dominum Iesum, per quem omnia et nos per ipsum. ### English translation (Claude) You came to church, you heard that one God is spoken of, with which the law begins, as you have it written: “Hear, O Israel, the Lord your God is one Lord.” Believe that there is one God, not many gods. But when you begin to read that the Lord Jesus, the Son of God, came in the flesh for the redemption of the whole world, distinguish wisely that there is one God the Father, from whom are all things and we in him, and one Lord Jesus, through whom are all things and we through him. ### Scripture references - Deut 6:4: quotation, high confidence - 1 Cor 8:6: quotation, high confidence ### Translation notes - Deut 6:4; 1 Cor 8:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.57.1 (CSEL 62:473; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-57-1). ## Exposition of Psalm 118 20.57.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-57-2 - Source: CSEL 62:473 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Faith is the Christian’s beginning, righteousness and martyrdom its fullness. ### Latin text cognosce quia ideo uenit, ut uirtutis semitis noster informaretur affectus, ut morum mansuetudinem conuersationis eius disceremus exemplo, ut aboleretur culpa per gratiam, et tunc a ueritatis confessione ad cognitionem iustitiae processisti. fides principium christiani est, plenitudo autem christiani iustitia est; fides in confessione populorum, iustitia in martyrii passione. ### English translation (Claude) Know that he came so that our affection might be shaped by the paths of virtue, that we might learn meekness of character by the example of his way of life, that guilt might be abolished by grace; and then you have advanced from the confession of truth to the knowledge of righteousness. Faith is the beginning of the Christian, but righteousness is the fullness of the Christian; faith in the confession of peoples, righteousness in the passion of martyrdom. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.57.2 (CSEL 62:473; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-57-2). ## Exposition of Psalm 118 20.58.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-58-1 - Source: CSEL 62:473 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All will stand before Christ’s judgment seat to receive for their deeds. ### Latin text Scientes igitur in aeternum mansura iudicia omnia iustitiae dei caueamus, ne opera nostra displiceant et aeternum incipiamus subire iudicium nec, si aliquid boni fecimus, resupino soluamur affectu. omnes oportet nos ante tribunal Christi adsistere, ut recipiat unusquisque quod gessit, siue bonum siue malum. ### English translation (Claude) So, knowing that all the judgments of God’s righteousness will remain for ever, let us take care that our works do not displease and we begin to undergo an eternal judgment, nor, if we have done some good, let us relax with a careless affection. We must all stand before the judgment seat of Christ, so that each may receive what he has done, whether good or evil. ### Scripture references - Ps 119:160 (118:160 LXX): allusion, high confidence - 2 Cor 5:10: quotation, high confidence ### Translation notes - Ps 119:160 (LXX 118:160); 2 Cor 5:10. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.58.1 (CSEL 62:473; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-58-1). ## Exposition of Psalm 118 20.58.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-58-2 - Source: CSEL 62:473 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Do not bring wood and stubble to judgment; such work burns, though the person may be saved through fire. ### Latin text uides quia et Paulus adsistet, ut ipse commemorat. caue ne ligna, caue ne stipulam ad iudicium dei tecum deferas, quae ignis exurat. caue ne, cum in uno aut duobus habeas quod probetur, in pluribus operibus deferas quod offendat. si, cuius opus arserit, detrimentum patietur, potest tamen per ignem et ipse saluari. ### English translation (Claude) You see that Paul too will stand there, as he himself recalls. Beware of bringing wood, beware of bringing stubble with you to God’s judgment, which the fire may burn up. Beware lest, when you have in one or two works what may be approved, you bring in more works what may offend. If anyone’s work burns up, he will suffer loss, yet he himself can be saved through fire. ### Scripture references - 1 Cor 3:12: allusion, high confidence - 1 Cor 3:15: quotation, high confidence ### Translation notes - 1 Cor 3:12–15. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.58.2 (CSEL 62:473; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-58-2). ## Exposition of Psalm 118 20.58.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-20-58-3 - Source: CSEL 62:473–474 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Let us examine all our works so that, when weighed, guilt does not prevail. ### Latin text unde colligitur, quia idem homo et saluatur ex parte et condemnatur ex parte. cognoscentes itaque multa esse iudicia opera nostra examinemus omnia. in uiro iusto graue est detrimentum graue operis alicuius incendium, in impio poena miserabilis. sint magis omnia iudicia plena gratiae. plena florentium coronarum, ne forte, cum trutinantur facta nostra, culpa praeponderet. ### English translation (Claude) From this it is gathered that the same man is both saved in part and condemned in part. So, knowing that there are many judgments, let us examine all our works. In a righteous man the burning of some work is a grave loss; in the ungodly a pitiable punishment. Let all our judgments rather be full of grace, full of flowering crowns, lest perhaps, when our deeds are weighed, guilt outweigh. ### Scripture references - 1 Cor 3:15: allusion, high confidence ### Translation notes - 1 Cor 3:15. ### Citation (SBL) Ambrose, Exp. Ps. 118 20.58.3 (CSEL 62:473–474; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/20-58-3). ## Exposition of Psalm 118 21.1.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-21-1-1 - Source: CSEL 62:474 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sin is interpreted “upon the wound,” that is, the remedy applied to it. ### Latin text Incipit littera Sin, quae Latine dicitur super uulnus. super uulnus quid est nisi medicamentum, quo uulneris acerbitas mitigatur? super uulnus oleum infunditur, ut omnis uulneris molliatur asperitas; super uulnus malagma, super uulnus alligatura, quibus omne uulnus fouetur. ### English translation (Claude) The letter Sin begins, which in Latin is called “upon the wound.” What is “upon the wound” but a remedy, by which the bitterness of the wound is soothed? Oil is poured upon the wound, so that all the roughness of the wound may be softened; a plaster upon the wound, a bandage upon the wound, by which every wound is tended. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.1.1 (CSEL 62:474; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-1-1). ## Exposition of Psalm 118 21.1.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-21-1-2 - Source: CSEL 62:474 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A wound that can be treated is better than a hidden, total corruption, as Isaiah describes. ### Latin text ubi ergo spes refundendae est sanitatis, ibi adhibentur medicamenta uulneribus. ubi autem omne caput in dolore et omne cor in maestitia, non est uulnus neque cicatrix, non plaga cum feruore, hoc est: ubi non portio. sed uniuersitas periclitatur et quadam corrupti totius corporis tabe consumitur, ibi non est malagma inponere neque oleum neque alligaturam. multo igitur commodius, ut sit uulnus, quod foueas atque constringas, quam sine uulnere mors serpat interior. ### English translation (Claude) So where there is hope of restoring health, there remedies are applied to wounds. But where “the whole head is in pain and the whole heart in sorrow, there is no wound or scar, no stripe with inflammation,” that is, where not a part but the whole is in danger and is consumed by a kind of wasting of the whole corrupted body, there one cannot apply a plaster or oil or bandage. So it is much better that there be a wound which you can tend and bind than that death creep inward without a wound. ### Scripture references - Isa 1:5: allusion, high confidence - Isa 1:6: quotation, high confidence ### Translation notes - Isa 1:5–6 (LXX form). ### Citation (SBL) Ambrose, Exp. Ps. 118 21.1.2 (CSEL 62:474; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-1-2). ## Exposition of Psalm 118 21.2.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-21-2-1 - Source: CSEL 62:474–475 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul’s wounds are healed by the remedies of God’s word and law. ### Latin text Sed est non solum corporis uulnus. sed etiam mentis, quod oleo quodam mollioris alloquii et pacifici sermonis suauitate mitescit. sunt fomenta uerborum, sunt medicamenta caelestium praeceptorum. quibus omne nequitiae uirus aboletur. sunt legis uincula quae non adurant. sed magis liberent alligatos, et malagma spiritale, quo conlisa animae quaedam membra solidentur. ### English translation (Claude) But there is a wound not only of the body but also of the mind, which grows gentle with a kind of oil of milder address and the sweetness of peaceable speech. There are poultices of words, there are remedies of heavenly precepts, by which every poison of wickedness is removed. There are bonds of the law which do not burn but rather free the bound, and a spiritual plaster by which certain bruised members of the soul are made firm. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.2.1 (CSEL 62:474–475; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-2-1). ## Exposition of Psalm 118 21.3.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-21-3-1 - Source: CSEL 62:475 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Persecution is the wound; joy in God’s words is the remedy. ### Latin text Consideremus igitur quid sit uulnus, quid supra uulnus: principes persecuti sunt me gratis uulnus est, exulto ego in uerba tua, sicut qui inuenit spolia multa, super uulnus est, quia uerbis dominicis uulneris dura curantur. ### English translation (Claude) Let us consider, then, what is the wound and what is upon the wound. “Princes have persecuted me without cause” is the wound; “I exult in your words, as one who finds much spoil” is upon the wound, because the hard things of the wound are cured by the Lord’s words. ### Scripture references - Ps 119:161 (118:161 LXX): quotation, high confidence - Ps 119:162 (118:162 LXX): quotation, high confidence ### Translation notes - Ps 119:161–162 (LXX 118:161–162). ### Citation (SBL) Ambrose, Exp. Ps. 118 21.3.1 (CSEL 62:475; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-3-1). ## Exposition of Psalm 118 21.4.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-21-4-1 - Source: CSEL 62:475 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lamentations’ shin verses show the wound of reproach and the remedy of God’s vindication. ### Latin text In Threnis quoque Hieremiae habes sub hac littera scriptum: audisti obprobrium eorum, domine, omnia consilia eorum aduersum me, labia insurgentium mihi et meditationes eorum aduersum me tota die, sessionem eorum et resurrectionem eorum; uulnus est. sed subiecit: aspice in oculis eorum, redde de illis retributionem, domine, secundum opera manuum ipsorum; super uulnus est. quia uindicta plerumque dolorem solet uulneris mitigare. ### English translation (Claude) In the Lamentations of Jeremiah too you have it written under this letter: “You have heard their reproach, O Lord, all their counsels against me, the lips of those who rise against me, and their meditations against me all day, their sitting and their rising”: this is the wound. But he added: “Look into their eyes, render them a recompense, O Lord, according to the works of their hands”: this is upon the wound, because vengeance usually soothes the pain of a wound. ### Scripture references - Lam 3:61: quotation, high confidence - Lam 3:62: quotation, high confidence - Lam 3:63: quotation, high confidence - Lam 3:64: quotation, high confidence ### Translation notes - Lam 3:61–64 (the shin verses of Lam 3, LXX form). ### Citation (SBL) Ambrose, Exp. Ps. 118 21.4.1 (CSEL 62:475; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-4-1). ## Exposition of Psalm 118 21.4.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-21-4-2 - Source: CSEL 62:475 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cup offered to Edom is the Lord’s cup of forgiveness, which made the nations forget their error. ### Latin text et infra idem Hieremias ait: gaude et laetare, filia Idumaeae quae habitas in Geth, et quidem ad te transibit calix, bibes et inebriaberis adhuc; super uulnus est. calix enim domini remissio peccatorum est, quo sanguis effunditur, qui totius redemit peccata mundi. hic calix inebriauit gentes, ne proprii meminissent doloris, sed ueterem obliuiscerentur errorem. ### English translation (Claude) And below the same Jeremiah says: “Rejoice and be glad, daughter of Edom, you who dwell in Gath; and indeed the cup will pass to you; you will drink and be drunk still”: this is upon the wound. For the Lord’s cup is the forgiveness of sins, by which the blood is shed which redeemed the sins of the whole world. This cup made the nations drunk, so that they did not remember their own pain but forgot their old error. ### Scripture references - Lam 4:21: quotation, high confidence - Matt 26:28: allusion, high confidence ### Translation notes - Lam 4:21 (LXX form); Matt 26:28. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.4.2 (CSEL 62:475; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-4-2). ## Exposition of Psalm 118 21.4.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-21-4-3 - Source: CSEL 62:475–476 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cup of salvation gives a good, spiritual drunkenness that removes sorrow. ### Latin text bona igitur ebrietas spiritalis, quae turbare corporis nescit incessum, leuare mentis nouit uestigium. bona ebrietas poculi salutaris. quae maestitiam peccatricis abolet conscientiae. iucunditatem uitae infundit aeternae. ideo scriptura dicit: et poculum tuum inebrians quam praeclarum est! ### English translation (Claude) Good, then, is spiritual drunkenness, which does not know how to disturb the body’s gait, but knows how to lift the step of the mind. Good is the drunkenness of the cup of salvation, which removes the sorrow of a sinful conscience, pours in the joy of eternal life. That is why Scripture says: “And your cup that makes drunk, how splendid it is!” ### Scripture references - Ps 23:5 (22:5 LXX): quotation, high confidence - Ps 116:13 (115:4 LXX): echo, medium confidence ### Translation notes - Ps 23:5 (LXX 22:5); Ps 116:13 (LXX 115:4). ### Citation (SBL) Ambrose, Exp. Ps. 118 21.4.3 (CSEL 62:475–476; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-4-3). ## Exposition of Psalm 118 21.5.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-21-5-1 - Source: CSEL 62:476 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the doctor who treated the wounds of Adam, the man fallen among robbers. ### Latin text Medicamentum igitur super uulnus est, quia medicus ipse dominus Iesus, qui uulnera nostra curauit, infundens uinum et oleum et alligans uulnera Adae illius, qui descendens ab Hierusalem a latronibus uulneratus est. caueat ergo unusquisque, ne descendat ab Hierusalem; ### English translation (Claude) So the remedy is upon the wound, because the doctor is the Lord Jesus himself, who cured our wounds, pouring in wine and oil and binding the wounds of that Adam who, going down from Jerusalem, was wounded by robbers. So let each beware lest he go down from Jerusalem; ### Scripture references - Luke 10:30: allusion, high confidence - Luke 10:34: allusion, high confidence ### Translation notes - Luke 10:30, 34. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.5.1 (CSEL 62:476; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-5-1). ## Exposition of Psalm 118 21.5.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-21-5-2 - Source: CSEL 62:476 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The fallen should run to Christ the Samaritan, whose call to repentance binds the soul’s wounds. ### Latin text peccatis enim suis unusquisque descendit et meritis ascendit. aut, quia fragiles sumus, qui descendit currat ad illum Samaritanum, custodem operis sui, custodem legis et gratiae, ut uulneri suo possit inuenire medicinam, qui alligaturam uerborum caelestium super uulnus inponat dicens: paenitentiam agite; adpropinquauit enim regnum caelorum. bona alligatura, quae fracta animae tuae ossa conectat et soliditate reparata in pristinas uires reformet ac discissos artus sine ulla sibi cicatricis offensione restituat. ### English translation (Claude) for each goes down by his sins and goes up by his merits. Or, because we are frail, let one who goes down run to that Samaritan, the guardian of his work, the guardian of law and grace, so that he can find medicine for his wound, who lays the bandage of heavenly words upon the wound, saying: “Repent; for the kingdom of heaven has drawn near.” A good bandage, which joins the broken bones of your soul and, its firmness restored, reshapes it to its former strength and restores the torn limbs without any offense of a scar. ### Scripture references - Luke 10:33: allusion, high confidence - Matt 4:17: quotation, high confidence ### Translation notes - Luke 10:33; Matt 4:17. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.5.2 (CSEL 62:476; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-5-2). ## Exposition of Psalm 118 21.6.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-21-6-1 - Source: CSEL 62:476 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first verse: princes persecuted David without cause. ### Latin text De litterae interpretatione satis pro captu nostro dictum putamus. adoriamur sancti prophetae uersus considerare, quos spiritu sancto reuelante subiecit: principes persecuti sunt me gratis, et a uerbis tuis trepidauit cor meum. si ueterem repetamus historiam, et Saul et Abessalon et multi alieni- ### English translation (Claude) We think enough has been said about the interpretation of the letter according to our capacity. Let us undertake to consider the verses of the holy prophet, which he set down by the revelation of the Holy Spirit: “Princes have persecuted me without cause, and my heart has trembled at your words.” If we recall the old history, both Saul and Absalom and many foreign ### Scripture references - Ps 119:161 (118:161 LXX): quotation, high confidence ### Translation notes - Ps 119:161 (LXX 118:161). ### Citation (SBL) Ambrose, Exp. Ps. 118 21.6.1 (CSEL 62:476; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-6-1). ## Exposition of Psalm 118 21.6.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-21-6-2 - Source: CSEL 62:476 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Spiritual princes persecute within, offering worldly rewards. ### Latin text genae principes sanctum Dauid persecuti sunt, sed nemo de eo potuit triumphare. sunt et principes mundi rectoresque tenebrarum, qui te in tuo pectore conantur obprimere et persecutionum saeua intus operantur, promittentes regna terrarum, honores atque diuitias, si fragili mente subcumbas et oboediendum eorum imperiis arbitreris. isti principes interdum gratis persecuntur, interdum non gratis. ### English translation (Claude) princes persecuted holy David, but no one could triumph over him. There are also princes of the world and rulers of darkness, who try to overpower you in your breast and work the cruelties of persecutions within, promising kingdoms of the earth, honors and riches, if you yield with a frail mind and think their commands must be obeyed. These princes sometimes persecute without cause, sometimes not without cause. ### Scripture references - Eph 6:12: allusion, high confidence - Matt 4:8: allusion, medium confidence ### Translation notes - Eph 6:12; Matt 4:8–9. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.6.2 (CSEL 62:476; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-6-2). ## Exposition of Psalm 118 21.6.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-21-6-3 - Source: CSEL 62:476–477 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: They persecute without cause the one who has nothing of theirs; over their own they rule by right. ### Latin text gratis persecuntur apud quem nihil suum inueniunt et eum subiugare contendunt, non gratis persecuntur eum. qui se eorum dederit potestati et in possessionem saeculi totus intrauerit. in suos enim iure sibi dominatum uindicant atque ab his mercedem iniquitatis efflagitant. ### English translation (Claude) They persecute without cause one in whom they find nothing of their own and still strive to subdue; they persecute not without cause one who has given himself to their power and entered wholly into the possession of the world. For over their own they claim dominion by right and demand from them the wages of iniquity. ### Scripture references - John 14:30: echo, medium confidence ### Translation notes - John 14:30. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.6.3 (CSEL 62:476–477; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-6-3). ## Exposition of Psalm 118 21.7.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-21-7-1 - Source: CSEL 62:477 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The innocent martyr is persecuted without cause, accused of what he is not. ### Latin text Bene hoc martyr dicit, quod iniuste persecutionum tormenta sustineat, qui nihil rapuerit, nullum uiolentus oppresserit. nullius sanguinem fuderit, nullius torum putauerit esse uiolandum, qui nihil legibus debeat et grauiora latronum sustinere cogatur supplicia. qui loquatur iusta et non audiatur, qui loquatur plena salutis et inpugnetur, ut possit dicere: cum loquebar illis, inpugnabant me gratis. gratis igitur persecutionem patitur qui inpugnatur sine crimine, inpugnatur ut noxius, cum sit in tali confessione laudabilis, inpugnatur quasi ueneficus, quia in nomine domini gloriatur, cum pietas uirtutum omnium fundamentum sit. uere frustra inpugnatur, qui apud impios et infidos impietatis accersitur. cum fidei sit magister. ### English translation (Claude) Well does the martyr say this, that he unjustly bears the torments of persecutions, who has seized nothing, violently oppressed no one, shed no one’s blood, thought no one’s bed should be violated, who owes nothing to the laws and is forced to bear punishments harsher than robbers, who speaks just things and is not heard, who speaks things full of salvation and is attacked, so that he can say: “When I spoke to them, they attacked me without cause.” So he suffers persecution without cause who is attacked without crime, attacked as guilty when he is praiseworthy in such a confession, attacked as a sorcerer because he glories in the name of the Lord, though godliness is the foundation of all virtues. Truly he is attacked in vain who is accused of ungodliness among the ungodly and faithless, though he is a teacher of faith. ### Scripture references - Ps 120:7 (119:7 LXX): quotation, high confidence ### Translation notes - Ps 120:7 (LXX 119:7). ### Citation (SBL) Ambrose, Exp. Ps. 118 21.7.1 (CSEL 62:477; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-7-1). ## Exposition of Psalm 118 21.8.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-21-8-1 - Source: CSEL 62:477 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Trembling at God’s words is a holy fear, which makes one blessed. ### Latin text Uerum qui gratis inpugnatur fortis esse debet et constans. quomodo ergo subtexuit: et a uerbis tuis trepidauit cor meum? trepidare infirmitatis est, timoris atque formidinis; sed est etiam infirmitas ad salutem, est etiam timor sanctorum. timete dominum, sancti eius et: beatus uir qui timet dominum. qua ratione beatus? quia in mandatis eius cupiet nimis. ### English translation (Claude) But one who is attacked without cause should be brave and steadfast. How, then, did he add, “And my heart trembled at your words”? To tremble belongs to weakness, fear and dread; but there is also a weakness unto salvation, there is also a fear of the saints. “Fear the Lord, you his saints,” and: “Blessed is the man who fears the Lord.” Why blessed? Because “he will greatly delight in his commandments.” ### Scripture references - Ps 119:161 (118:161 LXX): quotation, high confidence - Ps 34:9 (33:10 LXX): quotation, high confidence - Ps 112:1 (111:1 LXX): quotation, high confidence ### Translation notes - Ps 119:161 (LXX 118:161); Ps 34:9 (LXX 33:10); Ps 112:1 (LXX 111:1). ### Citation (SBL) Ambrose, Exp. Ps. 118 21.8.1 (CSEL 62:477; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-8-1). ## Exposition of Psalm 118 21.8.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-21-8-2 - Source: CSEL 62:477–478 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The martyr amid tortures trembles more at the thought of eternal punishment. ### Latin text pone ergo martyrem inter pericula constitutum, cum inde inmanitas bestiarum ad incutiendum terrorem infremat, aliunde stridor candentium laminarum et flamma fornacis ardentis exaestuet, ex parte alia personent tractus grauium catenarum, hinc carnifex cruentus adsistat: pone, inquam, circumspectantem omnia plena suppliciis. deinde cogitantem mandata diuina. illum ignem perpetuum, illud sine fine incendium perfidorum. illam poenae recrudescentis aerumnam, trepidare corde, ne, dum praesentibus cedit, perpetuis se dedat exitiis, perturbari animo, dum fu- ### English translation (Claude) So picture a martyr placed among dangers, when on one side the savagery of beasts roars to strike terror, on another the hiss of red-hot plates and the flame of a burning furnace blaze, on another the dragging of heavy chains resounds, here the bloody executioner stands by: picture him, I say, looking around at all things full of punishments, then thinking of the divine commandments, that everlasting fire, that endless burning of the faithless, that misery of ever-renewed punishment, trembling in heart lest, while he yields to present things, he give himself to everlasting destruction, troubled in mind while he gazes, as if seeing it, on that terrible sword of the future ### Citation (SBL) Ambrose, Exp. Ps. 118 21.8.2 (CSEL 62:477–478; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-8-2). ## Exposition of Psalm 118 21.8.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-21-8-3 - Source: CSEL 62:478 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Holy trembling and confident hope lead to the same steadfastness. ### Latin text turi iudicii romphaeam illam terribilem quadam conspectus specie contuetur. nonne hanc trepidationem fiduciae uiri constantis aequabis? in eundem concurrit effectum confidentia cupientis aeterna et diuina trepidantis. sit tamen fortior ille qui sperat, sit fortior qui praesumit. ### English translation (Claude) judgment. Will you not make this trembling equal to the confidence of a steadfast man? The confidence of one who longs for eternal things and the trembling of one who fears divine things run to the same effect. Yet let him be braver who hopes, braver who presumes. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.8.3 (CSEL 62:478; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-8-3). ## Exposition of Psalm 118 21.9.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-21-9-1 - Source: CSEL 62:478 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose prays that in persecution he may fear Christ’s rejection more than torture. ### Latin text Utinam ego talis esse merear, ut, si forte persecutor ingruerit, non considerem suppliciorum meorum acerbitates, non metiar tormenta, non poenas, non cogitem ullius atrocitatem doloris, sed haec omnia leuia ducam, trepidem autem ne Christus me neget, ne Christus excludat, ne me repellat de concilio sacerdotum, si indignum eo collegio iudicauerit, uideat magis, licet permotum corporalium terrore poenarum, plus tamen trepidantem futura iudicia! etsi dixerit mihi: modicae fidei, quare dubitasti?, porriget tamen dexteram et insurgentis fluctus saecularis huius mole turbatum fida mentis statione firmabit. ### English translation (Claude) Would that I might deserve to be such that, if a persecutor should fall upon us, I would not consider the bitterness of my punishments, not measure torments or penalties, not think of the atrocity of any pain, but count all these light, and tremble rather lest Christ deny me, lest Christ shut me out, lest he drive me from the council of bishops if he judged me unworthy of that college; may he rather see me, though shaken by terror of bodily punishments, yet trembling more at the judgments to come! Even if he says to me, “O you of little faith, why did you doubt?”, he will still stretch out his right hand and, though I am troubled by the mass of the rising wave of this world, will make me firm with a faithful stance of mind. ### Scripture references - Matt 10:33: allusion, high confidence - Matt 14:31: quotation, high confidence ### Translation notes - Matt 10:33; Matt 14:31. Latin concilium sacerdotum (“council of bishops”) refers to the episcopal college. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.9.1 (CSEL 62:478; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-9-1). ## Exposition of Psalm 118 21.10.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-21-10-1 - Source: CSEL 62:478–479 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fear of God shuts out fear of men and turns to joy in his words. ### Latin text Sequitur uersus secundus: exulto in uerbis tuis, sicut qui inuenit spolia multa. bona ergo trepidatio a uerbis dei, si exultationem generat; qui enim trepidat a uerbis dei, postea exultat in dei uerbis. ergo qui habet in aula sua, corde uidelicet suo uerba dei, excludit sermones principum a corde suo, excludit timor timorem. si enim quis ingressus balneas solis deponit aestus et calor excludit calorem, quanto magis diuini iudicii terror hunc terrorem excludit humanum. feruorem gratiae saecularis gratiae feruor aeternae! ### English translation (Claude) The second verse follows: “I exult in your words, as one who finds much spoil.” Good, then, is trembling at God’s words, if it produces exultation; for whoever trembles at God’s words afterwards exults in God’s words. So whoever has in his hall, that is, in his heart, the words of God shuts out the speeches of princes from his heart; fear shuts out fear. For if one who enters the baths lays aside the heat of the sun, and heat shuts out heat, how much more does the terror of divine judgment shut out this human terror, the fervor of eternal grace the fervor of worldly grace! ### Scripture references - Ps 119:162 (118:162 LXX): quotation, high confidence ### Translation notes - Ps 119:162 (LXX 118:162). ### Citation (SBL) Ambrose, Exp. Ps. 118 21.10.1 (CSEL 62:478–479; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-10-1). ## Exposition of Psalm 118 21.11.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-21-11-1 - Source: CSEL 62:479 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As David beheaded Goliath with his own sword, Christ defeated the devil through the faith of the nations. ### Latin text Exultat ergo qui habet uerbum dei; habet enim spolia multa quae Iudaeis abstulit, habet prostrati hostis exuuias. sicut Dauid abstulit ei gladium et ipsius gladio caput eius exsecuit, sic uerus Dauid, humilis atque mansuetus dominus Iesus, intellegibilis Goliae caput armis ipsius amputauit. arma enim diaboli gentes erant, fide autem gentium uulneratus caput quod habebat amisit. ### English translation (Claude) So he exults who has the word of God; for he has much spoil, which he took from the Jews; he has the spoils of the enemy laid low. As David took his sword from him and with his own sword cut off his head, so the true David, the humble and meek Lord Jesus, cut off the head of the intelligible Goliath with his own weapons. For the devil’s weapons were the nations, and wounded by the faith of the nations he lost the head he had. ### Scripture references - 1 Sam 17:51: allusion, high confidence ### Translation notes - 1 Sam 17:51. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.11.1 (CSEL 62:479; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-11-1). ## Exposition of Psalm 118 21.11.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-21-11-2 - Source: CSEL 62:479 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ bound the strong man and made sinful flesh a chosen vessel. ### Latin text detracta sunt spolia prostrato, uasa eius direpta, quia alligatus est fortis. uas diaboli caro erat hominis peccatoris; sed posteaquam in Christum credidimus. caro nostra coepit esse uas electionis, ut habes de apostolo Paulo, qui ad gentes missus est, dictum ad Ananiam a domino Iesu: uade, quoniam uas electionis mihi est. ### English translation (Claude) The spoils were taken from the fallen one, his vessels plundered, because the strong man was bound. The devil’s vessel was the flesh of sinful man; but after we believed in Christ, our flesh began to be a vessel of election, as you have of the apostle Paul, who was sent to the gentiles, it being said by the Lord Jesus to Ananias: “Go, for he is a chosen vessel to me.” ### Scripture references - Matt 12:29: allusion, high confidence - Acts 9:15: quotation, high confidence ### Translation notes - Matt 12:29; Acts 9:15. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.11.2 (CSEL 62:479; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-11-2). ## Exposition of Psalm 118 21.11.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-21-11-3 - Source: CSEL 62:479 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah’s child named “Swift spoil” is Christ, who plundered the devil. ### Latin text merito ergo uocatum nomen est Christi uelociter spolia detrahe, cito diuide, quia, priusquam sciat puer uocare patrem aut matrem, accipiet uirtutem Damasci et spolia Samariae contra regem Assyriorum. ergo rex Assyriorum, eorum scilicet quos uanos perfidia fecerat. amisit spolia quae tenebat. ### English translation (Claude) Rightly, then, the name of Christ was called “Take the spoils quickly, divide swiftly,” because “before the child knows how to call father or mother, he will receive the strength of Damascus and the spoils of Samaria against the king of the Assyrians.” So the king of the Assyrians, that is, of those whom faithlessness had made vain, lost the spoils he held. ### Scripture references - Isa 8:3: quotation, high confidence - Isa 8:4: quotation, high confidence ### Translation notes - Isa 8:3–4 (LXX form). ### Citation (SBL) Ambrose, Exp. Ps. 118 21.11.3 (CSEL 62:479; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-11-3). ## Exposition of Psalm 118 21.11.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-21-11-4 - Source: CSEL 62:479 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ reclaimed the nations, led captivity captive, and became their head. ### Latin text et ut iterum cognoscas, quia spolia Christus a diabolo, quae in Adam ille inuaserat, uindicauit, et Sabain uiri excelsi ad dominum Iesum alligati uinculis transierunt atque ipsum adorare coeperunt, quia captiuam duxit captiuitatem. ideo caput eius abstulit, ut ipse caput esset corporis interempti. merito nunc gentes toto orbe caput regale circumferunt, quia membra sunt Christi. ### English translation (Claude) And that you may know again that Christ reclaimed from the devil the spoils which he had seized in Adam: the Sabaeans too, men of stature, passed over to the Lord Jesus bound in chains and began to worship him, because he led captivity captive. That is why he took off his head, so that he himself might be the head of the slain body. Rightly the nations now carry the royal head throughout the world, because they are members of Christ. ### Scripture references - Isa 45:14: allusion, high confidence - Eph 4:8: quotation, high confidence - 1 Cor 12:27: allusion, high confidence ### Translation notes - Isa 45:14; Eph 4:8; 1 Cor 12:27. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.11.4 (CSEL 62:479; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-11-4). ## Exposition of Psalm 118 21.12.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-21-12-1 - Source: CSEL 62:479–480 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ took the kingdom and its gifts from the Jews and gave them to the church. ### Latin text Cognouisti de nationibus. cognosce etiam de Iudaeis, quibus dominus Iesus abstulit spolia, hoc est regnum caelorum abstulit et dedit genti facienti fructum eius. abstulit uirtutem panis et uirtutem aquae, prophetam et admirabilem consiliarium et prudentem architectum et sapientem auditorem illis abstulit, nobis dedit; ### English translation (Claude) You have learned about the nations; learn also about the Jews, from whom the Lord Jesus took spoils, that is, he took away the kingdom of heaven and gave it to a nation producing its fruits. He took away the strength of bread and the strength of water; the prophet and the wonderful counselor and the prudent architect and the wise hearer he took from them and gave to us; ### Scripture references - Matt 21:43: allusion, high confidence - Isa 3:1: allusion, high confidence - Isa 3:3: allusion, high confidence ### Translation notes - Matt 21:43; Isa 3:1–3. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.12.1 (CSEL 62:479–480; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-12-1). ## Exposition of Psalm 118 21.12.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-21-12-2 - Source: CSEL 62:480 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church has found the spoils of the Old Testament books, Christ and Paul. ### Latin text merito exulto. sicut qui inuenit spolia multa. sine labore meo inueni spolia quae non habebam, inueni Heptateuchum, inueni Regnorum libros, inueni prophetarum scripturam, inueni Esdram, inueni Psalmos, inueni Prouerbia, inueni Ecclesiasten, inueni Cantica canticorum, inueni admirabilem consiliarium Christum, inueni Paulum prudentem architectum, inueni sapientem auditorem populum christianum, qui nouit ea quae leguntur audire; ### English translation (Claude) rightly I exult, as one who finds much spoil. Without my labor I found spoils I did not have: I found the Heptateuch, I found the books of Kingdoms, I found the writing of the prophets, I found Ezra, I found the Psalms, I found the Proverbs, I found Ecclesiastes, I found the Song of Songs, I found the wonderful Counselor, Christ, I found Paul the prudent architect, I found the wise hearer, the Christian people, which knows how to hear what is read; ### Scripture references - Isa 9:6: allusion, high confidence - 1 Cor 3:10: allusion, high confidence ### Translation notes - Isa 9:6; 1 Cor 3:10. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.12.2 (CSEL 62:480; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-12-2). ## Exposition of Psalm 118 21.12.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-21-12-3 - Source: CSEL 62:480 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The law is spiritual; without Christ the books lack their sense. ### Latin text ille enim audit, qui ea quae audit intellegit. lex spiritalis est; non illam audit Iudaeus qui audit corporaliter, sed ille audit qui audit in spiritu. habent illi libros, sed sensum librorum non habent; habent prophetas, sed non habent quem illi prophetauerunt. quomodo enim habent quem non receperunt? ### English translation (Claude) for he hears who understands what he hears. The law is spiritual; the Jew does not hear it who hears bodily, but he hears it who hears in the spirit. They have the books, but they do not have the sense of the books; they have the prophets, but they do not have him whom they prophesied. For how do they have him whom they did not receive? ### Scripture references - Rom 7:14: quotation, high confidence ### Translation notes - Rom 7:14. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.12.3 (CSEL 62:480; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-12-3). ## Exposition of Psalm 118 21.12.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-21-12-4 - Source: CSEL 62:480 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As Israel despoiled Egypt, the church has received the spiritual riches of Scripture and Christ. ### Latin text ideo cum Moyse et Helia mihi apparuit, quia ab illis recessit. multa habet spolia qui habet dei uerbum; habet resurrectionem, habet iustitiam, uirtutem atque sapientiam, habet omnia, quia omnia in ipso constant. Hebraei spoliauerunt Aegyptios et uasa eorum abstulerunt; Iudaeorum spolia habet populus christianus et totum habemus, quod illi habere se nesciebant. illi aurum et argentum materiale abstulerunt, nos aurum mentis accepimus. nos adquisiuimus caelestis sermonis argentum. ### English translation (Claude) That is why he appeared to me with Moses and Elijah, because he withdrew from them. He has much spoil who has the word of God: he has the resurrection, he has righteousness, power and wisdom, he has all things, because all things hold together in him. The Hebrews despoiled the Egyptians and carried off their vessels; the Christian people has the spoils of the Jews, and we have all which they did not know they had. They carried off material gold and silver; we have received the gold of the mind, we have acquired the silver of the heavenly word. ### Scripture references - Matt 17:3: allusion, high confidence - Col 1:17: allusion, high confidence - Exod 12:35: allusion, high confidence - Exod 12:36: allusion, high confidence ### Translation notes - Matt 17:3; Col 1:17; Exod 12:35–36. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.12.4 (CSEL 62:480; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-12-4). ## Exposition of Psalm 118 21.13.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-21-13-1 - Source: CSEL 62:480–481 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The law calls the dead unclean, but in truth only the unjust are dead. ### Latin text Sequitur uersus tertius: iniustitiam odio habui et abominatus sum, legem autem tuam dilexi. merito odit iniustitiam qui habet arma iustitiae. Hebraeus cum haberet haec arma. hoc est legem et prophetas, abominabatur mortuum. quia lex dicit: omnis qui tetigerit mortuum inmundus erit, et humanitatis suprema negabat officia defunctis; sed legi non est mortuus nisi qui iniustus est. ### English translation (Claude) The third verse follows: “I have hated and abhorred injustice, but I have loved your law.” Rightly he hates injustice who has the weapons of righteousness. The Hebrew, though he had these weapons, that is, the law and the prophets, abhorred the dead, because the law says, “Everyone who touches a dead body shall be unclean,” and he refused the last duties of humanity to the dead; but to the law no one is dead except one who is unjust. ### Scripture references - Ps 119:163 (118:163 LXX): quotation, high confidence - Num 19:11: quotation, high confidence ### Translation notes - Ps 119:163 (LXX 118:163); Num 19:11. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.13.1 (CSEL 62:480–481; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-13-1). ## Exposition of Psalm 118 21.13.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-21-13-2 - Source: CSEL 62:481 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Iniquity, not a corpse, is true uncleanness; a sinful life defiles, not death. ### Latin text haec est inmunditia iusti, quae iniquitas. quid enim inmundius quam mentem, qua nihil homini pretiosius est datum, turpibus commaculare criminibus et atrocibus efferare commentis? quid illis prodest, quod mortuum hominem uisere reformidant? utinam uita eorum non pollueret adpropinquantem. quorum mors contaminare neminem potest! mors nemini nocet; utinam uita non noceat! ### English translation (Claude) This is the uncleanness of the righteous, which is iniquity. For what is more unclean than to stain the mind, than which nothing more precious has been given to man, with shameful crimes and to make it savage with atrocious schemes? What does it profit them that they dread to visit a dead man? Would that their life did not pollute one who draws near, whose death can defile no one! Death harms no one; would that life did not harm! ### Citation (SBL) Ambrose, Exp. Ps. 118 21.13.2 (CSEL 62:481; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-13-2). ## Exposition of Psalm 118 21.13.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-21-13-3 - Source: CSEL 62:481 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Flee injustice, which makes the living dead. ### Latin text contagium conluuionis consortium iniquitatis est. quomodo ergo contaminare potest qui iniquus esse iam non potest, cum, etiamsi fuit, tamen esse desiuit? fuge ergo iniquitatem, ne te conprehendat, fuge iniustitiam, quae uiuentes adhuc mortuos facit. ### English translation (Claude) The contagion of filth is fellowship in iniquity. How then can one defile who can no longer be unjust, since, even if he was, he has ceased to be? So flee iniquity, lest it seize you; flee injustice, which makes the living already dead. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.13.3 (CSEL 62:481; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-13-3). ## Exposition of Psalm 118 21.14.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/20-41-1/#p-21-14-1 - Source: CSEL 62:481–482 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The spiritual law points to the heavenly altar, Jerusalem, and Christ the high priest; the saint hates injustice, not the unjust. ### Latin text Sed nemo fugit iniquitatem nisi qui diligit aequitatem, et ideo ait: legem autem tuam dilexi. in lege aequitas est. si spiritalem accipias legem, si consurgas cum Christo et ibi altare sacrosanctum illud caeleste consideres, non altare terrenum, quod hostili populatione destructum est; si illam Hierusalem spectes quae in caelo est, non istam quae a populo Iudaeorum frequentabatur in terris, quae propter incolarum perfidiam a Romano exercitu triumphata iniecto flagrauit incendio; si intuearis in illum principem sacerdotum de quo scriptum est: habentes itaque magnum sacerdotem egressum de caelis. Iesum filium dei, teneamus confessionem fidelem. qui cotidie aduocatus pro nobis est apud patrem, ut, pro quibus in diebus carnis suae misericordi est compassus affectu, pro his operetur remissionem cotidie peccatorum. quae enim spes alia generi humano. nisi omnium uiuentium delicta donentur? ille ergo princeps solus est sacerdotum, cui adstant pii sacerdotes in caelestium sacrarium illud altissimum merito proprii cruoris ingressi. illa ergo lex diligenda, in qua uerus Hebraeus liber ab omni seruitute uitiorum est, in qua magnum sabbatum et inoffensa requies defunctorum, in qua mortui populi semen resuscitatur non conmixtione, sed redemptione fraterna. secundum hanc ergo legem odio habet sanctus iniustitiam, non iniustum, qui potest saepe conuerti, nec mortuorum reliquias, sed mortuam iniquitatem exsecratur. ### English translation (Claude) But no one flees iniquity except one who loves equity, and therefore he says: “But I have loved your law.” In the law is equity, if you take the law as spiritual, if you rise with Christ and there consider that most holy heavenly altar, not the earthly altar which was destroyed by hostile ravaging; if you look at that Jerusalem which is in heaven, not this one frequented by the Jewish people on earth, which because of the faithlessness of its inhabitants was conquered by a Roman army and blazed with fire set to it; if you gaze on that prince of priests of whom it is written: “Having therefore a great high priest who has gone out from the heavens, Jesus the Son of God, let us hold fast our faithful confession,” who daily is advocate for us with the Father, so that for those with whom in the days of his flesh he suffered with merciful affection, for them he may work daily the remission of sins. For what other hope is there for the human race but that the offenses of all the living be forgiven? So he alone is the prince of priests, by whom stand devout priests, having entered that highest heavenly sanctuary by the merit of his own blood. So that law is to be loved in which the true Hebrew is free from all slavery of vices, in which is the great sabbath and the untroubled rest of the dead, in which the seed of the dead people is raised up not by intercourse but by brotherly redemption. According to this law, then, the saint hates injustice, not the unjust man, who can often be converted; and he abhors not the remains of the dead, but dead iniquity. ### Scripture references - Ps 119:163 (118:163 LXX): quotation, high confidence - Gal 4:26: allusion, high confidence - Heb 4:14: quotation, high confidence - Heb 5:7: allusion, high confidence - 1 John 2:1: allusion, high confidence - Heb 9:12: allusion, high confidence - Deut 25:5: allusion, medium confidence ### Translation notes - Ps 119:163 (LXX 118:163); Gal 4:26; Heb 4:14; Heb 5:7; 1 John 2:1; Heb 9:12. The raising of the dead brother’s seed alludes to levirate marriage (Deut 25:5–6), here fulfilled by Christ’s brotherly redemption. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.14.1 (CSEL 62:481–482; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-14-1). ## Exposition of Psalm 118 21.15.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-21-15-1 - Source: CSEL 62:482 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Praise seven times a day signifies pure prayer, free of anger and sinful desire. ### Latin text Sequitur uersus quartus: septies in die laudem dixi tibi super iudicia iustitiae tuae. et numero quidem studium sanctae deuotionis exprimitur, sed puto magis quod purus et quietus ac uacuus ab omni onere delictorum declaretur affectus, ut sine ullo iracundae inprecationis aut flagitiosae cupidi- ### English translation (Claude) The fourth verse follows: “Seven times a day I have spoken your praise, for the judgments of your righteousness.” By the number, indeed, the zeal of holy devotion is expressed; but I think rather that a pure and quiet affection, free of every burden of offenses, is declared, so that prayer may be offered without any burning of angry imprecation or shameful desire, ### Scripture references - Ps 119:164 (118:164 LXX): quotation, high confidence ### Translation notes - Ps 119:164 (LXX 118:164). ### Citation (SBL) Ambrose, Exp. Ps. 118 21.15.1 (CSEL 62:482; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-15-1). ## Exposition of Psalm 118 21.15.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-21-15-2 - Source: CSEL 62:482 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pray for nothing harmful, praise God with an undivided mind. ### Latin text tatis incendio deferatur oratio, nihil quod alii noceat postulemus, nihil quod nos saecularibus petitionibus decoloret. laudemus in hymnis et canticis, uera semper et iusta ea quae de diuinis canimus laudibus confitentes. non sit anceps et dubia sententia, non discolor mentis intentio, non materialibus negotiis occupata a propositi spiritalis exsecutione deflectat. iustificetur semper iustitia dei tranquillo animo, non otio feriato. ### English translation (Claude) that we ask nothing that would harm another, nothing that would discolor us with worldly petitions. Let us praise in hymns and canticles, always confessing as true and just the things we sing in the divine praises. Let there be no wavering or doubtful judgment, no discolored intention of mind, which, occupied with material business, turns aside from carrying out its spiritual purpose. Let God’s justice always be justified with a tranquil mind, not in idle holiday. ### Scripture references - Eph 5:19: allusion, high confidence ### Translation notes - Eph 5:19. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.15.2 (CSEL 62:482; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-15-2). ## Exposition of Psalm 118 21.16.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-21-16-1 - Source: CSEL 62:482–483 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who love God have deep peace that no passion can overturn. ### Latin text Sequitur uersus quintus: pax multa diligentibus nomen tuum, et non est his scandalum. supra diximus, quia caritas excludit timorem, nunc dicimus, quia excludit omnem perturbationem. etenim qui deum diligit, profunda est in eo confirmatae mentis tranquillitas. aqua, inquit, multa excludere non poterit caritatem et flumina non inundabunt eam. multa aqua diuersarum est passionum et flumina saecularium cupiditatum corporalibus motibus incitata, quae tamen murum caritatis subuertere non possunt. ### English translation (Claude) The fifth verse follows: “Great peace to those who love your name, and there is no stumbling block for them.” Above we said that love casts out fear; now we say that it casts out all disturbance. For in one who loves God there is a deep tranquility of a strengthened mind. “Much water,” it says, “cannot shut out love, and rivers will not overflow it.” Much water is the various passions, and rivers the worldly desires stirred by bodily impulses, which yet cannot overturn the wall of love. ### Scripture references - Ps 119:165 (118:165 LXX): quotation, high confidence - 1 John 4:18: allusion, high confidence - Song 8:7: quotation, high confidence ### Translation notes - Ps 119:165 (LXX 118:165); 1 John 4:18; Song 8:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.16.1 (CSEL 62:482–483; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-16-1). ## Exposition of Psalm 118 21.16.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-21-16-2 - Source: CSEL 62:483 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Love carried Moses through the sea, while those without love drowned. ### Latin text ideoque caritate fundatus dicit: torrentem pertransiuit anima nostra. numquid aqua maris excludere Moysi potuit caritatem? ut et secundum litteram tibi psalmorum series suffragetur, nempe diligens deum tutum sibi credidit iter esse per maria; qui autem non dilexerunt deum, hi demersi fluctibus dignum sacrilegiis suis exitum pertulerunt. ### English translation (Claude) And therefore, founded on love, he says: “Our soul has passed through the torrent.” Could the water of the sea shut out Moses’ love? So that the sequence of the psalms may support you also according to the letter: surely, loving God, he believed the way through the seas safe for himself; but those who did not love God, drowned in the waves, suffered an end worthy of their sacrileges. ### Scripture references - Ps 124:4 (123:4 LXX): quotation, high confidence - Exod 14:22: allusion, high confidence - Exod 14:28: allusion, high confidence ### Translation notes - Ps 124:4–5 (LXX 123:4–5); Exod 14:22, 28. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.16.2 (CSEL 62:483; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-16-2). ## Exposition of Psalm 118 21.16.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-21-16-3 - Source: CSEL 62:483 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Elijah and Elisha crossed the Jordan by love; God is with the righteous who pass through trials in faith. ### Latin text Helias atque Helisaeus Iordanen transmiserant pede; et haec fuit nimiae merces et gratia caritatis. hi igitur ut transirent aquas fluuii Iordanis, passionum fluenta nostrarum mentis prius uestigio transierunt. de hac aqua dicit dominus: si transeas per aquam, tecum sum, et flumina non inundabunt te. adest iustis suis semper, cum aliquibus teruntur aduersis, si tamen transeant mente constanti, non dubitanti, non fidei turbentur incerto. ### English translation (Claude) Elijah and Elisha had crossed the Jordan on foot; and this was the reward and grace of great love. So in order to cross the waters of the river Jordan they first crossed with the step of the mind the streams of our passions. Of this water the Lord says: “If you pass through water, I am with you, and the rivers will not overflow you.” He is always present to his righteous when they are crushed by some adversities, if only they cross with a steadfast mind, not doubting, not troubled by uncertainty of faith. ### Scripture references - 2 Kgs 2:8: allusion, high confidence - 2 Kgs 2:14: allusion, high confidence - Isa 43:2: quotation, high confidence ### Translation notes - 2 Kgs 2:8, 14; Isa 43:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.16.3 (CSEL 62:483; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-16-3). ## Exposition of Psalm 118 21.17.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-21-17-1 - Source: CSEL 62:483 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Keep much peace within; even persecutors’ seeming victory works for you. ### Latin text Transi ergo et tu fidelis animi dilectione. si diuinam uis tibi adesse praesentiam, non solum pax, sed etiam multa pax sit in animo tuo, nulla te proelia diuersae cupiditatis inpugnent, non iracundia stimulet, non libido et, si est pugna, tamen foris, non intus sit. proeliare aduersus persequentes, licet et ipsis silentio saepe cedendum sit. Quia tibi uincunt. ### English translation (Claude) So you too cross by the love of a faithful soul. If you wish the divine presence to be with you, let there be not only peace but much peace in your soul; let no battles of various desires assail you, let anger not goad you, nor lust; and if there is a fight, let it be outside, not within. Fight against persecutors, though often you must yield even to them in silence, because they conquer for you. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.17.1 (CSEL 62:483; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-17-1). ## Exposition of Psalm 118 21.17.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-21-17-2 - Source: CSEL 62:483 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Let the peace that surpasses understanding rule over every passion. ### Latin text illorum potentia tua est uictoria; tunc denique triumphantur, cum se uicisse crediderint. non ergo te inpugnet auaritia, non cupiditas exagitet, non tristitia deiciat, non inflammet libido, non resupinet superbia, non curuet ambitio, non formido consternat. pax multa abundet, quae superat omnem mentem secundum apostoli sententiam, quo nihil pulchrius dici potuit. ### English translation (Claude) Their power is your victory; they are triumphed over precisely when they think they have conquered. So let avarice not assail you, desire not drive you, sadness not cast you down, lust not inflame you, pride not throw you back, ambition not bend you, dread not dismay you. Let much peace abound, which surpasses every mind, according to the apostle’s saying, than which nothing more beautiful could be said. ### Scripture references - Phil 4:7: quotation, high confidence ### Translation notes - Phil 4:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.17.2 (CSEL 62:483; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-17-2). ## Exposition of Psalm 118 21.17.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-21-17-3 - Source: CSEL 62:483–484 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peace of mind is the goal of wisdom, righteousness and even courage. ### Latin text summus enim sapientiae finis est, ut simus mente tranquilla, non commenticiis poetarum fabulis lubricus turbetur affectus. summus finis iustitiae est, ut iniquitas mentem iusti mouere non possit, uirtutis totius hic finis et corporeae ipsius fortitudinis, ut confecto bello pacem reformet. paci ergo et ipsa plerumque militat fortitudo bellandi; nemo ergo pacificum turbet affectum. ### English translation (Claude) For the highest end of wisdom is that we be of tranquil mind, that our affection not be troubled and made slippery by the invented fables of the poets. The highest end of righteousness is that iniquity cannot move the mind of the righteous; this is the end of all virtue and even of bodily courage, that when war is finished it may restore peace. So even the courage of fighting usually serves peace; so let no one disturb a peaceable disposition. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.17.3 (CSEL 62:483–484; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-17-3). ## Exposition of Psalm 118 21.18.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-21-18-1 - Source: CSEL 62:484 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even household opposition cannot separate the righteous from Christ’s love. ### Latin text Multa generantur ad perturbationem hominis: et uxor plerumque decepta serpentis insidiis animum uiri exagitare conatur et pater fidem filii frequenter inridet et uir suae coniugis mentem temptat obprobriis. sed in his omnibus superat iustus et dicit: quis nos separabit a caritate Christi? ### English translation (Claude) Many things arise to disturb a man: often a wife, deceived by the serpent’s snares, tries to stir up her husband’s mind, and a father often mocks his son’s faith, and a husband tempts his wife’s mind with reproaches. But in all these the righteous man prevails and says: “Who will separate us from the love of Christ? ### Scripture references - Rom 8:35: quotation, high confidence - Gen 3:6: echo, low confidence ### Translation notes - Gen 3:6; Rom 8:35. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.18.1 (CSEL 62:484; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-18-1). ## Exposition of Psalm 118 21.18.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-21-18-2 - Source: CSEL 62:484 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The righteous who give all away are often despised, even in church. ### Latin text tribulatio an angustia an persecutio? quotiens benefacta crimini dantur, quotiens uirtus obprobrio ducitur, quotiens ipsa ingrata est gratia! uendidit iustus facultates suas, dispensauit pauperibus, nihil sibi reliquit: contemnitur plerumque in ipsa ecclesia, quia diues esse desiuit, sicut scriptum est: si dederit uir omnes ### English translation (Claude) Tribulation or distress or persecution?” How often good deeds are charged as crimes, how often virtue is counted a reproach, how often grace itself is unwelcome! A righteous man sold his property, distributed to the poor, left nothing for himself: often he is despised in the church itself because he has ceased to be rich, as it is written: “If a man gives all ### Scripture references - Rom 8:35: quotation, high confidence - Matt 19:21: allusion, medium confidence - Song 8:7: quotation, high confidence ### Translation notes - Rom 8:35; Matt 19:21; Song 8:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.18.2 (CSEL 62:484; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-18-2). ## Exposition of Psalm 118 21.18.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-21-18-3 - Source: CSEL 62:484 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The generous should not be troubled by contempt; reward here diminishes the eternal reward. ### Latin text facultates suas in caritate, contemptu contemptus erit. non ergo moueatur; non enim mercedem huius saeculi nec gratiam, sed uitae quaesiuit aeternae. non indignetur, quia homines pecuniis magis quam operibus bonis deferunt. nam si ei propter bonum opus in hoc saeculo deferatur et huius studii fructum hic adipiscatur, dicitur de eo: percepit mercedem suam. habet quidem opus bonum et hic gratiam, sed breuis portio emerendae salutis est. ### English translation (Claude) his substance for love, he will be utterly despised.” So let him not be moved; for he sought not the reward or favor of this world, but of eternal life. Let him not be indignant because men defer to money rather than to good works. For if he is honored in this world for a good work and gains the fruit of this zeal here, it is said of him: “He has received his reward.” A good work has its favor here too, but it is a short portion of the salvation to be earned. ### Scripture references - Song 8:7: quotation, high confidence - Matt 6:2: quotation, high confidence ### Translation notes - Song 8:7; Matt 6:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.18.3 (CSEL 62:484; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-18-3). ## Exposition of Psalm 118 21.18.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-21-18-4 - Source: CSEL 62:484–485 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Store your reward for the future; let neither adversity nor prosperity move you. ### Latin text serua futuris mercedem tuam et istius saeculi obprobria incrementa mercedis tuae iudica. cogita semper apostolicum illud. quod indignae sint passiones huius temporis ad superuenturam gloriam. nullis ergo iustus frangatur iniuriis, nullis moueatur periculis. nullis temptetur procellis, siue mors ingruat siue uita siue angeli caelorum. neque deiciatur aduersis neque extollatur secundis, nusquam sit eius infirmus affectus. et mors temptat et uita temptat; caue scandalum. ### English translation (Claude) Keep your reward for the future, and judge the reproaches of this world increases of your reward. Think always of that saying of the apostle, that the sufferings of this time are unworthy of the glory to come. So let the righteous be broken by no injuries, moved by no dangers, tried by no storms, whether death comes or life or the angels of heaven. Let him be neither cast down by adversity nor lifted up by prosperity; let his affection be nowhere weak. Death tempts and life tempts; beware of stumbling. ### Scripture references - Rom 8:18: quotation, high confidence - Rom 8:38: allusion, high confidence ### Translation notes - Rom 8:18, 38. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.18.4 (CSEL 62:484–485; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-18-4). ## Exposition of Psalm 118 21.19.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-21-19-1 - Source: CSEL 62:485 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those with great peace do not stumble; causing the weak to stumble is grave. ### Latin text Qui pacem habet, quae omnem mentem superat, magnus est, non est de pusillis istis. ideo scandalum pati non debet, quia pusillorum est exagitari scandalo. unde et dominus ait: quicumque scandalizauerit unum de pusillis istis minimis. non solum pusillos, sed etiam minimos dixit quos perturbant scandala, et ideo graui obnoxius poenae est, ut legisti, Quicumque turbauerit infirmae mentis infantiam. sicut enim grauiore supplicio est. qui persuaserit crimen infantulo et incautam praecipitarit aetatem. ita, qui inualidum et insipientem et inprouidum circumscripserit persuasione erroris aut exagitatione cordis affectum. uis scire quam infirmus sit qui scandalizatur? non manducabo, inquit, carnem, ne fratrem scandalizem. quanta infirmitas et quaedam infantia animi, ut eum etiam esca fratris exagitet! unde non potest homini esse praecipitium, quando etiam hinc periculum est? ### English translation (Claude) He who has peace, which surpasses every mind, is great; he is not one of these little ones. So he should not suffer stumbling, because it belongs to little ones to be stirred by stumbling blocks. Hence the Lord too says: “Whoever causes one of these least little ones to stumble.” He called not only little but least those whom stumbling blocks disturb; and therefore he is liable to grave punishment, as you have read, whoever disturbs the infancy of a weak mind. For as he is under graver punishment who has persuaded a little child to crime and thrown its careless age headlong, so is he who has entrapped a weak, foolish and improvident disposition by persuasion to error or by disturbing the heart. Do you want to know how weak is one who is caused to stumble? “I will not eat meat,” he says, “lest I cause my brother to stumble.” What weakness and a kind of infancy of soul, that even his brother’s food should disturb him! Hence how can a man not have a precipice, when there is danger even from this? ### Scripture references - Phil 4:7: allusion, high confidence - Matt 18:6: quotation, high confidence - 1 Cor 8:13: quotation, high confidence ### Translation notes - Phil 4:7; Matt 18:6; 1 Cor 8:13. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.19.1 (CSEL 62:485; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-19-1). ## Exposition of Psalm 118 21.20.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-21-20-1 - Source: CSEL 62:485 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prosperity of the wicked tempts many; only Lot in Sodom resisted, and his wife did not. ### Latin text Et quod peius est, infirmitas huiusmodi serpit in multos. uides inopem iustum, temptaris; uides diuitem iniquum, temptaris; uides sine liberis sanctum, temptaris; uides liberis honoribus laudibus saecularibus abundantem iniustum, temptaris. quantae foueae, quanti laquei et. quod est grauius. qui plurimos strangulent! in Sodomitana urbe uix unus Loth qui non temptaretur inuentus est, cuius tamen etiam uxor non potuit laqueos temptationis euadere. ### English translation (Claude) And what is worse, weakness of this kind creeps into many. You see a righteous man poor, you are tempted; you see a wicked man rich, you are tempted; you see a saint without children, you are tempted; you see an unjust man abounding in children, honors, worldly praises, you are tempted. How many pits, how many snares, and, what is graver, which strangle very many! In the city of Sodom scarcely one, Lot, was found who was not tempted, yet even his wife could not escape the snares of temptation. ### Scripture references - Gen 19:26: allusion, high confidence ### Translation notes - Gen 19:26. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.20.1 (CSEL 62:485; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-20-1). ## Exposition of Psalm 118 21.20.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-21-20-2 - Source: CSEL 62:485–486 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Of the Exodus generation only Joshua and Caleb, untempted, entered the land; Moses figures the law. ### Latin text Hebraeorum populus maria transiuit, sed non potuit temptamenta transire. temptati omnes praeter Iesum et Caleph, qui ideo de senioribus terram repromissionis introire meruerunt, quia fuerunt temptationis expertes. nec Aaron introiuit nec Maria, quia et ipsi temptati sunt, nec Moyses introiuit, quia dux erat populi qui temptabatur. typus legis, quae excludere temptamenta non poterat. non poterat ### English translation (Claude) The people of the Hebrews crossed the seas but could not cross temptations. All were tempted except Joshua and Caleb, who therefore of the elders were found worthy to enter the land of promise, because they were free of temptation. Neither Aaron entered nor Miriam, because they too were tempted, nor did Moses enter, because he was the leader of a people that was tempted, a type of the law, which could not shut out temptations. It could not ### Scripture references - Num 14:30: allusion, high confidence - Num 20:12: allusion, high confidence - Deut 34:4: allusion, high confidence ### Translation notes - Num 14:30; Num 20:12; Deut 34:4. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.20.2 (CSEL 62:485–486; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-20-2). ## Exposition of Psalm 118 21.20.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-21-20-3 - Source: CSEL 62:486 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The law could not give peace; Joshua, figure of Jesus, brought it, as Christ gives his peace. ### Latin text in terram resurrectionis inducere, quia ista euangelio gratia debebatur. lex pacem non potuit dare; ideo Moyses, quoad uixit, proeliatus semper est; semper legis populus in ancipiti bellorum est. Iesus autem Naue plebis animos profunda pace composuit, quoniam, qui sub lege est, agitatur incertis, qui sub euangelio, audit dicentem: pacem relinquo uobis, pacem meam do uobis, ideoque diligentibus non est scandalum. ### English translation (Claude) lead into the land of resurrection, because this grace was owed to the Gospel. The law could not give peace; that is why Moses, as long as he lived, was always fighting; the people of the law is always in the uncertainty of wars. But Joshua son of Nun settled the minds of the people in deep peace, since he who is under the law is tossed by uncertainties, he who is under the Gospel hears one saying, “Peace I leave you, my peace I give you,” and therefore for those who love there is no stumbling block. ### Scripture references - John 14:27: quotation, high confidence - Ps 119:165 (118:165 LXX): allusion, high confidence ### Translation notes - John 14:27; Ps 119:165 (LXX 118:165). ### Citation (SBL) Ambrose, Exp. Ps. 118 21.20.3 (CSEL 62:486; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-20-3). ## Exposition of Psalm 118 21.21.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-21-21-1 - Source: CSEL 62:486 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cross is a stumbling block to unbelief, as the mockers at the cross showed. ### Latin text Accipe aliter: crux domini Iudaeis scandalum. Graecis stultitia est. scandalum est perfido, quia dicit Iudaeus: ergo hic deus est qui homo uisus est, hic deus est qui ieiunauit, hic deus est qui uapulauit, hic deus est qui crucifixus est, qui de cruce descendere et se liberare non potuit? denique hoc dicebant tempore dominicae passionis: descendat de cruce et credimus ei. confidit in deo, liberet nunc eum, si uult eum. ### English translation (Claude) Take it otherwise: the cross of the Lord is a stumbling block to the Jews, folly to the Greeks. It is a stumbling block to the faithless, because the Jew says: “So this is God who was seen as man, this is God who fasted, this is God who was beaten, this is God who was crucified, who could not come down from the cross and free himself?” In fact they said this at the time of the Lord’s passion: “Let him come down from the cross and we will believe him. He trusted in God; let him deliver him now, if he wants him.” ### Scripture references - 1 Cor 1:23: quotation, high confidence - Matt 27:42: quotation, high confidence - Matt 27:43: quotation, high confidence ### Translation notes - 1 Cor 1:23; Matt 27:42–43. Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.21.1 (CSEL 62:486; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-21-1). ## Exposition of Psalm 118 21.21.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-21-21-2 - Source: CSEL 62:486 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Where there is peace, the cross is salvation; Peter gloried in it. ### Latin text non te ista temptent, non te ista perturbent, non in animum tuum huiusmodi se inserant cogitationes. ubi pax est et multa pax, ibi crux Christi non obprobrio, sed saluti est. non fuit obprobrio Petro crux domini. quae tantum ei gloriae dedit, ut inuersis Christum ho- ### English translation (Claude) Let these things not tempt you, not disturb you; let thoughts of this kind not insert themselves into your mind. Where there is peace and much peace, there the cross of Christ is not a reproach but salvation. The Lord’s cross was no reproach to Peter; it gave him so much glory that he honored Christ with inverted ### Scripture references - Ps 119:165 (118:165 LXX): allusion, high confidence ### Translation notes - Ps 119:165 (LXX 118:165). ### Citation (SBL) Ambrose, Exp. Ps. 118 21.21.2 (CSEL 62:486; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-21-2). ## Exposition of Psalm 118 21.21.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-21-21-3 - Source: CSEL 62:486–487 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter was crucified upside down; to the faithful the cross is grace, redemption and resurrection. ### Latin text noraret uestigiis, metuens ne, si ea specie crucifixus esset qua dominus, affectasse domini gloriam uideretur. crux ergo obprobrium perfido, fideli autem gratia, fideli redemptio, fideli resurrectio est, quia pro nobis passus est dominus, quia illo nos redemit sanguine. illa ad paradisum resurrectione reuocauit. qui haec credit, quomodo turbari potest, cui spes regni caelestis adsurgit? ### English translation (Claude) feet, fearing that, if he were crucified in the same posture as the Lord, he might seem to have aspired to the Lord’s glory. So the cross is a reproach to the faithless, but to the faithful grace, to the faithful redemption, to the faithful resurrection, because the Lord suffered for us, because he redeemed us by that blood, called us back to paradise by that resurrection. How can one who believes this be disturbed, for whom the hope of the heavenly kingdom rises? ### Translation notes - The tradition of Peter’s inverted crucifixion (Acts of Peter) is not tagged. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.21.3 (CSEL 62:486–487; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-21-3). ## Exposition of Psalm 118 21.22.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-21-22-1 - Source: CSEL 62:487 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hope precedes salvation; those who do Christ’s precepts are his friends. ### Latin text Sequitur uersus sextus: expectabam salutare tuum, domine, et praecepta tua feci. qui expectat sperat caritatem ergo spes praecedit, sequitur salus. spes igitur praecurrit effectum. ideo qui expectauit salutem a domino, praecepta domini fecit. unde et dominus amicos appellat in euangelio, non seruos qui sua praecepta fecerunt. qui diligit enim facit et qui fecerit merito dilectionis remuneratione donatur. ### English translation (Claude) The sixth verse follows: “I waited for your salvation, O Lord, and I did your precepts.” One who waits hopes; so hope goes before, salvation follows. So hope runs ahead of the effect. That is why he who waited for salvation from the Lord did the Lord’s precepts. Hence the Lord too in the Gospel calls friends, not servants, those who did his precepts. For whoever loves does, and whoever has done is rewarded with the merit of love. ### Scripture references - Ps 119:166 (118:166 LXX): quotation, high confidence - John 15:14: allusion, high confidence - John 15:15: allusion, high confidence ### Translation notes - Ps 119:166 (LXX 118:166); John 15:14–15. “caritatem” in the second sentence is faulty in the printed text; translated by sense. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.22.1 (CSEL 62:487; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-22-1). ## Exposition of Psalm 118 21.23.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-21-23-1 - Source: CSEL 62:487 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Loving God’s testimonies surpasses keeping them; blessed is one who hides nothing from God, unlike Adam, Eve and Cain. ### Latin text Sequitur uersus septimus: custodiuit anima mea testimonia tua et dilexit illa nimis. plus esse diligere quam custodire et supra diximus, quia custodire interdum necessitatis est uel timoris diligere caritatis. ideo hic cum dixisset custodiui, adiecit dilexi, ut custodia amantis fuerit, non timentis. qui nimium diligit, nimium custodit. Sequitur uersus octauus: seruaui praecepta tua et testimonia tua, quoniam omnes uiae meae in conspectu tuo, domine. beatus qui potest dicere: omnes uiae meae ante te, qui nolit abscondere omnes cogitationes suas, omnes actus suos. abscondebat Adam uiam suam. abscondebat Eua post culpam, abscondebat Cain necem fratris. in affectu habemus abscondere, non in effectu. plena abscondentis perfidia, etsi apud deum nulla sit latebra. ideo ecclesia in Canticis ### English translation (Claude) The seventh verse follows: “My soul has kept your testimonies and loved them exceedingly.” That to love is more than to keep we said above too, because keeping is sometimes of necessity or fear, loving of charity. Therefore here, having said “kept,” he added “loved,” so that the keeping might be that of one loving, not fearing. He who loves exceedingly keeps exceedingly. The eighth verse follows: “I have kept your precepts and your testimonies, for all my ways are in your sight, O Lord.” Blessed is he who can say, “All my ways are before you,” who will not hide all his thoughts, all his acts. Adam hid his way; Eve hid after the fault; Cain hid the murder of his brother. We have the hiding in intention, not in effect. Full of faithlessness is the one who hides, even if before God there is no hiding place. That is why the church in the Song of Songs ### Scripture references - Ps 119:167 (118:167 LXX): quotation, high confidence - Ps 119:168 (118:168 LXX): quotation, high confidence - Gen 3:8: allusion, high confidence - Gen 4:9: allusion, high confidence ### Translation notes - Ps 119:167–168 (LXX 118:167–168); Gen 3:8; Gen 4:9. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.23.1 (CSEL 62:487; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-23-1). ## Exposition of Psalm 118 21.23.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-21-23-2 - Source: CSEL 62:487–488 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Though God sees all, it is good to open one’s soul to him, as the church does in the Song. ### Latin text sua ei secreta monstrabat dicens: adsumam te et ducam te in domum matris meae, in secretum eius quae concepit me. nam etsi deus omnia uideat cordis occulta, bonum tamen est ut unusquisque animam suam ei aperiat et expandat et tamquam lumini uel calori eius occurrat. nec inmerito gloriatur ecclesia dicens: ego eram in oculis eius tamquam inueniens pacem, quoniam uias suas prodere non timebat. ### English translation (Claude) showed him her secrets, saying: “I will take you and lead you into my mother’s house, into the chamber of her who conceived me.” For though God sees all the hidden things of the heart, yet it is good that each should open and spread out his soul to him and run to meet him as his light or warmth. And not without reason the church glories, saying, “I was in his eyes as one finding peace,” because she did not fear to disclose her ways. ### Scripture references - Song 8:2: quotation, high confidence - Song 8:10: quotation, high confidence ### Translation notes - Song 8:2, 10. ### Citation (SBL) Ambrose, Exp. Ps. 118 21.23.2 (CSEL 62:487–488; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-23-2). ## Exposition of Psalm 118 21.23.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-21-23-3 - Source: CSEL 62:488 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only a way lit by Christ, the way and the truth, can be good. ### Latin text iusti ergo est ista uox; oculi enim domini super iustos. itaque domino Iesu Christo, qui est uia et ueritas, bene hoc dicitur ab his qui illam ueram uiam fide moribus actuque desiderant inuenire: omnes uiae meae coram te, domine. nulla enim potest uia bona esse nisi quam tu inluminandam tui uisitatione luminis iudicaueris, cui est honor, gloria, laus, perpetuitas a saeculis et nunc et semper et in omnia saecula saeculorum. amen. ### English translation (Claude) So this is the voice of the righteous; for the eyes of the Lord are on the righteous. So to the Lord Jesus Christ, who is the way and the truth, this is well said by those who desire to find that true way by faith, conduct and action: “All my ways are before you, O Lord.” For no way can be good except one which you have judged fit to be lit by the visitation of your light; to whom be honor, glory, praise, everlastingness from the ages, now and always and for all ages of ages. Amen. ### Scripture references - Ps 34:15 (33:16 LXX): quotation, high confidence - John 14:6: allusion, high confidence - Ps 119:168 (118:168 LXX): quotation, high confidence ### Translation notes - Ps 34:15 (LXX 33:16); John 14:6; Ps 119:168 (LXX 118:168). ### Citation (SBL) Ambrose, Exp. Ps. 118 21.23.3 (CSEL 62:488; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/21-23-3). ## Exposition of Psalm 118 22.1.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-1-1 - Source: CSEL 62:488 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Tau, the last letter, means “he erred” or “he completed”; the psalm traces man’s progress to maturity. ### Latin text Incipit Tau littera, quae Latina interpretatione significat errauit; alia interpretatio habet consummauit. quid est errauit? uicesima et secunda littera est quae est apud Hebraeos ultima. psalmo autem isto, hoc est centesimo octauo decimo profectum hominis diximus significari, qui doctrinae moralis magisteriis eruditus deponeret omnem inexercitatae mentis infantiam, adsumeret autem ueterani consilii scientiam et prudentiae senilis aetatem. ### English translation (Claude) The letter Tau begins, which in Latin interpretation signifies “he erred”; another interpretation has “he completed.” What is “he erred”? It is the twenty-second letter, which is the last among the Hebrews. And in this psalm, the hundred and eighteenth, we have said that the progress of man is signified, who, trained by the teachings of moral doctrine, lays aside all the infancy of an untrained mind and takes on the knowledge of veteran counsel and the age of aged prudence. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.1.1 (CSEL 62:488; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-1-1). ## Exposition of Psalm 118 22.1.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-1-2 - Source: CSEL 62:488–489 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “He erred” in the past tense signifies one who has ceased to err. ### Latin text ubi autem error est, culpa signatur. hic ergo est profectus, finis ut culpae sit. sed quid est quod interpretetur? errauit, inquit; non errat, sed errauit. errasse praeteriti est temporis, errare praesentis; qui errauit desiuit errare et ueterem condemnat errorem. de eo enim dicitur errauit, qui in errore iam non sit. nam is, qui adhuc in errore permaneat, non errasse dicitur, sed errare; errare enim permanentis in uitio est, errasse corrigentis est lapsum. ### English translation (Claude) But where there is error, guilt is marked. So this is the progress: that there be an end of guilt. But what is it that it interprets? “He erred,” it says; not “he errs,” but “he erred.” To have erred is of the past tense, to err of the present; he who has erred has ceased to err and condemns his old error. For it is said “he erred” of one who is no longer in error. For one who still remains in error is not said to have erred, but to err; for to err belongs to one remaining in vice, to have erred to one correcting his fall. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.1.2 (CSEL 62:488–489; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-1-2). ## Exposition of Psalm 118 22.2.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-2-1 - Source: CSEL 62:489 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul speaks of having erred, meaning he has left error behind. ### Latin text Denique emendator morum ait: eramus enim aliquando insipientes, increduli, errantes in desideriis et uoluptatibus. non dixisset utique: eramus aliquando insipientes, nisi qui adeptus esset postea sapientiae disciplinam, neque dixisset: eramus errantes, nisi superiorem deposuisset errorem. ### English translation (Claude) In fact the corrector of morals says: “For we too were once foolish, unbelieving, erring in desires and pleasures.” He would surely not have said “we were once foolish” unless he had afterwards obtained the discipline of wisdom, nor would he have said “we were erring” unless he had laid aside his former error. ### Scripture references - Titus 3:3: quotation, high confidence ### Translation notes - Titus 3:3. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.2.1 (CSEL 62:489; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-2-1). ## Exposition of Psalm 118 22.2.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-2-2 - Source: CSEL 62:489 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Through the washing of regeneration error is abolished; renouncing it is progress. ### Latin text denique ut abolitum lapsum doceret nec ullum offensionis resedisse uestigium, ait: cum autem benignitas et humanitas apparuit saluatoris nostri, non ex operibus iustitiae quae fecimus nos, sed secundum suam misericordiam saluos nos fecit per lauacrum regenerationis et renouationis spiritus sancti. ueteri igitur errore deposito et spiritu sancto atque omni morum emendatione renouatus dicit: eramus enim aliquando errantes. uides ergo, quia errori renuntiasse non uitii, sed profectus est. ### English translation (Claude) In fact, to teach that the fall was abolished and no trace of offense remained, he says: “But when the kindness and humanity of our Savior appeared, not by works of righteousness which we have done, but according to his mercy he saved us through the washing of regeneration and renewal of the Holy Spirit.” So, having laid aside his old error and renewed by the Holy Spirit and every amendment of morals, he says: “For we too were once erring.” You see, then, that to have renounced error belongs not to vice but to progress. ### Scripture references - Titus 3:4: quotation, high confidence - Titus 3:5: quotation, high confidence - Titus 3:3: quotation, high confidence ### Translation notes - Titus 3:4–5, 3. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.2.2 (CSEL 62:489; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-2-2). ## Exposition of Psalm 118 22.3.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-3-1 - Source: CSEL 62:489 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ’s parable of the lost sheep speaks of the one that strayed. ### Latin text Postremo ipse te doceat dominus Iesus, si humanis consiliis uel sententiis non putas esse credendum. namque in euangelio suo ipse adseruit. quod pastor reliquit nonaginta et nouem oues et unam requirit quae errauit. centesima ouis est quam dicit errasse; perfectio et plenitudo numeri ipsa te instruat et informet. ### English translation (Claude) Finally let the Lord Jesus himself teach you, if you think human counsels or opinions are not to be believed. For in his Gospel he himself asserted that the shepherd left the ninety-nine sheep and seeks the one which strayed. It is the hundredth sheep which he says strayed; let the perfection and fullness of the number itself instruct and shape you. ### Scripture references - Luke 15:4: allusion, high confidence - Matt 18:12: allusion, high confidence ### Translation notes - Luke 15:4; Matt 18:12. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.3.1 (CSEL 62:489; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-3-1). ## Exposition of Psalm 118 22.3.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-3-2 - Source: CSEL 62:489 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Returning from vice is greater than never having known it; only God forgives the past. ### Latin text non inmerito ceteris antefertur, quia plus est a uitio se reuocasse quam prope uitia Ipsa nescisse. inbutos enim uitiis animos exuere frenis cupiditatum atque emendasse non solum perfectae uirtutis, sed etiam caelestis est gratiae. emendare etenim futura attentionis humanae est. praeterita donare diuinae est potestatis. denique inuentam pastor ouem umeris inponit suis. agnoscis utique mysterium. ### English translation (Claude) Not without reason is it preferred to the rest, because it is more to have called oneself back from vice than almost not to have known vices at all. For to strip souls steeped in vices of the reins of desires and to amend them belongs not only to perfect virtue but also to heavenly grace. For to amend the future belongs to human attention, to forgive the past belongs to divine power. In fact the shepherd lays the found sheep on his shoulders. You surely recognize the mystery, ### Scripture references - Luke 15:5: allusion, high confidence ### Translation notes - Luke 15:5. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.3.2 (CSEL 62:489; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-3-2). ## Exposition of Psalm 118 22.3.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-3-3 - Source: CSEL 62:489–490 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The shoulders bearing the sheep signify the cross, where Christ bore our weakness; the angels rejoice. ### Latin text quomodo ouis lassa reficiatur, quia non potest aliter humana condicio lassa recreari nisi sacramento dominicae passionis et sanguinis Iesu Christi, cuius principium super humeros eius; in illa enim cruce infirmitates nostras portauit, ut ibi omnium peccata uacuaret. merito gaudent angeli, quia is qui errauit iam non errat, iam suum est oblitus errorem. ### English translation (Claude) how the weary sheep is restored, because the weary human condition cannot be restored except by the sacrament of the Lord’s passion and the blood of Jesus Christ, “whose government is upon his shoulders”; for on that cross he bore our infirmities, so as to empty there the sins of all. Rightly the angels rejoice, because he who erred no longer errs, has now forgotten his error. ### Scripture references - Isa 9:6: quotation, high confidence - Isa 53:4: allusion, high confidence - Luke 15:7: allusion, high confidence - Luke 15:10: allusion, medium confidence ### Translation notes - Isa 9:6 (LXX form); Isa 53:4; Luke 15:7, 10. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.3.3 (CSEL 62:489–490; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-3-3). ## Exposition of Psalm 118 22.4.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-4-1 - Source: CSEL 62:490 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Tau also means “completion”; Lamentations’ tau verse says Zion’s iniquity has ended. ### Latin text Non error igitur, sed consummatio est, ut altera docet interpretatio; consummatio autem perfectio disciplinae est. unde et Hieremias in suis Threnis sub hac littera ait: defecit iniquitas tua, filia Sion, non adiciet te expellere adhuc. ### English translation (Claude) So it is not error but completion, as the other interpretation teaches; and completion is the perfection of discipline. Hence Jeremiah too in his Lamentations says under this letter: “Your iniquity has come to an end, daughter of Zion; he will not again drive you out. ### Scripture references - Lam 4:22: quotation, high confidence ### Translation notes - Lam 4:22 (the tau verse of Lam 4). ### Citation (SBL) Ambrose, Exp. Ps. 118 22.4.1 (CSEL 62:490; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-4-1). ## Exposition of Psalm 118 22.4.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-4-2 - Source: CSEL 62:490 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Iniquity ends only by God’s visitation; the church, having put off the old man in baptism, cannot put it on again. ### Latin text uisitauit iniquitates tuas, filia Edom, reuelauit super peccata tua. aduertis, quoniam iniquitas non potuit sine dei uisitatione deficere nec plena esse correctio nisi per gratiam domini saluatoris? quomodo autem deficiat iniquitas, audi dicentem ecclesiam: exui tunicam meam, quomodo induam eam? laui pedes meos, quomodo inquinabo eos? ueteris igitur hominis uestimentum uitiis erroris intextum in lauacri regeneratione depositum nescit quomodo possit induere; ### English translation (Claude) He has visited your iniquities, daughter of Edom; he has uncovered your sins.” Do you notice that iniquity could not come to an end without God’s visitation, nor could correction be full except through the grace of the Lord and Savior? And how iniquity comes to an end, hear the church saying: “I have put off my tunic; how shall I put it on? I have washed my feet; how shall I soil them?” So the garment of the old man, woven with the vices of error, laid aside in the washing of regeneration, she does not know how to put on; ### Scripture references - Lam 4:22: quotation, high confidence - Song 5:3: quotation, high confidence - Titus 3:5: allusion, high confidence - Col 3:9: echo, medium confidence ### Translation notes - Lam 4:22; Song 5:3; Titus 3:5; Col 3:9. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.4.2 (CSEL 62:490; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-4-2). ## Exposition of Psalm 118 22.4.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-4-3 - Source: CSEL 62:490 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Completed amendment returns the soul to a spiritual childhood that forgets how to sin. ### Latin text studio enim correctionis inoleuerat obliuio peccatorum. tanta uis consummatae emendationis est, ut in quandam redeat pueritiae spiritalis aetatem, quae uias erroris ignoret, crimen, etiamsi uelit, non possit admittere, quia desueuerit usum nosse peccandi. et iam de huius litterae interpretatione satis dictum arbitror. nunc cognoscamus ex subditis, quae sit uiri consummati sententia. ### English translation (Claude) for by zeal for correction forgetfulness of sins had grown in. So great is the force of completed amendment that it returns to a kind of age of spiritual childhood, which does not know the ways of error and cannot commit crime even if it wished, because it has unlearned the habit of sinning. And now I think enough has been said about the interpretation of this letter. Now let us learn from what follows what is the judgment of the completed man. ### Scripture references - Matt 18:3: echo, medium confidence ### Translation notes - Matt 18:3. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.4.3 (CSEL 62:490; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-4-3). ## Exposition of Psalm 118 22.5.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-5-1 - Source: CSEL 62:490–491 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A good life and the Spirit give prayer wings; the completed man prays with confidence. ### Latin text Itaque sic ait: adpropinquet oratio mea in conspectu tuo, domine; secundum uerbum tuum intellectum tribue mihi. uolare facit orationem bona uita et dat alas precibus spiritales, quibus sanctorum ad deum euehatur oratio. sed et spiritus quo oramus subleuat precem iusti, maxime si corde contrito compatiens eam commendet affectus. consummati autem uiri ista est confidentia. denique ipse Dauid in superioribus istius psalmi lucernam suis pedibus requirebat, ne in hoc itinere terreno ambulans posset errare. ### English translation (Claude) So he says: “Let my prayer draw near in your sight, O Lord; according to your word give me understanding.” A good life makes prayer fly and gives spiritual wings to prayers, by which the prayer of the saints is carried up to God. But the Spirit too, by whom we pray, lifts up the prayer of the righteous, especially if a compassionate affection commends it with a contrite heart. And this is the confidence of the completed man. In fact David himself in the earlier part of this psalm sought a lamp for his feet, so that walking on this earthly journey he might not go astray. ### Scripture references - Ps 119:169 (118:169 LXX): quotation, high confidence - Rom 8:26: allusion, high confidence - Ps 119:105 (118:105 LXX): allusion, high confidence ### Translation notes - Ps 119:169 (LXX 118:169); Rom 8:26; Ps 119:105 (LXX 118:105). ### Citation (SBL) Ambrose, Exp. Ps. 118 22.5.1 (CSEL 62:490–491; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-5-1). ## Exposition of Psalm 118 22.5.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-5-2 - Source: CSEL 62:491 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Prayer rises on righteousness and purity; sin weighs it down. ### Latin text nunc autem quasi iam in fine positus et processu consummato uiandi munere totus adsurgit et orationem suam dirigit in caelestia, mittit eam in conspectu domini saluatoris dans illi flabra iustitiae, sapientiae flamina, remigia deuotionis et fidei, innocentiae puritatisque subsidia; peccato enim grauescit oratio et longe a deo fit. tanto autem plus grauatur, quanto inprobior uita est deprecantis. innocentium autem ascendit oratio et gemitus conpatientis affectus, si Aegyptium lutum oderint et operari terrena declinent. denique sic legisti, quod Hebraeorum. ### English translation (Claude) But now, as one already placed at the end and with the progress complete, he rises wholly from the task of journeying and directs his prayer to heavenly things; he sends it into the sight of the Lord and Savior, giving it the breezes of righteousness, the blasts of wisdom, the oars of devotion and faith, the supports of innocence and purity; for prayer is weighed down by sin and becomes far from God. And it is weighed down the more, the more wicked the life of the one praying. But the prayer of the innocent ascends, and the groaning of a compassionate affection, if they hate the mud of Egypt and avoid doing earthly works. In fact you have read thus, that of the Hebrews, ### Citation (SBL) Ambrose, Exp. Ps. 118 22.5.2 (CSEL 62:491; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-5-2). ## Exposition of Psalm 118 22.5.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-5-3 - Source: CSEL 62:491 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The cry of the Hebrews in Egypt ascended because they hated their muddy labor. ### Latin text qui dura Aegyptiorum imperia ferre non poterant et ut grauia, ita et lutulenta opera indigna sui nobilitate generis recusabant, generis et uox ascenderit ad dominum deum nostram. ascendit enim oratio. quia, etsi operabantur, tamen operabantur inuiti. descendebat itaque ad illos dei misericordia, quia illorum ad deum ascendebat deuotio. ### English translation (Claude) who could not bear the harsh commands of the Egyptians and refused the works, as heavy as they were muddy, unworthy of the nobility of their race, the voice too ascended to the Lord our God. For their prayer ascended because, even if they worked, yet they worked unwillingly. So God’s mercy came down to them, because their devotion ascended to God. ### Scripture references - Exod 1:14: allusion, high confidence - Exod 2:23: allusion, high confidence ### Translation notes - Exod 1:14; Exod 2:23. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.5.3 (CSEL 62:491; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-5-3). ## Exposition of Psalm 118 22.6.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-6-1 - Source: CSEL 62:491 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Prayer draws near God not bodily, for God fills all things. ### Latin text Ascendebat itaque non corporaliter; neque enim propheta tantus precationem suam petebat corporaliter adpropinquare. nam qui ita putat, utique is deum certo aliquo loco ac sede concludit. ur diffusiorem locum in quo deus sit arbitretur, cum utique inuisibilis ineffabilis inconprehensibilis impleat omnia et diuinitatis in eo habitet plenitudo. ### English translation (Claude) So it ascended, but not bodily; for so great a prophet did not ask that his prayer draw near bodily. For whoever thinks so surely confines God in some fixed place and seat, or thinks there is a wider place in which God is, when surely he, invisible, ineffable, incomprehensible, fills all things and the fullness of the Godhead dwells in him. ### Scripture references - Jer 23:24: allusion, medium confidence - Col 2:9: allusion, high confidence ### Translation notes - Jer 23:24; Col 2:9. “ur” in the digital text is faulty; translated “or” by sense. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.6.1 (CSEL 62:491; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-6-1). ## Exposition of Psalm 118 22.6.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-6-2 - Source: CSEL 62:491–492 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses drew near himself; David modestly asked only that his prayer draw near. ### Latin text legi Moysen adpropinquasse deo, cum legem acceperit; sed solita Dauid uerecundia non semet ipsum, sed orationem suam deo adpropinquare postulat, ut uideatur ordo quidam esse distinctus, quo hi qui perfectiores sunt ipsi adpropinquent deo, sequentis autem ordinis iusti uiri satis habeant, si eorum adpropinquet oratio. ### English translation (Claude) I have read that Moses drew near to God when he received the law; but David, with his usual modesty, asks not that he himself but that his prayer may draw near to God, so that there seems to be a distinct order, by which those who are more perfect themselves draw near to God, while the righteous of the next order are content if their prayer draws near. ### Scripture references - Exod 24:2: allusion, high confidence - Exod 20:21: allusion, medium confidence ### Translation notes - Exod 24:2; Exod 20:21. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.6.2 (CSEL 62:491–492; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-6-2). ## Exposition of Psalm 118 22.7.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-7-1 - Source: CSEL 62:492 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Drawing near is like a disciple coming close to his teacher. ### Latin text Ex usu autem sermonis nostri consideremus quid sit adpropinquare. constitue magistrum atque discipulum. si discipulus studiosius magistri uel hausit ingenium uel praecepto intendit, ita ### English translation (Claude) From the usage of our speech, let us consider what it is to draw near. Picture a teacher and a disciple. If the disciple has drunk in the teacher’s talent more zealously or attended to his precept, so ### Citation (SBL) Ambrose, Exp. Ps. 118 22.7.1 (CSEL 62:492; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-7-1). ## Exposition of Psalm 118 22.7.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-7-2 - Source: CSEL 62:492 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We draw near to Christ by imitating him, and through him to the Father. ### Latin text ut ad similitudinem operis eius atque doctrinae proxime uideatur accedere, nonne dicere solemus, quod adpropinquauit magistro? ergo et tu, si imitatorem te praebeas Christi, sicut ille qui ait: imitatores mei estote sicut et ego Christi, si dolum nescias, mendacium oderis, ueritatem sequaris, iustitiam non refugias, diligas castimoniam, adpropinquasti Christo et per Christum deo. ipse est uia qua peruenitur ad patrem, qui apud patrem semper est. ### English translation (Claude) that he seems to come very close to the likeness of his work and teaching, do we not usually say that he has drawn near to his teacher? So you too, if you show yourself an imitator of Christ, like him who says, “Be imitators of me as I am of Christ,” if you know no guile, hate lying, follow truth, do not shun justice, love chastity, you have drawn near to Christ and through Christ to God. He is the way by which one comes to the Father, he who is always with the Father. ### Scripture references - 1 Cor 11:1: quotation, high confidence - John 14:6: allusion, high confidence ### Translation notes - 1 Cor 11:1; John 14:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.7.2 (CSEL 62:492; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-7-2). ## Exposition of Psalm 118 22.8.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-8-1 - Source: CSEL 62:492 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Prayer rises with our deeds; asking for worldly or shameful things turns prayer into sin. ### Latin text Didicimus quid sit adpropinquare orationem, hoc est eleuetur actibus nostris. si eleuas actus tuos, eleuasti orationem tuam. qui nouit leuare manus suas, dirigit orationem suam in conspectu dei, sicut infra legisti: dirigatur oratio mea sicut incensum in conspectu tuo, eleuatio manuum mearum sacrificium uespertinum. haec utique oratio ad uitam, alia oratio in peccatum: et oratio eius fiat in peccatum. et tu si saecularia petas, si flagitiosa postules, oratio tua non ad deum dirigitur, sed in peccatum, ideoque intellege quae petas. ### English translation (Claude) We have learned what it is for prayer to draw near, that is, to be lifted up by our acts. If you lift up your acts, you have lifted up your prayer. He who knows how to lift up his hands directs his prayer into God’s sight, as you have read below: “Let my prayer be directed like incense in your sight, the lifting up of my hands an evening sacrifice.” This prayer surely is unto life; another prayer is unto sin: “And let his prayer become sin.” And you, if you ask for worldly things, if you request shameful things, your prayer is directed not to God but into sin; and so understand what you ask. ### Scripture references - Ps 141:2 (140:2 LXX): quotation, high confidence - Ps 109:7 (108:7 LXX): quotation, high confidence ### Translation notes - Ps 141:2 (LXX 140:2); Ps 109:7 (LXX 108:7). ### Citation (SBL) Ambrose, Exp. Ps. 118 22.8.1 (CSEL 62:492; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-8-1). ## Exposition of Psalm 118 22.9.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-9-1 - Source: CSEL 62:492–493 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He asks for understanding according to God’s word, not worldly prudence. ### Latin text Secundum, inquit, uerbum tuum intellectum tribue mihi. aduerte quid postulet. non intellectum generaliter dixit, sed intellectum secundum uerbum dei; est enim intellectus ad mortem, sicut est prudentia ad interitum: filii huius saeculi prudentiores sunt quam filii lucis in hac generatione. ### English translation (Claude) “According to your word,” he says, “give me understanding.” Notice what he asks. He did not say understanding in general, but understanding according to the word of God; for there is an understanding unto death, as there is a prudence unto destruction: “The sons of this world are more prudent than the sons of light in their generation.” ### Scripture references - Ps 119:169 (118:169 LXX): quotation, high confidence - Luke 16:8: quotation, high confidence ### Translation notes - Ps 119:169 (LXX 118:169); Luke 16:8. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.9.1 (CSEL 62:492–493; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-9-1). ## Exposition of Psalm 118 22.9.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-9-2 - Source: CSEL 62:493 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Worldly prudence and philosophy seek gain and cosmology but ignore God. ### Latin text sed prudentia ista quae saeculi est ad uitam non suffragatur aeternam. circa honorem, circa lucella est, quaestibus coaceruandis intenta, non meritis conparandis. postremo circa elementa mundi est falerata magis quam uera sapientia, ut est philosophia omnis, quae aliena quaerit, cum sua nesciat, scrutatur caeli plagas, mundi spatia rimatur quae sibi prodesse nihil possunt, deum ignorat quem solum deberet inquirere. ### English translation (Claude) But this prudence which belongs to the world does not support eternal life. It is concerned with honor, with petty gains, intent on heaping up profits, not on acquiring merits. Finally it is concerned with the elements of the world, a decked-out rather than true wisdom, as is all philosophy, which seeks what is foreign while not knowing its own; it searches the regions of the sky, explores the spaces of the world which can profit it nothing, and is ignorant of God, whom alone it ought to seek. ### Scripture references - Col 2:8: echo, medium confidence ### Translation notes - Col 2:8. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.9.2 (CSEL 62:493; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-9-2). ## Exposition of Psalm 118 22.10.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-10-1 - Source: CSEL 62:493 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Become a fool to the world; have nothing to do with philosophy that leads faith astray. ### Latin text Ideo uerus sapiens dicit: si quis uidetur sapiens esse inter uos in hoc saeculo, stultus fiat, ut sit sapiens; sapientia enim huius mundi stultitia est apud deum. elaborandum est igitur, ut in hoc saeculo stulti simus, nihil nobis (sit) cum philosophia, ne quis fidem nostram per elementa mundi huius transducat a uero, ne quis adsertionem nostram per philosophiam depraedetur. ### English translation (Claude) That is why the truly wise man says: “If anyone among you seems to be wise in this world, let him become a fool, that he may be wise; for the wisdom of this world is folly with God.” So we must labor to be fools in this world; let there be nothing for us to do with philosophy, lest anyone lead our faith away from the truth through the elements of this world, lest anyone plunder our assertion through philosophy. ### Scripture references - 1 Cor 3:18: quotation, high confidence - 1 Cor 3:19: quotation, high confidence - Col 2:8: allusion, high confidence ### Translation notes - 1 Cor 3:18–19; Col 2:8. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.10.1 (CSEL 62:493; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-10-1). ## Exposition of Psalm 118 22.10.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-10-2 - Source: CSEL 62:493 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Arians, following Aristotle’s dialectic rather than Paul, fell into error about Christ’s generation. ### Latin text sic enim Arrianos in perfidiam ruisse cognouimus, dum Christi generationem putant usu huius saeculi colligendam. reliquerunt apostolum, secuntur Aristotelem. reliquerunt sapientiam quae apud deum est, elegerunt disputationis tendiculas et aucupia uerborum secundum dialecticae disciplinam, cum clamet apostolus: ne quis uos depraedetur per philosophiam et inanem seductionem secundum traditiones hominum. secundum elementa huius mundi et non secundum Christum. ### English translation (Claude) For thus we know the Arians fell into faithlessness, while they think the generation of Christ must be gathered from the usage of this world. They left the apostle, they follow Aristotle. They left the wisdom which is with God and chose the snares of disputation and the bird-catching of words according to the discipline of dialectic, though the apostle cries: “Let no one plunder you through philosophy and empty deceit, according to the traditions of men, according to the elements of this world and not according to Christ.” ### Scripture references - Col 2:8: quotation, high confidence ### Translation notes - Col 2:8. Anti-Arian polemic translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.10.2 (CSEL 62:493; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-10-2). ## Exposition of Psalm 118 22.11.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-11-1 - Source: CSEL 62:493–494 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose admires the holy fool who despises wealth, honors and philosophy. ### Latin text Utinam possim imitari illam stultitiam qua sim sapiens. illum uirum habentem amplas possessiones, sed neglegentem fructuum, intentum deo illum uirum, qui honores etiam delatos sibi respuat, doctrinam philosophiae non requirat, etiamsi ante cognouit, ### English translation (Claude) Would that I could imitate that folly by which I might be wise: that man who has ample possessions but neglects their fruits, intent on God; that man who rejects even honors offered him, does not seek the teaching of philosophy, even if he knew it before, ### Citation (SBL) Ambrose, Exp. Ps. 118 22.11.1 (CSEL 62:493–494; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-11-1). ## Exposition of Psalm 118 22.11.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-11-2 - Source: CSEL 62:494 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Such a man asks understanding according to God’s word, the foundation on which to build gold and silver. ### Latin text tamen scire dissimulet et non requirendo dediscat, non quaerat quae sua sunt, sed aliis sua conferat, sibi adquirat aeterna! hic potest dicere: secundum uerbum tuum intellectum tribue mihi, id est non secundum philosophos, non secundum causidicos, non secundum mercatores huius saeculi, non secundum architectos domorum, sed secundum tuum uerbum quod est uerae sapientiae bonorumque operum fundamentum, ut super illud constituat propheta aurum cordis sui, argentum sermonis sui, lapides pretiosos operationum suarum, ut opus suum labi et perire non possit. ### English translation (Claude) yet pretends not to know and unlearns it by not seeking; who does not seek his own things but gives his own to others and acquires eternal things for himself! He can say: “According to your word give me understanding,” that is, not according to the philosophers, not according to the lawyers, not according to the merchants of this world, not according to the architects of houses, but according to your word, which is the foundation of true wisdom and good works, so that on it the prophet may set the gold of his heart, the silver of his speech, the precious stones of his works, so that his work cannot slip and perish. ### Scripture references - Ps 119:169 (118:169 LXX): quotation, high confidence - Phil 2:4: allusion, medium confidence - 1 Cor 3:12: allusion, high confidence ### Translation notes - Ps 119:169 (LXX 118:169); Phil 2:4; 1 Cor 3:12. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.11.2 (CSEL 62:494; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-11-2). ## Exposition of Psalm 118 22.12.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-12-1 - Source: CSEL 62:494 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prayer progresses: drawing near, asking understanding, then entering. ### Latin text Sequitur uersus secundus: intret et postulatio mea coram te; secundum uerbum tuum libera me. uide ordinem. primum dixit: adpropinquet oratio mea, postea intellectum poposcit: secundum uerbum, tertio ait: intret postulatio mea coram te. nonne quodam dominus nos inuitat usu et suscipere dignatur affectu? ### English translation (Claude) The second verse follows: “Let my request also enter before you; according to your word deliver me.” See the order. First he said, “Let my prayer draw near”; afterwards he asked understanding “according to the word”; third he says, “Let my request enter before you.” Does not the Lord invite us by a certain custom and deign to receive us with affection? ### Scripture references - Ps 119:170 (118:170 LXX): quotation, high confidence - Ps 119:169 (118:169 LXX): quotation, high confidence ### Translation notes - Ps 119:170, 169 (LXX 118:170, 169). ### Citation (SBL) Ambrose, Exp. Ps. 118 22.12.1 (CSEL 62:494; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-12-1). ## Exposition of Psalm 118 22.12.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-12-2 - Source: CSEL 62:494 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As with a great man’s house, we approach, learn and then beg to enter God’s palace by prayer. ### Latin text nonne, cum aliquem de primariis uiris desideras conuenire, primo ad eius domum adpropinquas, postea quaeris informari atque instrui, ut cognoscas mentem patris familias, deinde ut eius domum ingrediaris inploras, ne quis te abiciat et excludat? pulsa ergo et tu regiam illam caelestem, pulsa non manu corporis, sed quadam orationis tuae dextera. non sola manus corporis pulsat, pulsat et uox; scriptum ### English translation (Claude) When you wish to meet one of the leading men, do you not first approach his house, then seek to be informed and instructed so that you may know the mind of the master of the house, then beg to enter his house, lest anyone reject and shut you out? So you too knock at that heavenly palace; knock not with the hand of the body but with a kind of right hand of your prayer. Not only the hand of the body knocks; the voice knocks too; for it is written: ### Citation (SBL) Ambrose, Exp. Ps. 118 22.12.2 (CSEL 62:494; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-12-2). ## Exposition of Psalm 118 22.12.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-12-3 - Source: CSEL 62:494–495 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Knock with voice or finger, like Thomas; Christ is the door. ### Latin text est enim: uox fratris mei pulsat ad ianuam. pulsamus et digito; denique et Thomas digito meruit ianuam resurrectionis aperire. et tibi dicit Iesus: infer digitum tuum huc et mitte in manus meas et latus meum, et noli esse incredulus, sed fidelis. pulsa ergo digito. si non potes tota manu. pulsa ianuam; Christus est ianua, qui ait: per me si quis introierit saluabitur. ### English translation (Claude) “The voice of my brother knocks at the door.” We knock with a finger too; in fact Thomas too deserved to open the door of the resurrection with a finger. And Jesus says to you: “Put your finger here and put it into my hands and side, and do not be unbelieving but believing.” So knock with a finger, if you cannot with the whole hand. Knock at the door; Christ is the door, who says: “If anyone enters through me, he will be saved.” ### Scripture references - Song 5:2: quotation, high confidence - John 20:27: quotation, high confidence - John 10:9: quotation, high confidence ### Translation notes - Song 5:2; John 20:27; John 10:9. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.12.3 (CSEL 62:494–495; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-12-3). ## Exposition of Psalm 118 22.13.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-13-1 - Source: CSEL 62:495 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As at court, we must ask God that our prayer may enter the door of his mercy. ### Latin text Cum hanc igitur ianuam pulsaueris, uide quomodo ingrediaris, ne forte iam ingressus extra conspectum regis sis. multi ingrediuntur palatia et non statim regem istum terrae uident, sed frequenter obseruant, ut aliquando uidere mereantur. nec praesumunt uidendi copiam, sed iussi repraesentantur et precem fundunt, ut cum beniuolentia suscipiantur, primus sui sermonis ingressus ne quid titubet, ne quid offendat. quanto magis rogandus est deus, ut ostium misericordiae suae nostra ingrediatur oratio! denique et Paulus rogat, ut aperiatur sibi ostium uerbi ad loquendum mysterium Christi. ### English translation (Claude) So when you have knocked at this door, see how you enter, lest perhaps, having entered, you are outside the king’s sight. Many enter palaces and do not at once see the earthly king, but often wait to deserve to see him at some time. Nor do they presume access to see him, but when ordered they are presented and pour out their petition, so as to be received with goodwill, that the first entry of their speech may not falter, may not offend. How much more must God be asked that our prayer may enter the door of his mercy! In fact Paul too asks that a door of the word be opened to him to speak the mystery of Christ. ### Scripture references - Col 4:3: quotation, high confidence ### Translation notes - Col 4:3. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.13.1 (CSEL 62:495; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-13-1). ## Exposition of Psalm 118 22.14.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-14-1 - Source: CSEL 62:495 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Greek reads “my dignity”; the Christian has dignity as a soldier of Christ. ### Latin text Sed quia Graecus habet: εἰσέλθοι τὸ ἀξίωμά μου, hoc est dignitas mea, licet potuerit et scriptor errare et fuerit ἀξίωσις, hoc est deprecatio, tamen hoc quoque explanemus, ut possumus. nempe cum hominem rogas regem, dicis ut contemplationem habeat honoris tui, tangat eum tuae contemplatio dignitatis, ut aut misereatur, si uenia postulanda est, aut deferat pro ordine dignitatis. et quid dicam? rogans sic unusquisque ingreditur, ut dignitatibus deferatur. recte ergo et deuotus deo dicit: intret dignitas mea coram te. habet et christianus dignitatem suam, qui tanto imperatori militat. ### English translation (Claude) But because the Greek has eiselthoi to axiōma mou, that is, “my dignity,” though the scribe may have erred and it was axiōsis, that is, “entreaty,” yet let us explain this too as we can. Surely when you ask a man who is king, you say that he should have regard for your honor, that the consideration of your dignity should touch him, so that either he may have mercy, if pardon must be asked, or defer to the order of your dignity. And what shall I say? Each one asking enters so that deference is shown to dignities. Rightly, then, one devoted to God also says: “Let my dignity enter before you.” The Christian too has his dignity, who serves as a soldier under so great an emperor. ### Scripture references - Ps 119:170 (118:170 LXX): quotation, high confidence - 2 Tim 2:4: echo, medium confidence ### Translation notes - Ps 119:170 (LXX 118:170: τὸ ἀξίωμά μου); 2 Tim 2:4. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.14.1 (CSEL 62:495; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-14-1). ## Exposition of Psalm 118 22.15.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-15-1 - Source: CSEL 62:495–496 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: There are dignities of office in the church and dignities of virtue for all. ### Latin text Sunt maximae et uerae fidei dignitates, sunt honorum diuersi et apud Christum ordines: posuit deus in ecclesia primo apostolos, secundo prophetas, tertio doctores. sed istae administrantium dignitates (sunt). sunt etiam priuatorum, ut est pietas iustitia sobrietas castimonia disciplina. ### English translation (Claude) There are very great and true dignities of faith, there are diverse orders of honors with Christ too: God has set in the church first apostles, second prophets, third teachers. But these are the dignities of those who administer. There are also those of private persons, such as piety, justice, sobriety, chastity, discipline. ### Scripture references - 1 Cor 12:28: quotation, high confidence ### Translation notes - 1 Cor 12:28. The editor adds “sunt” (in round brackets). ### Citation (SBL) Ambrose, Exp. Ps. 118 22.15.1 (CSEL 62:495–496; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-15-1). ## Exposition of Psalm 118 22.15.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-15-2 - Source: CSEL 62:496 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Prayer for the needy and prayer of the whole church has dignity and enters God’s house. ### Latin text sunt etiam orationis dignitates, si pro uidua roges, si roges pro pupillo, si roges pro misericordi, roges pro nimium deuoto ac fideli, si roges in tribulatione, roges cum dolore, si maesto et ipse qui rogas compatiaris affectu. intrat oratio tua dei gratiam, intrat domum eius, si tecum ecclesia deprecetur, si populus uniuersus inploret, ut domini inclinet fauorem. ### English translation (Claude) There are also dignities of prayer: if you pray for a widow, if you pray for an orphan, if you pray for a merciful man, pray for one very devout and faithful, if you pray in tribulation, pray with grief, if you yourself who pray have compassion with the sorrowful. Your prayer enters God’s grace, enters his house, if the church prays with you, if the whole people implores, so as to incline the Lord’s favor. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.15.2 (CSEL 62:496; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-15-2). ## Exposition of Psalm 118 22.16.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-16-1 - Source: CSEL 62:496 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Weary of life’s long warfare, he asks deliverance. ### Latin text Quid autem rogat? ut eruatur, ut liberetur, eo quod iam diu aduersus nequitias spiritales, aduersus temptamenta huius saeculi proelietur, eo quod graue est satis longaeuo cursu istius uitae diuturnam sustinere militiam. denique et infra dicit: heu me quod incolatus meus prolongatus est! ingemescit enim, quod indefessas iugi labore tendat excubias; ideo petit a tot aduersantibus liberari nec cum terrenis hominibus uult habere consortium. ### English translation (Claude) And what does he ask? To be rescued, to be delivered, because he has long fought against the spiritual forces of wickedness, against the temptations of this world, because it is heavy enough to bear a long warfare through the long course of this life. In fact below too he says: “Woe is me, that my sojourning is prolonged!” For he groans that he keeps unwearied watches with continual toil; therefore he asks to be freed from so many adversaries and does not wish to have fellowship with earthly men. ### Scripture references - Eph 6:12: allusion, high confidence - Ps 120:5 (119:5 LXX): quotation, high confidence ### Translation notes - Eph 6:12; Ps 120:5 (LXX 119:5). ### Citation (SBL) Ambrose, Exp. Ps. 118 22.16.1 (CSEL 62:496; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-16-1). ## Exposition of Psalm 118 22.17.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-17-1 - Source: CSEL 62:496 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One who has tasted God’s sweet precepts pours forth hymns. ### Latin text Sequitur uersus tertius: eructabunt labia mea hymnum, cum docueris me iustificationes tuas. eructat hymnum, qui potest dicere: bonus enim odor Christi sumus deo, et bene eructat, qui plurima et suauia praecepta domini gustauerit. eructat hymnum qui eructauerit uerbum. denique et Dauid ante eructauit uerbum bonum, hic eructat hymnum. ### English translation (Claude) The third verse follows: “My lips will pour forth a hymn, when you have taught me your statutes.” He pours forth a hymn who can say, “For we are a good fragrance of Christ to God,” and rightly does he pour forth who has tasted very many sweet precepts of the Lord. He pours forth a hymn who has poured forth the word. In fact David earlier poured forth a good word; here he pours forth a hymn. ### Scripture references - Ps 119:171 (118:171 LXX): quotation, high confidence - 2 Cor 2:15: quotation, high confidence - Ps 45:1 (44:2 LXX): allusion, high confidence ### Translation notes - Ps 119:171 (LXX 118:171); 2 Cor 2:15; Ps 45:1 (LXX 44:2). Latin eructare means “belch, pour forth.” ### Citation (SBL) Ambrose, Exp. Ps. 118 22.17.1 (CSEL 62:496; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-17-1). ## Exposition of Psalm 118 22.17.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-17-2 - Source: CSEL 62:496–497 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture is a feast, stronger in law and Gospel, sweeter in Psalms and Song. ### Latin text bonum enim panem gustauit qui descendit e caelo, bonum panem, quem si quis manducauerit non morietur in aeternum. habet uerbum dei epulas suas, alias fortiores, ut est lex et euangelium, alias suauiores, ut sunt psalmi et Cantica canticorum. eructabat hymnum ecclesia uel anima pia, cui dicebat deus uerbum: insinua mihi uocem tuam, quia uox tua suauis est. eructabat hymnum, cui dicebat: fauum destillant labia tua, o sponsa; mel et lac sub lingua tua. ### English translation (Claude) For he tasted the good bread which came down from heaven, the good bread, which if anyone eats he will not die for ever. The word of God has its feasts, some stronger, like the law and the Gospel, others sweeter, like the Psalms and the Song of Songs. The church or the devout soul poured forth a hymn, to whom God the Word said: “Let me hear your voice, for your voice is sweet.” She poured forth a hymn to whom he said: “Your lips drip honeycomb, O bride; honey and milk are under your tongue.” ### Scripture references - John 6:50: allusion, high confidence - John 6:51: allusion, high confidence - Song 2:14: quotation, high confidence - Song 4:11: quotation, high confidence ### Translation notes - John 6:50–51; Song 2:14; Song 4:11. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.17.2 (CSEL 62:496–497; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-17-2). ## Exposition of Psalm 118 22.18.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-18-1 - Source: CSEL 62:497 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only one taught by God, the one teacher, can sing his hymn. ### Latin text Sed non potest quis ante eructare hymnum, nisi didicerit iustitias dei et didicerit ab ipso domino deo suo. ideo hoc specialiter Dauid petit, ut eum doceat deus; audierat enim et cognouerat in spiritu, quia unus magister est, et ideo ubique ipsum doctorem fieri postulabat, ut ab ipso disceret iustificationes eius. ### English translation (Claude) But no one can pour forth a hymn unless he has first learned the righteous deeds of God, and learned them from the Lord his God himself. That is why David asks this especially, that God teach him; for he had heard and known in the Spirit that there is one teacher, and so everywhere he asked that he himself become his teacher, so that he might learn his statutes from him. ### Scripture references - Matt 23:8: allusion, high confidence ### Translation notes - Matt 23:8. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.18.1 (CSEL 62:497; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-18-1). ## Exposition of Psalm 118 22.18.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-18-2 - Source: CSEL 62:497 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One cannot sing God’s song in fear of punishment or in sin’s captivity. ### Latin text quomodo enim cantare potest in metu positus et timore poenarum? quomodo cantare potest grauium sibi conscius delictorum, nisi prius fiat ueniae securus? denique in posterioribus habes: quomodo cantabimus canticum domini in terra aliena?, in qua inpugnetur, in qua captiuetur in lege peccati, in qua defleat atque deploret suae captiuitatis aerumnas. ### English translation (Claude) For how can one sing who is placed in fear and dread of punishments? How can one sing who is conscious of grave offenses, unless he first becomes secure of pardon? In fact in a later psalm you have: “How shall we sing the Lord’s song in a foreign land?”, in which one is attacked, made captive in the law of sin, in which he weeps and laments the miseries of his captivity. ### Scripture references - Ps 137:4 (136:4 LXX): quotation, high confidence - Rom 7:23: allusion, high confidence ### Translation notes - Ps 137:4 (LXX 136:4); Rom 7:23. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.18.2 (CSEL 62:497; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-18-2). ## Exposition of Psalm 118 22.19.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-19-1 - Source: CSEL 62:497 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Feed daily on Scripture so as to overflow with praise. ### Latin text Et tu ergo ede scripturarum caelestium cibos et ede, ut permaneant tibi in uitam aeternam, et ede cotidie, ut non esurias, ede ut replearis, ede ut uerborum caelestium eructes saginam. spiritales epulae non obesse solent, sed prodesse satiatis, ideoque repleri uolebat propheta, qui dicit: repleatur os meum laude tua, ut cantem gloriam tuam. qui cantat dei gloriam, hymnum domino cor eius eructat. ### English translation (Claude) So you too, eat the food of the heavenly Scriptures, and eat so that it may remain in you unto eternal life; eat daily, so that you do not hunger; eat to be filled; eat so that you may pour forth the richness of heavenly words. Spiritual feasts usually do not harm but profit the satisfied; and so the prophet wished to be filled, who says: “Let my mouth be filled with your praise, that I may sing your glory.” He who sings the glory of God, his heart pours forth a hymn to the Lord. ### Scripture references - John 6:27: allusion, high confidence - Ps 71:8 (70:8 LXX): quotation, high confidence ### Translation notes - John 6:27; Ps 71:8 (LXX 70:8). ### Citation (SBL) Ambrose, Exp. Ps. 118 22.19.1 (CSEL 62:497; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-19-1). ## Exposition of Psalm 118 22.20.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-20-1 - Source: CSEL 62:497–498 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whoever speaks God’s word does not speak idle words about human affairs. ### Latin text Sequitur uersus quartus: loquetur lingua mea uerbum tuum, quoniam omnia mandata tua iustitia. qui didicerit iustitias dei, loquitur uerbum dei, et qui uerbum dei loquitur, otiosum uerbum non loquitur. otiosum uerbum est loqui opera hominum. ideo sanctus dicit dari sibi a domino gratiam, ut non loquatur os suum opera hominum, quia otiosum uerbum est, nec solum otiosum, sed etiam periculosum. pro ### English translation (Claude) The fourth verse follows: “My tongue will speak your word, for all your commandments are righteousness.” He who has learned the righteous deeds of God speaks the word of God, and he who speaks the word of God does not speak an idle word. To speak the works of men is an idle word. That is why the saint says that grace was given him by the Lord that his mouth might not speak the works of men, because it is an idle word, and not only idle but also dangerous, for ### Scripture references - Ps 119:172 (118:172 LXX): quotation, high confidence - Ps 17:4 (16:4 LXX): allusion, high confidence ### Translation notes - Ps 119:172 (LXX 118:172); Ps 17:4 (LXX 16:4). ### Citation (SBL) Ambrose, Exp. Ps. 118 22.20.1 (CSEL 62:497–498; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-20-1). ## Exposition of Psalm 118 22.20.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-20-2 - Source: CSEL 62:498 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: We will give account for idle words; it is dangerous to talk of worldly things when Scripture offers so much. ### Latin text quo rationem reddituri sumus. omne enim uerbum otiosum quodcumque locuti fueritis, reddetis pro eo rationem. non enim mediocre periculum est, (ut), cum habeas tanta eloquia dei et dei opera quae fecit in Genesi, fecit in Exodo, fecit in Leuitico Numeris Deuteronomio, Iesu Naue, Iudicum libro, Regnorum atque Esdrae libris. fecit in euangelio uel Actibus apostolorum, illis praetermissis loquaris quae saeculi sunt, audias quae saeculi sunt. ### English translation (Claude) which we shall render account. “For every idle word that you speak, you will render account for it.” For it is no small danger that, when you have so many words of God and the works of God which he did in Genesis, did in Exodus, did in Leviticus, Numbers, Deuteronomy, Joshua, the book of Judges, the books of Kingdoms and of Ezra, did in the Gospel and the Acts of the Apostles, passing these by you speak what is of the world and hear what is of the world. ### Scripture references - Matt 12:36: quotation, high confidence ### Translation notes - Matt 12:36. The editor adds “ut” (in round brackets). ### Citation (SBL) Ambrose, Exp. Ps. 118 22.20.2 (CSEL 62:498; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-20-2). ## Exposition of Psalm 118 22.20.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-20-3 - Source: CSEL 62:498 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hedge your ears and tongue against worldly talk and slander. ### Latin text saepi aures tuas spinis; utinam et linguam obsaepias, ne loquaris! sed. quod peius est, circumdata est lingua tua spinis, quae conpungunt et uulnerant loquentem quae mundi sunt. ideo aduersarius etiam orantibus frequenter saeculares offundit cogitationes. si ergo non debemus audire aliena uel superflua, quanto magis non debemus obloqui, cum dicat unicuique nostrum scriptura uenerabilis: argen- ### English translation (Claude) Hedge your ears with thorns; would that you would also hedge in your tongue, so as not to speak! But, what is worse, your tongue is surrounded by thorns, which prick and wound the one speaking what is of the world. That is why the adversary often pours worldly thoughts even on those praying. So if we ought not to hear things foreign or superfluous, how much more ought we not to speak against others, since the venerable Scripture says to each of us: “Bind up your ### Extrabiblical texts - Sir 28:24 (Sirach): quotation, high confidence ### Translation notes - Sir 28:24 (Vulgate 28:28). ### Citation (SBL) Ambrose, Exp. Ps. 118 22.20.3 (CSEL 62:498; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-20-3). ## Exposition of Psalm 118 22.20.4 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-20-4 - Source: CSEL 62:498 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bind your tongue with silence; the thorns are contrition and fear of judgment. ### Latin text tum et aurum tuum alliga et ori tuo fac iugum et pondus! alliga sensum tuum fida taciturnitate, alliga sermones tuos, inpone iugum ori tuo, ne indomita uerborum ceruice se iactet, inpone pondus, ut cauto omnia quae loquimur trutinemus examine. quibus tamen spinis ut saepias aures tuas scriptura tibi dicit nisi contrito corde et timore iudicii? salubriter ista conpungunt, stimulant ista, non uulnerant, licet et uulnera utilia sint amici. ### English translation (Claude) silver and gold, and make a yoke and a weight for your mouth!” Bind your sense with faithful silence, bind your words, put a yoke on your mouth, lest it toss itself with untamed neck of words; put a weight, so that we may weigh all that we speak with careful examination. Yet with what thorns does Scripture tell you to hedge your ears but with a contrite heart and fear of judgment? These prick wholesomely, they goad, they do not wound, though the wounds of a friend are useful too. ### Scripture references - Prov 27:6: allusion, high confidence ### Extrabiblical texts - Sir 28:25 (Sirach): quotation, high confidence ### Translation notes - Sir 28:24–25; Prov 27:6. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.20.4 (CSEL 62:498; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-20-4). ## Exposition of Psalm 118 22.21.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-21-1 - Source: CSEL 62:498–499 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All God’s commandments are righteousness, summed up in love. ### Latin text Omnia, inquit, mandata dei iustitia est. quia sunt mandata iustitiae et ideo sine iustitia esse non possunt. mandatum dei est, ut diligas deum tuum. unde ait Paulus: qui Enim diligit proximum suum legem impleuit. scriptum est enim: non adulterabis, non occides, non furaberis, non concupisces, et si quod est aliud mandatum, in hoc uerbo instauratur. si in ipso uerbo instauratur omne mandatum quod uerbum iustitia est - quid enim tam iustum quam ut diligas deum tuum et diligas fratrem tuum? -, utique omnia dei mandata iustitia est. ### English translation (Claude) “All,” he says, “the commandments of God are righteousness,” because they are commandments of righteousness and therefore cannot be without righteousness. It is the commandment of God that you love your God. Hence Paul says: “For he who loves his neighbor has fulfilled the law. For it is written: You shall not commit adultery, you shall not kill, you shall not steal, you shall not covet, and if there is any other commandment, it is summed up in this word.” If every commandment is summed up in that very word, which word is righteousness (for what is so just as that you love your God and love your brother?), surely all God’s commandments are righteousness. ### Scripture references - Ps 119:172 (118:172 LXX): allusion, high confidence - Rom 13:8: quotation, high confidence - Rom 13:9: quotation, high confidence - Deut 6:5: allusion, medium confidence ### Translation notes - Ps 119:172 (LXX 118:172); Rom 13:8–9; Deut 6:5. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.21.1 (CSEL 62:498–499; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-21-1). ## Exposition of Psalm 118 22.21.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/21-15-1/#p-22-21-2 - Source: CSEL 62:499 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Murder, adultery, theft, covetousness and contempt are all failures of love. ### Latin text sicut enim qui occidere potest fratrem (fratrem) utique diligit, qui adulterat fratris uxorem utique non diligit fratrem. qui furatur. qui concupiscit alienum utique non diligit eum quem fraudare desiderat, ita qui superbe despicit fratrem, qui eum deformare conatur, qui pascitur eius iniuriis, a consortio caritatis alienus est. ### English translation (Claude) For as whoever can kill his brother surely does not love his brother, whoever commits adultery with his brother’s wife surely does not love his brother, whoever steals, whoever covets another’s goods surely does not love the one he desires to defraud, so whoever proudly despises his brother, who tries to disfigure him, who feeds on his injuries, is a stranger to the fellowship of love. ### Scripture references - Rom 13:9: allusion, high confidence ### Translation notes - The printed text has “(fratrem) utique diligit,” which must mean “does not love”; translated by sense. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.21.2 (CSEL 62:499; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-21-2). ## Exposition of Psalm 118 22.22.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-22-1 - Source: CSEL 62:499 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s hand is Christ; “right hand” for exaltation in power, “hand” for salvation in humility. ### Latin text Sequitur uersus quintus: fiat manus tua saluum facere me, quoniam mandata tua elegi. aduentum domini uidetur orare, quia manus dei Christus est. ipsum legimus dexteram dei, de quo supra ait: dextera domini fecit uirtutem, dextera domini exaltauit me. cur ergo hic manum dixit, nisi forte non solum propter diuersitatem gratiae, quam scripturae non praetermittere solent, sed etiam propter quandam proprietatem manuum dictum est, ut ibi dextera dicatur. ubi scribitur quod exaltauit eum uirtute, hic manus, ubi intellegi oporteat quod eum humilitate seruauit? ### English translation (Claude) The fifth verse follows: “Let your hand be to save me, for I have chosen your commandments.” He seems to pray for the coming of the Lord, because the hand of God is Christ. We read that he is the right hand of God, of whom he said above: “The right hand of the Lord has done mightily, the right hand of the Lord has exalted me.” Why then did he say “hand” here, unless perhaps not only for the variety of grace, which the Scriptures do not usually omit, but also because of a certain property of hands, so that “right hand” is said where it is written that he exalted him by power, and “hand” here, where it should be understood that he saved him by humility? ### Scripture references - Ps 119:173 (118:173 LXX): quotation, high confidence - Ps 118:16 (117:16 LXX): quotation, high confidence ### Translation notes - Ps 119:173 (LXX 118:173); Ps 118:16 (LXX 117:16). ### Citation (SBL) Ambrose, Exp. Ps. 118 22.22.1 (CSEL 62:499; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-22-1). ## Exposition of Psalm 118 22.22.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-22-2 - Source: CSEL 62:499–500 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s hand may also mean his host of angels sent to aid the heirs of salvation. ### Latin text potest et sic intellegi manus domini sicut dicitur in usu: magna est manus illius regis. hoc est magnus exercitus, et illius inferior manus est\\ ut etiam hic intellegamus: fiat adiumentum tuum atque subsidium, ut mittas angelos tuos, opem tuam, subsidia potentiae tuae ad liberandum populum tuum. haec est manus dei de qua scriptum est: nonne omnes ministri spiritus qui mittuntur in ministerium propter eos, qui futuri erunt heredes salutis? qui ergo elegit mandata dei, utitur confidentia, ut cum auctoritate deposcat sibi diuina subsidia. ### English translation (Claude) The hand of the Lord can also be understood as it is said in usage: “Great is the hand of that king,” that is, a great army, “and the hand of that other is smaller”; so that here too we understand: let your help and aid be, so that you send your angels, your help, the aids of your power to free your people. This is the hand of God, of which it is written: “Are they not all ministering spirits sent to serve for the sake of those who will inherit salvation?” So whoever has chosen God’s commandments uses confidence, so as to ask with authority for divine aid. ### Scripture references - Heb 1:14: quotation, high confidence ### Translation notes - Heb 1:14. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.22.2 (CSEL 62:499–500; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-22-2). ## Exposition of Psalm 118 22.23.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-23-1 - Source: CSEL 62:500 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some long for long life or bodily health, unlike Paul, who was strong in weakness. ### Latin text Sequitur uersus sextus: concupiui salutare tuum, domine, et lex tua meditatio mea est. alius longaeuitate uitae istius delectatur et concupiscit usque ad depositae finem senectutis corporis huius uitam producere. alii franguntur aegritudinis infirmitate, de quibus nemo potest dicere: cum infirmor, tunc potens sum. beatos se putant, si inoffensa ### English translation (Claude) The sixth verse follows: “I have longed for your salvation, O Lord, and your law is my meditation.” One is delighted with the length of this life and longs to prolong the life of this body to the end of a worn-out old age. Others are broken by the weakness of sickness, of whom no one can say, “When I am weak, then I am strong.” They think themselves blessed if they enjoy the advantage of unimpaired ### Scripture references - Ps 119:174 (118:174 LXX): quotation, high confidence - 2 Cor 12:10: quotation, high confidence ### Translation notes - Ps 119:174 (LXX 118:174); 2 Cor 12:10. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.23.1 (CSEL 62:500; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-23-1). ## Exposition of Psalm 118 22.23.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-23-2 - Source: CSEL 62:500 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who seek bodily health obey doctors rather than Scripture. ### Latin text ualitudinis commoditate potiantur, quibus non est infirmitas ad salutem. horum quoque nemo potest dicere: concupiui salutare tuum, domine; suam enim magis salutem quam salutare dei quaerunt, medicis potius quam scripturis oboedientes. contraria autem studiosis diuinae cognitionis praecepta medicinae sunt; ### English translation (Claude) health, for whom weakness is not unto salvation. Of these too no one can say, “I have longed for your salvation, O Lord”; for they seek their own health rather than God’s salvation, obeying doctors rather than the Scriptures. But the precepts of medicine are contrary to those eager for divine knowledge: ### Translation notes - Latin salus means both “health” and “salvation.” ### Citation (SBL) Ambrose, Exp. Ps. 118 22.23.2 (CSEL 62:500; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-23-2). ## Exposition of Psalm 118 22.23.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-23-3 - Source: CSEL 62:500 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Doctors forbid fasting and vigils; whoever seeks God’s salvation follows Christ and meditates on the law day and night. ### Latin text a ieiunio reuocant, lucubrare non sinunt, ab omni intentione meditationis abducunt. itaque qui se medicis dederit, se ipsum sibi abnegat; qui autem quaerit salutare dei, Christum sequitur, qui dicitur salus dei, non quae corporis, sed quae aeterna sunt quaerens, cum hoc in corpore conuersetur. qui autem salutem dei quaerit, die utique et nocte meditatur in lege. iugis illi meditatio est diuinorum decretorum neque aliqua cura corporis huius auertitur a studio disciplinae. ### English translation (Claude) they call back from fasting, do not allow night study, draw away from all intent meditation. So whoever gives himself to doctors denies himself to himself; but whoever seeks the salvation of God follows Christ, who is called the salvation of God, seeking not what belongs to the body but what is eternal, while he lives in this body. And whoever seeks the salvation of God surely meditates in the law day and night. Meditation on the divine decrees is continual for him, and no care of this body turns him from the pursuit of discipline. ### Scripture references - Luke 2:30: allusion, high confidence - Luke 9:23: echo, medium confidence - Ps 1:2: allusion, high confidence ### Translation notes - Luke 2:30; Luke 9:23; Ps 1:2. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.23.3 (CSEL 62:500; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-23-3). ## Exposition of Psalm 118 22.24.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-24-1 - Source: CSEL 62:500–501 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: He means the future life; this life is the dust of death. ### Latin text Sequitur uersus septimus: uiuet anima mea et laudabit te, et iudicia tua adiuuabunt me. futurae utique uitae, non praesentis sibi remuneratione blanditur. haec enim uita quomodo dici potest, de qua scriptum est: et in puluerem mortis deduxisti me? quam multi uiuentes in inferno sunt! ### English translation (Claude) The seventh verse follows: “My soul will live and praise you, and your judgments will help me.” He flatters himself surely with the reward of the future life, not the present. For how can this be called life, of which it is written: “And you have brought me down into the dust of death”? How many living are in hell! ### Scripture references - Ps 119:175 (118:175 LXX): quotation, high confidence - Ps 22:15 (21:16 LXX): quotation, high confidence ### Translation notes - Ps 119:175 (LXX 118:175); Ps 22:15 (LXX 21:16). ### Citation (SBL) Ambrose, Exp. Ps. 118 22.24.1 (CSEL 62:500–501; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-24-1). ## Exposition of Psalm 118 22.24.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-24-2 - Source: CSEL 62:501 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul longed to depart and be with Christ; life under death’s shadow is not true life. ### Latin text ipse Paulus cupiebat de mortis huius corpore liberari, qui uere concupiuit salutare dei dicens: dissolui enim cupio et cum Christo esse, multo enim melius; permanere autem in carne magis necessarium quam uoluntarium. quomodo ergo uiuit anima operta mortis inuolucro aut quae est uita, quae in umbra est? ### English translation (Claude) Paul himself desired to be freed from the body of this death, who truly longed for God’s salvation, saying: “For I desire to depart and be with Christ, for it is far better; but to remain in the flesh is more necessary” than voluntary. How then does a soul live that is covered by the wrapping of death, or what is life that is in shadow? ### Scripture references - Rom 7:24: allusion, high confidence - Phil 1:23: quotation, high confidence - Phil 1:24: quotation, high confidence ### Translation notes - Rom 7:24; Phil 1:23–24. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.24.2 (CSEL 62:501; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-24-2). ## Exposition of Psalm 118 22.24.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-24-3 - Source: CSEL 62:501 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Our life is now hidden; it will be free in the land of the living. ### Latin text in regione umbrae mortis sumus, abscondita est uita nostra, non libera; erit enim libera in regione uiuorum, in qua fiduciam conplacendi iustus adsumit, ut placeat domino in regione uiuorum. ibi ergo uiuet anima nostra, ubi nihil mortale, nihil infirmum amicta sit. nihil debitum poenae. ### English translation (Claude) We are in the region of the shadow of death; our life is hidden, not free; for it will be free in the land of the living, in which the righteous takes confidence of pleasing, so as to please the Lord in the land of the living. There, then, our soul will live, where it is clothed with nothing mortal, nothing weak, nothing owed to punishment. ### Scripture references - Isa 9:2: allusion, high confidence - Col 3:3: allusion, high confidence - Ps 116:9 (114:9 LXX): allusion, high confidence ### Translation notes - Isa 9:2 (Matt 4:16); Col 3:3; Ps 116:9 (LXX 114:9). ### Citation (SBL) Ambrose, Exp. Ps. 118 22.24.3 (CSEL 62:501; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-24-3). ## Exposition of Psalm 118 22.25.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-25-1 - Source: CSEL 62:501 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Full praise belongs to the life to come, when we are conformed to Christ’s glorious body. ### Latin text Ibi laudabit dominum, ubi deposito infirmitatis corpore conformis esse coeperit gloriae corporis Christi. nam dum in peccato sumus. plene laudare qui possumus? peccatori enim dixit deus: quare tu enarras iustitias meas? in umbra sumus hic positi, in umbra uiuimus, in umbra laudamus; perfecte in umbra laudare non possumus. in terra aliena sumus; denique audisti in posterioribus dicentem: quomodo cantabimus canticum domini in terra aliena? ### English translation (Claude) There it will praise the Lord, where, having laid aside the body of weakness, it has begun to be conformed to the glory of Christ’s body. For while we are in sin, how can we praise fully? For God said to the sinner: “Why do you declare my righteous deeds?” Placed here we are in shadow, we live in shadow, we praise in shadow; we cannot praise perfectly in shadow. We are in a foreign land; in fact you have heard in a later psalm one saying: “How shall we sing the Lord’s song in a foreign land?” ### Scripture references - Phil 3:21: allusion, high confidence - Ps 50:16 (49:16 LXX): quotation, high confidence - Ps 137:4 (136:4 LXX): quotation, high confidence ### Translation notes - Phil 3:21; Ps 50:16 (LXX 49:16); Ps 137:4 (LXX 136:4). ### Citation (SBL) Ambrose, Exp. Ps. 118 22.25.1 (CSEL 62:501; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-25-1). ## Exposition of Psalm 118 22.26.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-26-1 - Source: CSEL 62:501 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s judgments help the saints by reward and help sinners differently. ### Latin text Adiuuant autem iudicia dei sanctos, cum bonis operibus remuneratio uitae confertur aeternae. beatus qui dicit: et iudicia tua adiuuabunt me. ego infirmus, ego peccator timeo iudicia dei propter conscientiam delictorum, mihi terrorem adferunt. me exagitant; sanctos adiuuant. sed tamen iuuabunt etiam peccatorem, licet diuerso modo. ### English translation (Claude) And the judgments of God help the saints when the reward of eternal life is conferred for good works. Blessed is he who says: “And your judgments will help me.” I, weak, I, a sinner, fear the judgments of God because of the consciousness of my offenses; they bring me terror, they disturb me; they help the saints. But yet they will help the sinner too, though in a different way. ### Scripture references - Ps 119:175 (118:175 LXX): quotation, high confidence ### Translation notes - Ps 119:175 (LXX 118:175). ### Citation (SBL) Ambrose, Exp. Ps. 118 22.26.1 (CSEL 62:501; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-26-1). ## Exposition of Psalm 118 22.26.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-26-2 - Source: CSEL 62:501–502 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judgment proves saints and purifies sinners; faith wins pardon. ### Latin text sanctus adiuuabitur, dum probatur, peccator adiuuabitur, dum humiliatur, dum castigatur, ut peccata soluat duplicia, dum opus eius exuritur, ut ipse saluus fiat, sic tamen quasi per ignem. fortassis etiam sic conuenit sensus: si dignus fuero iudicio, dignus ero ut exuar consortiis impiorum, quoniam non resurgunt impii in iudicium, et iuuabunt me iudicia, quoniam qui credit in domino non iudicatur. proderit illi fides et suffragabitur ad ueniam, etiamsi qua in operibus offensa sit. ### English translation (Claude) The saint will be helped while he is proved; the sinner will be helped while he is humbled, while he is chastened, so as to pay double for his sins, while his work is burned, so that he himself may be saved, yet as through fire. Perhaps the sense also fits thus: if I am worthy of judgment, I shall be worthy to be stripped of the company of the ungodly, since the ungodly do not rise in judgment; and the judgments will help me, since he who believes in the Lord is not judged. Faith will profit him and will support him for pardon, even if there is some offense in his works. ### Scripture references - Isa 40:2: allusion, high confidence - 1 Cor 3:15: quotation, high confidence - Ps 1:5: quotation, high confidence - John 3:18: allusion, high confidence ### Translation notes - Isa 40:2; 1 Cor 3:15; Ps 1:5; John 3:18. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.26.2 (CSEL 62:501–502; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-26-2). ## Exposition of Psalm 118 22.27.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-27-1 - Source: CSEL 62:502 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Greek reads “seek your servant,” fitting the lost sheep sought by the shepherd. ### Latin text Sequitur uersus octauus: erraui sicut ouis quae perierat. uiuifica seruum tuum, quoniam mandata tua non sum oblitus. Graecus habet: quaere seruum tuum, hoc est ζήτησον, et potuit falli scriptor, ut scriberet ζῆσον, quod est uiuifica. sensus quidem uterque constat, sed oportunior est huic loco: quaere seruum tuum, quoniam ouis quae errauit quaerenda est a pastore, ne pereat. ideo dicit erraui. ### English translation (Claude) The eighth verse follows: “I have gone astray like a sheep that was lost; give life to your servant, for I have not forgotten your commandments.” The Greek has “seek your servant,” that is, zētēson, and the scribe may have been deceived into writing zēson, which is “give life.” Both senses indeed hold, but “seek your servant” is more fitting to this place, because the sheep that strayed must be sought by the shepherd lest it perish. That is why he says, “I have gone astray.” ### Scripture references - Ps 119:176 (118:176 LXX): quotation, high confidence - Luke 15:4: echo, medium confidence ### Translation notes - Ps 119:176 (LXX 118:176: ζήτησον vs ζῆσον). ### Citation (SBL) Ambrose, Exp. Ps. 118 22.27.1 (CSEL 62:502; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-27-1). ## Exposition of Psalm 118 22.27.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-27-2 - Source: CSEL 62:502 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Confess your sins; all sin, and whoever acknowledges his straying is not lost. ### Latin text dic et tu iniquitates tuas, ut iustificeris. quod lapsum fateris, in eo tibi cum omnibus commune consortium est, quia nemo sine peccato. negare hoc sacrilegium est - solus enim deus sine peccato est —, confiteri hoc deo inpunitatis remedium est. erraui. inquit — sed qui errauit in uiam potest redire, in uiam reuocari potest — et pulchre addidit: sicut ouis quae perierat; non enim perit qui agnoscit errorem. ### English translation (Claude) You too, tell your iniquities, so that you may be justified. In the fall you confess you share a common fellowship with all, because no one is without sin. To deny this is sacrilege (for God alone is without sin); to confess it to God is the remedy of impunity. “I have gone astray,” he says (but one who has gone astray can return to the way, can be called back to the way), and beautifully he added: “like a sheep that was lost”; for he does not perish who acknowledges his error. ### Scripture references - Isa 43:26: quotation, high confidence - 1 John 1:8: allusion, high confidence ### Translation notes - Isa 43:26 (LXX form); 1 John 1:8. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.27.2 (CSEL 62:502; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-27-2). ## Exposition of Psalm 118 22.28.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-28-1 - Source: CSEL 62:502–503 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose prays Christ the shepherd to come himself and seek his lost sheep. ### Latin text Quaere. inquit, seruum tuum, quoniam mandata tua non sum oblitus. ueni ergo. domine Iesu, quaere seruum tuum, quaere lassam ouem tuam, ueni, pastor, quaere sicut oues Ioseph. errauit ouis tua, dum tu moraris, dum tu uersaris in montibus. dimitte nonaginta nouem oues tuas et ueni unam ouem quaerere quae errauit. ueni sine canibus, ueni sine malis operariis, sine mercennario, qui per ianuam introire non nouerit. ueni sine adiutore, sine nuntio, iam dudum te expecto uenturum; scio enim uenturum, quoniam mandata tua non sum oblitus. ueni non cum uirga, sed cum caritate spirituque mansuetudinis. ### English translation (Claude) “Seek,” he says, “your servant, for I have not forgotten your commandments.” Come then, Lord Jesus, seek your servant, seek your weary sheep; come, shepherd, seek as the sheep of Joseph. Your sheep has strayed while you delay, while you are among the mountains. Leave your ninety-nine sheep and come to seek the one sheep that has strayed. Come without dogs, come without evil workers, without the hireling who did not know how to enter through the door. Come without helper, without messenger; I have long been waiting for you to come; for I know you will come, since I have not forgotten your commandments. Come not with a rod but with love and the spirit of gentleness. ### Scripture references - Ps 119:176 (118:176 LXX): quotation, high confidence - Ps 80:1 (79:2 LXX): allusion, high confidence - Luke 15:4: allusion, high confidence - John 10:1: allusion, high confidence - John 10:12: allusion, medium confidence - 1 Cor 4:21: quotation, high confidence ### Translation notes - Ps 119:176 (LXX 118:176); Ps 80:1 (LXX 79:2); Luke 15:4; John 10:1, 12; 1 Cor 4:21; Isa 63:9. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.28.1 (CSEL 62:502–503; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-28-1). ## Exposition of Psalm 118 22.29.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-29-1 - Source: CSEL 62:503 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The ninety-nine on the heights are safe; Christ should come to the one harassed by wolves. ### Latin text Noli dubitare relinquere in montibus nonaginta nouem oues tuas, quia in montibus constitutas lupi rapaces incursare non possunt. in paradiso semel nocuit serpens; amisit ibi escam, postquam Adam inde depulsus est; illic iam nocere non poterit. ad me ueni, quem luporum grauium uexat incursus. ### English translation (Claude) Do not hesitate to leave your ninety-nine sheep on the mountains, because ravening wolves cannot attack them placed on the mountains. In paradise the serpent harmed once; he lost his prey there after Adam was driven out; there he can no longer harm. Come to me, whom the attack of grievous wolves harasses. ### Scripture references - Luke 15:4: allusion, high confidence - Matt 7:15: echo, medium confidence - Gen 3:24: echo, low confidence ### Translation notes - Luke 15:4; Matt 7:15; Gen 3. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.29.1 (CSEL 62:503; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-29-1). ## Exposition of Psalm 118 22.29.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-29-2 - Source: CSEL 62:503 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose begs Christ to seek, find and carry him, cast out of paradise by the serpent. ### Latin text ad me ueni, quem eiectum de paradiso serpentis diu ulceris uenena pertemptant, qui erraui a gregibus tuis illis superioribus. nam et me ibidem conlocaueras, sed ab ouilibus tuis lupus nocturnus auertit. quaere me, quia te requiro, quaere me, inueni me. suscipe me, porta me. potes inuenire quem tu requiris, dignaris suscipere quem inueneris, inponere umeris quem susceperis. ### English translation (Claude) Come to me, cast out of paradise, whom the poisons of the serpent’s long-standing sore assail, who strayed from those flocks of yours on high. For you had placed me there too, but the night wolf turned me from your folds. Seek me, for I seek you; seek me, find me, take me up, carry me. You can find the one you seek, you deign to take up the one you have found, to lay on your shoulders the one you have taken up. ### Scripture references - Luke 15:5: allusion, high confidence ### Translation notes - Luke 15:5. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.29.2 (CSEL 62:503; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-29-2). ## Exposition of Psalm 118 22.29.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-29-3 - Source: CSEL 62:503 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ alone can bring the stray back, bringing salvation on earth and joy in heaven. ### Latin text non est tibi pium onus fastidio, non tibi oneri est uectura iustitiae. ueni ergo, domine, quia, etsi erraui, tamen mandata tua non sum oblitus, spem medicinae reseruo. ueni, domine, quia et erraticam solus es reuocare qui possis et quos reliqueris non maestificabis; et ipsi enim peccatoris reditu gratulabuntur. ueni, ut facias salutem in terris, in caelo gaudium. ### English translation (Claude) A loving burden is no distaste to you; the carrying of righteousness is no burden to you. Come then, Lord, because, though I have strayed, yet I have not forgotten your commandments; I keep the hope of medicine. Come, Lord, because you alone can call back the straying one, and you will not sadden those you leave; for they too will rejoice at the sinner’s return. Come, to work salvation on earth, joy in heaven. ### Scripture references - Luke 15:7: allusion, high confidence ### Translation notes - Luke 15:7. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.29.3 (CSEL 62:503; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-29-3). ## Exposition of Psalm 118 22.30.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-30-1 - Source: CSEL 62:503–504 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is asked to take up humanity in flesh born of the sinless Virgin Mary and carry it on the cross. ### Latin text Ueni ergo et quaere ouem tuam non per seruulos, non per mercennarios, sed per temet ipsum. suscipe me in carne quae in Adam lapsa est. suscipe me non ex Sarra, sed ex Maria, ut incorrupta sit uirgo, sed uirgo per gratiam ab omni integra labe peccati. porta me in cruce quae salutaris errantibus est, in qua sola est requies fatigatis, in qua sola uiuent quicumque moriuntur. ### English translation (Claude) Come, then, and seek your sheep not through servants, not through hirelings, but through yourself. Take me up in the flesh which fell in Adam. Take me up not from Sarah but from Mary, so that she may be a virgin uncorrupted, a virgin by grace free from every stain of sin. Carry me on the cross, which is salvation to the straying, on which alone is rest for the weary, on which alone all who die will live. ### Translation notes - Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.30.1 (CSEL 62:503–504; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-30-1). ## Exposition of Psalm 118 22.31.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-31-1 - Source: CSEL 62:504 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Give life” fits too, for one carried by Christ cannot die. ### Latin text Pulchre autem etiam uiuifica potest dici, eo quod mori non possit quem humeris suis uirtus portauerit. ### English translation (Claude) And “give life” can also be said beautifully, because one whom Power has carried on his shoulders cannot die. ### Scripture references - Ps 119:176 (118:176 LXX): allusion, high confidence ### Translation notes - Ps 119:176 (LXX 118:176). ### Citation (SBL) Ambrose, Exp. Ps. 118 22.31.1 (CSEL 62:504; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-31-1). ## Exposition of Psalm 118 22.32.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-32-1 - Source: CSEL 62:504 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church, like the stray sheep, seeks Christ, who wishes to be found after long seeking. ### Latin text Dicit ergo et anima, dicit et ecclesia: erraui sicut ouis quae perierat; sed (et) dicit: quaesiui quem dilexit anima mea. hoc est dicere: uiuifica seruum tuum, quoniam mandata tua non sum oblitus. ego te quaesiui, sed inuenire non possum, nisi tu uolueris inueniri. et tu quidem uis inueniri, sed uis diu quaeri, uis diligentius indagari. ### English translation (Claude) So the soul says, and the church says: “I have gone astray like a sheep that was lost”; but (also) she says: “I sought him whom my soul loved.” That is to say: give life to your servant, for I have not forgotten your commandments. I sought you, but I cannot find you unless you wish to be found. And you do wish to be found, but you wish to be sought long, wish to be tracked more diligently. ### Scripture references - Ps 119:176 (118:176 LXX): quotation, high confidence - Song 3:1: quotation, high confidence ### Translation notes - Ps 119:176 (LXX 118:176); Song 3:1. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.32.1 (CSEL 62:504; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-32-1). ## Exposition of Psalm 118 22.32.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-32-2 - Source: CSEL 62:504 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ wakes the sleeping church and wants to be sought persistently. ### Latin text nouit hoc ecclesia tua, quia non uis ut te dormiens quaerat, non uis ut iacens te inuestiget. denique pulsas ad ianuam, ut excites dormientem, exploras, si cor uigilat et caro dormit. uis iacentem leuare dicens: surge qui dormis et exsurge a mortuis. mittis manum per cauernam, ut surgat, et, si tardius surrexerit, derelinquis. uis ut quaerat iterum et quaerat a multis et non obliuiscatur quaerere; non obliuiscatur sermones tuos. ut, si tenet eos, offeras te uidendum, non refugias teneri. ### English translation (Claude) Your church knows this, that you do not want her to seek you while sleeping, do not want her to search for you lying down. In fact you knock at the door to wake the sleeper; you test whether the heart is awake and the flesh asleep. You wish to raise the one lying, saying: “Rise, you who sleep, and arise from the dead.” You put your hand through the opening so that she may rise, and if she rises too slowly, you leave. You wish her to seek again, and to seek from many, and not to forget to seek; not to forget your words, so that, if she holds them, you may offer yourself to be seen and not refuse to be held. ### Scripture references - Song 5:2: allusion, high confidence - Song 5:4: allusion, high confidence - Song 5:6: allusion, high confidence - Eph 5:14: quotation, high confidence - Song 3:4: allusion, medium confidence ### Translation notes - Song 5:2, 4, 6; Eph 5:14; Song 3:3–4. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.32.2 (CSEL 62:504; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-32-2). ## Exposition of Psalm 118 22.33.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-33-1 - Source: CSEL 62:504 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Embracing Christ, the church offers him new and old fruits. ### Latin text Quae cum te meruerit amplecti, ostendet fructus suos, docebit non oblitam se mandatorum tuorum, dicet tibi: ueni, frater meus, exeamus in agrum, et in foribus nostris omnis fetus arborum, noua et uetera, frater meus, seruaui tibi. ### English translation (Claude) And when she has deserved to embrace you, she will show her fruits, she will show that she has not forgotten your commandments; she will say to you: “Come, my brother, let us go out into the field, and at our doors are all the fruits of trees, new and old, my brother, I have kept for you.” ### Scripture references - Song 7:11: quotation, high confidence - Song 7:13: quotation, high confidence ### Translation notes - Song 7:11, 13. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.33.1 (CSEL 62:504; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-33-1). ## Exposition of Psalm 118 22.33.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-33-2 - Source: CSEL 62:504–505 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only the church holds both Testaments, unlike the synagogue and the Manichees. ### Latin text hoc est dicere: teneo mandata omnia noui et ueteris testamenti. sola hoc dicere ecclesia potest. non dicit alia congregatio, non dicit synagoga, nec secundum litteram noua tenens nec secundum spiritum uetera. non dicit haeresis Manichea: uetera seruaui tibi, quae prophetas non suscipit. merito dealbata cernitur quae utriusque fulget gratia testamenti. ### English translation (Claude) That is to say: I hold all the commandments of the New and Old Testament. The church alone can say this. No other congregation says it; the synagogue does not, holding neither the new according to the letter nor the old according to the spirit. The Manichean heresy does not say, “I have kept the old for you,” for it does not accept the prophets. Rightly is she seen made white, who shines with the grace of both Testaments. ### Translation notes - Translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.33.2 (CSEL 62:504–505; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-33-2). ## Exposition of Psalm 118 22.34.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-34-1 - Source: CSEL 62:505 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The bridegroom asks the church to bear his seal, for she is in his image. ### Latin text Respondet ei sponsus: pone me ut signaculum in cor tuum. ut sigillum in brachium tuum. quae noua et uetera seruasti mihi. signaculum meum es, ad imaginem meam es et similitudinem. fulget in te imago iustitiae, imago sapientiae, imago uirtutis. ### English translation (Claude) The bridegroom answers her: “Set me as a seal on your heart, as a seal on your arm,” you who have kept for me new and old. You are my seal, you are in my image and likeness. In you shines the image of righteousness, the image of wisdom, the image of virtue. ### Scripture references - Song 8:6: quotation, high confidence - Gen 1:26: allusion, high confidence ### Translation notes - Song 8:6; Gen 1:26. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.34.1 (CSEL 62:505; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-34-1). ## Exposition of Psalm 118 22.34.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-34-2 - Source: CSEL 62:505 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Bear Christ’s image in deeds: turn the other cheek, love enemies, take up the cross. ### Latin text et quia imago dei in corde est tuo, sit - operibus tuis, sit effigies euangelii in tuis factis, ut in tuis moribus mea praecepta custodias. effigies euangelii erit in te, si percutienti maxillam alteram praebeas, si diligas inimicum tuum, si crucem tuam tollas et me sequaris. ideo crucem ego pro uobis portaui, ne tu propter me portare dubitares. ### English translation (Claude) And since the image of God is in your heart, let it be in your works, let the likeness of the Gospel be in your deeds, so that in your conduct you keep my precepts. The likeness of the Gospel will be in you if you offer the other cheek to one who strikes, if you love your enemy, if you take up your cross and follow me. That is why I carried the cross for you, so that you would not hesitate to carry it for me. ### Scripture references - Matt 5:39: allusion, high confidence - Matt 5:44: allusion, high confidence - Matt 16:24: allusion, high confidence - John 19:17: allusion, medium confidence ### Translation notes - Matt 5:39, 44; Matt 16:24; John 19:17. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.34.2 (CSEL 62:505; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-34-2). ## Exposition of Psalm 118 22.35.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-35-1 - Source: CSEL 62:505 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The daughters of Jerusalem think the church too young for marriage to the Word. ### Latin text Audierunt hoc filiae Hierusalem, quod iam dominus Iesus sibi ecclesiam copulabat et, quia considerantes magnitudinem uerbi imparem tantis nuptiis aestimabant. ne forte copulae pondus sustinere non posset, excusant dicentes: soror nobis parua et ubera non habet. ### English translation (Claude) The daughters of Jerusalem heard this, that the Lord Jesus was now joining the church to himself, and, considering the greatness of the Word, they judged her unequal to such a marriage. Lest perhaps she could not bear the weight of the union, they excuse her, saying: “Our sister is small and has no breasts.” ### Scripture references - Song 8:8: quotation, high confidence ### Translation notes - Song 8:8. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.35.1 (CSEL 62:505; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-35-1). ## Exposition of Psalm 118 22.35.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-35-2 - Source: CSEL 62:505 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrose explains the custom of delaying a girl’s marriage until she matures. ### Latin text sic enim qui uolunt differre nuptias excusare consuerunt, ut praetendant inmaturae aetatis infirmitatem et adstruant, quod ubera non habeat, quae nubilis significant tempus aetatis. hoc solet symbolum commune omnibus uirginibus esse nupturis, ut, cum ubera coeperint eminere, tunc coniunctioni habiles iudicentur. ### English translation (Claude) For thus those who wish to postpone a marriage usually make excuse, putting forward the weakness of immature age and asserting that she has no breasts, which signify the marriageable time of age. This is usually a sign common to all virgins about to marry, that when the breasts begin to stand out they are then judged fit for union. ### Scripture references - Song 8:8: allusion, high confidence ### Translation notes - Song 8:8. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.35.2 (CSEL 62:505; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-35-2). ## Exposition of Psalm 118 22.36.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-36-1 - Source: CSEL 62:505–506 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The daughters ask what to do on the day of betrothal. ### Latin text Turbatae igitur, quod studio dilectionis urgeat nuptias sponsus, dicunt: quid faciemus sorori nostrae in die qua loquitur in ea? uel, ut Symmachus, qua loquitur ei, hoc est: sponsalium celebritate solet fieri conlocutio et confirmatio nuptiarum. ### English translation (Claude) Troubled, then, because the bridegroom presses the marriage with zeal of love, they say: “What shall we do for our sister on the day when he speaks in her?” or, as Symmachus has, “when he speaks to her,” that is: at the celebration of betrothal there is usually a conversation and confirmation of the marriage. ### Scripture references - Song 8:8: quotation, high confidence ### Translation notes - Song 8:8; Symmachus’s Greek version cited. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.36.1 (CSEL 62:505–506; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-36-1). ## Exposition of Psalm 118 22.36.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-36-2 - Source: CSEL 62:506 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The union of Christ and the church is blessed; the delay is so that the church may grow more perfect. ### Latin text quid ergo faciemus, dicunt turbatae, quia urgetur coniunctio spiritalis? a tantis nuptiis excusare non possunt; nemo est enim qui copulam uel animae et spiritus uel Christi et ecclesiae non beatam putet. sed quia plenitudo uerbi uel spiritus sancti uibrat et fulget et nihil est quod ei possit aequari, ideo differre desiderant, ut illa dilatione uel anima uel ecclesia possit esse perfectior. ### English translation (Claude) “What shall we do,” they say, troubled, because the spiritual union is pressed? They cannot excuse her from so great a marriage; for there is no one who does not think the union either of soul and spirit or of Christ and the church blessed. But because the fullness of the Word or of the Holy Spirit vibrates and shines and there is nothing that can be equal to it, they therefore wish to postpone, so that by that delay either the soul or the church may become more perfect. ### Scripture references - Eph 5:32: allusion, high confidence ### Translation notes - Eph 5:32. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.36.2 (CSEL 62:506; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-36-2). ## Exposition of Psalm 118 22.37.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-37-1 - Source: CSEL 62:506 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The wall is the saint’s soul; the church calls herself a fortified city. ### Latin text Dicunt ergo: si murus est, aedificemus super eum receptacula; et si ianua est, sculpamus super eam tabulas cedrinas. murus est anima sancti. habet et ecclesia muros suos, quae iam perfectior dicit: ego ciuitas munita. ### English translation (Claude) So they say: “If she is a wall, let us build upon her battlements; and if she is a door, let us carve upon her cedar panels.” The wall is the soul of the saint. The church too has her walls, she who, now more perfect, says: “I am a fortified city.” ### Scripture references - Song 8:9: quotation, high confidence - Isa 27:3: quotation, medium confidence ### Translation notes - Song 8:9; Isa 27:3 (LXX form) probably. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.37.1 (CSEL 62:506; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-37-1). ## Exposition of Psalm 118 22.37.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-37-2 - Source: CSEL 62:506 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church’s wall has twelve apostolic gates and silver battlements of God’s word. ### Latin text hic est murus qui habet duodecim portas apostolicas, per quas populo nationum patet ingressus in ecclesiam. sed murus quamuis ambitum totius urbis includat, tunc tamen est munitior. cum receptacula habuerit praeparata, in quibus propugnatores urbis tutum speculandi ac tuendi possint habere subsidium. sed quia rationabilis haec ciuitas est et omnis spes eius in dei uerbo est, non ferrea, sed argentea ei propugnacula requiruntur, eloquiis caelestibus magis quam corporis uoluptatibus hostiles impetus repulsare consueta. eo fulta praesidio, eo splendore fulgens habilior Christi copulae iudicatur. ### English translation (Claude) This is the wall which has twelve apostolic gates, through which entry into the church lies open to the people of the nations. But a wall, though it encloses the circuit of the whole city, is stronger when it has battlements prepared, in which the defenders of the city can have a safe support for watching and guarding. But because this city is rational and all its hope is in the word of God, it needs battlements not of iron but of silver, accustomed to repel hostile attacks by heavenly words rather than bodily pleasures. Supported by that defense, shining with that splendor, she is judged more fit for union with Christ. ### Scripture references - Rev 21:12: allusion, high confidence - Rev 21:14: allusion, medium confidence - Song 8:9: allusion, high confidence ### Translation notes - Rev 21:12–14; Song 8:9. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.37.2 (CSEL 62:506; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-37-2). ## Exposition of Psalm 118 22.38.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-38-1 - Source: CSEL 62:506–507 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church is a door; cedar panels of faith protect her from the moths of heresy. ### Latin text Et quia ianua Christus est, qui ait: per me si quis introierit saluabitur, et ecclesia ianua nuncupatur, quia per ipsam patet populis aditus ad salutem. sed ne haereticorum corrumpatur tineis aut uermibus, dicunt filiae Hierusalem, uel angeli uel animae iustorum: aedificemus super eam tabulas cedrinas, hoc est fidei sublimis bonum odorem; est enim suauis huius materiae odor, quam non uermis, non tinea corrumpat. ### English translation (Claude) And because Christ is the door, who says, “If anyone enters through me, he will be saved,” the church too is called a door, because through her access to salvation lies open to the peoples. But lest she be corrupted by the moths or worms of heretics, the daughters of Jerusalem, either angels or the souls of the righteous, say: “Let us build upon her cedar panels,” that is, the good fragrance of lofty faith; for the fragrance of this material is sweet, which neither worm nor moth corrupts. ### Scripture references - John 10:9: quotation, high confidence - Song 8:9: quotation, high confidence ### Translation notes - John 10:9; Song 8:9. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.38.1 (CSEL 62:506–507; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-38-1). ## Exposition of Psalm 118 22.38.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-38-2 - Source: CSEL 62:507 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cedar is used for roofs and writing tablets, fitting for the church’s teaching. ### Latin text ideo huius materiae usus eligitur tectorum fastigiis eleuandis formandisque litterarum elementis, quibus aetas puerilis ad studium liberalis eruditionis inbuitur. est ergo materia ista sublimis ad gratiam, leuis ad onus, suauis ad odorem, utilis ad instrumentum scientiae, habilis ad ministerium cognitionis aeternae. ### English translation (Claude) That is why the use of this material is chosen for raising the roofs of buildings and for forming the letters of the alphabet, by which childhood is introduced to the study of liberal learning. So this material is lofty for grace, light for burden, sweet for fragrance, useful as an instrument of knowledge, fit for the ministry of eternal knowledge. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.38.2 (CSEL 62:507; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-38-2). ## Exposition of Psalm 118 22.39.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-39-1 - Source: CSEL 62:507 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church, eager for union, replies that she is a wall and her breasts towers. ### Latin text Sed quemadmodum sponsam suam diligens Christus urgebat ad copulae spiritalis sollemnitatem, ita et ecclesia uerbi decore iam capta festinabat ad nuptias. ideoque morarum et dilationis inpatiens, quas filiae Hierusalem innectere gestiebant, dicit: ego murus, et ubera mea turres, hoc est: nolite dubitare utrum murus sim — illae enim dixerant: si murus est —;ego, inquit, murus sum et non parua ubera habeo, sed ut turres ubera mea sunt. ### English translation (Claude) But as Christ, loving his bride, was pressing toward the solemnity of the spiritual union, so the church too, now captured by the beauty of the Word, was hastening to the marriage. And therefore, impatient of the delays and postponement which the daughters of Jerusalem wished to weave, she says: “I am a wall, and my breasts are towers”; that is: do not doubt whether I am a wall (for they had said, “if she is a wall”); I, she says, am a wall, and I do not have small breasts, but my breasts are like towers. ### Scripture references - Song 8:10: quotation, high confidence - Song 8:9: quotation, high confidence ### Translation notes - Song 8:10, 9. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.39.1 (CSEL 62:507; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-39-1). ## Exposition of Psalm 118 22.39.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-39-2 - Source: CSEL 62:507 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church’s breasts are her senses of wisdom, full of abundance. ### Latin text quomodo dicitis quia non habeo ubera? sensus, ut turres, habeo sapientiae, in quibus est abundantia, sicut scriptum est: et abundantia in turribus tuis. his uberibus, id est sensibus, habilem se tantis nuptiis aestimabat, sed filiae Hierusalem adhuc non poterant aestimare, quia sensuum eius abundantiam non uidebant. ### English translation (Claude) How do you say that I have no breasts? I have senses of wisdom like towers, in which there is abundance, as it is written: “And abundance in your towers.” By these breasts, that is, senses, she judged herself fit for so great a marriage, but the daughters of Jerusalem could not yet judge so, because they did not see the abundance of her senses. ### Scripture references - Ps 122:7 (121:7 LXX): quotation, high confidence ### Translation notes - Ps 122:7 (LXX 121:7). ### Citation (SBL) Ambrose, Exp. Ps. 118 22.39.2 (CSEL 62:507; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-39-2). ## Exposition of Psalm 118 22.40.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-40-1 - Source: CSEL 62:507 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church found God’s peace, and the spiritual marriage was celebrated by mutual consent. ### Latin text Et addidit: ego eram in oculis eius tamquam inueniens pacem, hoc est: deliberatis de meis sensibus, cum pacem dei inuenerim, quae superat omnem mentem et custodit et corda et sensus in Christo Iesu. talis, inquit. eram in oculis sponsi qualis quae habet pacem; scriptum est enim. qui recte quaerunt pacem. habebunt eam testimonium festinantibus igitur dilecto atque dilecta celebrata coniunctio spiritalis est mutuo expetita consensu. ### English translation (Claude) And she added: “I was in his eyes as one finding peace”; that is: you deliberate about my senses, when I have found the peace of God, which surpasses every mind and guards both hearts and senses in Christ Jesus. Such, she says, was I in the bridegroom’s eyes as one who has peace; for it is written: “Those who rightly seek peace will have it.” So, as beloved and lover hastened, the spiritual union was celebrated, sought by mutual consent. ### Scripture references - Song 8:10: quotation, high confidence - Phil 4:7: quotation, high confidence ### Translation notes - Song 8:10; Phil 4:7. The second quotation is unidentified; “testimonium” following it is faulty in the printed text. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.40.1 (CSEL 62:507; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-40-1). ## Exposition of Psalm 118 22.41.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-41-1 - Source: CSEL 62:507–508 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The vineyard of Solomon is the church planted among the nations on the eternal vine. ### Latin text Ideoque tamquam nuptiale canens carmen exultauit spiritus in propheta dicens: uinea facta est Salomoni in Belamon; dedit uineam suam his qui seruant. clamat ergo spiritus: plantata est congregatio populorum et uitis aeternae radice fundata et spiritalia sub iugum uerbi corde mansueto colla subiecit; plantata autem in multitudine nationum. ### English translation (Claude) And therefore, as if singing a wedding song, the Spirit exulted in the prophet, saying: “Solomon had a vineyard in Baal-hamon; he gave his vineyard to those who keep it.” So the Spirit cries: the congregation of peoples has been planted and founded on the root of the eternal vine, and with meek heart has submitted their spiritual necks under the yoke of the Word; planted in the multitude of the nations. ### Scripture references - Song 8:11: quotation, high confidence - John 15:1: echo, medium confidence ### Translation notes - Song 8:11; John 15:1. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.41.1 (CSEL 62:507–508; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-41-1). ## Exposition of Psalm 118 22.41.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-41-2 - Source: CSEL 62:508 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Baal-hamon means “multitude”; the vineyard passed to new tenants; the lost sheep became the whole church. ### Latin text hoc enim intellegendum Belamon Symmachus, Aquila aliaeque traditiones Graeco sermone docuerunt. repudiata est uetus copula quae fructum adferre non poterat, data est uinea nouis fidelibusque cultoribus, qui non solum facere fructum possent, sed etiam custodire. una igitur ouis errauit, sed reuocata totius spatia orbis impleuit; unam ouem error abduxerat, sed multitudinem populorum domini gratia congregauit. errauit homo, sed ecclesia iam murus est et murus ualidus. errauit Adam, murus est Dauid qui mandata dei non est oblitus. ### English translation (Claude) For Symmachus, Aquila and the other versions in the Greek language taught that Baal-hamon is to be understood so. The old union which could not bear fruit was repudiated; the vineyard was given to new and faithful cultivators, who could not only produce fruit but also keep it. So one sheep strayed, but when called back it filled the spaces of the whole world; error had led away one sheep, but the Lord’s grace gathered a multitude of peoples. Man strayed, but the church is now a wall, and a strong wall. Adam strayed; David is a wall, who has not forgotten God’s commandments. ### Scripture references - Matt 21:41: allusion, high confidence - Luke 15:4: allusion, medium confidence ### Translation notes - Matt 21:41; Luke 15:4. “Repudiated” (repudiata) is the language of divorce, used here of the old covenant people; translated as written. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.41.2 (CSEL 62:508; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-41-2). ## Exposition of Psalm 118 22.42.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-42-1 - Source: CSEL 62:508 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The vineyard gives a thousand to Christ and two hundred to its keepers. ### Latin text Custodita igitur et uallata haec uinea munimine spiritali mille fructus dat Christo, ducentos autem fructus custodibus. ideoque ait ecclesia: uitis mea in conspectu meo; mille Salomoni, et ducenti seruantibus fructum. ### English translation (Claude) So this vineyard, guarded and walled by spiritual defense, gives a thousand fruits to Christ, but two hundred fruits to the keepers. And therefore the church says: “My vine is before me; a thousand for Solomon, and two hundred for those who keep the fruit.” ### Scripture references - Song 8:12: quotation, high confidence ### Translation notes - Song 8:12. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.42.1 (CSEL 62:508; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-42-1). ## Exposition of Psalm 118 22.42.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-42-2 - Source: CSEL 62:508 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like Benjamin’s fivefold portion, the fullness belongs to Christ, who grants it to those he loves. ### Latin text perfectio et plenitudo Christi est, portio seruulorum. habes hoc mysterium in Genesi, ubi quinque partes Beniamin fratri iuniori tribuit Ioseph, singulas reliquis fratribus. domino igitur quinque sensuum portio et praerogatiua defertur, quam illi utique tribuit ipse quem diligit, sicut dilexit et Paulum, cui dedit ad euocandas gentes sapientiae principatum. ### English translation (Claude) The perfection and fullness is Christ’s; the portion is the servants’. You have this mystery in Genesis, where Joseph gave five portions to his younger brother Benjamin, single ones to the other brothers. So the portion and prerogative of the five senses is given to the Lord, which he himself surely granted to the one he loves, as he loved Paul too, to whom he gave the primacy of wisdom for calling the nations. ### Scripture references - Gen 43:34: allusion, high confidence ### Translation notes - Gen 43:34. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.42.2 (CSEL 62:508; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-42-2). ## Exposition of Psalm 118 22.43.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-43-1 - Source: CSEL 62:508–509 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church longs to hear Christ’s voice in the garden; we must be gardens of virtue to hear him. ### Latin text His igitur fructibus delectata ecclesia dicit ad Christum: qui sedes in hortis, amici intendentes uoci tuae; uocem tuam insinua mihi. delectabatur enim, quod in hortis Christus sedebat et in hortis positi amici intendebant uoci eius. sed quia amici illi de caelestibus erant archangeli uel dominationes et throni – homines enim expulsi de paradiso fuerant propter inoboedientiam caelestium mandatorum atque ideo adhuc ecclesia uocem eius non poterat quam cupiebat audire -, ideo ait: uocem tuam insinua mihi. unde et nos, si uolumus eum in nobis sedere, simus horti clausi atque muniti, feramus uirtutum flores, gratiae suauitatem, ut disputantem cum angelis dominum Iesum audire possimus. ### English translation (Claude) So, delighted by these fruits, the church says to Christ: “You who sit in the gardens, the friends attend to your voice; let me hear your voice.” For she was delighted that Christ sat in the gardens and that the friends placed in the gardens attended to his voice. But because those friends were from the heavenly ones, archangels or dominions and thrones (for men had been expelled from paradise for disobedience to the heavenly commandments, and so the church could not yet hear his voice as she desired), she therefore says: “Let me hear your voice.” Hence we too, if we wish him to sit in us, let us be enclosed and fortified gardens, let us bear the flowers of virtues, the sweetness of grace, so that we may be able to hear the Lord Jesus conversing with the angels. ### Scripture references - Song 8:13: quotation, high confidence - Song 4:12: allusion, medium confidence ### Translation notes - Song 8:13; Song 4:12. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.43.1 (CSEL 62:508–509; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-43-1). ## Exposition of Psalm 118 22.44.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-44-1 - Source: CSEL 62:509 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Foreseeing persecution, the church bids Christ flee to the mountains of spices. ### Latin text Sed quia futurum erat, ut, cum ad plenitudinem ecclesia peruenisset, persecutionibus uariis temptaretur, ideo, cum uerbi gratia delectaretur, subito cernit insidias persecutorum. et quae plus sponso quam sibi timeret, aut quia a persecutoribus Christus magis adpetitur in nobis, ideo ait: fuge, frater meus, et similis esto tu capreolae aut hinulo ceruorum super montes aromatum. ### English translation (Claude) But because it was to happen that, when the church had reached her fullness, she would be tried by various persecutions, therefore, while she delighted in the grace of the Word, she suddenly sees the snares of persecutors. And she, fearing more for the bridegroom than for herself, or because Christ is attacked more in us by persecutors, says: “Flee, my brother, and be like a roe or a young hart on the mountains of spices.” ### Scripture references - Song 8:14: quotation, high confidence ### Translation notes - Song 8:14. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.44.1 (CSEL 62:509; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-44-1). ## Exposition of Psalm 118 22.44.2 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-44-2 - Source: CSEL 62:509 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ flees for the weak and goes to the saints, the mountains of spices, who bear martyrdom. ### Latin text propter infirmos fugit, qui temptamenta grauiora ferre non possint. ideoque scriptum est, ut de ciuitatibus ad ciuitates fugiamus et, si nos in hac ciuitate fuerint persecuti, fugiamus in aliam. propter infirmos igitur, ut diximus, fugiat aut fugiat ab infirmis et transeat ad montes aromatum. qui pro martyrio odorem possint beatae resurrectionis adferre. montes aromatum sancti sunt. ad eos confugit Christus, quia fundamenta eius in montibus sanctis. ### English translation (Claude) He flees for the sake of the weak, who cannot bear heavier temptations. And therefore it is written that we should flee from city to city, and if they persecute us in this city, flee into another. So for the sake of the weak, as we have said, let him flee, or let him flee from the weak and pass to the mountains of spices, who can bring the fragrance of the blessed resurrection through martyrdom. The mountains of spices are the saints. To them Christ flees, because his foundations are on the holy mountains. ### Scripture references - Matt 10:23: allusion, high confidence - Ps 87:1 (86:1 LXX): quotation, high confidence ### Translation notes - Matt 10:23; Ps 87:1 (LXX 86:1). ### Citation (SBL) Ambrose, Exp. Ps. 118 22.44.2 (CSEL 62:509; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-44-2). ## Exposition of Psalm 118 22.44.3 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-44-3 - Source: CSEL 62:509–510 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul and David are mountains of spices, fragrant to God. ### Latin text ad eos igitur confugit qui sunt eius stabilia fundamenta; in nobis fugit, in illis fida statione consistit. mons igitur aromatum Paulus est, qui potest dicere: bonus enim odor Christi sumus deo, mons aromatum Dauid, cuius orationis odor ascendebat ad dominum, et ideo dicebat: dirigatur oratio mea sicut incensum in conspectu tuo. ### English translation (Claude) So he fled to those who are his stable foundations; in us he flees, in them he stands with faithful stance. So Paul is a mountain of spices, who can say, “For we are a good fragrance of Christ to God”; David is a mountain of spices, whose prayer’s fragrance ascended to the Lord, and therefore he said: “Let my prayer be directed like incense in your sight.” ### Scripture references - 2 Cor 2:15: quotation, high confidence - Ps 141:2 (140:2 LXX): quotation, high confidence ### Translation notes - 2 Cor 2:15; Ps 141:2 (LXX 140:2). ### Citation (SBL) Ambrose, Exp. Ps. 118 22.44.3 (CSEL 62:509–510; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-44-3). ## Exposition of Psalm 118 22.45.1 - URL: https://sophiascriptura.com/fathers/ambrose-psalmo-118/22-22-1/#p-22-45-1 - Source: CSEL 62:510–511 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Symmachus and Aquila read it as Christ addressing the church in the garden, where he suffered. ### Latin text Symmachus tamen et Aquila interpretati sunt, quod Christus dicit ad ecclesiam: quae sedes in hortis, hoc est: iam in hortis sedes superno digna paradiso, et ideo uocem tuam insinua mihi cui amici intendunt; ego quoque eam audire desidero. coepit in hortis esse ecclesia, postquam in hortis passus est Christus. ### English translation (Claude) Symmachus and Aquila, however, interpreted it as Christ saying to the church: “You who sit in the gardens,” that is: you now sit in the gardens, worthy of the heavenly paradise, and therefore let me hear your voice, to which the friends attend; I too desire to hear it. The church began to be in the gardens after Christ suffered in the gardens. ### Scripture references - Song 8:13: quotation, high confidence - John 18:1: allusion, high confidence - John 19:41: allusion, medium confidence ### Translation notes - Song 8:13; John 18:1; John 19:41. ### Citation (SBL) Ambrose, Exp. Ps. 118 22.45.1 (CSEL 62:510–511; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-psalmo-118/22-45-1).